Verse-by-Verse Bible Commentary
Genesis 45:5

Clarke's Commentary

Verse Genesis 45:5. Be not grieved, nor angry with yourselves — This discovers a truly noble mind: he not only forgives and forgets, but he wishes even those who had wronged him to forget the 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.

Bridgeway Bible Commentary

Joseph and his brothers (42:1-45:28)

When Joseph’s brothers came to Egypt to buy grain, Joseph recognized them but they did not recognize him (42:1-8). Rather than make himself known to them immediately, Joseph decided to test them to see if they had experienced any change of heart over the years. Joseph was not looking for revenge. His apparently harsh treatment of them, mixed with kindness, was designed to stir their consciences. They realized they were being punished for their unjust treatment of their younger brother (9-24). Further events impressed upon them that God was dealing with them (25-28).
Joseph’s brothers returned to Canaan with a genuine desire to do what was right. But when they told Jacob what the Egyptian governor required of them, they could not persuade him to cooperate (29-38).
After resisting for some time, Jacob eventually realized that he had to allow his sons to return to Egypt, this time taking Benjamin with them. A new spirit of unity and self-sacrifice now appeared among the sons of Jacob (43:1-14). They were still fearful of Joseph (15-23), whose remarkable knowledge gave them the uneasy feeling that they could hide nothing from him (24-34).
The greatest test of the brothers came when Joseph placed them in a situation similar to that of many years earlier when they had sold him. He accused them of a theft by Benjamin, and then gave them the chance to save themselves at Benjamin’s expense (44:1-17). The brothers could easily have escaped by sacrificing Benjamin, but instead one of them offered to bear the punishment in his place, so that he, the favourite son, could return to his father (18-34).
Joseph’s plan had succeeded. His brothers, accepting the consequences of their past guilt, were now changed men, both in their attitudes and in their behaviour. Therefore, when Joseph told them who he was, he had no need to accuse them of their misdeeds. Instead he pointed out that God had arranged for him to come to Egypt so that the covenant family could be kept alive during the famine (45:1-8). He told them that, since the famine would last another five years, they should bring Jacob and their families to Egypt where he could look after them (9-15).
Pharaoh confirmed Joseph’s invitation and provided his family with transport for the move (16-20). Loaded with provisions, the brothers then returned home and told their father all that had happened (21-28).

Coffman's Commentaries on the Bible

"And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. And now be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. For these two years hath the famine been in the land: and there are yet five years, in which there shall be neither plowing nor harvest. And God sent me before you to preserve you a remnant in the earth, and to save you alive by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and ruler over all the land of Egypt."

As Skinner noted: "The profoundly religious conviction which recognizes the hand of God, not merely in miraculous interventions, but in the working out of divine ends through human agency and what we call secondary causes, is characteristic of the Joseph narrative."John Skinner, International Critical Commentary (Edinburgh: T. and T. Clark, 1910), p. 487.

Yes indeed! And the conviction characterizes, not merely the Joseph narrative, but the entire Bible, especially the Book of Genesis. This we have already mentioned, attributing it to the inspiration of the genuine author, Moses. Only a man of the stature and understanding of Moses could have put together this unspeakably eloquent and convincing narrative.

"There are yet five years" This news that the famine was to last five more years had not been available to the brothers until Joseph mentioned it.

"To save you alive by a great deliverance" The word for deliverance here carries the meaning that "something supernatural"E. A. Speiser, op. cit., p. 338. would occur in their deliverance.

"Hath made me a father to Pharaoh" This was a long honored title designating the principal minister of the kingdom. Speiser tells us that, "This title was applied to Viziers as far back as the third millennium B.C.!"Ibid.

Barnes' Notes on the Whole Bible

- Joseph Made Himself Known to His Brethren

10. גשׁן gôshen, Goshen, Gesem (Arabias related perhaps to גשׁם geshem “rain, shower”), a region on the borders of Egypt and Arabia, near the gulf of Suez.

The appeal of Judah is to Joseph irresistible. The repentance of his brothers, and their attachment to Benjamin, have been demonstrated in the most satisfactory manner. This is all that Joseph sought. It is evident, throughout the whole narrative, that he never aimed at exercising any supremacy over his brothers. As soon as he has obtained an affecting proof of the right disposition of his brothers, he conceals himself no longer. And the speech of Judah, in which, no doubt, his brothers concurred, does equal credit to his head and heart.

Genesis 45:1-15

Joseph now reveals to his brothers the astonishing fact that he himself, their long-lost brother, stands before them. “He could not refrain himself.” Judah has painted the scene at home to the life; and Joseph can hold out no longer. “Have every man out from me.” Delicacy forbids the presence of strangers at this unrestrained outburst of tender emotion among the brothers. Besides, the workings of conscience, bringing up the recollections of the past, and the errors, to which some reference is now unavoidable, are not to be unveiled to the public eye. “He lifted up his voice in weeping.” The expression of the feelings is free and uncontrolled in a simple and primitive state of society. This prevails still in the East. And Mizraim heard. The Egyptians of Joseph’s house would hear, and report to others, this unusual utterance of deep feeling. “I am Joseph.” The natural voice, the native tongue, the long-remembered features, would, all at once, strike the apprehension of the brothers.

The remembrance of their crime, the absolute power of Joseph, and the justice of revenge, would rush upon their minds. No wonder they were silent and troubled at his presence. “Is my father yet alive?” This question shows where Joseph’s thoughts were. He had been repeatedly assured of his father’s welfare. But the long absence and the yearning of a fond heart bring the question up again. It was reassuring to the brethren, as it was far away from any thought of their fault or their punishment. “Come near unto me.” Joseph sees the trouble of his brothers, and discerns its cause. He addresses them a second time, and plainly refers to the fact of their having sold him. He points out that this was overruled of God to the saving of life; and, hence, that it was not they, but God who had mercifully sent him to Egypt to preserve all their lives. “For these two years.” Hence, we perceive that the sons of Jacob obtained a supply, on the first occasion, which was sufficient for a year. “To leave to you a remnant in the land.”

This is usually and most naturally referred to a surviving portion of their race. “Father to Pharaoh;” a second author of life to him. Having touched very slightly on their transgression, and endeavored to divert their thoughts to the wonderful providence of God displayed in the whole affair, he lastly preoccupies their minds with the duty and necessity of bringing down their father and all their families to dwell in Egypt. “In the land of Goshen.” This was a pasture land on the borders of Egypt and Arabia, perhaps at some distance from the Nile, and watered by the showers of heaven, like their own valleys. He then appeals to their recollections and senses, whether he was not their very brother Joseph. “My mouth that speaketh unto you;” not by an interpreter, but with his own lips, and in their native tongue. Having made this needful and reassuring explanation, he breaks through all distance, and falls upon Benjamin’s neck and kisses him, and all his other brothers; after which their hearts are soothed, and they speak freely with him.

Genesis 45:16-20

The intelligence that Joseph’s brethren are come reaches the ears of Pharaoh, and calls forth a cordial invitation to come and settle in Egypt. “It was good in the eyes of Pharaoh.” They highly esteemed Joseph on his own account; and that he should prove to be a member of a respectable family, and have the pleasure of again meeting with his nearest relatives, were circumstances that afforded them a real gratification. “The good of the land of Mizraim.” The good which it produces. Wagons; two-wheeled cars, fit for driving over the rough country, where roads were not formed. “Let not your eye care for your stuff;” your houses, or pieces of furniture which must be left behind. The family of Jacob thus come to Egypt, not by conquest or purchase, but by hospitable invitation, as free, independent visitors or settlers. As they were free to come or not, so were they free to stay or leave.

Genesis 45:21-24

The brothers joyfully accept the hospitable invitation of Pharaoh, and set about the necessary arrangements for their journey. “The sons of Israel;” including Joseph, who had his own part to perform in the proposed arrangement. “At the mouth of Pharaoh;” as he had authorized him to do. “Changes of raiment;” fine raiment for change on a high or happy day. To Benjamin he gives special marks of fraternal affection, which no longer excite any jealous feeling among the brothers, as the reasonableness of them is obvious. “Fall out.” The original word means to be stirred by any passion, whether fear or anger, and interpreters explain it as they conceive the circumstances and the context require. The English version corresponds with the Septuagint ὀργίζεσθε orgizesthe and with Onkelos. It refers, perhaps, to the little flashes of heat, impatience, and contention that are accustomed to disturb the harmony of companions in the East, who behave sometimes like overgrown children. Such ebullitions often lead to disastrous consequences. Joseph’s exile arose from petty jealousies among brethren.

Genesis 45:25-28

The returning brothers inform their father of the existence and elevation of Joseph in Egypt. The aged patriarch is overcome for the moment, but at length awakens to a full apprehension of the joyful news. His heart fainted; ceased to beat for a time, fluttered, sank within him. The news was too good for him to venture all at once to believe it. But the words of Joseph, which they recite, and the wagons which he had sent, at length lead to the conviction that it must be indeed true. He is satisfied. His only thought is to go and see Joseph before he dies. A sorrow of twenty-two years’ standing has now been wiped away.

Smith's Bible Commentary

Chapter 45

Then Joseph could not refrain himself before them that stood by him; and he cried and he said, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known to his brothers. And he wept aloud: and the Egyptians and the house of Pharaoh heard him ( Genesis 45:1-2 ).

Actually he said, "Get out of here all you Egyptians". And then he let his brothers know who he was and he was crying just aloud, saying, "I'm Joseph, I'm Joseph". And they were standing outside the door; they all heard him. And they ran to Pharaoh and they said, "Hey, Joseph's brothers are here, having a big party, a reunion and all".

And Joseph said to his brothers, I am Joseph; does my father still live? And his brothers couldn't answer him; they were speechless, they were troubled at his presence ( Genesis 45:3 ).

It wasn't such a happy occasion for them yet. They didn't know what he was going to do.

And Joseph said to his brothers, Come near to me, I pray you. And so they came near. And he said, I am Joseph your brother, whom you sold to Egypt. Now therefore don't be grieved, nor angry with yourselves, that ye sold me: for God did send me before you to preserve life ( Genesis 45:4-5 ).

Don't be grieved. Don't be upset with yourselves because you sold me, God's hand was in it all.

We should never be upset with secondary causes that God uses to bring His primary purposes into our lives. Their selling of him was a secondary cause. "Don't be grieved over that. Hey, don't you realize God's hand was in the whole thing? He sent me down here in order to preserve the family." Joseph could see he had the advantage of hindsight, he could see how God's hand was in this whole thing. "God sent me before you. Don't be upset over yourselves and grieve."

For these two years have the famine been in the land: but there's going to be five more years, in which there will be neither earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives alive by a great deliverance. So now it was not you that sent me here, but God: and he has made me a father to the Pharaoh ( Genesis 45:6-8 ),

Man, it's far out what I've got down here, you know. And God's done it. You didn't do this. God is the One that did this. Seeing the providential hand of God in the whole experience. Oh, how glorious when we can see beyond secondary causes and see the hand of God's providence working in all of the circumstances of our lives. "You didn't do this, God did it. And God just sent me down to providentially spare the family."

Now hurry, and go back to my father, and say unto him, Thus saith your son Joseph, God has made me the lord of all Egypt: come down and don't waste any time: And you will dwell in the land of Goshen, you and all will be near me, and all your children, and thy children's children, and thy flocks, and thy herds, and all that you have: And I will there nourish thee; for yet there are five years of famine; lest you, and your household, and all that you have, come to poverty ( Genesis 45:9-11 ).

Five years more could wipe him out. So come on down. I'll take care of you. I'll nourish you. You'll be near me and all.

And, behold, your eyes see, and the eyes of my brother Benjamin, you can see that it's my mouth that's speaking to you. And tell my father of my glory in Egypt, and all that you have seen; and ye shall make haste and bring down my father. And he fell upon his brother Benjamin's neck, and he wept; and Benjamin wept on his neck. And moreover he kissed all of his brothers, and wept on them: and after that his brothers talked to him ( Genesis 45:12-15 ).

Finally, they said, "Well, I guess the guy's serious". He's crying and weeping and he doesn't intend us harm and so they were finally able to speak. They were so shocked. It was just a wipe out. They didn't know what had happened to Joseph. And now all of a sudden here is a guy. He's the lord in Egypt and all. "I'm Joseph, I'm your brother. You can see it's me. It's my mouth. I'm talking to you, man." And they just were wiped out over the whole experience. They just could hardly answer.

Now in this you remember Jesus said to the two disciples on the road to Emmaus, He said, "Are you blind? Do you not understand the scriptures?" And He began with Moses and went all the way through and showed them where the scriptures spoke of Christ. To the Pharisees He said, "You do search the scriptures, in them you think you have life. But actually they testify of Me." Now the scriptures testify of Christ plainly and then in allegories and in analogies and in types and in various ways. The scriptures testify about Jesus Christ.

And Joseph as we pointed out before is a beautiful type of Christ. A type of Christ being sold, rejected by his brothers. They refused him. They rejected him and sold him into slavery. But now at their second coming, he makes himself known to them. He's revealed at the second coming who he really is. And as He is revealed unto them, He has great mercy upon them.

The Bible tells us that when Jesus comes again, that the Jews-it says they are going to look on Him whom they have pierced. They're going to weep and travail over what they have done. How could we have rejected our Messiah? How could we have rejected God's plan? And they will look upon him whom they have pierced. They said, "What are the meaning of those wounds in your hands?"

And rather than being vindictive and all, He said, "These are the wounds that I received in the house of my friends". But He's going to receive them. There's going to be a glorious acceptance of the Messiah and Christ accepting them and the grace and the mercy that He'll bestow upon them. And the riches of God's grace that shall be bestowed upon these people when they are brought back again and they receive the gracious forgiveness of their Brother whom they rejected, whom they despised, whom they destroyed.

And so Joseph's revealing of himself as a type of the future when Christ will come again to the nation Israel and will reveal Himself to them and they will recognize Him in truth and will be accepted and forgiven. The whole thing is just a beautiful picture of that which is yet future. Now go tell your dad, my dad, all the things God has done for me. Tell him how I'm lord down here in Egypt. I rule over the country and man, I just really have it made.

And the fame thereof was heard in Pharaoh's house, as they said, Joseph's brothers are come: and it pleased the Pharaoh well, and his servants. And the Pharaoh said unto Joseph, Say unto your brothers, This do ye; lade your beasts, and go, get unto the land of Canaan; And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat of the fat of the land. Now command this; that you take wagons out of Egypt for the little ones, and for your wives, and bring your father, and come. Also don't worry about your stuff ( Genesis 45:16-20 );

Your utensils and all.

for the good of the land of Egypt is yours ( Genesis 45:20 ).

We'll replace anything you've got to leave.

And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and he gave them provision for the way. And to all of them he gave each man changes of raiment; but unto Benjamin he gave three hundred pieces of silver, and five changes of raiment. And to his father he sent after this manner; ten donkeys loaded down with the good things of Egypt, ten she donkeys laden down with wheat and bread and meat for his father by the way ( Genesis 45:21-23 ).

His father had sent down a few little bits of dried fruit and some almonds and all. And so Joseph loads down twenty donkeys and sends it back full of stuff for his dad.

So he his brothers departed: and he said unto them, See that ye fall not out by the way ( Genesis 45:24 ).

In other words, have a safe journey.

And they went up out of Egypt, and they came into the land of Canaan and Jacob their father, and they told him, saying, Joseph is still alive, he is the governor over all the land of Egypt. And Jacob's heart fainted, for he believed them not ( Genesis 45:25-26 ).

He thought, "Oh, come on, what are you guys come to now?" And he was just weakened by the words that they say. It just sort of wiped out.

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 ( Genesis 45:27 ):

The spirit of Jacob. He saw all the loot and the spirit of Jacob revived. But it ends,

And Israel said, It's enough; Joseph my son is yet alive: I will go and see him before I die ( Genesis 45:28 ).

And so in the next chapters we find the glorious reunion of the father and the son down in Egypt, and we'll finish the book of Genesis next Sunday night. So read on ahead; the story gets exciting and I'm sure you'll enjoy it thoroughly.

Shall we stand? May the Lord be with you and watch over you through the week. And may you experience the hand of God upon your life and may you recognize the work of God in your life, not just in the blessed things, in the good things, but even in the adverse things.

And may you realize that truly all things are working together for good to those who love God. And thus, as we walk according to His purpose, help us that we might accept, as from God the adverse secondary causes that are bringing to pass God's primary will within our lives. And may we see beyond the obvious. May we see those things, which are not seen by the normal person; God's hand working in and behind the scenes of our lives to bring forth His will, His plan. God bless you and watch over you and keep you in Jesus' love. "

Dr. Constable's Expository Notes

10. Joseph’s reconciliation with his brothers 45:1-15

Joseph emotionally revealed his identity to his brothers. He assured them of God’s sovereign control of his life and directed them to bring Jacob to Egypt. He then demonstrated his love for his brothers warmly. This is one of the most dramatic recognition scenes in all literature.

Judah so impressed Joseph with the sincerity of his repentance and the tenderness of his affection that Joseph broke down completely. He wept tears of joy uncontrollably (Genesis 45:1-2; cf. 2 Samuel 13:9). Joseph then explained his perspective on his brothers’ treatment of him. He had discerned God’s providential control of the events of his life. Four times he stated that God, not his brothers, was behind what had happened (Genesis 45:5; Genesis 45:7-9).

"This statement . . . is the theological heart of the account of Jacob’s line (see Genesis 50:19-21; Acts 7:9-10). God directs the maze of human guilt to achieve his good and set purposes (Acts 2:23; Acts 4:28). Such faith establishes the redemptive kingdom of God." [Note: Ibid., p. 563.]

"It is divine sovereignty that undergirds the optimism of Genesis. ’God sent me to preserve life,’ says Joseph." [Note: Wenham, Genesis 16-50, p. 433.]

"Happy is the man whose eye is open to see the hand of God in every-day events, for to him life always possesses a wonderful and true joy and glory." [Note: Thomas, pp. 379-80.]

Part of God’s purpose was to use Joseph to preserve the house of Israel through the famine (Genesis 45:7).

"In using terms like remnant and survivors, Joseph is employing words that elsewhere in the OT are freighted with theological significance. It may well be that in the deliverance of his brothers and his father Joseph perceives that far more is at stake than the mere physical survival of twelve human beings. What really survives is the plan of redemption announced first to his great grandfather." [Note: Hamilton, The Book . . . Chapters 18-50, p. 576.]

Joseph called God "Ha Elohim," the personal God, the God of their fathers (Genesis 45:8).

"The theme of divine providential care is put into words by Joseph himself (Genesis 45:7-8; Genesis 50:20), summing up the whole patriarchal story." [Note: Whybray, p. 5.]

Joseph had evidently been planning for his father’s family to move down to Egypt if or when his brothers would prove that their attitude had changed (Genesis 45:10). Goshen (a Semitic rather than an Egyptian name) was the most fertile part of Egypt (cf. Genesis 45:18). It lay in the delta region northeast of the Egyptian capital, Memphis.

Joseph then embraced Benjamin and all his brothers to express his love and to confirm his forgiveness (Genesis 45:14-15). The writer highlighted the genuine reconcilation between Joseph and his brothers by recording that they talked with him (Genesis 45:15). Much earlier they could not speak to him (Genesis 37:4). After a threefold expression of Joseph’s goodwill toward his siblings (weeping, explaining, and embracing), the shocked and fearful brothers gained the courage to speak. They now recognized Joseph as the one they had so cruelly abused and who was now able to crush them if he chose to do so.

Outstanding in this section is the way in which Joseph’s perception of God’s ways made him gracious, forgiving, and accepting rather than bitter and vindictive. He saw the loving hand of his God behind the cruelty of his brothers. He had accepted all that had come to him as the will of God, and therefore he experienced the blessing of God. Reconciliation is possible when there is forgiveness, and forgiveness is possible when there is recognition of God’s sovereignty.

"Some have questioned the morality of Yosef’s actions, seeing that the aged Yaakov might well have died while the test was progressing, without ever finding out that Yosef had survived. But that is not the point of the story. What it is trying to teach (among other things) is a lesson about crime and repentance. Only by recreating something of the original situation-the brothers are again in control of the life and death of a son of Rachel-can Yosef be sure that they have changed. Once the brothers pass the test, life and covenant can then continue." [Note: E. Fox, In the Beginning, p. 202.]

Though the Bible never identifies Joseph as a type of Christ, many analogies are significant. Both were special objects of their father’s love. Their brethren hated them both, rejected their superior claims, and conspired to kill them. Both became a blessing to the Gentiles. Both received a bride. Joseph reconciled with his brethren and exalted them, and so will Christ.

Gill's Exposition of the Whole Bible

Now therefore be not grieved,.... To an excess, so as to be swallowed up with overmuch sorrow; otherwise it became them to be grieved for their sin, and to show a godly sorrow and true repentance for it:

nor angry with yourselves, that ye sold me hither; reflect upon themselves, and afflict themselves in an immoderate way; or break forth into anger and wrath with one another, upbraiding and blaming each other for their conduct in that affair, and so foment contentions and quarrels among themselves:

for God did send me before you to preserve life; the life of thousands of persons in Egypt, Canaan, and other countries; and particularly to preserve their lives was he sent before them into Egypt; where, by interpretation Pharaoh's dreams, by which he understood and did foretell the seven years of plenty and seven years of famine, he was to great honour and trust, and laid up a sufficiency of corn in the time of plenty to answer the exigencies of various countries in the time of famine, and, among the rest, of his own family; and therefore would have this attributed by them to the wise disposing providence of God.

Henry's Complete Commentary on the Bible

      1 Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren.   2 And he wept aloud: and the Egyptians and the house of Pharaoh heard.   3 And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence.   4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt.   5 Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.   6 For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest.   7 And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.   8 So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.   9 Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not:   10 And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast:   11 And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.   12 And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.   13 And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither.   14 And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck.   15 Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.

      Judah and his brethren were waiting for an answer, and could not but be amazed to discover, instead of the gravity of a judge, the natural affection of a father or brother.

      I. Joseph ordered all his attendants to withdraw, Genesis 45:1; Genesis 45:1. The private conversations of friends are the most free. When Joseph would put on love he puts off state, and it was not fit his servants should be witnesses of this. Thus Christ graciously manifests himself and his loving-kindness to his people, out of the sight and hearing of the world.

      II. Tears were the preface or introduction to his discourse, Genesis 45:2; Genesis 45:2. He had dammed up this stream a great while, and with much ado: but now it swelled so high that he could no longer contain, but he wept aloud, so that those whom he had forbidden to see him could not but hear him. These were tears of tenderness and strong affection, and with these he threw off that austerity with which he had hitherto carried himself towards his brethren; for he could bear it no longer. This represents the divine compassion towards returning penitents, as much as that of the father of the prodigal, Luke 15:20; Hosea 14:8; Hosea 14:9.

      III. He very abruptly (as one uneasy till it was out) tells them who he was: I am Joseph. They knew him only by his Egyptian name, Zaphnath-paaneah, his Hebrew name being lost and forgotten in Egypt; but now he teaches them to call him by that: I am Joseph; nay, that they might not suspect it was another of the same name, he explains himself (Genesis 45:4; Genesis 45:4): I am Joseph, your brother. This would both humble them yet more for their sin in selling him, and would encourage them to hope for kind treatment. Thus when Christ would convince Paul he said, I am Jesus; and when he would comfort his disciples he said, It is I, be not afraid. This word, at first, startled Joseph's brethren; they started back through fear, or at least stood still astonished; but Joseph called kindly and familiarly to them: Come near, I pray you. Thus when Christ manifests himself to his people he encourages them to draw near to him with a true heart. Perhaps, being about to speak of their selling him, he would not speak aloud, lest the Egyptians should overhear, and it should make the Hebrews to be yet more an abomination to them; therefore he would have them come near, that he might whisper with them, which, now that the tide of his passion was a little over, he was able to do, whereas at first he could not but cry out.

      IV. He endeavours to assuage their grief for the injuries they had done him, by showing them that whatever they designed God meant it for good, and had brought much good out of it (Genesis 45:5; Genesis 45:5): Be not grieved, nor angry with yourselves. Sinners must grieve, and be angry with themselves, for their sins; yea, though God by his power brings good out of them, for no thanks are due to the sinner for this: but true penitents should be greatly affected when they see God thus bringing good out of evil, meat out of the eater. Though we must not with this consideration extenuate our own sins and so take off the edge of our repentance, yet it may be well thus to extenuate the sins of others and so take off the edge of our angry resentments. Thus Joseph does here; his brethren needed not to fear that he would avenge upon them an injury which God's providence had made to turn so much to his advantage and that of his family. Now he tells them how long the famine was likely to last--five years; yet (Genesis 45:6; Genesis 45:6) what a capacity he was in of being kind to his relations and friends, which is the greatest satisfaction that wealth and power can give to a good man, Genesis 45:8; Genesis 45:8. See what a favourable colour he puts upon the injury they had done him: God sent me before you,Genesis 45:5; Genesis 45:7. Note, 1. God's Israel is the particular care of God's providence. Joseph reckoned that his advancement was not so much designed to save a whole kingdom of Egyptians as to preserve a small family of Israelites: for the Lord's portion is his people; whatever becomes of others, they shall be secured. 2. Providence looks a great way forward, and has a long reach. Even long before the years of plenty, Providence was preparing for the supply of Jacob's house in the years of famine. The psalmist praises God for this (Psalms 105:17): He sent a man before them, even Joseph. God sees his work from the beginning to the end, but we do not, Ecclesiastes 3:11. How admirable are the projects of providence! How remote its tendencies! What wheels are there within wheels, and yet all directed by the eyes in the wheels, and the spirit of the living creature! Let us therefore judge nothing before the time. 3. God often works by contraries. The envy and contention of brethren threaten the ruin of families, yet, in this instance, they prove the occasion of preserving Jacob's family. Joseph could never have been the shepherd and stone of Israel if his brethren had not shot at him, and hated him; even those that had wickedly sold Joseph into Egypt yet themselves reaped the benefit of the good God brought out of it; as those that put Christ to death were many of them saved by his death. 4. God must have all the glory of the seasonable preservations of his people, by what way soever they are effected. It was not you that sent me hither, but God,Genesis 45:8; Genesis 45:8. As, on the one hand, they must not fret at it, because it ended so well, so on the other hand they must not be proud of it, because it was God's doing, and not theirs. They designed, by selling him into Egypt, to defeat his dreams, but God thereby designed to accomplish them. Isaiah 10:7, Howbeit he meaneth not so.

      V. He promises to take care of his father and all the family during the rest of the years of famine. 1. He desires that his father may speedily be made glad with the tidings of his life and dignity. His brethren must hasten to Canaan, and must inform Jacob that his son Joseph was lord of all Egypt; (Genesis 45:9; Genesis 45:9): they must tell him of all his glory there, Genesis 45:13; Genesis 45:13. He knew it would be a refreshing oil to his hoary head and a sovereign cordial to his spirits. If any thing would make him young again, this would. He desires them to give themselves, and take with them to their father, all possible satisfaction of the truth of these surprising tidings: Your eyes see that it is my mouth,Genesis 45:12; Genesis 45:12. If they would recollect themselves, they might remember something of his features, speech, c., and be satisfied. 2. He is very earnest that his father and all his family should come to him to Egypt: Come down unto me, tarry not,Genesis 45:9; Genesis 45:9. He allots his dwelling in Goshen, that part of Egypt which lay towards Canaan, that they might be mindful of the country from which they were to come out, Genesis 45:10; Genesis 45:10. He promises to provide for him: I will nourish thee,Genesis 45:11; Genesis 45:11. Note, It is the duty of children, if the necessity of their parents do at any time require it, to support and supply them to the utmost of their ability; and Corban will never excuse them, Mark 7:11. This is showing piety at home, 1 Timothy 5:4. Our Lord Jesus being, like Joseph, exalted to the highest honours and powers of the upper world, it is his will that all that are his should be with him where he is, John 17:24. This is his commandment, that we be with him now in faith and hope, and a heavenly conversation; and this is his promise, that we shall be for ever with him.

      VI. Endearments were interchanged between him and his brethren. He began with the youngest, his own brother Benjamin, who was but about a year old when Joseph was separated from his brethren; they wept on each other's neck (Genesis 45:14; Genesis 45:14), perhaps to think of their mother Rachel, who died in travail of Benjamin. Rachel, in her husband Jacob, had been lately weeping for her children, because, in his apprehension, they were not--Joseph gone, and Benjamin going; and now they were weeping for her, because she was not. After he had embraced Benjamin, he, in like manner, caressed them all (Genesis 45:15; Genesis 45:15); and then his brethren talked with him freely and familiarly of all the affairs of their father's house. After the tokens of true reconciliation follow the instances of a sweet communion.

Spurgeon's Verse Expositions of the Bible

Jesus and His Brethren

October 4th, 1885 by C. H. SPURGEON (1834-1892)

"Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. And he wept aloud: and the Egyptians and the house of Pharaoh heard. And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence. And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life." Genesis 45:1-5 .

I need not say to, you beloved, who are conversant with Scripture, that there is scarcely any personal type in the Old Testament which is more clearly and fully a portrait of our Lord Jesus Christ than is the type of Joseph. You may run the parallel between Joseph and Jesus in very many directions, yet you need never strain the narrative so even much as once. I am not about to attempt that task on the present occasion; but I am going to take this memorable portion of the biography of Joseph, and to show you how, in making himself known to his brethren, he was a type of our Lord revealing himself to us. It seems that, at last, Joseph could bear the suspense no longer. He knew who his brethren were, he knew which was Benjamin, and which was Reuben, Simeon, Levi, Judah, and the rest, and he recollected all the story of their early days together; but, they did not know him. They thought him some mysterious potentate, some great ruler of the land of Egypt as indeed he was, but they did not know so much about him as he knew about them. Consequently, there was a distance between him and them, and his loving heart ached to bridge that gulf by manifesting himself to them. It is the way of love to desire to make itself known. Now, in a still higher sense, the Lord Jesus Christ knows all about those in this place whom He has redeemed with His precious blood. The Father gave them to Him from before the foundation of the world, and he took them into covenant relationship with Himself of ever the earth was. Often has He thought of these His beloved Ever since these redeemed and chosen ones have been born into the world, He has watched them so carefully that He has counted the very hairs on their heads. ones; His delights have been with the sons of men, and He has looked forward, and foreseen all that would happen to them. They are so precious to Him, as the purchase of His heart's blood, that they have never taken a single wandering step but His eye has tracked the mazes of their life. He knows them altogether knows their sins, knows their sorrows, knows their ignorance of Him, knows how sometimes that ignorance has been willful, and they have continued in the dark when they might have walked in the light; and now, at this moment, speaking after the manner of men, the heart of Christ aches to manifest Himself to some of them, He wants to be known, He thirsts to be known, He can only be loved as He is known, and He pines for love, and so He pines to manifest Himself to His loved ones. Ay, and there are some of them who do know Him already in a measure, but their measure is a very little one; it is but as a drop compared with the great deep sea. I have been praying, and am praying still, and I am not alone in the prayer, that this very hour, the Lord Jesus may be pleased to manifest Himself to His own blood-bought ones. To all who have been called by His grace already, and to many not yet called to Him, may He come in the fullness of His own glorious revelation, and make Himself known; for know ye not this that the revelation of Christ in the Word will not save you unless Christ be revealed in you and to you personally? Nay, more than that; the Christ born at Bethlehem will not save you unless that Christ be formed in you the hope of glory, He must Himself come to you, and make himself known to you. It will not suffice you to read about his healing the sick, He must touch you with His hand, or you must touch the hem of His garment with your hand; but somehow there must be personal contract between yourself and the Lord Jesus Christ, or else all that He did will avail nothing to you. Let this be our prayer now that to each man and woman and child here the Lord may graciously make himself known. I. Notice, first, that THE LORD JESUS CHRIST, LIKE JOSEPH, REVEALS HIMSELF IN PRIVATE FOR THE MOST PART. Joseph cried, "Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren." It would not have been seemly for this great ruler to lose all command of himself in the presence of the Egyptians. His heat was carried away with love to his brothers, and the cry that he lifted up was so loud that the people in other parts of the palace could hear that something strange was going on; but he could not bear that they should all should stand around, and gaze with curious eyes upon their ruler as he unbosomed himself to his brothers. They would not have understood it, they might have misrepresented it; at any rate, he could not bear that the scene of affection which was now to be enacted should be witnessed by strangers, so he cried, "Cause every man to go out from me." My dear friends, do you really want savingly to see and know the Lord Jesus Christ? Have you never yet beheld Him by the eye of faith? Then, permit be to exhort you to be literally much alone searching the Scriptures, and much alone in private, secret prayer. That gracious revelation of Himself to you as bearing your sins, and putting away your guilt, will nor be likely to come to you until you get a little time in private, where you call quietly meditate upon your Lord and His great atoning work. The mischief of this busy London is that we are fretted and worn with incessant occupations; we should all of us be much stronger and better if we saw less of the faces of men and more of the face of God. But for a penitent sinner, who desires to behold his pardon written in the smiling countenance of Christ, there must be solitude. You must rise earlier in the morning, and get a half-hour to yourself then, or you must sit up later at night, or you must steal out of bed at the dead of night, or you must even resolve that you will not go to your business until the first business of finding Christ is ended once for all. I feel persuaded that, with some of you at least, there will be no peace to your heart, and no comfortable sight of Christ, until you have gone upstairs, and said, "Here, alone, with every man put out and every wandering thought excluded, will I bow the knee, and cry, and look, and hope, and believe, until I can say, 'I have seen the Lord; I have looked to Him whom I have pierced, and I have seen my sin put away by His death upon the tree.'" Further, I want you to notice, not only the excellence of solitude in general, but the benefit of a kind of mental solitude. Brethren, if in the house of God, in the midst of the assembly, the Lord Jesus Christ is ever to manifest Himself personally to us, it must be in a kind of mental and spiritual solitude. I believe that the preacher will never succeed in winning a soul if he tries to make himself prominent in his own preaching. An old man, who was accustomed to catching trout in a certain stream, was asked by one who had been fishing in vain, "Have you caught any fish today?" "Yes, Sir," he said, "I have a little basketful." "Oh!" said the other, "I have been fishing all day long, and I have taken none." "No," said the man, "but there are three rules about catching trout, which, Perhaps you have not observed. The first is Get quite out of sight; and the second is Get still more out of sight, and the third is Get still more out of sight than that; and you will catch them so." And I believe that it is just so in preaching. If the preacher can get quite out of sight, and still more out of sight, and yet still more out of sight, then he will be the means of bringing souls to Christ. And you, dear friends, will only see Him well in any kind of preaching when you try to forget the man. I mean that remark to apply in two ways. Perhaps the preacher is one whom you dearly love, ind you expect much from him. Well then, forget him, expect nothing from him, but look away from him to your Lord. Or perhaps the preacher's voice has no particular charm for you, the man is not very bright in his utterances; well, forget him, and try to see his Master. Forget the preacher for good and for bad, for better and for worse, and get to the Lord Himself. There is a story told of Mr. Erskine having preached on one occasion before the communion, and a good woman, a child of God, heard him with such delight, and was so much fed and satisfied, that she left her own pastor, and went some miles on the next Lord's day to go and hear him again. That morning, he was dreadfully dry and barren, or at least she thought that he was. There was no food for her whatever; and being not a very wise woman, she went in to tell him so. She said, "Oh, Mr. Erskine, I heard you at the communion with such delight; you seemed to take me to the very gates of heaven, and I was fed with the finest of the wheat; so I have come this morning on purpose to hear you, and I confess that I have got nothing out of you!" So he said, "My good woman, what did you go for last Sabbath-day?" "I went to the communion; Sir." "Yes, you went to the communion; that was to have communion with the Lord?" "Yes," she said, "I did." "Well," said Mr. Erskine, "that is what you went for, and you got it; and the Lord blessed my word to you, and you had communion with Him. Now, what did you come here for this morning?" "I came to hear you, Sir." "And you have got what you came for, there is nothing in me. "Think of this story when you are remembering the Lord's servants, and forgetting their Master Himself. I do believe that, as you are sitting here, you whose eyes have already been opened by the Spirit of God, if you will but say, "Cause every man to go out from me; shut to the door, I have entered into my closet even while in the pew; I am alone now, and I desire to see no man save Jesus only," you shall see Him, for He manifests Himself to His people all alone. Oh, that each one here would say, "There is nothing but Christ that I desire to see, there is nothing else I wish to remember, I would think only of my Lord Jesus; may He be pleased to reveal Himself to me!" II. The second remark I have to make is this when the Lord Jesus Christ reveals Himself to any man for the first time, it is usually in the midst of terror, and THAT FIRST REVELATION OFTEN CREATES MUCH SADNESS. When Joseph made himself known to his brethren, and said to them, "I am Joseph," "they were troubled in his presence." Judah had made a very plaintive speech when it was threatened that Benjamin should be detained in Egypt, and all the brothers were in deep trouble; so that, when the great ruler said to them, "I am Joseph," they were not filled with joy by his words, so we read, "His brethren could not answer him; for they were troubled at his presence." He was Joseph, their brother, and he loved every one of them; yet "they were troubled at his presence." It was the best thing that could have happened to them to be in the presence of him who was sent of God to save their lives with a great deliverance; yet "they were troubled at his presence." And you and I recollect, perhaps, when, under a deep sense of sin and sorrow, we had our first perception of Christ's salvation, instead of being glad at it, we were "troubled at his presence." "Why!" we said to ourselves, "this Christ is He whom we have despised, and rejected, and crucified." There did not seem, at first, much comfort for us in the manifestation of Christ. One said, in order to cheer us, "He died for sinners." "But," we answered, "surely not for such sinners as we are." Even the very sound of that blessed word "salvation" grated on our ears, because we thought we should be like the fabled Tantalus, up to our neck in water which we could not drink, or surrounded by fruit which we could not have pluck. "He may have died for others," we seem to say, "but scarcely for us." "We were troubled at his presence." Even the house of God, to which we continued to go, was a place of terror to us and we cried, like Jacob did at Bethel, "How dreadful is this place!" In the worst sense of that word, it really was "dreadful" to us, full of dread although we believed it to be "none other but the house of God, and the gate of heaven." We said, "What right have we to be in the house of God? How can we expect to enter heaven even though its gate is so near to us?" We heard that Jesus of Nazareth was passing by, but we sorrowfully exclaimed, "Ah, that is only too true! He will pass by, He will stop to look at us." We heard that precious text, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him shall not perish, but have everlasting life"; yet we said, "What is it to believe in Him? How can we believe in Him?" The light seemed shifting all around us, but our eyes were blind to it; the music of heaven was sounding in all its sweetness, but our ears were closed to its melody; everlasting love was coming near to us, yet our hearts did not open to receive it; and therefore we could not answer Christ, for we "were troubled at his presence." Dear friends, if any of you are in this sad state, do not therefore be driven away from our Jesus, our greater Joseph but still stand in His presence, even though you are troubled at it, for that experience, though it be bitter, is a bitter sweet. There may be trouble in Christ's presence, but there is a far greater trouble in being driven front His presence, and from the glory of His power. So keep standing just where you are, even though you stand trembling, for by-and-by, and perhaps this very hour, He will graciously reveal Himself to you, and you shall no longer tremble at His presence, but, on the contrary, you shall rejoice with joy unspeakable and full of glory, as you perceive that this Joseph, this Jesus, is your Brother, your Savior, your Friend, your all in all. III. Now, thirdly, though the first appearance of Jesus, like that of Joseph, may cause sadness, THE FURTHER REVELATION OF THE Lord JESUS CHRIST TO HIS BRETHREN, BRINGS THEM THE GREATEST POSSIBLE JOY. If you look at this passage when you are at home, you will perhaps say to yourself, "The second time that Joseph spoke to his brethren, he had not much more to say than he said the Fist time," for then he said, "I am Joseph; doth my father yet live?" And the second time there was as much the same burden in his language: "I am Joseph, your brother, whom ye sold into Egypt." So, when Christ reveals Himself in grace to any poor heart, the revelation, for substance, is much the same as at the first, yet there is a great difference. When, for the first time, I heard the gospel to my soul's salvation, I thought that I had never really heard the gospel before, and I began to think that the preachers to whom I had listened had not truly preached it. But, on looking back, I am inclined to believe that I had heard the gospel fully preached many hundreds of times, before, and that this was the difference and that I then heard it as though I heard it not; and when I did hear it, the message may not have been any more clear in itself than it had been at former times, but the power of the Holy Spirit was present to open my ear, and to guide the message to my heart. O dear friend, if you have heard me preach Christ crucified, and you have not yet seen Christ cried, your soul's salvation, I pray that you may do so now! I do, not suppose that word, there will be any difference in the sermon, or in the truth proclaimed; the difference will be that, in the one case, it has not reached your heart, and in the other case it will. O blessed Master, speak comfortably to the hearts of sinners, and to the hearts of thy people, too. Make the old, old gospel to be new to us by clothing it with a new power within our within our hearts and consciences, and throughout our lives! Yet, there were some differences in the words which Joseph uttered to his brethren. If you turn again to the narrative, you will see that he began his second speech by saying to them, "Come near to me, I pray you." There was a longing for nearness to those he loved, and that is the point of my sermon it this time. I want you, who do not believe in the Lord Jesus Christ, but who are, nevertheless, His elect, His redeemed ones, to come near to Him now by an act of faith, and trust Him with yourselves, your souls, your sins, and everything else. Stand not back through shame or fear, ye chief of sinners, for he says, "Come near to me, I pray you. 'Come unto me, all ye that labor and are heavy laden, and I Will give You rest.' "As for you who are His brethren already, come you near to Him, for to you also he says, "Come near to me, I pray you." Oh, if our Lord were actually here in bodily presence and I can almost picture Him in the loveliness and glory of Divine Majesty if He were to stand here, and say to us, "Come near to me, I pray you," we would, with solemn reverence, bow before Him, but we would with joyful obedience come near to Him, and try to hold Him by the feet and worship Him. Would not each one of you press forward to come near unto Him? I am sure that you would; well, that is what you have to do in a spiritual fashion. We know not Christ after the flesh, but we do know Him after the Spirit. So, come near to Him, dear brethren in Christ; believe in Him again as you did at the first, look to Him again as if you have never looked before. Worship Him as your Lord and Your Redeemer, prostrate yourselves before Him, and adore Him as the Son of God revealed in our midst; come near to Him. Then talk to Him; tell Him all that is in your inmost heart. Unburden to Him your cares and your doubts; ay, and come near to Him with your fondest affection, and say to Him now, in the silence of your spirit, "Lord, Thou knowest all things; Thou knowest that I love Thee." Come near to Christ with all your tears of penitence, come near with your alabaster box of gratitude, come near with the kisses of your lips of love, come near with your whole heart's purest affection, and come now, for that is what He invites you to do. It is a part of His manifestation of Himself to you that you should endeavor to come near to Him. Cry, "Stand back, O self! Stand back, O devil! Stand back, all care for the world! Stand back, even care for the church just now! My heart must come near unto her Lord, and sit like a dove on His finger, and be satisfied to look with her gentle eyes at the beauties of His countenance." God help us so to do, in in response to our Lord's gracious invitation, "Come near to me, I pray you."

Then, as of to help us to come near our Lord, in this revelation, declares His relationship to us. The speaker in the type says, "I am Joseph your brother"; and the Lord Jesus Christ, though He is Head overall things to His Church, and King and Lord of death and hell, yet says to everyone who believes in Him, "I am your Brother; I am your kith and kin; Head of the family, but still of the family; and touched with the feeling of your infirmities, for I was in all points tempted like as you are." Do not imagine, concerning the Lord Jesus, that there is only a fanciful or sentimental brotherhood between Him and You. It is a real brotherhood; there is no such brotherhood under heaven, so complete and true, as that which exists between Christ and every blood-washed soul, for it is not a brotherhood according to the flesh, but an everlasting, spiritual brotherhood. An eternal union of the closest and most vital kind is established between Christ and every one who believes in Him.

We do not reckon it hard do we, to win a brother's heart? If we have been a little cold towards a brother, his heart soon warms to us again; and as for our Lord, if we have not seen Him of late, if any of us have not loved Him as we should, if we are saying, "We are troubled at His presence, we hardly dare come to His table," may He say to us, "Come near to me, I pray you; I am your Brother. Come near, come nearer, nearer still. I am pleased when you are near." Come with your sin and your lukewarmness; come just as you are, as you came to Him at the first; and He will receive you, and will manifest Himself unto you as He does not unto the world. In addition to revealing his relationship, which was a great motive for inviting his brethren to come near, he also told them a secret. He said, "I am Joseph your brother, whom ye sold into Egypt." I think he mentioned that to show them that he must be Joseph their brother, for who else in all the world knew of that shameful action on their part? I do not suppose that the Midianite merchants, who bought Joseph, knew that he was sold by his own brethren; or if they did know, there were none of them in Pharaohs palace, for they were Ishmaelites, and they had gone their way to traffic somewhere else. All who knew of that wicked transaction were Joseph and his brothers, so by this password he lets them know that there was a sort of freemasonry between them. This was the sign, "I am Joseph your brother, whom ye sold into Egypt." It made them blush, I dare say; and it must have made them mourn; but it also made them feel, "Yes, that is our brother; nobody but Joseph would know that we sold him into slavery." And, dear friends, have you never seen your Well-beloved as He reads your heart? I have known Him read mine from the first thought in it to the last, and I have thanked I Him as He has read it, for I have said, "Lord, Thou hast read that book right through, and now Thou knowest all things, Thou knowest that I love thee. Alas! I did sell thee into Egypt; there was a day when I chose Egypt and its pleasures rather than 'Thyself; and there have been days since when I have sold Thee again into Egypt by treating Thee with lukewarmness, and giving myself up to other lovers. Yes, Lord, I have sold 'Thee to the Ishmaelites by doubting Thee and mistrusting Thee; and by my sins I have stripped Thee of thy many-colored garment, and by my own folly I have let Thee go away from thy Father's house, and from the chamber of her that bore Thee. 'Thou knowest all this, my Lord, but I know Thee, too, because Thou knowest me so well." Then notice that, when Joseph thus revealed himself to his brethren, he did not say more till he had sweetly put away till their offenses against him. They had been troubled because they knew that they had sold him into Egypt, but he said to them, "Now therefore be not grieved, nor angry with yourselves, that ye sold me hither." So Jesus says to His loved ones, who have grieved Him by their evil deeds, "Be not grieved, for, I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins.' Be not angry with yourselves, for I will receive you graciously, and love you freely. Be not angry with yourselves, for your sins, which are many, are all forgiven; go, and sin no more. For my name's sake, will I defer mine anger; wherefore, 'Come now, and let us reason together: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.' " Many of you know the way our Savior talks; I pray that He may just now make every believer sure that there is not a sin against him in God's Book of remembrance. May you, dear friends, be clear in your conscience from all dead works! May you have the peace of God, which passeth all understanding, to keep your hearts and minds through Christ Jesus, and in the clear white light of your Savior's glorious presence, may you see the wounds He endured when suffering for your sins! Then will you sing with the disciple whom Jesus loved, "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and His Father; to him be glory and dominion forever and ever. Amen." Last of all, Joseph was not satisfied with thus revealing himself to his brethren, and assuming them of his forgiveness, but he promised them rich supplies for the future. To my mind, this was the next best news to his message of forgiveness. He said to them, in effect, "You have had two years of famine. It is only through me that you have been preserved alive; you have come down to Egypt with your asses and your sacks, and you have taken home provender to my father and to your households; but there are yet five more years in which there will be no plowing and no harvest. What will become of you? What little you had in store, is already all consumed. God has sent me here that, through those five years, I may nourish you. You shall come down, and live in Goshen, on the fat of the land of Egypt, and you shall never have any want, for all the treasures of the land of Egypt are mine, and I will take care of you, you shall never know any lack." In like manner, beloved, your Lord stands, and says to you, "You will have many more troubles yet." Some of my dear brothers and sisters in Christ, who are here, will be in heaven before five more years have expired; they have good reason to be very grateful to God. But to some of its who are younger, it may be that God has appointed many a year to abide here; but our Savior lives.

"He is at the Father's side, The man of love, the Crucified;"

and the arrangements of providence are in His hand, and all that providence shall be over-ruled for us. "No good thing will he withhold from them that walk uprightly." You will be in Egypt for a while longer, dear friend, but you will be in the Goshen of Egypt, and the good of all the land is yours. Oh, what a blessing it is to think that we have a Brother who reveals Himself to us as the Universal Provider, who will not let us have a want, but will take care that, before our need comes, the supply shall be ready, and we shall have nothing to do but to rejoice in Him who careth for us! Let not that sweet thought take away from your minds what I want to be the center of all the meditation, namely, that you should come near to your Lord. We never use a crucifix; we should think it sinful to do so. Neither do I want to have an imaginary crucifix, by trying to set Christ before you so that you should picture Him mentally; but I want Your faith to do much more than imagination can. The Lord Jesus Christ is spiritually here in the midst of us, according to His gracious promise, "Lo, I am with you always, even unto the end of the world"; and He hears me speaking these words at this moment, I am as sure of it as if I saw that mystic presence with my natural eyes. If I did see Him, I know that I should fall at His feet as dead, and the rest of this service would have to be spent in awe-struck silence by everyone that did behold Him. But, O thou Son of God and Son of Mary, Jesus Christ our Savior, we trust Thee wholly and alone to save us, and we love Thee with all our heart, and mind, and soul, and strength; and as we live by Thee, we pray thee to help us to live for thee, to live to thee, to live like thee, and by-and-by to live with Thee! We could almost wish that we might now fall down and kiss thy dear feet, but Thou art not here in visible presence; for Thou hast gone up into the glory; but Thou art here spiritually,, and we come to Thee, and say, "Lord, Thou art ours, and we are thine; we will hold to Thee, and will not let Thee go."

"Sun of my Soul, thou Savior dear, It is not night if thou be near."

Come, stay with me while yet the evening shade shall linger, till death's dark night comes on, and then, instead of night, let the morning break upon my gladdened eyes because it is Thyself that has come, the life, the resurrection, and not death at all! Come, beloved, can you not get nearer to your Lord? Can you not speak familiarly with Him? Can you not whisper into His ear the story of your love?

"Come, Holy Spirit, heavenly Dove,"

and help us now to come near to Jesus! Amen and Amen.

Spurgeon's Verse Expositions of the Bible

Joseph and His Brethren

by C. H. SPURGEON

May 11 th 1862 (1834-1892)

“And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were trembled at his presence. And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.”--Genesis 45:3-5 .

JOSEPH is a very eminent type of Christ. When he was hated of his brethren because he protested against their sins, and when they sold him for twenty pieces of silver, he was doubtlessly a portrait of the despised and rejected of men whom his disciple betrayed. Afterwards in his temptations in the house of Potiphar, in the slander and consequent imprisonment in the round house of Pharaoh’s prison, in his after advancement, till he became lord over all the land of Egypt, we clearly see our blessed Lord right well portrayed. Indeed so well is the picture drawn that there is scarcely a stroke even though it should seem to be a mere accidental incident of the picture which has not its symbolic meaning. You shall read the history of Joseph through twenty times, and yet you shall not have exhausted the type; you shall begin again and find still some fresh likeness between this despised son of Rachel, and the Son of Mary who is also God over all, blessed for ever. Amen.

It is not however my business this morning to enter into a full description of Joseph as the type of Christ, I have a rather more practical object in hand. I shall endeavor in the Lord’s strength to deal with tried and troubled consciences, and if it shall be my happy lot to be the means of cheering some sorrowing heart, and opening some blind eye to see the personal beauties, and the intense affection of the Lord Jesus, I shall be but too glad to have been God’s messenger to your hearts.

To tarry no longer, but to proceed at once to so good an errand, hopeful that God will help us to accomplish it, I shall direct your attention to the picture before us as being a representation of the way in which the Lord Jesus Christ deals with his erring brethren, those whom his Father has given him, and whom he has purchased with his blood.

It seems to me that the condition of Judah and his brethren is a very notable picture of the state of sinners when they are awakened by the Holy Spirit, that the disguise which Joseph assumed when he dealt so roughly with them, is a masterly representation of the manner in which Jesus Christ, the loving one, seems to deal hardly and harshly with poor coming sinners, and that thirdly, the manifestation which Joseph afterward made to his brethren, is but a faint representation of the declaration of love which Jesus makes to repenting spirits when at last he reveals himself to them in mercy.

I. We think that the condition and posture of Judah and his brethren at the feet of the throne of Joseph, trembling in alarm, well describe THE CONDITION AND POSITION OF EVERY TRULY AWAKENED SINNER.

By different methods Joseph had at last awakened the consciences of his ten brethren. The point which seemed to have been brought out most prominently before their consciences was this: “We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.” And though, in the speech which Judah made, it was not necessary to accuse themselves of crime, yet in the confession, “God hath found out the iniquity of thy servants,” Joseph could see evidently enough, that the recollection of the pit and of the sale to the Ishmaelites was vividly before their mind’s eye. Now, beloved, when the Lord the Holy Ghost arouses sinners’ consciences, this is the great sin which he brings to mind: “Of sin because they believed not on me.” Once the careless soul thought it had very little to answer for: “I have not done much amiss,” said he, “a speedy reformation may wipe out all that has been awry, and my faults will soon be forgotten and forgiven; but now, on a sudden, the conscience perceives that the soul is guilty of despising, rejecting, and slaughtering Christ. What a sin is this, my brethren! And what pangs we endured when first this crime was laid to our charge, and we were compelled to plead guilty to it! O Lord Jesus, did I accuse thee to thine enemies? Did I betray thee? Did I adjudge thee to the cross? Were my cries virtually heard in the streets, “Crucify him, crucify him?” Is it true that my sins were the nails which fastened thee to the tree? Is it so, that I had a share in thy bloody murder- a tragedy by which the world became a deicide, and man the murderer of his own Redeemer? It is even so; if our conscience be in a right state, we are forced to acknowledge it. Dost thou not know, sinner, every time thou dost prefer the pleasures of this world to the joys of heaven, thou dost spit in the face of Christ; every time when to get gain in thy business, thou doest an unrighteous thing, thou art like Judas selling him for thirty pieces of silver; every time thou makest a false profession of religion, thou givest him a traitor’s kiss; every sermon which you hear, which makes a temporary impression on your mind, which impression you afterwards blot out, makes you more and more Christ’s despiser and rejector; every word you have spoken against him, every hard thought you have had of him, has helped to complete your complicity with the great crowd which gathered around the cross of Calvary, to mock and jeer the Lord of life and glory. Now, if there be any sin which will make a man deeply penitent, I think that this sin when it is really brought home to the conscience will affect us. To slay him who did me no hurt, the holy and the harmless One! To assist in hounding to the tree the man who scattered blessings with both his hands, and who had no thought, nor care, nor love, save for those who hated him. To pierce the hands that touched the leper, and that broke the bread, and multiplied the fishes! To fasten to the accursed wood the feet which had often carried his weary body upon painful journeys of mercy! Oh! this is base indeed. But when I think he loved me, and gave himself for me, that he chose me, before the stars were made, or the heavens upreared upon their everlasting arches, and that I, when he came to me in the gospel, should have rejected and despised, and even mocked at him, this is intensely, infinitely cruel. Jesus, thou dost forgive me, but I can never forgive myself for such a sin as this.

Dear friends, has the Holy Spirit made you feel that you are guilty? If so, I am glad of it, for when we once feel guilty concerning the death of Jesus, our brother, it is not long before he will reveal himself to us in mercy, blotting out our sin for ever.

A second thought, however, which tended to make Joseph’s brethren feel in a wretched plight was this, that they now discovered that they were in Joseph’s hands. There stood Joseph, second to none but Pharaoh in all the empire of Egypt. Legions of warriors were at his beck and command; if he should say, “take these men, bind them hand and foot, or cut them in pieces,” none could interpose; he was to them as a lion, and they were as his prey, which he could rend to pieces at his will. Now to the awakened sinner, this also is a part of his misery, that he is entirely in the hands of that very Christ whom he once despised; for that Christ who died has now become the judge of the quick and dead, he has power over all flesh, that he may give eternal life to as many as his Father has given him. The Father judgeth no man, he has committed all judgment to the Son. Dost thou see this, sinner, he whom thou despised is thy Master? The moth beneath thy finger, which thou canst crush, and that cannot escape from thee, may well fear, but thus art thou beneath the fingers of the crucified Son of God. Today, he whom thou hast despised, has thee absolutely at his will; he has but to will it and the breath is gone from thy nostrils, and while yet in thy seat thou art a corpse, and more, at his will thou art in hell amidst its flames. Oh! what an awful thing it is to fall into the hands of the living God, for even our God is a consuming fire.

Remember, sinner, you are in his hands in such a way that except ye repent, and receive him- except ye “kiss the Son,” at once he may be angry, and ye may “perish in the way when his wrath is kindled but a little.” For lo! he cometh riding upon the clouds of judgment. Jesus of Nazareth cometh, robed in majesty, the books shall be opened; and he shall divide the nations as the shepherd divideth the sheep from the goats. Then in vain shall ye ask the pitiless rocks to give ye shelter in their flinty bowels, or the stern mountains to conceal you in their hollow caverns, ye shall seek to hide from the face of him that sitteth upon the throne, but neither heaven nor earth, nor hell shall afford you shelter; for everywhere the eyes of him that wept shall follow you like flames of fire: and the hand of him that was once nailed to the tree shall crush you as a cluster in the hand of the gleaner of grapes. You shall feel that it is an awful thing to have turned long- suffering mercy into righteous hatred. You shall know that to have rejected mercy is to have drawn down upon your head the full fury of the justice of the avenger. Yet, further, there was another thought which combined to make Joseph’s brethren feel still more wretched; being in his hands, they felt also in their souls that they deserved to be there. We are verily guilty, said they. They offered no apologies, nor extenuations, for that one sin- that crying sin. They might for the matter of Benjamin: but they said, we are verily guilty concerning our brother. Oh! my brother in Christ; thou knowest what it is to have the Holy Spirit in thy heart, making thee plead guilty. Well do I remember when I stood at the bar of God’s justice and heard the accusation read out against me. Nothing could I answer, but guilty only. Indeed, my guilt was so plainly before my eyes that my lips could not frame a denial, and had the judge put on the black cap that day, and said “Take him back to the place from whence he came, and give him his portion with the tormentors,” I should have been lost, but the great God would have been most just and righteous. Careless sinners may talk about the hardness of God in condemning man to punishment, but once let the Holy Ghost show man the exceeding sinfulness of sin, and you will never hear a word about that. No! the sinner cries, Lord, whatever thou canst do with me, thou canst not chastise me more than I deserve. Though thou shouldst crush me beneath thy feet, or though thou shouldst pile up the fires of Tophet, and thy breath should be as the stream of brimstone to kindle it, yet thou couldst not curse too heavily or consume too fiercely thy traitorous, rebellious, depraved, and infamous creature. I deserve everything except thy love and thy pity; and if thou givest me these, I shall be compelled to say, for ever and ever, that thou gavest grace to the most undeserving- the most unworthy rebel that ever profaned thy universe. Brethren, when conscience goes against a man, he has a stern enemy to contend with. When it is written “David’s heart smote him,” such blows come home. So is it with every sinner that is truly led to see his own state. He will feel that he is not only guilty, and that he is in the hands of one from whom he cannot escape; but he will feel that it is right he should be so, and the only wonder he will have in his own mind is that he has been out of hell so long; that the long- suffering and mercy of God have been so marvelously extended to him.

Under a sense of all these things- note what the ten brethren did. They began to plead. Ah! nothing makes a man pray like a sense of sin. When we stand before God guilty, then our groans and sighs and tears make true and real supplication. I fear me there are some of you present here who have from infancy repeated a form of prayer who have never prayed in your lives, ay and some of you too who use an extemporary utterance and yet who never pray. I do not think men generally pray as a matter of duty. When men fall down in the streets and break their limbs they do not cry out as a matter of duty, they cry because they cannot help it, and it seems to me that such a prayer God hears, that comes out of a man because he cannot help praying, when the deep agony of his spirit makes him groan, when he cannot be kept from his secret chamber, when he would sooner pray behind a hedge, or in a field, or in a garret, or even in the streets, than not pray at all. If there were an edict issued that no man should pray at all, the really praying man would go into Daniel’s lions’ den, for he could no more cease to pray than cease to breathe. Can the hart in the wilderness cease from panting for the water brooks? Can a sick child cease from crying for its mother? So the living soul cries after God because he cannot help panting after him. He must pray or he must die, he must find grace or perish and therefore in his sore extremity- from an intense and awful agony of heart he cries again and again, “God be merciful to me a sinner.” This is the prayer that God heareth; such are the petitions which are acceptable to the Lord Jehovah.

Brethren, will you look at your own selves and at your own experience this morning and see if you ever were brought down to the spot where Judah and his brethren stood, for I fear we have never been brought rightly unless we have been brought here. He that was never condemned I think was never forgiven, he who never confessed his guilt cannot have had a pardon, and if we have never trembled before Jesus the judge, we can never have rejoiced before Jesus the elder brother.

II. We turn, however, now to remark, that THE SINGULARLY ROUGH BEHAVIOR OF JOSEPH IS A NOTABLE REPRESENTATION OF THE WAY IN WHICH CHRIST DEALS WITH SOULS UNDER CONVICTION OF SIN.

Joseph always was their brother, always loved them, had a heart full of compassion to them even when he called them spies. Kind words were often hastening to his lips, yet for their good he showed himself to be as a stranger and even as an enemy, so that he might bring them very low and prostrate before the throne. My dear friends, our Lord Jesus Christ often does this with truly awakened souls whom he means to save. Perhaps to some of you who are to- day conscious of guilt but not of mercy, Christ seems as a stern and angry Judge; you think of him as one who can by no means spare the guilty; your only idea of him is of one who would say to you, “Get thee behind me, Satan, thou savourest not the things that be of God.” When you read the Scriptures, your mind perhaps is led to dwell upon his denunciations rather than upon his promises. Such dreadful chapters as the twenty- fifth of Matthew are more upon your mind than those blessed portions in John, such as “Let not your heart be troubled, ye believe in God, believe also in me.” When you do think of Jesus it is not as of one who is saying, “Suffer the little children to come unto me and forbid them not, for of such is the kingdom of heaven.” But you rather think you hear him say, “Woe unto you scribes and Pharisees, hypocrites.” Poor hearts, you discern all the sternness of his upbraidings, but not the softness and gentleness of his compassion. You see him dealing fiercely with Pharisees, and reason that he will be even more severe with you; nay, you think you have had some proofs that the Lord is not willing to bless you. As Joseph took Simeon before their eyes and put him in prison, as he laid heavy things to his brethren’s charge, and said to them, “Ye are spies, to see the nakedness of the land are you come, by the life of Pharaoh surely ye are spies,” and as he demanded of them to bring Benjamin down or else he would never see their face again, so you think that Jesus Christ has treated you. You went to him in prayer; but instead of getting an answer he seemed to shut up your prayer in prison and keep it like Simeon bound before your eyes. Yea, instead of telling you that there was mercy, he said to you as with a harsh voice, “It is not meet to take the children’s bread and cast it unto dogs.” He appeared to shut his ear to your petitions and to have none of your requests, and to say to you, “Except ye renounce a right eye sin and a right arm pleasure, and give up your Benjamin delights, ye shall see my face no more,” and you have come to think, poor soul, that Christ is hard and stern, and whereas he is ever the gentle Mediator receiving sinners and eating with them, whereas his usual voice is, “Come unto me all ye that labor and are heavy laden and I will give you rest,” to you he seemeth no such person, for he has put on a disguise, and ye understand not who and what he is.

But you will perceive, brethren, in reading the narrative, that even when Joseph disguised himself there was still much kindness discoverable in his conduct: so to the awakened sinner, even while Jesus appears to deal hardly, there is something sweet and encouraging amid it all. Do you not remember what Joseph did for his brethren? Though he was their judge he was their host too; he invited them to a great feast; he gave to Benjamin five times as much as to any of them; and they feasted even at the king’s table. And so, poor sinner under an awakened conscience, you have occasional feastings at the table of hope. I know while I was under distress myself I did have some glimpses of hope. Oh, there were times when his name was very sweet! There were seasons in the thick darkness when some few rays of light flashed in; when like the dog that eateth the crumbs under the table, now and then there fell a big crust, and my soul was feasted for awhile. So has it been with you. Christ has rebuked and chastened you, but still he has sent you messes from his royal table. Ay, and there is another thing he has done for you, he has given you corn to live upon while under bondage. You would have despaired utterly if it had not been for some little comfort that he afforded you; perhaps you would have put an end to your life- you might have gone desperately into worse sin than before, had it not been that he filled your sack at seasons with the corn of Egypt. But mark, he has never taken any of your money yet, and he never will. He has always put your money in the sack’s mouth, You have come with your resolutions and with your good deeds, but when he has given you comfort he has always taken care to show you that he did not confer it because of any good thing you had in your hands. When you went down and brought double money with you, yet the double money too was returned. He would have nothing of you; he has taught you as much as that, and you begin to feel now that if he should bless you, it must be without money and without price. Ay, poor soul, and there is one other point upon which thine eye may rest with pleasure; he has sometimes spoken to thee comfortably. Did not Joseph say to Benjamin “God be gracious unto thee, my son?” And so, sometimes, under a consoling sermon, though as yet you are not saved, you have had a few drops of comfort. Oh! ye have gone sometimes out of the house of prayer as light as the birds of the air, and though you could not say “He is mine and I am his,” yet you had a sort of inkling that the match would come off one day. He had said- “God be gracious to thee, my son.” You half thought, though you could not speak it loud enough to let your heart distinctly hear it, you half thought that the day would come when your sins would be forgiven; when the prisoner should leap to lose his chains; when you should know Joseph your brother to have accepted and loved your soul. I say, then, Christ disguises himself to poor awakened sinners just as Joseph did, but even amidst the sternness of his manner, for awhile there is such a sweet mixture of love, that no troubled one need run into despair.

But, dear friends, I am met by a question. Some one asks, “Why doth Jesus thus deal with some coming sinners? Why doth he not always meet them at once as he does with some, while they are yet a great way off, and fall upon their necks and kiss them?” Perhaps we can answer this question by another. Why did Joseph thus hide himself, and not manifest himself to his own flesh? The answer is here; Joseph knew there was a prophecy to be fulfilled; the sun, and moon, and eleven stars must make obeisance to him; and their sheaves must bow down before his sheaf. So there is a prophecy concerning us- “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth;” and were it not that Christ doth thus deal roughly with us, perhaps we should never bow ourselves with that deep humiliation and prostration of spirit, which is necessary for our good as well for his glory. I am sure that any of us who have passed through this state of mind, feel it a privilege to bow down before him. All hail, Jesus! We bring forth the royal diadem and crown thee, Lord of all. We wish not to dispute thy sovereignty, nor to interfere with thine absolute dominion. Give him all the glory; give him all the honor. Our spirit boweth down with even deeper reverence than the cherubim, who bow before him with veiled faces, crying, “Holy, holy, holy, Lord God of Sabaoth.” Besides, my dear friends, Joseph’s brethren would not have been convinced of their sin at all, if it had not been for this. It was needful that they should know the greatness of the wrong, that they might know the value of the free pardon. The delay of manifested mercy has done much good to many of the saints; it compelled them to search the fountains of the great deep of their natural depravity, and led them to admire the freeness and richness of divine grace. We should have been but poor fools in Christ’s school, if it had not been for the rod with which he whipped us, and the ruler with which he knocked our knuckles in our early days. That black board of conviction was a useful implement enough in the school house. If he had not ploughed deep, there never would have been a hundred- fold harvest. Since he would build a high house of joy in our hearts, there was a “needs- be” that he should dig out deep foundations of sorrow, and he did it so for our lasting and perpetual good. Could John Bunyan have ever written “Pilgrim’s Progress,” if he had not felt abounding sin, and rejoiced in “Grace abounding?” Could he have ever compiled such a wondrous work as the “Holy War,” if he had not himself felt all the attacks which the Town of Mansoul knew, and heard the beating of the hell- drum in his own ears, just as the Mansoulians did, whose tale he tells. Masters of divinity are not to be made by shallow experience. We make not sailors on dry land, nor veterans in times of peace. Christ’s rugged warriors who shall do great exploits for him, must be like the Spartan youths, they must be brought up by a Spartan training, and flogged, and made to bear the yoke in their youth, that afterwards they may be good soldiers of Christ, able to endure hardness and to achieve great victories. This that looketh so cruel in Christ is only masked mercy. He putteth the vizard on his face, and looketh like an enemy, but a friendly heart is there still towards his chosen. Let us remember, then, if we are today guilty and moaning our guiltiness- we ought not to forget that Christ is a brother though he seems to be an enemy, that he loves us with a pure and perfect love though he speaks hardly to us. If he do not answer our prayers he still intends to do it; if no pity or compassion are expressed, yet beyond a doubt he is not flinty of soul, nor is he hard to be moved to commiserate his children.

III. I now come to the last point, and here may God be pleased to let light break in upon darkened souls. JOSEPH AFTERWARDS REVEALED HIMSELF TO HIS BRETHREN, AND SO THE LORD JESUS DOES IN DUE TIME SWEETLY REVEAL HIMSELF TO POOR CONSCIENCE- STRICKEN PENITENT SINNERS.

The reading of the chapter which we heard this morning, is enough to bring tears to all eyes that are connected with tender hearts. I must acknowledge that when reading the chapter in my own study, I could not resist weeping copiously at the picture which the Holy Ghost has so admirably drawn. Those ten poor trembling brothers, Judah’s speech just finished, and all of them on their knees supplicating the clearing of the court house, and then Joseph, whose soul was swelling with such grief and love, bursting out with that “I am Joseph.” What a scene for tender souls! Though he must have spoken in deep affection, yet, “I am Joseph,” must have fallen on their ears like thunder. “Joseph!” where are we now? Better for us that we were in a lion’s den, than here with him whom we mocked, saying, ‘Behold, this dreamer cometh, with him whom we sold, and dipped his coat of many colors in blood, and then took it to his father, saying, ‘See whether this be thy son’s coat or no. ’” Well might they tremble! And then look at the tenderness of Joseph when he says to them again, while they are retiring from him afraid, “I am Joseph, your brother, whom ye sold into Egypt, I pray you come near to me.” You hear his pathetic speech as he discovers his brotherhood and relationship, and then you see that generous embrace when, beginning with Benjamin, his next of kin, his own uterine brother, he afterwards weeps with all the rest, and sends them home with favors, enriched and happy. Dear friends, I say this is but a picture of what Christ does to some of us, and of what he is prepared to do to others of you who are trembling at his feet. Notice that this discovery was made secretly.

Christ does not show himself to sinners in a crowd; every man must see the love of Christ for himself; we go to hell in bundles, but we go to heaven one by one. Each man must personally know in his own heart his own guilt; and privately and secretly, where no other heart can join with him, he must hear words of love from Christ. “Go and sin no more.” “Thy sins which are many are all forgiven thee.”

Mark, that as this was done in secret, the first thing Joseph showed them was his name. “I am Joseph.” Blessed is that day to the sinner when Christ says to him, “I am Jesus, I am the Savior;” when the soul discerns instead of the lawgiver, the Redeemer; when it looks to the wounds which its own sin has made, and sees the ransom- price flowing in drops of gore; looks to the head its own iniquity had crowned with thorns, and sees beaming there a crown of glory provided for the sinner. Sinner, poor troubled sinner, Jesus speaks to thee this morning, from his very cross where he bled for thee, he says, “I am Jesus, look to me, trust me and be saved, repose thy confidence wholly upon me, I will wash thee from thy sin, carry thee safely through time, and land thee gloriously in eternity.”

Having revealed his name, the next thing he did was to reveal his relationship; “I am Joseph, your brother.” Oh, blessed is that heart which sees Jesus to be its brother, bone of our bone, flesh of our flesh, the son of Mary as well as the Son of God. Sinner, whom the Holy Ghost hath awakened, Christ is thy brother, he feels for you, he has a fellow sympathy with you in the present pangs that wring your heart. He loves you, he loved you before you knew anything of him, he has given you the best proof of that love in that he has redeemed you with his blood. And revealing his relationship, he also displays his affection. “Does my father yet live?” As a brother does he remember the head of the household. Jesus tells you that the brotherhood between his soul and yours is not fanciful or metaphorical, but lets his heart go out to you. Penitent sinner, can you believe it? Jesus loves you- loves you though you hated him. Poor awakened simmer, thou think it possible? It is. It is not only possible, but certain. He who is heaven’s Lord, before whom the angels bow, loves thee. I remember one man who was converted to God, who told me that the means of his conversion was hearing a hymn read one Sabbath morning in the congregation, when we were worshipping in Exeter Hall, and that hymn was this- “Jesus, lover of my soul;” and just those words struck him. “Does he love my soul? Oh!” said he, “nothing had ever broken me before, but the thought that Jesus loved me was too much for me. I could not help giving my heart to him.” The old school- men used to teach that it was impossible for any man to know that another loved him without returning the love in some degree. And surely, sinner, though thou feelest thyself to be the vilest wretch on earth, when we tell thee that it is “a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, even the chief,” this should be a reason why thy heart should go out to him. He loves thee, oh quickened, convinced sinner. Oh, trust him, and taste that love in thine own heart.

And then will you please to notice, that having thus proved his affection, he gave them an invitation to approach. “Come near to me, I pray you.” You are getting away in the corner. You want to hide away in the chamber alone; you do not want to tell anybody about your sorrow. Jesus says, “Come near to me, I pray you. Do not hold your griefs away from me. Tell me what it is you want. Confess to me your guilt; ask me for pardon, if you want it. Come near to me, do not be afraid. I could not smite with a hand that bought you; I could not spurn you with the foot that was nailed for you to the tree. Come to me!” Ah! this is the hardest work in the world, to get a sinner to come near to Christ. I thought myself that he was such a hard, hard Christ, and that he wanted me to do so much before I might come to him. When I heard that gracious message, “Look unto me, and be ye saved, all ye ends of the earth;” my heart ventured to look, and oh! joy of joys, the burden rolled away, the sin was blotted out, my soul stood accepted in Christ. “Come near to me I pray thee.” Oh that I knew where a broken heart was this morning! I think I would point him out, and look him in the face, and say in Jesus’ name, “Poor sinner, come near to me, I pray thee.” Oh, wherefore do you stay when Jesus invites? Wherefore do you tarry in your despair when Jesus bids you come to him? Shall the prisoner hug his chains? Shall the captive cleave to his dungeon? Arise! be free! arise, he calleth thee- sinner, come near to Jesus. Salvation is in him, and, as he bids thee, take it.

I want you to notice again, having given the invitation, what consolation

Joseph gave! He did not say, “I am not angry with you; I forgive you:” he said something sweeter than that- “Be not angry with yourselves,” as much as to say, “As for me, ye need not question about that: be not grieved nor angry with yourselves.” So my blessed, my adorable Master, says to a poor, cast down, dejected sinner- “As for my forgiving you, that is done. My heart is made of tenderness, my bowels melt with love; forgive yourself; be not grieved nor angry with yourself: it is true you have sinned, but I have died; it is true you have destroyed yourself, but I have saved you. Weep no more; dry those eyes and sing aloud“‘

I will praise thee every day, Now thine anger’s turned away:

Comfortable thoughts arise From the bleeding sacrifice. Jesus has become at length My Salvation and my strength; And his praises shall prolong, While I live, my pleasant song. ’”

Dear friends, last of all, having thus given them the consolation, he gave a quietus for their understanding in an explanation. He says, “It was not you, it was God that sent me hither.” So doth Christ say to the poor soul that feels itself guilty of the Lord’s crucifixion. “It was not you,” says he,” it was God that sent me to preserve your lives with a great deliverance. Man was the second agent in Christ’s death, but God was the great first worker, for he was delivered by the determinate counsel and foreknowledge of God, man did it to destroy righteousness, but God did it to save even the ungodly. Man hath the crime, but God hath the triumphing; man rules, but God overrules. The gall hath become honey, out of the eater hath come forth sweetness. Death is destroyed by Jesus’ death; hell upturned by hell’s blackest deed. Sinner, Christ died to save thee with a great deliverance, what sayest thou? Art thou willing to come to him? if so, he made thee willing. Dost thou say, “But what is to come?”- to come to Christ is to trust him. Are you willing to renounce yourself and your sin and trust Christ, and take him to have and to hold, for better for worse, through life and through death, in time and in eternity? Doth thy heart say “Yes.” Wilt thou come to this man? Shall there be a match made of it this morning? Shall your heart be affianced and married into Christ? Ah! then, put this ring of promise on thy finger and go away affianced unto Christ, and this is the ring, “Though thy sins be as scarlet they shall be as wool, though they be red like crimson they shall be whiter than snow.” I feel this morning as though my Master had given me such a sweet message that I cannot tell it as I would, but it may be that there is some soul here that is like a little flower which has opened its cup to catch the dew drop, and it will be good for such a soul. It may be there is a heart here that has been in darkness, and though it be but a candle I can bring, yet that light shall be pleasant to its poor eyes so long used to this horrid gloom. Oh! that some heart here would trust the Lord Jesus. Is there none? Must we go back, and say in the closet, “Lord, who hath believed our report, and to whom is the arm of the Lord revealed?” Surely, there is one. Perhaps it is a stranger here, of whom I shall never hear again in this world. Well, but the Lord shall hear of it, and he shall have the praise. Perhaps it is one that has long sat in this house of prayer, invulnerable up till now. Perhaps the arrow has found a joint in the harness. O soul! by him that stretches out his arms of love to thee, and by the grace that moves thee now to run into those arms, come to him. “Be not grieved nor angry with yourselves.” It was God that put Christ to death, that he might save you with a great deliverance. Trust Jesus, and you are saved, and you shall give him praise, world without end. Amen

Kelly Commentary on Books of the Bible

Having already shown the position of Isaac, I resume briefly with the remark that he stands before us clearly as the representative of the Son, and this too as dead, risen, and in heaven. All will understand it who remember that we have had His death and resurrection parabolically in Genesis 22:1-24; and then, after the passing away of her who was the figure of the new covenant, come the entirely novel dealings of God in the call of the bride for the Son here carefully and exclusively connected with the type of heaven. The bearing of this on the great mystery of the heavenly Christ and the church, His body and bride, does not need to be further insisted on now.

We have here, before pursuing the history of Isaac to the end, an episode which brings before us the birth of the two sons of Isaac and Rebecca. God had already affirmed the principle of His choice in the son of the free woman Sarah, when the child of the flesh was set aside. But there was this difference. It only in a preparatory way set out the great principle of God's sovereignty. There was a difference in the mother, if not in the father. There was a need, in the wisdom of God, that the sovereignty should be affirmed still more expressly. And so it was now; for Esau was the son of the same father and of the same mother as Jacob, and in fact they were twins. It was therefore impossible to find a closer parity between any than in these two sons of Isaac and Rebecca. Nevertheless, from the first, entirely apart from any grounds such as to determine a preference, God shows that He will be sovereign. He can show mercy to the uttermost, and He does; but He is God, and as such He reserves to Himself His right of choice. Why even a man does so; and God would be inferior to man if He did not. But He claims His choice and makes it, setting it forth in the most distinct manner, which is reasoned on, as we know, in the power of the Spirit of God, in the Epistle to the Romans, and alluded to elsewhere in the Bible. I only refer to it passingly to show how clearly it is brought out in the circumstances.

At the same time there is another thing to be weighed. The after history illustrates the two men and their posterity; for whatever may be said of the failure of Jacob, it is perfectly clear that not Jacob but Esau was profane, despising God and consequently his birthright. This is brought out in the same chapter. But the choice of God was before anything of the sort, and God made it unambiguous. I would only add one other word, that although scripture is abundantly plain that He chose him apart from anything to fix that choice, it is never said nor insinuated in any part of the word of God, that the prophet's solemn expression "Esau have I hated" was applicable from the first. The choice was true, but not the hatred. In fact, so far is it from the truth that we see the plainest facts in opposition to such a thought. In the first book of the Bible the choice of Jacob, and not Esau, is made plain; in the last book of the Bible, the prophecy of Malachi, the hatred of Esau is for the first time clearly affirmed. How admirable the word of God is in this! Let us delight first that God should have His choice; secondly, that God, far from pronouncing His hatred then, waited till there was that which manifestly deserved it waited, as we see, to the very last. To confound two things so distinguished, to mix up the choice at the beginning with the hatred at the end, seems nothing but the narrow folly of man's mind. The truth is that all the good is on God's part, all the evil on man's. He is sovereign; but every condemned soul will himself own the absolute justice of it.

In Genesis 26:1-35, which follows, Isaac's history is resumed. Let us bear in mind that it is the account of the risen Son. Hence mark the difference when Jehovah appears to Isaac. I call your attention to it as an interesting fact, as well as an instance of the profoundly typical character of the Scriptures. He appears as Almighty God (El-Shaddai) to Abraham: so He is also revealed as the Almighty to Jacob; but I am not aware that He is ever represented as formally proclaiming Himself in this way to Isaac. The reason is manifest. While surely included in fact like his father and son in such a revelation of El-Shaddai, Isaac has an altogether peculiar place in the record, not connected in the same way with the dispensations of God as either Abraham on the one hand, or Jacob on the other. Here we have God either in His own abstract majesty as Elohim, or in special relationship as Jehovah the two forms in which God is spoken of. These are used, but not "the Almighty." Isaac indeed speaks of Him as the Almighty when he blesses Jacob; but when God appears, Scripture describes Him simply as Elohim or as Jehovah. The reason is clear: we are upon the ground where God meant us to appreciate the very peculiar dealings with him who sets forth the Bridegroom of the church. Consequently what was merely of an earthly, passing, or dispensational nature is not brought forward.

Again, when God does appear to Isaac, He says, "Go not down into Egypt; dwell in the land which I shall tell thee of." Isaac is always a dweller in the heavenly land. How admirably this suits the position of Christ as the risen Bridegroom will be too plain to call for further proof. "Sojourn in this land, and I will be with thee and will bless thee; for unto thee and unto thy seed I will give all these countries, and I will perform the oath which I sware unto Abraham thy father. And I will make thy seed to multiply as the stars of heaven." Not a word about the sand of the sea. He is as ever exclusively connected with what is heavenly as far as the figure goes. In the case of Abraham appears the double figure: the children were to be as the stars of the sky, but also as the sands of the sea. Isaac has the peculiar place. Abraham takes in both; as we know, he is connected with that which is heavenly, but also with what is earthly. For Isaac we find the heavenly places, a relationship past resurrection as far as this could be set forth in type. But it was only the shadow, not the very image; and so alas! we find that he who was but the type denies his relationship, which Christ never does. Isaac failed like Abraham before. Unswerving fidelity is true of One only.

At the same time we have the never-failing faithfulness of God. Immediately afterwards he is blessed and blessed a hundred-fold. What is not the goodness of God? And Abimelech seeks his favour too; but Isaac remains always in the emblematic heavenly land, the type of Christ's present position.

The next chapter (Genesis 27:1-46) lets us into the sight of circumstances which searched the heart of all concerned. We see the nature which left room for the mingled character which so evidently belonged to Jacob. He was a believer; but a believer in whom flesh was little judged, and not in him only, but in Rebecca also Between them there is much to pain; and although Isaac might not be without feebleness and fault, there was deceit in both the mother and the son. As to Esau, there was nothing of God, and consequently no ground of complaint on that score. At the same time there was positive unrighteousness, of which God never makes light in any soul. Hence we find that though the blessing was wrested fraudulently from Isaac, he is astonished to find where he had been drifting through yielding to nature; for indeed flesh wrought in Isaac, but for the time it ruled, I may say, in Rebecca and in Jacob. Shocked at himself, but restored in soul, he finds himself through his affections in danger of fighting against the purpose of God. Spite of all the faults of Rebecca and of Jacob, they at least did hold fast the word of God. On the whole it is a humiliating spectacle: God alone shines throughout it all as ever. Isaac therefore, awakened to feel whence he was fallen, affirms the certainty of the purpose of God, and pronounces in the most emphatic terms that, spite of the manner in which Jacob had possessed himself of his blessing, he shall be blessed of God.

In Genesis 28:1-22 we have Jacob called by Isaac, and sent to Padan-Aram for a wife, with El-Shaddai's blessing on him. Now the governmental dealings of God begin to appear, and Jacob is the standing type of the people of God not walking in communion with God like Abraham, and consequently the first type of a pilgrim and of a worshipper too; not as the son, risen from the dead and in the heavenly land, but an outcast; forced to be, if a pilgrim, a pilgrim against his will in the government of God, and consequently the most apt possible type of Israel, for unfaithfulness expelled from their own land, passing under corrective discipline, but blessed at last with rest and joy here below. This is what Jacob represents none more suitable to be such a type, as we shall find by the very name which God gives him. So "Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban, thy mother's brother. And God Almighty bless thee, and make thee fruitful, and multiply thee."

Jacob accordingly goes out on his lonely way, and went to Padan-aram, and there it is that he dreams; and he beheld standing above the ladder Jehovah, who proclaims Himself to Jacob as the God of his fathers. "I am Jehovah, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth." Mark again the consistency of the word of God. Not a word here about the stars of the sky. Abraham had both; Isaac had the heavenly part alone, and Jacob the earthly alone. And He says, "Behold I am with thee, I will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee until I have done that which I have spoken to thee of." Jacob awakes; but, as is always the case when a person is simply under the government of God without being founded in His grace, there is alarm. The presence of God is more or less an object of dread to the soul, as indeed he expressed it. "He was afraid, and said, How dreadful is this place! This is none other but the house of God, and this is the gate of heaven." Many of us may be astonished to think of such a conjunction, that the house of God should be associated with terror. But so it must always be where the heart is not established in grace; and Jacob's heart was far from it. He was the object of grace, but in no way established in grace. Nevertheless there is no doubt of God's grace towards him, little as he might as yet appreciate its fulness. Jacob then rises up early, and takes the stone that be had put for his pillow, and sets it up, calling the name of the place Bethel, and vowing a vow; for all here is of a Jewish savour: "If God* will be with me, and will keep me in the way that I go, and will give me bread to eat and raiment to put on" his demands were by no means large, legalism is of necessity contracted "so that I come again to my father's house in peace, then shall Jehovah be my God; and this stone, which I have set for a pillar, shall be God's house; and of all that thou shalt give me I will surely give the tenth unto thee." He was in no way a man delivered from self or from the earth. It is as nearly as possible the picture of a man under law. How appropriate, therefore, for the type of the Jew driven out through his own fault, but under the mighty hand of God for government, but for good in His mercy at the end! This is precisely what Jacob himself has to prove, as we may see.

*There is no real difficulty in understanding the propriety of the various divine names in these chapters according to the motive which governs. Thus El-Shaddai is the peculiar patriarchal name of guaranteed protector; Jehovah of special relationship for covenant blessings of Israel according to promise; but then Jehovah is Elohim in His own majesty, or He would be a merely national deity, Compare Genesis 17:1-27, where it is expressly Jehovah that appears and calls Himself El-Shaddai, yet immediately after talks as Elohim with Abram. See also Genesis 22:1; Genesis 22:8-9; Genesis 22:12; Genesis 22:11; Genesis 22:14-16, where the various document-system is manifestly disproved. Esau in Genesis 27:1-46, has neither covenant nor divine name of any sort.

Thus he goes on his journey; and among the children of the east ensues a characteristic scene, which need not be entered into in a detailed manner the providential introduction to his experiences with Laban and his family. (Genesis 29:1-35)

Now experiences are admirable in their own way as a school for the heart in the soul's finding its way to God; but experiences completely melt away in the presence of God. This and the grace known there in Him who died and rose again alone can give fully either the end of self or communion with God. Experiences may be needed and wholesome; but they are chiefly wholesome as a part of the road while on our way to Him. Before what God is to us in Christ they disappear I do not mean the results, but the processes. So we shall find it was with Jacob. He is a man evidently cared for by God. He shows us much that was exceeding sweet and lovely. No doubt he had often to suffer from Laban's deceit; but was there not a memorial here of the deceit in which he had acted himself? He is deceived about his wife, deceived about his wages, deceived about everything; but how had he dealt with his father, not to speak of his brother? Deceit must meet with deceit under the retributive hands of God. Wonder not overmuch at the tale of .Jacob; but bless with all your heart the God who shows Himself caring for His servant, and, after he had suffered awhile, giving him although slowly yet surely to prosper. At his setting out he was by no means a young man, being somewhere about eighty years of age when he reached Laban. There he receives, not willingly, two wives instead of one. Leah he did not want, Rachel he did. But in his chequered course, as we know, their maids were given as concubines, with many a child and many a sorrow.* And spite of Laban abundance was his in herds and flocks. (Genesis 30:1-43)

*Can it be doubted that this part of Genesis is typical like what goes before and after? Surely Jacob's love for Rachel first, for whom nevertheless he must wait and fulfil the week afresh after Leah had been given him, is not without evident bearing on the Lord's relation to Israel first loved, for whom meanwhile the slighted Gentile has been substituted with rich results in His grace. Rachel is at length remembered by God, who takes away her reproach by adding to her a son (Joseph) type of One glorified among the Gentiles and delivering His Jewish brethren after suffering among both Jews and Gentiles So her history closes in the death of her Benoni and Jacob's Benjamin son of the mother's sorrow and of the father's right hand, as the people of God will prove in the end. I take this opportunity Of noticing the beauty of Scripture in the use of the divine names in these chapters, the best answer to the superficial folly which attributes them to different writers and documents. In the case of Leah (Genesis 29:1-35), who was hated compared with Rachel, Jehovah as such interposed with His special regard to her sorrow, and this was expressed in the name of her first-born son, Reuben; and His hearing in her second, Simeon. At Levi's birth she does not go farther than the hope of her husband's being joined to her; but Jehovah has praise when she bore Judah. In Rachael's case (Genesis 30:1-43) there is no such expression at first of confidence in Jehovah's compassionate interest; but in disappointment of heart she gives Jacob her maid; and, when Dan was born, she accepts it as the judgment of Elohim, and at Naphtali's birth speaks of His wrestlings. Leah, following her example, gains through Zilpah Gad and Asher, but makes no acknowledgment of the divine name in either form. After this comes the incident of using mandrakes for hire, when Elohim acts for Leah in sovereign power and she owns Him as such when Issachar was born, and in Zebulun on the pledge of her husband's dwelling with her. In the same power did Elohim remember Rachael, who not only confesses that the God of creation had taken away her reproach, but calls her son Joseph saying, Jehovah shall add to me another son. This is the more striking because it is an instance of the combined use of these names admirably illustrating both sides of the truth, and irreconcilable with the double-document hypothesis. Rachel rose from the thought of His power to the recognition of His ways with His own. And even Laban (verse 39) is obliged to confess that Jacob enjoyed the blessing of One who was in special relationship with him of Jehovah.

At length, when Laban's sons murmur and their father's countenance was not toward Jacob as before, Jehovah bids him return to the land of his fathers. (Genesis 31:3) His mind is at once made up. He gives a touching explanation to Rachel and Leah, and sets out secretly; for there was no such confidence in God with a pure conscience as divested himself of fear. There was the unseen hand of God; but the power and the honour of God could not be righteously found in such a course. Grace would give these another day: they could not rightly be as yet. He steals away therefore timidly, pursued as if he were a thief by his father-in-law, whom however God takes gravely in hand, coming to him in a dream by night. The Syrian (Laban) is warned to beware what he says or does to Jacob, and even obliged to confess it himself. While Jacob lays his remonstrance before him, Laban after all cannot but seek his aid, and enters into a special covenant with the very man he had overtaken in his flight.

After this we find the angels of God meeting Jacob. (Genesis 32:1-32) "And when Jacob saw them, he said, This is God's host." They were the witnesses of the full providential care of God; but no such intervention can ever set the heats or conscience right with God. This was proved immediately afterwards. The messengers whom Jacob sent to propitiate Esau returned, saying, that the dreaded chief of Seir was coming to meet him with four hundred men. God's host then gave no comfort to Jacob against the host of Esau. He is alarmed more than ever. He sets to work in his own way. He makes his plan-and then he makes his prayer; but after all he is not at ease. He devised with considerable skill; feeble was his faith, and where even generous self-sacrificing love for the family? All bears the stamp of anxiety as well as address, if not craft. This was his natural character; for though eminently a man of God, still it is not God who is prominent to his eyes, and leant on, but his own human resources. Ill at ease, he sends over I am sorry to say himself last of all! That which he valued most came latest. Jacob was not among the first! His flocks, herds and camels set first, wives and children next, Jacob last. The various bands in order were meant to serve as a breakwater between the offended brother Esau and trembling Jacob. But at length, when all were taken or sent over the ford Jabbok, comes another whom Jacob did not expect when left alone. A man struggled with him that night till break of day.

But it is well to remark, though it has been often noticed, that it is not set forth to the honour of Jacob that he wrestled with the man, for it was rather the man, or God Himself, who wrestled with him. There was still not a little in him with which God had a controversy for Jacob's good, not without his humiliation. In short God was dealing with and putting down His servant's dependence on his own strength, devices, and resources in any and every way. Hence, as the symbol of this, what was touched and shrank was the known sign of man's strength. The sinew of: the thigh was caused to wither away. But the very hand which touched the seat of natural strength imparted a strength from above; and Jacob on this occasion has a new name given to him. "Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." He asked the name of God, but this could not, consistently with His character, be revealed yet. God keeps His name in secret now. Jacob struggles all night that he might be blessed. It was no question of peaceful fellowship, still less of earnest intercession for others. It was indeed most significant of divine mercy; but of God's mercy in the dark, where there could not yet be communion. Thus nothing could more truly answer to the state of Jacob. He was no doubt strengthened of God, but it was compassionate mercy strengthening him to profit by a needful and permanent putting down of all his own strength love that must wither it up, but would nevertheless sustain himself.

In the next chapter (Genesis 33:1-20) the meeting takes place. Esau receives him with every appearance of generous affection, refusing but at length receiving his gifts. At the same time Jacob proves that his confidence was far from being restored. He is uneasy at the presence of Esau: his conscience was not good. Esau proffers his protection. There was nothing farther from the desire of Jacob. Is it too much to say that the excuse was not thoroughly truthful? Can one believe that Jacob meant to visit him at mount Seir? Certain it is that, directly Esau's back is turned, he goes another way. "He journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth And Jacob came to Shalem,* a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. And he bought a parcel of a field, where he had spread his tent.... And he erected there an altar, and called it El-elohe-Israel." Thus, it seems to me evident, that although there was unquestionably progress in Jacob's soul, he was far from being brought to that which we find in Abraham from the very beginning. He is still wandering still under corrective government. All that which hindered the enjoyment of grace was not yet removed. There was earthliness of mind enough to quit the pilgrim's tent and build a house, as well as to buy a piece of ground. What did he want it for? He erected no doubt an altar. There is progress unquestionably; but he does not in this go beyond the thought of God as connected with himself. It was in no way the homage of one who regarded God according to His own being and majesty. Now there never can be the spirit of worship till we delight in God for what He is Himself, not merely for what He has been to you or me. I grant you that it is all right to feel what He has done for us; but it is rather the preparation for worship, or at most worship in its most elementary form. It is more thanksgiving than the proper adoration of God, and in fact a circumscribing of God to our own circumstances. I admit fully that the grace of God does minister to our wants; but then it is to raise us above them and the sense of them, in order that we may freely and fully enjoy what God is, and not merely feel what He has done for us. Jacob had not reached that yet; for him God the God of Israel is all he can say. Shechem is not Bethel.

*Probably, instead of "to Shalem," etc., we should translate it "in peace to," etc. Compare Genesis 28:21, Genesis 34:21.

This conclusion, as to the then state of Jacob, seems to be confirmed by the chapter which follows The settling down in the city ere long became a sorrowful story for Jacob, who proved it in one that was near and dear to him. It was the occasion of his daughter Dinah's shame, as well as of her brother's cruel and deceitful vengeance, that brought trouble on Jacob, and caused him to stink among the inhabitants of the land, as Jacob so sorely confessed. (Genesis 34:1-31)

Once more God said to Jacob, Arise; but now it is to "go to Bethel, and dwell there; and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother." Here he is not met by a host of angels, nor does the mysterious stranger wrestle in the darkness of the night, crippling him in the might of nature, and making the weak to be strong. It is a more open call in Genesis 35:1-29.

Now it is singular to hear, that Jacob says to his household and all that are with him, "Put away the strange gods that are among you, and be clean, and change your garments." "Strange gods "? Yes, there they were, and he knew it all along, but he never before felt the seriousness of it till summoned to go to Bethel. His conscience is now awake to what previously made no impression on his mind. We easily forget what our bears does not judge as it is before God; but as He knows how to rouse the conscience adequately, so it is a sorrowful thing on the other hand when a saint forgets what ought to be the permanent object of his soul, still more solemn when his conscience is not sensitive to that which utterly sullies the glory of God. Manifestly it was the case with Jacob; but now the presence of God, not providential power, not disciplinary dealings with him, but the call to Bethel, brings light into his soul, and the false gods must be put away. Jacob will have the household in unison with an altar at Bethel. "Be clean, and change your garments, and go to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went." What in his ways can be conceived more blessed than the patient faithfulness of God? Now at length Jacob is alive to his responsibility toward God. "And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. And they journeyed."

But was it a flight now? "And the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob." All was changed from this point. "So Jacob came to Luz which is in the land of Canaan, that is, Bethel. And he built there an altar, and called the place El-beth-el (the God of Bethel)." There Deborah, Rebekah's nurse, died and was buried. There God appeared again; and while He repeats the name of Israel instead of Jacob, He reveals Himself as God Almighty, El-Shaddai. "And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and He called his name Israel,"* blotting out in one sense all the history from the day when that name was first conferred on him. It is a sorrowful reflection for the heart when time past is, so to speak, time lost. It is not that God cannot turn it to purpose when grace is at work, but there must be merited self-reproach as we may too well know.

*Dr. Davidson (Introd. O. T. pp. 65, 66), in his arguments against unity of authorship on the score of diversities, confusedness, and contradictions, alleges this: "In like manner Jacob's name was changed to Israel, when he wrestled with a supernatural being in human form all night before he met his brother Esau, on his return from Mesopotamia (Genesis 32:28); whereas according toGenesis 35:10; Genesis 35:10 he received the name on another occasion at Bethel, not Penuel, as the first passage states. It is a mere subterfuge to assert that, because no reason is assigned for the change of name in 35: 10, it relates no more than a solemn confirmation of what had been done already. A reason for the change does not necessarily accompany its record. The words are explicit: 'And God said unto him, Thy name is Jacob; thy name shall not be called any more Jacob, but Israel shall be thy name.' If his name were Israel before, the words plainly assert the contrary. The passages are junior Elohistic, and Elohistic respectively. An analogous example is Bethel, formerly Luz, which was so named by Jacob on his journey to Mesopotamia (Genesis 28:19, Genesis 30:13), but according to Genesis 35:15, on his return. Identical names of places are not imposed twice." It is evident that the rationalist approaches Scripture, not as a believer and learner, but as a judge, and that his criticism is captious, to say nothing of irreverence. There is nothing to hinder a repetition in giving names either to persons or places. Let those who are affected by such petty cavils weigh our Lord's giving Simon the name of Peter twice (John 1:42, Matthew 16:18), and the second time with yet more emphasis than the first. It is the more absurd in the case of Jacob changed to Israel and then confirmed, because the usual plea of Jehovah and Elohim does not apply here. In both cases it is Elohim. Hence the need of inventing a junior Elohist in order to maintain their illusion. Again, the first verse of Genesis 35:1-29. furnishes the most direct and conclusive proof that identical names of places may be imposed twice, for God is represented on this second occasion as bidding Jacob go up to Bethel (not Luz) before he calls the place for the second time Bethel. What is the value of Dr. D.'s denial of what Scripture positively affirms?

Not only then does Jacob receive afresh his new name, but God shrouds His name no longer in secrecy. Now he has not to ask, "What is thy name?" any more than He who wrestled once had to ask him wherefore he asked it. He was not then in the condition to profit by that name; nor was it consistent with God's own honour that He should make it known. Now God can reveal Himself to His servant, saying, "I am God Almighty. Be fruitful and multiply. A nation and a company of nations shall be of thee, and kings shall come out of thy loins. And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land." And not unlike what was said of Abraham, so on an occasion of singular nearness it is said of Jacob, great honour for one after such an experience, that "God went up from him in the place where he talked with him." If it was a glorious moment in Abraham's history, it was especially gracious in God's ways with Jacob. "And Jacob set up a pillar in the place where he talked with him, even a pillar of stone, and he poured a drink-offering thereon, and he poured oil thereon, and called the name of the place where God spake with him Beth-el." Afterwards comes the passing away of Rachel at a moment of deep interest already noticed, the birth of her second son, and her burial near Bethlehem. And on the journey there the aged father has a fresh sorrow and shame in the foul sin of his first-born.

Then follows the genealogy of Jacob's sons; and the long-delayed last sight of Isaac at Hebron, where he dies at the age of 180 years, and was buried by his sons Esau and Jacob.

But there is another genealogy (Genesis 36:1-43), and strikingly introduced in this place. The Edomite interrupts the course of the line of God's dealings. We discern at once what remarkable maturity there was here. It is always so first that which is natural, afterwards that which is spiritual. Even then we find a rapid development of power in the family of Esau. They were all great people, to be sure duke this and duke that, to the end of the chapter even kings, as we are told, reigned before there were any such in Israel. I have no doubt that this is given us as an important element to mark how rapidly what is not of God shoots up. Growth according to God is slower, but then it is more permanent.

Genesis 37:1-36 introduces to us a new and altogether different range of events the very attractive account of Joseph. It is not now a fugitive from the land under the righteous hand of God, but a sufferer who is going to be exalted in due time. These are the two main outlines of Joseph's history a more than usually meet type of Christ, in that he shone above all his fellows for unsullied integrity of heart under-the several trials. There is no patriarch on whom the Spirit of God dwells with greater delight; and among those who preceded Christ our Lord it may be questioned where one can find such a sufferer. And his suffering too was not merely outside: he suffered quite as keenly from his brethren. Wherever he lived, in Palestine or in Egypt, he was a sufferer, and this in astonishing grace, never higher morally than when lying under the basest reproach. He was one who had true understanding; and the knowledge of the holy is understanding. Such was Joseph's great distinctive trait. Thus we find it brings him, first of all, into collision with his father's house. Jacob indeed felt very differently. It was impossible for one that valued holiness to bring a good report of his brethren. But his father loved him, and when his brethren saw their father's estimate of him, they could so much the less endure Joseph. "They hated him, and could not speak peaceably unto him." The wisdom that follows fidelity and I believe it is always so as a rule is furnished and exercised in the communications of God; for if He forms a heart for what is of Himself, He gives the supply of what it craves. He ministers to Joseph dreams that shew the gracious purposes that were before Himself. For first the sheaves pay obeisance, and he with the utmost simplicity of heart tells all to his brethren; for he never thought of himself, and therefore could speak with candour. But they with instinctive dislike and jealousy of what gave glory to their brother did not fail to make the detested application of his dreams. Even the father finds it trying, much as he loved him; for Joseph has another dream, in which the sun and moon, as well as eleven stars, made obeisance to him; and Jacob felt but observed the saying.

The story proceeds: Joseph is sent to see the peace of his brethren, follows them to Dothan, and there the last errand of love brings out their deepest hatred. They determine to get rid of him. They will have this dreamer no more. Reuben sets himself against their murderous intention; but the result is that at Judah's proposal he is cast into the pit, given up for death, yet taken out of it and sold to the Midianites a wonderful type of a greater than Joseph. It was bad to sell him for twenty pieces of silver, but this was not the full extent of the wrong; for the same cruel hearts which thus disposed of a holy and loving brother did not scruple to inflict the deadliest wound on their aged father. Sin against the brother, and sin against the father such is the sorrowful conclusion of this chapter of Joseph's story.

Here again, we have another interruption; but never allow for a moment that anything is not perfect in the word of God. It is right that we should see what the leader in this wickedness was; it is well that we should know what the character and conduct of Judah was, whom we afterwards see the object of wondrous counsels on God's part. The answer lies in the shameful account of Judah, his sons, and his daughter-in-law, and himself. (Genesis 38:1-30) Yet of that very line was He born, with her name specified too, which points to the most painfully humiliating tale that we find perhaps anywhere in the book of Genesis. But what humiliation was He not willing to undergo who had love as well as glory incomparably greater than Joseph's!

In Genesis 39:1-23 Joseph is seen in the land of Egypt, for there the Midianites sold him. He is in slavery, first of all in the house of Potiphar, captain of the guard; but "Jehovah was with Joseph; and he was a prosperous man; and he was in the house of his master the Egyptian." Here again he comes into suffering; here again most unworthily is he misrepresented and maligned, and hastily cast into the dungeon. But Jehovah was with Joseph in the prison, just as much as in Potiphar's house. In verse 2, it is written, He was with Joseph; in verse 21, He was with Joseph, "and showed him mercy, and gave him favour in the sight of the keeper of the prison. The keeper of the prison looked not to anything that was under his hand." It mattered little where he was, since Jehovah was with him. What a difference it makes when God is with us God too in His special known relationship, which is implied in the use of "Jehovah" here as everywhere. "He looked not to anything that was under his hand, because Jehovah was with him; and that which he did Jehovah made it to prosper."

But God works for Joseph, and in the prison puts him in contact with the chief butler and the chief baker of the king of Egypt. (Genesis 40:1-23) They too have their dreams to tell. Joseph willingly listens, and interprets according to the wisdom of God that was given him. His interpretation was soon verified. With the remarkable prudence which marks his character, he had begged not to be forgotten. But "his soul came into iron" a little longer. The word of Jehovah tried him. God would work in His own way. If the chief butler forgot Joseph in his prosperity, God did not.

Pharaoh now had a dream; but there was none to interpret. (Genesis 41:1-57) It was two years after a long while to wait, especially in a dungeon; but the chief butler, remembering his faults, and confessing them, tells his master of the young Hebrew in the prison, servant to the captain of the guard, who had interpreted so truly.

"Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon," and presented him duly before the king. His interpretation carried its own light and evidence along with it; and Pharaoh recognized the wisdom of God not only in this but also in the counsel that Joseph gave. And what wiser man than Joseph could take in hand the critical case of Egypt, to husband its resources during the seven years of plenty, and to administer the stores during the seven years of famine that would surely follow? So the king felt at once, and his servants too in spite of the usual jealousy of a court. Joseph was the man to carry out what he had seen beforehand from God; and Joseph accordingly becomes ruler next to Pharaoh over all the land of Egypt.

"And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Poti-pherah priest of On. And Joseph went out over all the land of Egypt. And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. And in the seven plenteous years the earth brought forth handfuls. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. And the seven years of plenteousness, that was in the land of Egypt, were ended. And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands."

Then comes another wonderful working of God. The sheaves had not yet stood and bowed; the sun, moon, and stars had not paid obeisance yet; but all was to follow not long after. The famine pressed upon the land where Jacob sojourned, while Joseph was in Egypt with a new family, children of the bride that was given him by the king, evidently corresponding with the place of Christ cast out by Israel, sold by the Gentiles, but exalted in a new place and glory altogether, where He too can say during His rejection and separation from Israel, "Behold I and the children whom Jehovah hath given me." Nothing can be more transparent than the application of the type.

But there is more in the type than that we have just seen. The brethren that remained with Israel have yet to be accounted for; and the pressure of the famine is upon them. It is so with Israel now, a famine indeed, and in the deepest sense. But. ten of the brethren come down to buy corn in Egypt; and there it is that God works marvellously by Joseph. He recognizes his brethren. His heart is towards them when they are altogether ignorant who he was that enjoyed the glory of Egypt. The result is that Joseph puts in execution a most solemn searching of the heart and conscience of his brethren. It is exactly what the Lord from a better glory will do ere long with His Jewish brethren. He is now outside in a new position quite unlooked for by them: they know Him not. But He too will cause the pinch of famine to press upon them. He too will work in their hearts in consequence, that He may be made righteously known to them in due time. (Genesis 42:1-38)

We find, accordingly, that first of all one of the brethren is taken, Simeon; and the charge is given that, above all, Benjamin should be brought down. There can be no restoration, no reconciliation, relief it is true, but no deliverance for Israel till Joseph and Benjamin are united. He that was separated from his brethren, but now in glory, must have the son of his father's right hand. It is Christ rejected but exalted on high, and taking the character also of the man of power for dealing with the earth. Such is the meaning of the combined types of Jacob's sons, Joseph and Benjamin Christ has nothing to do with the latter yet; He admirably answers to the type of Joseph, but not yet of Benjamin. As long as He is simply filling up the type of Joseph, there is no knowledge of Himself on the part of his brethren. Hence, therefore, this became the great question how to bring down Benjamin how to put him into connection with Joseph. But the truth is, there was another moral necessity which must be met how to get their hearts and their consciences set right all round. This part of the beautiful tale is typical of the dealings of the Lord Jesus, long severed and exalted in another sphere, first with the remnant, and then with the whole house of Israel. There are various portions. We have Reuben and Simeon; and then others come forward, Judah more particularly at the close, and Benjamin.

The famine still pressing (Genesis 43:1-34), Jacob sorely against his will is obliged to part with Benjamin; and here it is that we find affections altogether unheard of before in the brethren of Joseph. We might have thought them incapable of anything that was good; and it is very evident that their hearts were now strewn to be under a most mighty power which forced them anew, as far as, of course, the type was concerned. More particularly we see how the very ones who had so shamefully failed are now distinctly brought into communion with God's mind about their ways. Reuben is quick to feel, recalls the truth as far as he knew it about Joseph, and shows right feelings towards his father. Yet we know what he had been. Judah is even more prominent, and clearly knew yet deeper searchings of the heart, and particularly too in the way of right affections about both their father and their brother. These, as is plain, were just the points in which they had broken down before. On these they must be divinely corrected now; and so they were.

The issue of all is this, that at last Judah and his brethren return to Joseph's house. (Genesis 44:1-34) Judah speaks. Here indeed we have a most earnest pleading, and full of touching affection. "O my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother?" There we have evidently a heart that has been brought right, exactly where the sin lay. "We said unto my lord, We have a father, an old man." Ah, there was no lacerating of his heart now! "And a child of his old age, a little one." How little they thought of that once! "And his brother is dead, and he alone is left of his mother, and his father loveth him." Do we not feel how far the hearts of all his brethren were from hating Joseph now because of Jacob's love to him! "And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. And it came to pass, when we came up unto thy servant my father, we told him the words of my lord. And our father said, Go again and buy us a little food. And we said, We cannot go down. If our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. And thy servant my father said unto us, Ye know that my wife bare me two sons, and the one went out from me, and I said, Surely he is torn in pieces, and I saw him not since; and if ye take this also from me, and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave. Now therefore when I come to thy servant my father, and the lad be not with us, seeing that his life is bound up in the lad's life, it shall come to pass, when he seeth that the lad is not with us, that he will die; and thy servants shall bring down the grey hairs of thy servant our father with sorrow to the grave; for thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Now, therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father." The moral restoration was complete.

In the following chapter follows the unveiling of the typical stranger, the glorified man, to his brethren, who up to this were wholly ignorant of him. "Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me; and there stood no man with him while Joseph made himself known unto his brethren. And he wept aloud; and the Egyptians and the house of Pharaoh heard; and Joseph said unto his brethren, I am Joseph. Doth my father yet live? And his brethren could not answer him, for they were troubled at his presence. And Joseph said unto his brethren, Come near to me, I pray you; and they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life. For these two years hath the famine been in the land: and yet there are five years in the which there shall be neither earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. Haste ye, and go up to my father." (Genesis 45:1-9) And so they do. Benjamin then is embraced by Joseph; and now there is no let to the accomplishment of the purpose of God for the restoration of Israel for this complete blessing where the reality comes under Christ and the new covenant.

Jacob comes down at length, and on his way God speaks to Israel "in the visions of the night; and said, Jacob, Jacob; and he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes." (Genesis 46:2-4)

Then after the genealogies of the chapter,* we have the meeting between Jacob and Joseph. Not this only; for some of Joseph's brethren are presented to Pharaoh; and Joseph brought in Jacob his father, and set him before Pharaoh; and Jacob blessed Pharaoh. (Genesis 47:1-31) It was a fine sight spiritually (the more so, because unconsciously, without a definite thought, I presume, on his own part) that "the less is blessed of the greater." But so it is. A poor pilgrim blesses the monarch of the mightiest realm of that day; but the greatest of earth is little in comparison with the blessed of God. Jacob now is not merely blessed, but a blesser. He knows God well enough to be assured that nothing Pharaoh teas could really enrich him, and that there is very much which God could give, on which Jacob could count from God even for Pharaoh.

*It may be worth while to observe in this and other genealogies not often the object of infidel attack, that the differences between Genesis, Numbers' and Chronicles in their form are due to the motive for their introduction in each particular connection ; that the difficulties clearly spring from the design, in no way from error in the writer, but in fact because of ignorance in ouch readers as misapprehend them; and that both the difference and the difficulties are the strongest evidence of their truth and inspired character, for nothing would have been easier than to have assimilated their various forms and to have eliminated that which sounds strange to western ears.

This table enumerates 32 of Leah, 16 of Zilpah, 11 of Rachel, 7 of Bilhah=66. But the head also goes with his house; and so with the larger list of Leah's children we see Jacob counted (verse 8), which is confirmed by the fact of 33 attributed to Leah, whereas no more than 32 literally are named, reckoning Dinah, and excluding Er and Onan who died in Canaan as we are expressly told. Objectors have failed to take into account the peculiarity in the mention of Hezron and Hamul in verse 12. It is merely said (and said only in their case) that the sons of Pharez "were" Hezron and Hamul, not that they were born in Canaan, where those had died for whom they were substitutes; next, that the Hebrew of verse 26 does not go so far as to say with the Authorised Version, "came with Jacob into Egypt," but of, i.e. belonging to, Jacob. It should be borne in mind that there is no reason, but rather the contrary from scriptural usage for construing "at that time," of an isolated point of time, but rather of a general period, consisting as here of a number of events, the last and not the first of which might synchronize with the event recorded just before. It seems clear that Stephen (Acts 7:14) cites the LXX. where 76 are given, as the Greek version (Genesis 46:20) adds five sons and grandsons of Manasseh and Ephraim. Is it not monstrous for a man professing Christianity and ostensibly in the position of bishop, to neglect elements so necessary to a judgment of the question, and to pronounce the Biblical account "certainly incredible," mainly on the assumption that Pharez's sons were born in Canaan, which is nowhere said but rather room left for the inference that it was not so in the exceptional form of Genesis 46:12? Yet after citing this verse we are told, "It appears to me certain (!) that the writer here means to say that Hezron and Hamul were born in the land of Canaan." Is scepticism only certain that its own dreams are true, and that scripture is false? There was a natural and weighty motive for selecting two grandsons of Judah, though no other of Jacob's great- grandsons are mentioned in the list. For they only were substitutional, as the very verse in which they occur implies. And it was of the deeper interest too, as one of them (Hezron) stands in the direct line of the Messiah, which was, as it appears to me, one chief reason for introducing the details of Judah's history and its shame in Genesis 38:1-30.. It is vain to quote Numbers 3:17 to set aside the peculiar force of the allusion to the sons of Pharez in Genesis 46:12, with which there is no real analogy.

In Genesis 48:1-22 tidings of Jacob's sickness brings Joseph and his two sons to the bed of the patriarch. The closing scene of Jacob approaches, and I scarcely know a more affecting thing in the Bible. It is a thorough moral restoration. Not merely is there that which typifies it for Israel by and by, but Jacob's own soul is as it never was before. There is no such bright moment in his past life as in the circumstances of his death-bed. I grant that so it ought to be in a believer; and that it is really so in fact where the soul rests simply on the Lord. But whatever we may see in some instances and fear in others, in Jacob's case the light of God's presence was evident. It is striking that here was the only occasion on which the brightness of Joseph's vision was not so apparent. All flesh is grass. The believer is exposed to any evil when he ceases to be dependent, or yields to his own thoughts which are not of faith. Jesus is the only "Faithful Witness." Failure is found in the most blessed servant of God. So fact, so scripture teaches. Joseph, ignorant of the purpose of God about his sons, allows his natural desires to govern him, and arranges the elder before the right hand of his dying father, the younger before his left. So Joseph would have had it; but not so Jacob. His eyes were dim with age, but he was in this clearer-sighted than Joseph after all. There never was a man who saw more brightly than Joseph; but Jacob, dying, sees the future with steadier and fuller gaze than the most famous interpreter of dreams and visions since the world began.

And what thoughts and feelings must have rushed through the old man's heart as he looked back on his own early days! Did he fail to discern then how easily God could have crossed the hands of his father Isaac against his own will? Certainly God would have infallibly maintained His own truth; and as He had promised the better blessing to Jacob, not to Esau, so, spite of Esau and the fruits of his success in hunting, he would have proved that it was not to him that willed like Isaac, nor to him that ran like Esau. All turns on God, who shows mercy and keeps His word.

On this occasion, then, Jacob pronounces the blessing the superior blessing on the younger of the two boys; and this too in terms which one may safely say, were equal to so extraordinary a conjuncture, in terms which none but the Spirit of God could have enabled any mouth to utter.

In Genesis 49:1-33 we find the general prophetic blessing of Jacob's sons. Here one may convey the scope without ceasing to be brief. As the blessings allude to the history of the twelve heads of the nation, so naturally we have the future that awaits the tribes of Israel. But as this is a matter of tolerably wide-spread knowledge amongst Christians, there is no need for much to be said about it.

Reuben is the starting-point, and alas! it is, like man always, corruption. It was the first mark of evil in the creature. The second is no better, rather worse it may be in some respects, violence. Simeon and Levi were as remarkable for the latter, as Reuben for the former a sorrowful vision for Jacob's heart to feel that this not only had been but was going to be; for undoubtedly he knew, as he says, that what he then uttered would sweep onward and befall the people "in the last days." This did not hinder his beginning with the history of Israel from his own days. Corruption and violence, as they had been the two fatal characteristics of his three eldest sons, so would stamp the people in their early history. Israel under law broke the law, and was ever leaving Jehovah for Baalim; yet the sons would be no better, rather worse, than the father; but the grace of God would interfere for the generations to come as it had for their father Jacob, and the last day would be bright for them as in truth for him.

Then Judah comes before us. It might be thought, that surely there will be full blessing now. ''Judah is a lion's whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.* Binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white with milk. Zebulun shall dwell at the haven of the sea; and he shall be for an haven of ships; and his border shall be unto Zidon."

*The real difficulty inGenesis 49:10; Genesis 49:10 is neither so much the unusual application of the word Shiloh, nor doctrinal zeal, as the desire to get rid of a prophecy. Unbelief sets out with the foregone conclusion that there is and can be no such thing. Hence the effort to destroy its only just and worthy sense. "The Deity (says Dr. D., Introd. O. T. i. 198) did not see fit, as far as we can judge, to impart to any man like Jacob the foreknowledge of future and distant events. Had He done so, He would not have left him in darkness respecting the immortality of the soul (!) and a future state of rewards and punishments (!) He would not have left him to speak on his deathbed, like an Arab chief, of no higher blessings to his sons than rapine and murder, without the least reference to another and better state of existence on which he believed he should enter, and in relation to which he might counsel his sons to act continually. The true way of dealing with the prophecy is simply to ascertain by internal evidence the time in which it was written, on the only tenable and philosophical ground of its having been put into the mouth of the dying patriarch by a succeeding writer. It has the form of a prediction; but it is a vaticinium post eventum. We believe that the time of the prophetic lyric falls under the kings. The tribes are referred to as dwelling in the localities which they obtained in Joshua's time. The announcement respecting Judah's pre-eminence brings down the composition much later than Joshua, since he is represented as taking the leadership of the tribes in subduing the neighbouring nations. We explain the tenth verse in such a manner as to imply that David was king over the tribes, and had humbled their enemies." The proper translation according to this sceptic is:

"The sceptre shall not depart from Judah,

Nor the stuff of power from between his feet,

Until he come to Shiloh,

And to him the obedience of the peoples be"

But, first, the ruling position of Judah was not till but after he came to Shiloh. That any one, therefore, during the kings would falsify the events in a pretended prophecy put into dying Jacob's lips is too much for the credulity of any one but a rationalist. Secondly, one who speaks of others so scornfully as this writer ought not to have exposed himself to the charge of such ignorance as confounding "the peoples" or nations with the people or tribes of Israel. I believe, therefore, with the amplest authority in Hebrew, that as the language admits of our taking Shiloh as the subject, not object, so the sense in the context demands that we render it "until Shiloh (i.e. Peace, or the Man of Peace' the Messiah) come."

Yes, Jacob speaks of Shiloh. But Shiloh was presented to the responsibility of the Jew first; and consequently all seemed to break down, and in one sense all really did. "To him shall the gathering of the peoples be;" and so certainly it will be, but not yet. Shiloh came; but Israel were not ready, and refused Him. Consequently the gathering (or the obedience) of the peoples, however sure, is yet in the future. The counsel of God seemed to be abortive, but was really established in the blood of the cross, which unbelief deems its ruin. It is postponed, not lost.

Zebulun gives us the next picture of the history of Israel. Now that they have had Shiloh presented but have refused Him, the Jews find their comforts in intercourse with the Gentiles. This is what they do now seeking to make themselves happy, when, if they weigh their own prophets, they must suspect fatal error somewhere in their history. They have lost their Messiah, and they court the world. "Zebulun shall dwell at the haven of the sea; and he shall be for a haven of ships, and his border shall be unto Zidon."

The consequence is that the Jews sink under the burden, falling completely under the influence of the nations. This is shown by Issachar "a strong ass crouching down between two burdens."

Then we come to the crisis of sorrows for the Jew. In Dan we hear of that which is far more dreadful than burdens inflicted by the Gentiles, and their own subjection, instead of cleaving to their proper and distinctive hopes. In the case of Dan there is set forth the power of Satan (ver. 17). "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward." We see here the enemy in the serpent that bites, and the consequent disaster to the horseman. It is the moment of total ruin among the Jews, but exactly the point of change for blessing. It is then accordingly we hear the cry coming forth, "I have waited for thy salvation, O Jehovah." It is the sudden change from the energy of Satan to the heart looking up and out to Jehovah Himself.

From that point all is changed. "Gad, a troop shall overcome him; but he shall overcome at the last." Now we have victory on the side of Israel.

This is not all. There is abundance too. "Out of Asher his bread shall be fat, and he shall yield royal dainties."

Again, there will be liberty unknown under law, impossible when merely dealt with under the governing hand of God because of their faults. "Naphtali is a hind let loose: he giveth goodly words." What a difference from him who was bearing like an ass two burdens!

But, more than that, we have Joseph. Now we have the glory in connection with Israel; and finally power in the earth: Joseph and Benjamin are now as it were found together. What was realised in the facts of the history at last terminates in the blessedness the predicted blessedness of Israel.

The last chapter (Genesis 50:1-26) gives us the conclusion of the book, the burial of Jacob, the reappearance of his sons left with Joseph, and at last Joseph's own death, as lovely as had been his life. He who stood on the highest pinnacle in the land next to the throne, type of Him who will hold the kingdom unto the glory of God the Father, that single-eyed saint now breathes forth his soul to God. "By faith Joseph when he died made mention of the departing of the children of Israel, and gave commandment concerning his bones." His heart is out of the scene where it enjoyed but a transient and at best typical glory. In hope he goes onward to that which would be lasting and true unto God's glory, when Israel should be in Emmanuel's land, and he himself be in a yet better condition even resurrection. He had been exalted in Egypt, but he solemnly took an oath of the sons of Israel, that when God visits them, as He surely will, they will carry up his bones hence. He had served God in Egypt, but to him it was ever the strange land. Though he dwelt there, ruled there, there had a family, and there died fuller of honours than of years, an hundred and ten years old, he feels that Egypt is not the land of God, and knows that He will redeem His people from it, and bring them into Canaan. It was beautiful fruit in its season: no change of circumstances interfered with the promises of God to the fathers. Joseph waited as Abraham, Isaac. and Jacob. Earthly honours did not settle him down in Egypt.

On another day we may see how this oath was kept when God brought about the accomplishment of Israel's deliverance, the type of its ultimate fulfilment.