Joseph reveals himself
Gen. 45: 1-45
It is at this point that chapter 45 begins. It continues from chapter 44 where Judah tries to reason out with this Egyptian official and offers himself as a substitute for Benjamin in whose sack was Joseph’s silver cup. Judah and his brothers anxiously await a verdict from Joseph, one that will affect the course of their lives. Without knowing who Joseph is or what he intended to do, the brothers saw this potentate send everyone out of the room. They could perhaps see the tears flowing down his cheeks and his chest heaving with emotion. But what was the source of this great emotion? Was it anger, which would lead to further trouble? How could it be otherwise?
It may appear at first glance that Joseph simply was overcome by his emotions so that he was compelled to disclose his identity. I have earlier suggested that this was not the case. Even when his emotions did involuntarily emerge, Joseph simply left the presence of his brothers, wept, and returned (cf. 43:30-31). Now Joseph revealed himself to his brothers because they had evidenced real repentance, which made reconciliation possible.
Now that it was time to reveal himself, Joseph wished this to be done alone. I find several possible reasons for Joseph expelling the Egyptians (Genesis 45:1-2) from his presence before he made himself known to his brothers. First, this was a family matter. It was to be an intimate time, and outsiders would not add anything to that moment. Perhaps also Joseph felt that the full release of his emotions, held in check for years, would cost him the esteem of his servants. Mainly, however, I believe that it was for another reason that Joseph commanded everyone to leave except his brothers: it was in order to deal with the matter of the sin of his brothers in strictest privacy. However if Joseph intended for no one but his brothers to observe the outpouring of his emotions, it didn’t work, for “the Egyptians heard it” (verse 2), and this report even reached Pharaoh’s ears (verses 2, 16).
This scene exposes the anatomy of reconciliation. It is about loyalty to a family member in need, even when he or she looks guilty; giving glory to God by owning up to sin and its consequences; overlooking favoritism; offering up oneself to save another; demonstrating true love by concrete acts of sacrifice that create a context of trust; discarding control and the power in favor of intimacy; embracing deep compassion, tender feelings, sensitivity, and forgiveness; and talking to one another. A family that allows these virtues to embrace it will become a light to the world.
Why did Joseph finally reveals himself to his brothers.? Because they passed the test. Judah had been willing to give up his life for his brother, Benjamin. Rather than allow Benjamin to become a slave, he intervened to save his life.
When Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him, for they were dismayed at his presence. Put yourselves in the sandals of these brothers for a moment. They had been treated graciously by Joseph, given the hospitality of his home and his table and bountiful provisions for their families back in Canaan (cf. 43:32-44:1). Then they were stopped and searched, each of them being found with their money in their sack and Benjamin with Joseph’s cup in his possession (44:6-13). Their guilt was acknowledged and all were willing to remain as Joseph’s slaves, but Joseph refused to detain any except Benjamin, the “guilty” party (44:14-17). Judah then made an impassioned appeal for mercy for his aged father, offering himself in place of Benjamin (44:18-34).
Seeing the change in Judah, He disclosed to them the full truth: “I am Joseph”-Gen.45:3 . It appears that Joseph finally saw that his brothers could be trusted. In our own dealings with those who would exploit and deceive us, we must tread carefully, “to be as wise as serpents and as innocent as doves”, as Jesus instructed the disciples (Matt. 10:16). As one writer put it, “Trust requires trustworthiness.” All of the planning Joseph had done in his dealings with his brothers reached this culmination, allowing him to enter into a right relationship with them. He calmed his terrified brothers by pointing to the work of God who was responsible for placing Joseph in charge of all Egypt (Gen. 45:8).
They thought the worst had come, when this Egyptian blurted out in their own tongue, “I am Joseph!” That was the worst news they could ever have hoped to hear. It brought them no relief, but only new avenues of anxiety. It was bad enough to stand before a powerful Egyptian governor who was angered at the theft of his silver cup, but to realize that he was their brother whom they had sold into slavery—that was too much! Earlier, they at least had a hope that this judge would be impartial and that mercy might motivate him to accept their appeal. But now their judge must surely be their enemy, the very one they had unjustly condemned. How could they hope for better treatment from him? No wonder they were petrified (cf. verses 3ff.).
Fear and guilt were written on their ashen faces, and their silence confirmed this to Joseph. They had nothing more to say, no more appeals left, no hope for mercy. Every word recorded in the first 15 verses of chapter 45 is spoken by Joseph because his brothers were speechless (verse 3). Not until Joseph had demonstrated that he had forgiven them and loved them did they speak (verse 15).
Nowhere in this chapter is the sin of his brothers minimized. At the very outset Joseph identified the treatment they had given him as sinful. Forgiveness, you see, does not seek to minimize sin, but to neutralize it. We must remember, though, that they have already come to the point of recognizing their actions as sin (cf. 42:21) and of repenting of it (chapter 44). Since they have come to recognize the magnitude of their sin, Joseph need not belabor that point. The stress, instead, falls upon the totality of the forgiveness he has given them.
Joseph’s words are filled with hope and encouragement. Verses 5-8 assure these men that their sin had not thwarted the purposes of God. “You sold me,” Joseph said, “but God sent me” (verse 5). Their purpose was to destroy, but God’s was to save. Men may sin by attempting to do what is unacceptable to God, while at the same time
God’s providence turns their “evil” to accomplish His good and perfect purposes.
Salvation, not destruction, was the purpose of God in what had happened. How, then, could Joseph even consider doing to his brothers what they feared? The famine, now two years long, had five years remaining before it had run its appointed course. Jacob and his sons must come to Egypt where Joseph could provide for them, thus sparing the nation. While God did not sanction their means or their motives, Joseph was destined to go to Egypt where he would be the instrument by which Israel would be spared as a remnant and which would later be kept alive by a “great deliverance” This prophecy goes beyond the previous revelation given to Abram concerning Israel’s sojourn in Egypt:
And God said to Abram, “Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed four hundred years. But I will also judge the nation whom they will serve; and afterward they will come out with many possessions” (Genesis 15:13-14).
Abram was not told that the “land that is not theirs” would be Egypt, nor was he told how Israel would come to live there. Neither is it mentioned that their “coming out” would be some kind of escape.
In the final analysis, it was not his brothers who were responsible for sending Joseph to Egypt, but God, for the purpose of bringing about their salvation. Now this does not mean that the brothers did not sin by planning and selling off Joseph to slavery. Yes they had sinned. But God used their actions to accomplish His own plan.
And in the process Joseph was elevated to his position of power and prominence, advisor to Pharaoh and ruler over all of Egypt. We have a saying, “All’s well that ends well,” which finds a measure of truth in these words of Joseph. Joseph’s explanation of all that had happened and God’s reason for it is followed by an exhortation to return quickly to the land of Canaan, get their father, their families, and their flocks and return to Egypt (verses 9-13).
In these verses there is a noticeable emphasis upon the honour and splendor which Joseph has attained in Egypt – 45: 8,13. This appears to be out of character for Joseph, who has previously been marked by modesty and humility. Why would he now flaunt his position before his brothers? There are several explanations, one or more of which may satisfy our concerns.
First, the status which Joseph now possesses would serve to encourage his brothers, who are guilt-ridden for the wicked deed they committed against him by selling him as a slave. Joseph would thus be reminding them that his humiliation and suffering were the means to his promotion.
Second, it would comfort Jacob and assure him of Joseph’s ability to provide for the entire family during the famine.
Finally, it was a glory which Joseph desired to share unselfishly with his brothers. His motive would thus be Christ-like:
With this, Joseph fell upon the neck of his closest brother, Benjamin, and wept. Benjamin likewise wept on his neck. Finally, Joseph wept on the rest of his brothers, who, in the end, were relieved sufficiently to begin conversing with him- verse 16. It would be a long time before these men could fully grasp the grace of forgiveness which was granted by Joseph.
It is incredible that Joseph’s desire was to save his family rather than to seek revenge. He virtually insisted that his brothers leave quickly and bring down their entire family as soon as possible. But the icing on the cake was the confirmation of Joseph’s hospitality by none other than Pharaoh himself.
Now when the news was heard in Pharaoh’s house that Joseph’s brothers had come, it pleased Pharaoh and his servants. Then Pharaoh said to Joseph, “Say to your brothers, ‘Do this: load your beasts and go to the land of Canaan, and take your father and your households and come to me, and I will give you the best of the land of Egypt and you shall eat the fat of the land.’ Now you are ordered, ‘Do this: take wagons from the land of Egypt for your little ones and for your wives, and bring your father and come. And do not concern yourselves with your goods, for the best of all the land of Egypt is yours’” (Genesis 45:16-20).
Pharaoh had received the report (if indeed he had not heard Joseph weeping loudly himself, cf. verse 2) that there was a reunion between Joseph and his brothers. If Pharaoh knew the specifics of how Joseph had come to Egypt, he would certainly not have any warm feelings toward his brothers.
I can think of only two reasons why Pharaoh should be so pleased to hear of the arrival of Joseph’s brothers. The first reason is obvious: Pharaoh had the greatest respect for Joseph. Joseph had virtually saved his kingdom and would greatly enhance his position in Egypt (cf. 47:13-26). Anything that pleased Joseph would make Pharaoh happy.
There is yet another explanation for the joy of Pharaoh which I believe to be very instructive. It also helps us to better understand why Joseph sent out his Egyptian servants when he revealed his identity to his brothers. It would seem that Joseph never informed Pharaoh of the injustice done to him by his brothers. Joseph did insist to the butler and the baker of the Pharaoh that he was innocent, yet he did not reveal the guilt of his brothers:
“Only keep me in mind when it goes well with you, and please do me a kindness by mentioning me to Pharaoh, and get me out of this house. For I was in fact kidnapped from the land of the Hebrews, and even here I have done nothing that they should have put me into the dungeon “(Genesis 40:14-15).
While Joseph maintained his own innocence, he never exposed the actions of his brothers or of Potiphar’s wife. As a result, Pharaoh did not have to overcome any feelings of anger toward Joseph’s brothers and thus could warmly welcome them as long-lost relatives who had finally found their way to their brother. Silence about the sins of others makes their restoration a much easier process.
Joseph was a very capable administrator, as we have already seen (chapter 41). While it is not stated, Joseph surely had spoken with Pharaoh about his brothers before he asked them to come to Egypt and promised them the land of Goshen (verse 10). It was no coincidence, then, when Pharaoh confirmed Joseph’s offer, extending the offer of Egypt’s finest and commanding them to take wagons on which to bring Jacob and the women and children (verses 17-20). His generosity extended even beyond that which Joseph had indicated. The goodwill of both Joseph and Pharaoh were confirmed. The sooner they returned to Canaan for their families and flocks, the better.
Before their departure to Canaan, Joseph gave his brothers provisions for their journey, as commanded by Pharaoh, as well as some last minute instructions.
Then the sons of Israel did so; and Joseph gave them wagons according to the command of Pharaoh, and gave them provisions for the journey. To each of them he gave changes of garments, but to Benjamin he gave three hundred pieces of silver and five changes of garments. And to his father he sent as follows: ten donkeys loaded with the best things of Egypt, and ten female donkeys loaded with grain and bread and sustenance for his father on the journey. So he sent his brothers away, and as they departed, he said to them, “Do not quarrel on the journey” (Genesis 45:21-24).
Provisions for the journey would probably have been as before (42:25), including grain, bread to eat, something to drink, and fodder for their animals. Also, each of the brothers was given a change of clothing This should come as no surprise, for when the silver cup was discovered in Benjamin’s sack, all of the brothers tore their garments as a sign of mourning (44:13).
Benjamin was given five changes of garments and 300 pieces of silver. We have seen partiality before. Isaac preferred Esau above Jacob. Jacob favored Rachel above Leah. In every instance, partiality had disastrous effects. Why, then, did Joseph now show partiality to Benjamin? Of course, Benjamin was the only other son of his mother. And Benjamin did not have a part in the sale of Joseph either. But was this partiality toward him wise?
I believe that Joseph does not have to justify his preference for his mother's son over the other brothers, but he could be making a gift to the innocent Benjamin for the suffering he had to endure in the test of his brothers. This time however no one questions why favoritism was being shown to Benjamin. Why? Because I believe that the ten have risen above their petty jealousies and can accept Joseph’s preference for Benjamin.
Life is full of distinctions. Our Lord seemed to place Peter, James, and John in a privileged position, and John was called “the one whom Jesus loved.” Repentance and conversion do not make our problems go away, but they do give us the strength to deal with our problems.
Joseph sent his father ten donkeys loaded with the best that Egypt had to offer, the “first fruits” of what lie ahead (cf. verse 18). I would imagine that this gift far outclassed the “best of the land” which Jacob had sent by his sons (cf. 43:11). As they parted Joseph gave his brothers one last word of instruction, “Do not quarrel on the journey” (verse 24).
As you read this Scripture you may laugh because I have to smile each time I read it. Joseph knew his brothers well. I imagine that quarreling was a part of the bad report that he had given his father many years before (37:2). Being sons of four mothers, such rivalry would not be uncommon. Probably the only thing they ever agreed upon completely was doing away with Joseph.
Joseph had good reason for supposing that his brothers might quarrel on the journey home. Not long before this he had overheard a conversation which they did not think he could understand:
Then they said to one another, “Truly we are guilty concerning our brother, because we saw the distress of his soul when he pleaded with us, yet we would not listen; therefore this distress has come upon us.” And Reuben answered them, saying, “Did I not tell you, ‘Do not sin against the boy’; and you would not listen? Now comes the reckoning for his blood” (Genesis 42:21-22).
Although they were forgiven, they would face a great temptation to try to assess the precise measure of guilt of each person. The buck would be passed, and a heated argument would no doubt ensue. All of this was profitless since all had been forgiven.
Their trip would be a happier one if they focused upon grace and not guilt.
Then they went up from Egypt, and come to the land of Canaan to their father Jacob. And they told him, saying, “Joseph is still alive, and indeed he is ruler over all the land of Egypt.” But he was stunned, for he did not believe them. When they told him all the words of Joseph that he had spoken to them, and when he saw the wagons that Joseph had sent to carry him, the spirit of their father Jacob revived. Then Israel said, “It is enough; my son Joseph is still alive. I will go and see him before I die” (Genesis 45:25-28).
The words “Joseph is alive” were impossible to believe. How could this be true? Did not his sons show him the blood stained robe and ask him to identify it. And didn’t he conclude that Joseph was dead torn by wild animals – Gen 37: 32-33. Now Jacob may have been old, but he was far from senile. Things just did not add up. There had to be some explaining by his sons. Painful though it was, I believe that the whole sordid story was spelled out. I am persuaded that confession was made because it was necessary in order to convince Jacob that Joseph was alive. And if we look into Gen 50: 15 -17 we find that Jacob is requesting Joseph ” to forgive the brothers for the sins and wrongs they had they had committed against you in treating you so badly” Now from where did he get all this information unless they had confessed their wrongs against Joseph to him. But this is speculation on my part. However it also seems to underlie the prophecy Jacob made concerning Joseph:
“Joseph is a fruitful bough, A fruitful bough by a spring; Its branches run over a wall. The archers bitterly attacked him, And shot at him and harassed him; But his bow remained firm, And his arms were agile, From the hands of the Mighty One of Jacob (From there is the Shepherd, the Stone of Israel)” (Genesis 49:22-24)
Isn’t it interesting that Joseph is never said to command his brothers to confess to their father, nor is their confession reported by Moses - if indeed a confession was made . But why should it be made public? This was a family matter that was dealt with in private. Just as Joseph had asked the Egyptians to leave his presence when he dealt with matters between himself and his brothers, so we are not present for their confession to Jacob. Moses wrote these things for our instruction (I Corinthians 10:11), not to satisfy our curiosity.
All of the evidence led to the conclusion that Joseph was indeed alive. The broken spirit of Jacob was immediately revived. He now yearned to see his son before his death. And lest we think that Jacob was on the verge of death, let us recall that he had yet seventeen years to spend with his son in Egypt (47:28). All that Jacob had feared was going against him suddenly appeared in its true light. It was the hand of God in his life, sparing him from the physical and spiritual death in Canaan by preparing a place for him in Egypt.
If the key word for chapter 44 is repentance, then the key to chapter 45 is forgiveness. While the words are not mentioned specifically in these two chapters these two elements are essential for any genuine and lasting reconciliation: repentance and forgiveness. Also the word “ forgive us” is not mentioned in chapters 44 and 45 we have to look elsewhere for these words.
Chapter 50, the last chapter of this book, tells of Israel’s death and burial “in the cave of the field of Machpelah, which Abraham bought with the field, for a possession of a burial site, from Ephron the Hittite, before Mamre” (50:13). After the burial, Joseph’s brothers fear that he will punish them for selling him into slavery as a young man. They beg Joseph for forgiveness.( Gen. 50: 16-21)
“When Joseph’s brothers saw that their father was dead, they said to one another, “If Joseph is holding a grudge against us, he will certainly repay us for all the suffering we caused him.”
So they sent this message to Joseph, “Before he died your father gave a command:
‘Say this to Joseph: Please forgive your brothers’ transgression and their sin — the suffering they caused you.’ Therefore, please forgive the transgression of the servants of the God of your father.” Joseph wept when their message came to him.
Then his brothers also came to him, bowed down before him, and said, “We are your slaves! ”
But Joseph said to them, “Don’t be afraid. Am I in the place of God?
You planned evil against me; God planned it for good to bring about the present result — the survival of many people.
Therefore don’t be afraid. I will take care of you and your little ones.” And he comforted them and spoke kindly to them.”
This account in 50:15-21 sounds very much like that of 45:1-15. Both accounts speak of the brothers’ fear, Joseph tells them that their actions were part of God’s plan. As mentioned earlier chapter 45 does not mention the word forgiveness. However in chapter 50 , the brothers’ specifically ask to be forgiven. While Joseph does not use the forgiveness language, it is clear that he intends his reassurance to convey his forgiveness.
