Exegetical and Hermeneutical Commentary of Genesis 45:8

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.

8. not you but God ] Notice how Joseph here for the third time ascribes his presence in Egypt to the act of God; cf. Gen 45:5 ; Gen 45:7.

a father to Pharaoh ] According to some scholars, the word “father” was in use among Egyptians as a technical title of honour and position; cf. the use of the word in a more general sense, 2Ki 2:12; 1Ma 11:32 ; and Add. Esth. 16:11. Observe the three phrases, “father,” “lord,” and “ruler,” corresponding to Joseph’s position, personal, social, and national, i.e. towards Pharaoh, towards the people, towards the kingdom.

Fuente: The Cambridge Bible for Schools and Colleges

Verse 8. He hath made me a father to Pharaoh] It has already been conjectured that father was a name of office in Egypt, and that father of Pharaoh might among them signify the same as prime minister or the king’s minister does among us. Calmet has remarked that among the Phoenicians, Persians, Arabians, and Romans, the title of father was given to certain officers of state. The Roman emperors gave the name of father to the prefects of the Praetorium, as appears by the letters of Constantine to Ablavius. The caliphs gave the same name to their prime ministers. In Jdg 17:10, Micah says to the young Levite, Dwell with me, and be unto me a FATHER and a priest. And Diodorus Siculus remarks that the teachers and counsellors of the kings of Egypt were chosen out of the priesthood.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

That I came to this place, and pitch of honour and power, is not to be imputed to your design, which was of another nature, but to Gods overruling providence, which ordered the circumstances of your action, so as I should be brought to this place and state. Compare Gen 50:20.

A father to Pharaoh; to advise him, and to provide for him, as fathers do for their children, and to have the authority, respect, and power of a father with him.

Fuente: English Annotations on the Holy Bible by Matthew Poole

So now [it was] not you [that] sent me hither, but God,…. Which is to be understood not absolutely, as if they had no concern at all in sending him thither; they sold him to the Ishmaelites, who brought him down to Egypt and sold him to Potiphar, and so were instrumental in his coming to Egypt; but comparatively, it was not they so much as God that sent him; whose providence directed, disposed, and overruled all those events, to bring Joseph to this place, and to such an high station, to answer the purposes and designs of God in providing for and preserving Jacob’s family in a time of distress:

and he hath made me a father to Pharaoh: to be a teacher to him, as Aben Ezra, that is, to be his counsellor, to advise him well in all things, as a father his children; or to be his partner and patron, as Jarchi, to have a share with him in power and authority, and to be reckoned as a father to him, see Ge 41:43; and to provide for him and the welfare of his kingdom, as parents do for their children: the following phrases explain it of rule and government; and the meaning is, that he was a great man, and a prince s in Pharaoh’s court:

and lord of all his house; his prime minister, chief counsellor and courtier:

and a ruler throughout all the land of Egypt; to whom all the deputies of the several provinces were subject under Pharaoh, and especially in the affair of the corn.

s So it is interpreted by R. Sol. Urbin. Ohel Moed, fol. 50. 1.

Fuente: John Gill’s Exposition of the Entire Bible

8. So now, it was not you that sent me hither. This is a remarkable passage, in which we are taught that the right course of events is never so disturbed by the depravity and wickedness of men, but that God can direct them to a good end. We are also instructed in what manner and for what purpose we must consider the providence of God. When men of inquisitive minds dispute concerning it, they not only mingle and pervert all things without regard to the end designed, but invent every absurdity in their power, in order to sully the justice of God. And this rashness causes some pious and moderate men to wish this portion of doctrine to be concealed from view; for as soon as it is publicly declared that God holds the government of the whole world, and that nothing is done but by his will and authority, they who think with little reverence of the mysteries of God, break forth into various questions, not only frivolous but injurious. But, as this profane intemperance of mind is to be restrained, so a just measure is to be observed on the other hand, lest we should encourage a gross ignorance of those things which are not only made plain in the word of God, but are exceedingly useful to be known. Good men are ashamed to confess, that what men undertake cannot be accomplished except by the will of God; fearing lest unbridled tongues should cry out immediately, either that God is the author of sin, or that wicked men are not to be accused of crime, seeing they fulfill the counsel of God. But although this sacrilegious fury cannot be effectually rebutted, it may suffice that we hold it in detestation. Meanwhile, it is right to maintain, what is declared by the clear testimonies of Scripture, that whatever men may contrive, yet, amidst all their tumult, God from heaven overrules their counsels and attempts; and, in short, does, by their hands, what he has himself decreed. Good men, who fear to expose the justice of God to the calumnies of the impious, resort to this distinction, that God wills some things, but permits others to be done. As if, truly, any degree of liberty of action, were he to cease from governing, would be left to men. If he had only permitted Joseph to be carried into Egypt, he had not ordained him to be the minister of deliverance to his father Jacob and his sons; which he is now expressly declared to have done. Away, then, with that vain figment, that, by the permission of God only, and not by his counsel or will, those evils are committed which he afterwards turns to a good account. I speak of evils with respect to men, who propose nothing else to themselves but to act perversely. And as the vice dwells in them, so ought the whole blame also to be laid upon them. But God works wonderfully through their means, in order that, from their impurity, he may bring forth his perfect righteousness. This method of acting is secret, and far above our understanding. Therefore it is not wonderful that the licentiousness of our flesh should rise against it. But so much the more diligently must we be on our guard, that we do not attempt to reduce this lofty standard to the measure of our own littleness. Let this sentiment remain fixed with us, that while the lust of men exults, and intemperately hurries them hither and thither, God is the ruler, and, by his secret rein, directs their motions whithersoever he pleases. At the same time, however, it must also be maintained, that God acts so far distinctly from them, that no vice can attach itself to his providence, and that his decrees have no affinity with the crimes of men. Of which mode of procedure a most illustrious example is placed before our eyes in this history. Joseph was sold by his brethren; for what reason, but because they wished, by any means whatever, to ruin and annihilate him? The same work is ascribed to God, but for a very different end; namely, that in a time of famine the family of Jacob might have an unexpected supply of food. Therefore he willed that Joseph should be as one dead, for a short time, in order that he might suddenly bring him forth from the grave, as the preserver of life. Whence it appears, that although he seems, at the commencement, to do the same thing as the wicked; yet there is a wide distance between their wickedness and his admirable judgment. Let us now examine the words of Joseph. For the consolation of his brethren he seems to draw the veil of oblivion over their fault. But we know that men are not exempt from guilt, although God may, beyond expectation, bring what they wickedly attempt, to a good and happy issue. For what advantage was it to Judas that the redemption of the world proceeded from his wicked treachery? Joseph, however, though he withdraws, in some degree, the minds of his brethren from a consideration of their own guilt, until they can breathe again after their immoderate terror, neither traces their fault to God as its cause, nor really absolves them from it; as we shall see more clearly in the last chapter (Gen 44:1.) And doubtless, it must be maintained, that the deeds of men are not to be estimated according to the event, but according to the measure in which they may have failed in their duty, or may have attempted something contrary to the Divine command, and may have gone beyond the bounds of their calling. Someone, for instance, has neglected his wife or children, and has not diligently attended to their necessities; and though they do not die, unless God wills it, yet the inhumanity of the father, who wickedly deserted them when he ought to have relieved them, is not screened or excused by this pretext. Therefore, they whose consciences accuse them of evil, derive no advantage from the pretense that the providence of God exonerates them from blame. But on the other hand, whenever the Lord interposes to prevent the evil of those who desire to injure us, and not that only, but turns even their wicked designs to our good; he subdues, by this method, our carnal affections, and renders us more just and placable. Thus we see that Joseph was a skillful interpreter of the providence of God, when he borrowed from it an argument for granting forgiveness to his brethren. The magnitude of the crime committed against him might so have incensed him as to cause him to burn with the desire of revenge: but when he reflects that their wickedness had been overruled by the wonderful and unwonted goodness of God, forgetting the injury received, he kindly embraces the men whose dishonor God had covered with his grace. And truly charity is ingenious in hiding the faults of brethren, and therefore she freely applies to this use anything which may tend to appease anger, and to set enmities at rest. Joseph also is carried forward to another view of the case; namely, that he had been divinely chosen to help his brethren. Whence it happens, that he not only remits their offense, but that, from an earnest desire to discharge the duty enjoined upon him, he delivers them from fear and anxiety as well as from want. This is the reason why he asserts that he was ordained to “put for them a remnant,” (177) that is, to preserve a remaining seed, or rather to preserve them alive, and that by an excellent and wonderful deliverance. In saying that he is a father to Pharaoh, he is not carried away with empty boasting as vain men are wont to be; nor does he make an ostentatious display of his wealth; but he proves, from an event so great and incredible, that he had not obtained the post he occupied by accident, nor by human means; but rather that, by the wonderful counsel of God, a lofty throne had been raised for him, from which he might succor his father and his whole family.

(177) Ver. 7. Ut ponam vobis reliquias in terra. “To preserve you a posterity,” (or, as in the margin,) “to put for you a remnant” in the earth. — English translation. — Ed.

Fuente: Calvin’s Complete Commentary

(8) But God.Heb., but the God. The article is. rarely found with Elohim in the history of Joseph, but wherever it is added it is a sign of deep feeling on the speakers part. (Comp. Gen. 48:15.) It was the Elohim, who had been the object of the worship of their race, that had now interposed to save them.

A father.This was a not uncommon title of the chief minister or vizier of Oriental kings.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

8. A father to Pharaoh A wise counsellor and intimate friend, to watch over Pharaoh’s great house and land, like a protecting father . The word father is used in such a sense in many lands . The Romanists call their priests fathers, and Mohammedan caliphs give their grand vizier this title .

Fuente: Whedon’s Commentary on the Old and New Testaments

Gen 45:8. Hath made me a father to Pharaoh i.e.. God has given me as much authority in the court of Pharaoh, as if I were really the king’s father; so that he undertakes nothing without my advice, and executes nothing without my orders. And what wonder? since the wisdom of Joseph was so great and experienced, that “the words of his mouth were generally received, not as coming from man, but from God,” says Justin, in book 36: chap. 2. of his history. Princes usually conferred this title of father upon their favourite counsellors. He had so far obtained our favour, that he was called our FATHER, says Artaxerxes of Haman, Apoc. Esth. xvi. 11. Hence the Hebrews. Hence the Hebrews (and it was the same among the Greeks) gave this title to old men in their salutations, 2Ki 2:12 and hence too the Roman senators were styled fathers. Calmet says, that the quality of father of the king; was a name of dignity in the court of AEgypt; and that among the Phoenicians, Persians, and Arabians, this name was given to certain grand officers. The Caliphs give the same name to their first ministers.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 56
GOD VIEWED IN JOSEPHS ADVANCEMENT

Gen 45:8. So now, it was not you that sent me hither, but God.

BY looking through second causes to the first Cause of all, we learn to trace events to an all-wise Being, who worketh all things after the counsel of his own will, and whose prerogative it is to bring good out of evil, and order out of confusion. To this view of things we are directed, and in this we are greatly assisted, by the Holy Scriptures; which draw aside the veil of mystery that is on the ways of God, and set before our eyes the most hidden secrets of divine providence. The history before us more especially affords a beautiful illustration of those ways, in which the Governor of the Universe accomplishes his own designs: he suffers, in many instances, such adverse circumstances to occur, as apparently to preclude almost a possibility of their terminating according to his original purpose: yet does he wonderfully interpose in such a manner as to bring them easily, and, as it were, naturally, to their destined issue. If in any thing his intentions could be frustrated, we should have found them fail in reference to the predicted elevation of Joseph above his brethren: yet that event took place at last, and that too through those very means which were used to defeat it: and Joseph, alter the event was actually accomplished, referred the whole dispensation to God, as its primary Author and infallible Director.
To elucidate this subject, we shall shew,

I.

What part God takes in the actions of wicked men

Though God cannot be a partaker in the wickedness of men, yet he may, and certainly does, bear a part in those actions which wicked men perform. We need go no further than the text, to confirm and establish this truth. That the conduct of Josephs brethren, notwithstanding it was ultimately instrumental to his advancement, was deeply criminal, can admit of no doubt: yet says Joseph, It was not you that sent me hither, but God. The question is then, What is that part which God takes in the actions of wicked men? To this we answer,

1.

He affords them opportunities of perpetrating what is in their hearts

[The brethren of Joseph were full of envy and malice against him: but while he was under his fathers wing, they could not give full scope to their hatred, because they were afraid of their fathers displeasure. To remove this difficulty, God so ordered matters that Joseph should be sent to inquire after the health of his brethren when they were at a distance from home. This gave them an opportunity of executing all that was in their hearts. But as the executing of their first intention would have defeated the plans of Providence, it was so appointed that certain Ishmaelite merchants should be passing that way, and that he should be sold to them for a slave instead of being put to death.
That we do not err in tracing these minuter incidents to divine providence, is manifest; for the elevation of Pharaoh to the throne of Egypt is expressly said to have been effected by God for that very purpose, that he might be an instrument on whom the divine power should be exerted, and in whose destruction God himself should be glorified [Note: Rom 9:17.].

But in thus facilitating the execution of evil, God does not make himself a partner in the crime: he only affords men power and opportunity to do what their own wicked dispositions prompt them to: and this he does, as in the instances before referred to, so also in every crime that is committed in the world. What our blessed Lord said to his judge who boasted of having power to release or condemn him, we may say to every criminal in the universe, Thou couldst have no power at all to commit thy crimes, except it were given thee from above.]

2.

He suffers Satan to instigate them to evil

[Satan is always going about as a roaring lion, seeking whom he may devour: but he cannot act without divine permission: he could not tempt Job, or even enter into the herd of swine, till he had first obtained leave of God. For the most part, God imposes a restraint on this our inveterate enemy; or, if left to himself, he would soon sift us all as wheat, and reduce us all to the lowest ebb of wickedness and misery: but at times he leaves the fiend somewhat more at liberty, and permits him to exercise his power over his wretched vassals. On these occasions Satan operates upon their minds with more than usual violence, and not only leads them captive at his Will, but instigates them to the commission of the most heinous crimes. Of these acts God is frequently represented as the author, whilst in other parts of Scripture their origin is referred to Satan. We are told that Satan moved David to number the people; and that he sent forth lying Spirits into all the prophets of Baal, that they might induce Ahab to go up to Ramoth-gilead to battle, where he was sure to fall. But both these things are also said to have been done by God [Note: 2Sa 24:1 with 1Ch 21:1 and 2Ch 18:20-22.]. The fact is, that God did these things through the agency of Satan; that is, he permitted Satan to act according to the impulse of his own mind, and left the persons whom he assaulted to comply with his temptations.]

3.

He withdraws from them his restraining grace

[Man needs nothing more than to have the preventing grace of God withheld, and he will as surely fall, as a stone, cast out of the hand, will gravitate to the earth. Now it is in this way that God often punishes the sins of men: he leaves them to put forth the depravity of their own hearts: he withholds those mercies which he sees they despised, and gives them up to follow their own vile propensities without restraint. To this effect, it is often said in Scripture, So I gave them up; So I gave them up. Yea, the sacred records speak yet more strongly, and represent God as blinding the eyes of men, and hardening their hearts [Note: Exo 7:3; Exo 7:13; Isa 6:9-10, which is quoted six times in the New Testament.]. But we must not imagine that God ever actively concurs in the production of sin: in fact, there is no occasion for any active exertion on his part; nothing further is necessary than for him to withdraw his preventing grace; and evil will blaze forth, as fire will to consume the stubble, when no counteracting influence is used to extinguish the flames.]

To remove all objection against his participating in the actions of wicked men, we proceed to point out,

II.

The benefit arising from acknowledging Him in them

It may be thought that such an acknowledgment, if it did not make God a minister of sin, would at least represent him in a very unamiable light; and that it would tend to justify men in their iniquities. But we affirm, on the contrary, that such an acknowledgment is calculated rather to bring good to man, and honour to our God.

1.

It affords us sweet consolation under our troubles

[Were we to look no further than to second causes, we should be grieved beyond measure at the instruments of our affliction, and be filled with apprehensions at their malevolent desires. But when we reflect that our enemies are no more than the sword in our Fathers hand, and the rod with which he corrects us; when we consider that his design in correcting us is widely different from theirs [Note: Isa 10:4-6.], and that after he has made use of them for our good, he will cast them into the fire [Note: Isa 10:12; Isa 10:16.], and receive us to his bosom in an improved state [Note: Isa 10:24-27.], our minds are pacified, and we say, It is the Lord, let him do what seemeth him good. What a source of comfort was this to Job, when the Sabeans and Chaldeans slew his servants and his cattle! The Lord gave, and the Lord hath taken away; blessed be the name of the Lord! It is thus with all the sons and daughters of affliction, when once they can view the hand of God in their trials: they adopt the language of the Psalmist; I was dumb, and opened not my mouth, because Thou didst it.]

2.

It disposes us to a ready forgiveness of those who injure us

[It does not incline us to palliate their faults, as if they were mere unconscious instruments impelled by the force of Him who made use of them; (for in all that they do, they act as freely as if God bare no part at all in their actions:) but it inclines us to pity, to forgive, and pray for them, as slaves to their own passions, enemies to their own welfare, and real, though unwitting, benefactors to our souls. This effect is strongly exemplified in our text: Joseph saw the hand of God overruling the designs of his brethren; and from that consideration, he not only readily forgave them, but entreated them not to be grieved or angry with themselves; since, whatever had been their intentions, God had made use of their counsels for the accomplishment of his own gracious purposes: yea, thrice does he repeat this idea as a ground whereon he would have them satisfied with the dispensation, as he himself also was [Note: 8.]. We have also a similar effect mentioned in the history of David. Shimei, in the hour of Davids adversity, loaded him with execrations; and Abishai, eager to avenge the insult offered to his master, desired permission to go and kill him: but David forbade it, saying, Let him curse, because the Lord hath said unto him, Curse David: let him alone, and let him curse; for the Lord hath bidden him: it may be that the Lord will requite me good for his cursing this day [Note: 2Sa 16:5-12.]. Thus shall we also mortify all vindictive feelings, when once we discern that our enemies are agents for Him: we shall say with Stephen and our blessed Lord; Lay not this sin to their charge: Father, forgive them; for they know not what they do.]

3.

It fills us with an admiration of the divine wisdom

[It is impossible to trace all the parts of this history, and not adore the wisdom, whereby the various incidents in Josephs life were made to concur to the production of one great event, the preservation of Jacob and all his family. If we contemplate the still greater diversity of circumstances, whereby Jesus was made to fulfil the Scriptures, and to effect the redemption of the world; or the astonishingly mysterious designs of God relating to the excision of the Jews, as the means of engrafting the Gentiles into their stock; and the restoration of the Jews, as the means of bringing in all the fulness of the Gentiles; I say, if we contemplate these things, we are necessitated to exclaim with the Apostle, O the depths of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out [Note: Rom 11:33.] ! In like manner, the more we are habituated to trace the mercies of God in our own personal experience, and the numberless instances wherein he has made the wrath of men and devils to praise him, the more heartily shall we join in the adoring language of Moses, Who is like unto Thee among the gods? Who is like Thee, glorious in holiness, fearful in praises, doing wonders [Note: Exo 15:11.] ?]

In prosecuting this subject, we cannot but be struck with the following reflections
1.

How happy is the Christian in this world!

[Those that know not God, have no refuge to flee unto; no consolation under the trials they endure, no security against the evils they dread. But the true Christian is persuaded, that, though he navigates a tempestuous ocean, he has an all-wise, almighty Pilot at the helm: and therefore he will not fear though the waves thereof roar, and the mountains be carried into the midst of the sea. He knows not indeed what will be the precise issue of impending calamities; but he knows that it shall be precisely such as his heavenly Father sees to be best for him; and with that assurance he is satisfied. Thus is he kept in perfect peace, because he trusts in God.]

2.

How happy will he be in the future world!

[Here he walks by faith, and not by sight. He believes that things are working for his good, because God has said that they shall do so. But in heaven he will have a perfect discovery of all the links in that chain of providences, whereby he has been brought to glory. He will see the importance of those things which once appeared most trifling, and the necessity of those things which once were most distressing, and the perfect harmony of those things which once were involved in the most impenetrable darkness and confusion. What cause will he then see to bless and adore his God! What views will he then have of the unsearchable depths of wisdom, which ordered every thing for his good! Well may he leave himself at Gods disposal now, when such shall be his recompence at last! Let us then commit ourselves entirely to God, and be satisfied with all his dealings towards us: and what we know not now, we shall know hereafter.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Gen 45:8 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.

Ver. 8. It was not you that sent me. ] Joseph makes the best of an ill matter, that they may not be overwhelmed with grief, and so made a prey to the devil. 2Co 2:11 “After I was made known to myself,” saith Ephraim, “I repented.” a Get thee, saith Mr Bradford, b God’s law as a glass, to look in; so shalt thou see thy face foul arrayed, and so shameful, saucy, mangy, pocky, and scabbed, that thou canst not but be sorry at the contemplation thereof, &c. Especially if thou look to the tag tied to God’s law, the malediction, which is such as cannot but make us to cast our currish tails between our legs, if we believe it. But here, to clear our eyesight, and keep us upright, we must anoint our eyes with Christ’s eyesalve. Rev 3:17-18 We read of a sensible eyesalve made of Christ’s spittle and clay. Joh 9:6 As it were, of the knowledge of Christ by his word which proceedeth out of his mouth, as also of the knowledge of ourselves; who being made of earth, do savour nothing else but earth. c Both of these two knowledges are to be joined and beaten together in a lump; else they help not. For our misery acknowledged, without Christ, breedeth desperation: and Christ, without sense of our vileness, presumption.

a Postquam ostensum fuerit mihi. – Tremell.

b Mr Bradford’s Sermon of Repent., pp. 26, 27.

c Bright., in loc.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)