Genesis 45:28

injury they had done, that they might not suffer distress on the account; and with deep piety he attributes the whole to the providence of God; for, says he, God did send me before you to preserve life. On every word here a strong emphasis may be laid. It is not you, but God; it is not you that sold me, but God who sent me; Egypt and Canaan must both have perished, had not a merciful provision been made; you were to come down hither, and God sent me before you; death must have been the consequence of this famine, had not God sent me here to preserve life. Verse 6 There shall neither be earing nor harvest - Earing has been supposed to mean collecting the ears of corn, which would confound it with harvest: the word, however, means ploughing or seed-time, from the Anglo-Saxon erian, probably borrowed from the Latin aro, to plough, and plainly means that there should be no seed-time, and consequently no harvest; and why? Because there should be a total want of rain in other countries, and the Nile should not rise above twelve cubits in Egypt; See Clarke on Gen 41:31 (note). But the expressions here must be qualified a little, as we find from Gen 47:19 , that the Egyptians came to Joseph to buy seed; and it is probable that even during this famine they sowed some of the ground, particularly on the borders of the river, from which a crop, though not an abundant one, might be produced. The passage, however, in the above chapter may refer to the last year of the famine, when they came to procure seed for the ensuing year. Verse 8 He hath made me a father to Pharaoh - It has already been conjectured that father was a name of office in Egypt, and that father of Pharaoh might among them signify the same as prime minister or the king's minister does among us. Calmet has remarked that among the Phoenicians, Persians, Arabians, and Romans, the title of father was given to certain officers of state. The Roman emperors gave the name of father to the prefects of the Praetorium, as appears by the letters of Constantine to Ablavius. The caliphs gave the same name to their prime ministers. In Jdg 17:10 , Micah says to the young Levite, Dwell with me, and be unto me a Father and a priest. And Diodorus Siculus remarks that the teachers and counsellors of the kings of Egypt were chosen out of the priesthood. Verse 10 Thou shalt dwell in the land of Goshen - Probably this district had been allotted to Joseph by the king of Egypt, else we can scarcely think he could have promised it so positively, without first obtaining Pharaoh's consent. Goshen was the most easterly province of Lower Egypt, not far from the Arabian Gulf, lying next to Canaan, (for Jacob went directly thither when he came into Egypt), from whence it is supposed to have been about fourscore miles distant, though Hebron was distant from the Egyptian capital about three hundred miles. At Goshen Jacob stayed till Joseph visited him, Gen 46:28 . It is also called the land of Rameses, Gen 47:11 , from a city of that name, which was the metropolis of the country. Josephus, Antiq., 1. ii., c. 4, makes Heliopolis, the city of Joseph's father-in-law, the place of the Israelites' residence. As גשם geshem signifies rain in Hebrew, St. Jerome and some others have supposed that גשן Goshen comes from the same root, and that the land in question was called thus because it had rain, which was not the case with Egypt in general; and as it was on the confines of the Arabian Gulf, it is very probable that it was watered from heaven, and it might be owing to this circumstance that it was peculiarly fertile, for it is stated to be the best of the land of Egypt. See Gen 47:6 , Gen 47:11 . See also Calmet and Dodd. Verse 12 That it is my mouth that speaketh unto you - The Targum of Jonathan ben Uzziel renders the place thus: - "Your eyes see, and the eyes of my brother Benjamin, that it is my own mouth that speaketh with you, in the language of the house of the sanctuary." Undoubtedly Joseph laid considerable stress on his speaking with them in the Hebrew tongue, without the assistance of an interpreter, as in the case mentioned Gen 42:23 . Verse 14 He fell upon his brother Benjamin's neck - Among the Asiatics kissing the beard, the neck, and the shoulders, is in use to the present day; and probably falling on the neck signifies no more than kissing the neck or shoulders, with the arms around. Verse 20 Regard not your stuff - Literally, Let not your eye spare your instruments or vessels. כליכם keleychem, a general term, in which may be included household furniture, agricultural utensils, or implements of any description. They were not to delay nor encumber themselves with articles which could be readily found in Egypt, and were not worth so long a carriage. Verse 21 Joseph gave them wagons - עגלות agaloth, from עגל agal, which, though not used as a verb in the Hebrew Bible, evidently means to turn round, roll round, be circular, etc., and hence very properly applied to wheel carriages. It appears from this that such vehicles were very early in use, and that the road from Egypt to Canaan must have been very open and much frequented, else such carriages could not have passed by it. Verse 22 Changes of raiment - It is a common custom with all the Asiatic sovereigns to give both garments and money to ambassadors and persons of distinction, whom they particularly wish to honor. Hence they keep in their wardrobes several hundred changes of raiment, ready made up for presents of this kind. That such were given by way of reward and honor, see Jdg 14:12 , Jdg 14:19 ; Rev 6:11 . At the close of a feast the Hindoos, among other presents to the guests, commonly give new garments. A Hindoo garment is merely a piece of cloth, requiring no work of the tailor - Ward. Verse 23 Meat for his father by the way - מזון mazon, from זן zan, to prepare, provide, etc. Hence prepared meat, some made-up dish, delicacies, confectionaries, etc. As the word is used, 2Chr 16:14 , for aromatic preparations, it may be restrained in its meaning to something of that kind here. In Asiatic countries they have several curious methods of preserving flesh by potting, by which it may be kept for any reasonable length of time sweet and wholesome. Some delicacy, similar to the savory food which Isaac loved, may be here intended; and this was sent to Jacob in consideration of his age, and to testify the respect of his son. Of other kinds of meat he could need none, as he had large herds, and could kill a lamb, kid, sheep, or goat, whenever he pleased. Verse 24 See that ye fall not out by the way - This prudent caution was given by Joseph, to prevent his brethren from accusing each other for having sold him; and to prevent them from envying Benjamin, for the superior favor shown him by his brother. It is strange, but so it is, that children of the same parents are apt to envy each other, fall out, and contend; and therefore the exhortation in this verse must be always seasonable in a large family. But a rational, religious education will, under God, prevent every thing of this sort. Verse 26 Jacob's heart fainted - Probably the good news so overpowered him as to cast him into a swoon. He believed them not - he thought it was too good news to be true; and though it occasioned his swooning, yet on his recovery he could not fully credit it. See a similar case, Luk 24:41 (note). Verse 27 When he saw the wagons - the spirit of Jacob - revived - The wagons were additional evidences of the truth of what he had heard from his sons; and the consequence was, that he was restored to fresh vigor, he seemed as if he had gained new life, ותחי vattechi, and he lived; revixit, says the Vulgate, he lived afresh. The Septuagint translate the original word by ανεζωπυρησε, which signifies the blowing and stirring up of almost extinguished embers that had been buried under the ashes, which word St. Paul uses, 2Tim 1:6 , for stirring up the gift of God. The passage at once shows the debilitated state of the venerable patriarch, and the wonderful effect the news of Joseph's preservation and glory had upon his mind. Verse 28 It is enough; Joseph my son is yet alive - It was not the state of dignity to which Joseph had arisen that particularly affected Jacob, it was the consideration that he was still alive. It was this that caused him to exclaim רב rab; "much! multiplied! my son is yet alive! I will go and see him before I die." None can realize this scene; the words, the circumstances, all refer to indescribable feelings. 1. In Joseph's conduct to his brethren there are several things for which it is difficult to account. It is strange, knowing how much his father loved him, that he never took an opportunity, many of which must have offered, to acquaint him that he was alive; and that self-interest did not dictate the propriety of this to him is at first view surprising, as his father would undoubtedly have paid his ransom, and restored him to liberty: but a little reflection will show that prudence dictated secrecy. His brethren, jealous and envious in the extreme, would soon have found out other methods of destroying his life, had they again got him into their power. Therefore for his personal safety, he chose rather to be a bond-slave in Egypt than to risk his life by returning home. On this ground it is evident that he could not with any safety have discovered the place of his residence. 2. His carriage to his brethren, previously to his making himself known, appears inexcusably harsh, if not vindictive; but when the men are considered, it will appear sufficiently evident that no other means would have been adequate to awaken their torpid consciences, and bring them to a due sense of their guilt. A desperate disease requires a desperate remedy. The event justified all that he did, and God appears to have been the director of the whole. 3. His conduct in requiring Benjamin to be as it were torn away from the bleeding heart of an aged, desolate father, in whose affection he himself had long lived, is the most difficult to be satisfactorily accounted for. Unless the Spirit of prophecy had assured him that this experiment would terminate in the most favorable manner, his conduct in making it cannot well be vindicated. To such prophetic intimation this conduct has been attributed by learned men; and we may say that this consideration, if it does not untie the knot, at least cuts it. Perhaps it is best to say that in all these things Joseph acted as he was directed by a providence, under the influence of which he might have been led to do many things which he had not previously designed. The issue proves that the hand of God's wisdom and goodness directed, regulated, and governed every circumstance, and the result was glory to God in the highest, and on earth, peace and good will among men. 4. This chapter, which contains the unravelling of the plot, and wonderfully illustrates the mysteries of these particular providences, is one of the most interesting in the whole account: the speech of Joseph to his brethren, Gen 45:1-13 , is inferior only to that of Judah in the preceding chapter. He saw that his brethren were confounded at his presence, that they were struck with his present power, and that they keenly remembered and deeply deplored their own guilt. It was necessary to comfort them, lest their hearts should have been overwhelmed with overmuch sorrow. How delicate and finely wrought is the apology he makes for them! The whole heart of the affectionate brother is at once seen in it - art is confounded and swallowed up by nature - "Be not grieved, nor angry with yourselves - it was not you that sent me hither, but God." What he says also concerning his father shows the warmest feelings of a benevolent and filial heart. Indeed, the whole chapter is a master-piece of composition; and it is the more impressive because it is evidently a simple relation of facts just as they occurred; for no attempt is made to heighten the effect by rhetorical coloring or philosophical reflections; it is all simple, sheer nature, from beginning to end. It is a history that has no fellow, crowded with incidents as probable as they are true; where every passion is called into action, where every one acts up to his own character, and where nothing is outer in time, or extravagant in degree. Had not the history of Joseph formed a part of the sacred Scriptures, it would have been published in all the living languages of man, and read throughout the universe! But it contains the things of God, and to all such the carnal mind is enmity. Introduction Jacob begins his journey to Egypt, comes to Beer-sheba, and offers sacrifices to God, Gen 46:1 . God appears to him in a vision, gives him gracious promises, and assures him of his protection, Gen 46:2-4 . He proceeds, with his family and their cattle, on his journey towards Egypt, Gen 46:5-7 . A genealogical enumeration of the seventy persons who went down to Egypt, Gen 46:8 , etc. The posterity of Jacob by Leah. Reuben and his sons, Gen 46:9 . Simeon and his sons, Gen 46:10 . Levi and his sons, Gen 46:11 . Judah and his sons, Gen 46:12 . Issachar and his sons, Gen 46:13 . And Zebulun and his sons, Gen 46:14 . All the posterity of Jacob by Leah, thirty and three, Gen 46:15 . The posterity of Jacob by Zilpah. Gad and his sons, Gen 46:16 . Asher and his sons, Gen 46:17 . All the posterity of Jacob by Zilpah, sixteen, Gen 46:18 . The posterity of Jacob by Rachel. Joseph and his sons, Gen 46:19 , Gen 46:20 . Benjamin and his sons, Gen 46:21 . All the posterity of Jacob by Rachel, fourteen, Gen 46:22 . The posterity of Jacob by Bilhah. Dan and his sons, Gen 46:23 . Naphtali and his sons, Gen 46:24 . All the posterity of Jacob by Bilhah, seven, Gen 46:25 . All the immediate descendants of Jacob by his four wives, threescore and six, Gen 46:26 ; and all the descendants of the house of Jacob, seventy souls, Gen 46:27 . Judah is sent before to inform Joseph of his father's coming, Gen 46:28 . Joseph goes to Goshen to meet Jacob, Gen 46:29 . Their affecting interview, Gen 46:30 . Joseph proposes to return to Pharaoh, and inform him of the arrival of his family, Gen 46:31 , and of their occupation, as keepers of cattle, Gen 46:32 . Instructs them what to say when called before Pharaoh, and questioned by him, that they might be permitted to dwell unmolested in the land of Goshen, Gen 46:33 , Gen 46:34 . Verse 1 And came to Beer-sheba - This place appears to be mentioned, not only because it was the way from Hebron, where Jacob resided, to Egypt, whither he was going, but because it was a consecrated place, a place where God had appeared to Abraham, Gen 21:33 , and to Isaac, Gen 26:23 , and where Jacob is encouraged to expect a manifestation of the same goodness: he chooses therefore to begin his journey with a visit to God's house; and as he was going into a strange land, he feels it right to renew his covenant with God by sacrifice. There is an old proverb which applies strongly to this case: "Prayers and provender never hinder any man's journey. He who would travel safely must take God with him. Verse 3 Fear not to go down into Egypt - It appears that there had been some doubts in the patriarch's mind relative to the propriety of this journey; he found, from the confession of his own sons, how little they were to be trusted. But every doubt is dispelled by this Divine manifestation. 1. He may go down confidently, no evil shall befall him. 2. Even in Egypt the covenant shall be fulfilled, God will make of him there a great nation. 3. God himself will accompany him on his journey, be with him in the strange land, and even bring back his bones to rest with those of his fathers. 4. He shall see Joseph, and this same beloved son shall be with him in his last hours, and do the last kind office for him. Joseph shall put his hand upon thine eyes. It is not likely that Jacob would have at all attempted to go down to Egypt, had he not received these assurances from God; and it is very likely that he offered his sacrifice merely to obtain this information. It was now a time of famine in Egypt, and God had forbidden his father Isaac to go down to Egypt when there was a famine there, Gen 26:1-3 ; besides, he may have had some general intimation of the prophecy delivered to his grandfather Abraham, that his seed should be afflicted in Egypt, Gen 15:13 , Gen 15:14 ; and he also knew that Canaan, not Egypt, was to be the inheritance of his family, Genesis 12, etc. On all these accounts it was necessary to have the most explici

e believed them not. 27 And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: 28 And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die. We have here the good news brought to Jacob. 1. The relation of it, at first, sunk his spirits. When, without any preamble, his sons came in, crying, Joseph is yet alive, each striving which should first proclaim it, perhaps he thought they bantered him, and the affront grieved him; or the very mention of Joseph's name revived his sorrow, so that his heart fainted, v. 26 . It was a good while before he came to himself. He was in such care and fear about the rest of them that at this time it would have been joy enough to him to hear that Simeon was released, and that Benjamin had come safely home (for he had been ready to despair concerning both these); but to hear that Joseph is alive is too good news to be true; he faints, for he believes it not. Note, We faint, because we do not believe; David himself had fainted if he had not believed, Ps. xxvii. 13 . 2. The confirmation of it, by degrees, revived his spirit. Jacob had easily believed his sons formerly when they told him, Joseph is dead; but he can hardly believe them now that they tell him, Joseph is alive. Weak and tender spirits are influenced more by fear than hope, and are more apt to receive impressions that are discouraging than those that are encouraging. But at length Jacob is convinced of the truth of the story, especially when he sees the waggons which were sent to carry him (for seeing is believing), then his spirit revived. Death is as the waggons which are sent to fetch us to Christ: the very sight of it approaching should revive us. Now Jacob is called Israel ( v. 28 ), for he begins to recover his wonted vigour. (1.) It pleases him to think that Joseph is alive. He says nothing of Joseph's glory, of which they told him; it was enough to him that Joseph was alive. Note, Those that would be content with less degrees of comfort are best prepared for greater. (2.) It pleases him to think of going to see him. Though he was old, and the journey long, yet he would go to see Joseph, because Joseph's business would not permit him to come to see him. Observe, He says, " I will go and see him, " not, "I will go and live with him;" Jacob was old, and did not expect to live long; "But I will go and see him before I die, and then let me depart in peace; let my eyes be refreshed with this sight before they are closed, and then it is enough, I need no more to make me happy in this world." Note, It is good for us all to make death familiar to us, and to speak of it as near, that we may think how little we have to do before we die, that we may do it with all our might, and may enjoy our comforts as those that must quickly die, and leave them. Jacob is here removing to Egypt in his old age, forced thither by a famine, and invited thither by a son. Here, I. God sends him thither, ver. 1-4 . II. All his family goes with him, ver.