Exegetical and Hermeneutical Commentary of Genesis 50:15
And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
14 21. Joseph and his Brethren
15. It may be hate us ] Lit. “supposing Joseph were to hate us.” LXX . Joseph’s brethren fear lest, Jacob being dead, Joseph will no longer restrain his desire for revenge.
requite ] Their conscience cannot leave them alone. Cf. their fear in Gen 42:28, Gen 44:16, Gen 45:3.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 50:15-19
Forgive
The message of his brethren to Joseph:
The death of great characters being often followed by great changes; conscious guilt being always alive to fear; and the chasm which succeeds a funeral, inviting a flood of foreboding apprehensions, they find out a new source of trouble.
But how can they disclose their suspicions? To have done it personally would have been too much for either him or them to bear, let him take it as he might. So they sent messengers unto him, to sound him. We know not who they were; but if Benjamin were one of them, it was no more than might be expected. Mark the delicacy and exquisite tenderness of the message. Nothing is said of their suspicions, only that the petition implies them; yet it is expressed in such a manner as cannot offend, but must needs melt the heart of Joseph, even though he had been possessed of less affection than he was.
1. They introduce themselves as acting under the direction of a mediator, and this mediator was none other than their deceased father. He commanded us, say they, before he died, that we should say thus and thus. And was it possible for Joseph to be offended with them for obeying his orders? But stop a moment. May we not make a similar use of what our Saviour said to us before He died? He commanded us to say, Our Father–forgive us our debts. Can we not make the same use of this as Jacobssons did of their fathers commandment?
2. They present the petition as coming from their father: Forgive, I pray thee, the trespass of thy brethren, and their sin; for they did unto thee evil. And was it possible to refuse complying with his fathers desire? The intercessor, it is to be observed, does not go about to extenuate the sin of the offenders, but frankly acknowledges it, and that, if justice were to take its course, they must be punished. Neither does he plead their subsequent repentance as the ground of pardon, but requests that it may be done for his sake, or on account of the love which the offended bore to him.
3. They unite their own confession and petition to that of their father. Moreover, though they must make no merit of anything pertaining to themselves, yet if there be a character which the offended party is known to esteem above all others, and they be conscious of sustaining that character, it will be no presumption to make mention of it. And this is what they do, and that in a manner which must make a deep impression upon a heart like that of Joseph. And now, we pray thee, forgive the trespass of the servants of the God of thy father. It were sufficient to have gained their point, even though Joseph had been reluctant, to have pleaded their being children of the same father, and that father making it, as it were, his dying request; but the consideration of their being the servants of his fathers God was overcoming. But this is not all: they go in person, and fall before his face, and offer to be his servants. This extreme abasement on their part seems to have given a kind of gentle indignancy to Josephs feelings. His mind revolted at it. It seemed to him too much. Fear not, saith he: for am I in the place of God? As if he should say, It may belong to God to take vengeance; but for a sinful worm of the dust, who himself needs forgiveness, to do so, were highly presumptuous: you have therefore nothing to fear from me. What farther forgiveness you need, seek it of Him. (A. Fuller.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Saw that their father was dead] This at once argues both a sense of guilt in their own consciences, and a want of confidence in their brother. They might have supposed that hitherto he had forborne to punish them merely on their father’s account; but now that he was dead, and Joseph having them completely in his power, they imagined that he would take vengeance on them for their former conduct towards him.
Thus conscience records criminality; and, by giving birth to continual fears and doubtfulness, destroys all peace of mind, security, and confidence. On this subject an elegant poet has spoken with his usual point and discernment: –
Exemplo quodcumque malo committitur, ipsi
Displicet auctori. Prima est haec ultio, quod se
Judice nemo nocens absolvitur, improba quamvis
Gratia fallaci Praetoris vicerit urna.
JUV. Sat. xiii. 1, c.
Happily metaphrased by Mr. Dryden: –
He that commits a fault shall quickly find
The pressing guilt lies heavy on his mind.
Though bribes, or favour shall assert his cause,
Pronounce him guiltless, and elude the laws,
None quits himself his own impartial thought
Will damn, and conscience will record the fault.
This, first, the wicked feels.
We have seen this in the preceding history often exemplified in the case of Joseph’s brethren.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
15-21. When Joseph’s brethren sawthat their father was dead, they said, Joseph will peradventure hateus, &c.Joseph was deeply affected by this communication.He gave them the strongest assurances of his forgiveness and therebygave both a beautiful trait of his own pious character, as well asappeared an eminent type of the Saviour.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when Joseph’s brethren saw that their father was dead,…. And buried; for this and what follows were after their return to Egypt, from the burial of their father; though some think it was before, and as soon as they saw their father was dead, when they thought it a proper time, while Joseph’s heart was tender and affected with his father’s death, to compromise matters with him: but there is no reason to invert the order of the narration, for this “seeing” is not to be understood of their bodily sight, but of the contemplation of their minds; they considered with themselves that their father was now dead and buried, they had lost an affectionate parent, who was concerned for the welfare and peace of all his family, but what a turn things would now take they knew not:
they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him; their sin came fresh to their remembrance, guilt arose in their consciences and flew in their faces, and this caused fear and distrust where there was no reason for it, and led them to treat Joseph’s character very ill; who was far from being of such a temper and disposition suggested by them, as if he retained hatred in his breast, and was of a revengeful spirit, only hid it during his father’s life, because he would not grieve him.
Fuente: John Gill’s Exposition of the Entire Bible
After their father’s death, Joseph’s brethren were filled with alarm, and said, “ If Joseph now should punish us and requite all the evil that we have done to him, ” sc., what would become of us! The sentence contains an aposiopesis, like Psa 27:13; and with the imperfect presupposes a condition, being used “in cases which are not desired, and for the present not real, though perhaps possible” ( Ew. 358). The brethren therefore deputed one of their number (possibly Benjamin) to Joseph, and instructed him to appeal to the wish expressed by their father before his death, and to implore forgiveness: “ O pardon the misdeed of thy brethren and their sin, that they have done thee evil; and now grant forgiveness to the misdeed of the servants of the God of thy father.” The ground of their plea is contained in “and now,” sc., as we request it by the desire and direction of our father, and in the epithet applied to themselves, “servants of the God of thy father.” There is no reason whatever for regarding the appeal to their father’s wish as a mere pretence. The fact that no reference was made by Jacob in his blessing to their sin against Joseph, merely proved that he as their father had forgiven the sin of his sons, since the grace of God had made their misdeed the means of Israel’s salvation; but it by no means proves that he could not have instructed his sons humbly to beg for forgiveness from Joseph, even though Joseph had hitherto shown them only goodness and love. How far Joseph was from thinking of ultimate retribution and revenge, is evident from the reception which he gave to their request (Gen 50:17): “ Joseph wept at their address to him.” viz., at the fact that they could impute anything so bad to him; and when they came themselves, and threw themselves as servants at his feet, he said to them (Gen 50:19), “ Fear not, for am I in the place of God? ” i.e., am I in a position to interfere of my own accord with the purposes of God, and not rather bound to submit to them myself? “ Ye had indeed evil against me in your mind, but God had it in mind for good (to turn this evil into good), to do ( like Gen 48:11), as is now evident (lit., as has occurred this day, cf. Deu 2:30; Deu 4:20, etc.), to preserve alive a great nation (cf. Gen 45:7). And now fear not, I shall provide for you and your families.” Thus he quieted them by his affectionate words.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Joseph Comforts His Brethren. | B. C. 1689. |
15 And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. 16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, 17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him. 18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. 19 And Joseph said unto them, Fear not: for am I in the place of God? 20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. 21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
We have here the settling of a good correspondence between Joseph and his brethren, now that their father was dead. Joseph was at court, in the royal city; his brethren were in Goshen, remote in the country; yet the keeping up of a good understanding, and a good affection, between them, would be both his honour and their interest. Note, When Providence has removed the parents by death, the best methods ought to be taken, not only for the preventing of quarrels among the children (which often happen about the dividing of the estate), but for the preserving of acquaintance and love, that unity may continue even when that centre of unity is taken away.
I. Joseph’s brethren humbly make their court to him for his favour. 1. They began to be jealous of Joseph, not that he had given them any cause to be so, but the consciousness of guilt, and of their own inability in such a case to forgive and forget, made them suspicious of the sincerity and constancy of Joseph’s favour (v. 15): Joseph will peradventure hate us. While their father lived, they thought themselves safe under his shadow; but now that he was dead they feared the worst from Joseph. Note, A guilty conscience exposes men to continual frights, even where no fear is, and makes them suspicious of every body, as Cain, ch. iv. 14. Those that would be fearless must keep themselves guiltless. If our heart reproach us not, then have we confidence both towards God and man. 2. They humbled themselves before him, confessed their fault, and begged his pardon. They did it by proxy (v. 17); they did it in person, v. 18. Now that the sun and moon had set, the eleven stars did homage to Joseph, for the further accomplishment of his dream. They speak of their former offence with fresh regret: Forgive the trespass. They throw themselves at Joseph’s feet, and refer themselves to his mercy: We are thy servants. Thus we must bewail the sins we committed long ago, even those which we hope through grace are forgiven; and, when we pray to God for pardon, we must promise to be his servants. 3. They pleaded their relation to Jacob and to Jacob’s God. (1.) To Jacob, urging that he directed them to make this submission, rather because he questioned whether they would do their duty in humbling themselves than because he questioned whether Joseph would do his duty in forgiving them; nor could he reasonably expect Joseph’s kindness to them unless they thus qualified themselves for it (v. 16): Thy father did command. Thus, in humbling ourselves to Christ by faith and repentance, we may plead that it is the command of his Father, and our Father, that we do so. (2.) To Jacob’s God. They plead (v. 17), We are theservants of the God of thy father; not only children of the same Jacob, but worshippers of the same Jehovah. Note, Though we must be ready to forgive all that are any way injurious to us, yet we must especially take heed of bearing malice towards any that are the servants of the God of our father: such we should always treat with a peculiar tenderness; for we and they have the same Master.
II. Joseph, with a great deal of compassion, confirms his reconciliation and affection to them; his compassion appears, v. 17. He wept when they spoke to him. These were tears of sorrow for their suspicion of him, and tears of tenderness upon their submission. In his reply, 1. He directs them to look up to God in their repentance (v. 19): Am I in the place of God? He, in his great humility, thought they showed him too much respect, as if all their happiness were bound up in his favour, and said to them, in effect, as Peter to Cornelius, “Stand up, I myself also am a man. Make your peace with God, and then you will find it an easy matter to make your peace with me.” Note, When we ask forgiveness of those whom we have offended we must take heed of putting them in the place of God, by dreading their wrath and soliciting their favour more than God’s. “Am I in the place of God, to whom alone vengeance belongs? No, I will leave you to his mercy.” Those that avenge themselves step into the place of God, Rom. xii. 19. 2. He extenuates their fault, from the consideration of the great good which God wonderfully brought out of it, which, though it should not make them the less sorry for their sin, yet might make him the more willing to forgive it (v. 20): You thought evil (to disappoint the dreams), but God meant it unto good, in order to the fulfilling of the dreams, and the making of Joseph a greater blessing to his family than otherwise he could have been. Note, When God makes use of men’s agency for the performance of his counsels, it is common for him to mean one thing and them another, even the quite contrary, but God’s counsel shall stand. See Isa. x. 7. Again, God often brings good out of evil, and promotes the designs of his providence even by the sins of men; not that he is the author of sin, far be it from us to think so; but his infinite wisdom so overrules events, and directs the chain of them, that, in the issue, that ends in his praise which in its own nature had a direct tendency to his dishonour; as the putting of Christ to death, Acts ii. 23. This does not make sin the less sinful, nor sinners the less punishable, but it redounds greatly to the glory of God’s wisdom. 3. He assures them of the continuance of his kindness to them: Fear not; I will nourish you, v. 21. See what an excellent spirit Joseph was of, and learn of him to render good for evil. He did not tell them they were upon their good behaviour, and he would be kind to them if he saw they conducted themselves well; no, he would not thus hold them in suspense, nor seem jealous of them, though they had been suspicious of him: He comforted them, and, to banish all their fears, he spoke kindly to them. Note, Broken spirits must be bound up and encouraged. Those we love and forgive we must not only do well for but speak kindly to.
Fuente: Matthew Henry’s Whole Bible Commentary
15. And when, Joseph’s brethren saw that their father was dead. Moses here relates, that the sons of Jacob, after the death of their father, were apprehensive lest Joseph should take vengeance for the injury they had done him. And whence this fear, but because they form their judgment of him according to their own disposition? That they had found him so placable they do not attribute to true piety towards God, nor do they account it a special gift of the Spirit: but rather, they imagine that, out of respect to his father alone, he had hitherto been so far restrained, as barely to postpone his revenge. But, by such perverse judgment, they do a great injury to one who, by the liberality of his treatment, had borne them witness that his mind was free from all hatred and malevolence. Part of the injurious surmise reflected even upon God, whose special grace had shone forth in the moderation of Joseph. Hence, however, we gather, that guilty consciences are so disturbed by blind and unreasonable fears, that they stumble in broad day-light. Joseph had absolved his brethren from the crime they had committed against him; but they are so agitated by guilty compunctions, that they voluntarily become their own tormentors. And they have not themselves to thank, that they did not bring down upon themselves the very punishment which had been remitted; because the mind of Joseph might well have been wounded by their distrust. For, what could they mean by still malignantly suspecting him to whose compassion they had again and again owed their lives? Yet I do not doubt, that long ago they had repented of their wickedness, but, perhaps, because they had not yet been sufficiently purified, the Lord suffered them to be tortured with anxiety and trouble: first, to make them a proof to others, that an evil conscience is its own tormentor, and, then, to humble them under a renewed sense of their own guilt; for, when they regard themselves as obnoxious to their brother’s judgment, they cannot forget, unless they are worse than senseless, the celestial tribunal of God. What Solomon says, we see daily fulfilled, that the wicked flee when no man pursueth; (Pro 28:1😉 but, in this way, God compels the fugitives to give up their account. They would desire, in their supine torpor, to deceive both God and men; and they bring upon their minds, as far as they are able, the callousness of obstinacy: in the mean time, whether they will or no, they are made to tremble at the sound of a falling leaf, lest their carnal security should obliterate their sense of the judgment of God. (Lev 26:36.) Nothing is more desirable than a tranquil mind. While God deprives the wicked of this singular benefit, which is desired by all, he invites us to cultivate integrity. But especially, seeing that the patriarchs, who were already affected with penitence for their wickedness, are yet thus severely awakened, a long time afterwards, let none of us yield to self-indulgence; but let each diligently examine himself, lest hypocrisy should inwardly cherish the secret stings of the wrath of God; and may that happy peace, which can find no place in a double heart, shine within our thoroughly purified breasts. For this due reward of their neglect remains for all those who do not draw nigh to God sincerely and with all their heart, that they are compelled to stand before the judgment-seat of mortal man. Wherefore, there is no other method which can free us from disquietude, but that of returning into favor with God. Whosoever shall despise this remedy, shall be afraid not only of man, but also of a shadow, or a breath of wind.
Fuente: Calvin’s Complete Commentary
(15) Joseph will peradventure . . . Heb., What if Joseph should hate us, &c. They had not seen any change in his treatment of him, but if it were the case that he cherished feelings of revenge, they felt that they were now in his power.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Joseph will peradventure hate us The Hebrew here is a conditional, unfinished sentence: If Joseph should hate us, and return with intensity (verb in inf . absolute to express idea of intensity or emphasis) to us all the evil which we have done him what could we do? How helpless our condition! The whole is equivalent to an exclamation of alarm: What if Joseph should hate us, etc? The deep consciousness of guilt prompted the words .
Fuente: Whedon’s Commentary on the Old and New Testaments
Joseph Reassures his Brothers
v. 15. And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. v. 16. And they sent a messenger unto Joseph, v. 17. So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren and their sin, for they did unto thee evil. v. 18. And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. v. 19. And Joseph said unto them, Fear not; for am I in the place of God, v. 20. But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. v. 21. Now, therefore, fear ye not; I will nourish you and your little ones.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Gen 50:15
And when (literally and) Joseph’s brethren saw that their father was dead, they (literally, and they) said, Joseph will peradventure hate us,literally, If Joseph hated us, or pursued us hostilely (sc. what would become of us?), with the imperfect or future setting forth a possible but undesirable contingencyand will certainly requite us (literally, if returning he caused to return upon us) all the evil which we did unto him. “What then?” is the natural conclusion of the sentence. “We must be utterly undone.”
Gen 50:16, Gen 50:17
And (under these erroneous though not unnatural apprehensions) they sent a messenger unto Joseph,literally, they charged Joseph, i.e. they deputed one of their number (possibly Benjamin) to carry their desires to Josephsaying, Thy father did command before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil (nothing is more inherently probable than that the good man on his death-bed did request his sons to beg their brother’s pardon): and now, we pray thee, forgive the trespass of the servants of the God of thy father. Joseph’s brethren in these words at once evince the depth of their humility, the sincerity of their repentance, and the genuineness of their religion. They were God’s true servants, and they wished to be forgiven by their much-offended brother, who, however, had long since embraced them in the arms of his affection. And Joseph wept when they spake unto himpained that they should for a single moment have enter-rained such suspicions against his love.
Gen 50:18
And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. Both the attitudes assumed and the words spoken were designed to express the intensity of their contrition and the fervor of their supplication.
Gen 50:19
And Joseph said unto them, Fear not: for am I in the place of God?i.e. either reading the words as a question, Should I arrogate to myself what obviously belongs to Elohim, viz; the power and right of vengeance (Calvin, Kalisch, Murphy, ‘Speaker’s Commentary’), or the power to interfere with the purposes of God? (Keil, Rosenmller); or, regarding them as an assertion, I am in God’s stead, i.e. a minister to you for good (Wordsworth).
Gen 50:20
But as for you, ye thought evil against me; but God meant it unto good (literally, and ye were thinking or meditating evil against me; Elohim was thinking or meditating for good, i.e. that what you did should be for good), to bring to pass, as it is this day, to save much people alive (vide Gen 45:5).
Gen 50:21
Now therefore (literally, and now) fear ye not: I will nourish you, and your little ones. Thus he repeats and confirms the promise which he had originally made to them when he invited them to come to Egypt (Gen 45:11, Gen 45:18, Gen 45:19). And he comforted them, and spake kindly unto themliterally, to their hearts (cf. Gen 34:3).
Gen 50:22
And Joseph dwelt in Egypt, he, and his father’s house: and Joseph lived an hundred and ten years. Wordsworth notices that Joshua, who superintended the burial of Joseph in Shechem, also lived 110 years. Joseph’s death occurred fifty-six years after that of Jacob.
Gen 50:23
And Joseph saw Ephraim’s children of the third generation:i.e. Ephraim’s great-grandchildren (Kalisch, Lange), or Ephraim’s great-great-grandsons (Keil, Murphy), which perhaps was not impossible, since Ephraim must have been born before Joseph’s thirty-seventh year, thus allowing at least sixty-three years for four generations to intervene before the patriarch’s death, which might be, if marriage happened early, say not later than eighteenthe children also of Machir the son of Manasseh-by a concubine (1Ch 7:14) were brought up upon Joseph’s kneesliterally, were born upon Joseph‘s knees, i.e. were adopted by him as soon as they were born (Kalisch, Wordsworth, ‘Speaker’s Commentary’), or were born so that he could take them also upon his knees, and show his love for them (Keil).
Gen 50:24, Gen 50:25
And Joseph said unto his brethren, I die: and God (Elohim) will surely visit you,literally, visiting will visit you, according to his promise (Gen 46:4)and bring you out of this land unto the land which he swore to Abraham, to Isaac, and to Jacob. And Joseph took an oath of the children of Israel,as his father had done of him (Gen 47:31),saying, God will surely visit you, and ye shall carry up my bones from hence. The writer to the Hebrews (Gen 11:22) refers to this as a signal instance of faith on the part of Joseph.
Gen 50:26
So Joseph died, being an hundred and ten years old (literally, a son of a hundred and ten years), and they (i.e. the children of Israel) embalmed him (vide on Gen 50:2), and he was put in a coffin (or chest, i.e. a mummy case, which was commonly constructed of sycamore wood) in Egypt, where he remained for a period of 360 years, until the time of the Exodus, when, according to the engagement now given, his remains were carried up to Canaan, and solemnly deposited in the sepulcher of Shechem (Jos 24:32).
HOMILETICS
Gen 50:15-26
The last of the house of Jacob.
I. JOSEPH AND HIS BRETHREN (Gen 50:15-18).
1. The unworthy suspicion. After Jacob’s death, Joseph’s brethren began to fear lest he should seek to revenge himself on account of his early injuries. It was perhaps natural that such an apprehension should arise within their breasts, considering the enormity of the wickedness of which they had been guilty; but remembering all the tokens of Joseph’s love which already they had received, it was surely unkind to Joseph to suffer such a thought for even a moment to find a lodgment in their breasts.
2. The friendly embassage. Deputing Benjamin, it is thought, to be the bearer of their wishes, they instructed him to remind Joseph of their dead father’s desire that he should forgive the evil he had suffered at their hands, and to solicit an express assurance from his own lips that it was so.
3. The voluntary humiliation. Whether they allowed their messenger to return or followed close upon his heels cannot be certainly concluded. But they appear to have resorted in a body to Joseph’s palace, and placed themselves unconditionally in his power: “Behold, we be thy servants,” meaning, “Do with us what seemeth good in thy sight.”
4. The generous assurance. As they desired, he explicitly declared, though with tears at their unkindness, that they had no cause whatever to anticipate his anger, that he was not in God’s place that he should seek to punish them for a sin which had turned out so providentially for good, and that on the contrary he would continue to nourish them and their little ones so long as they remained in Egypt.
II. JOSEPH AND HIS CHILDREN‘S CHILDREN.
1. The children of Ephraim. He lived long enough to see the children of Ephraim’s grandchildren born into this sinful world, and then he died at the good old age of 110 years.
2. The children of Manasseh. He saw the offspring of Manasseh’s son born, and either adopted into his own family, or brought up in his own house.
III. JOSEPH AND THE HOUSE OF ISRAEL.
1. Joseph‘s premonition of approaching death. “Joseph said unto his brethren,”i.e. the descendants of his brethren, his actual brethren having in all probability predeceased him,”I die.” Along with this Joseph recalled to their minds the sacred promise that God would eventually visit them and cause them to return to their own land. It is well when death approaches to remember God’s promises. The thoughts of God are very suitable for dying hours.
2. Joseph‘s preparation for death. He took an oath of the children of Israel that they would carry up his bones to Canaan, in this following the example and imitating the faith of his revered father Jacob.
3. Joseph’s falling asleep in death. “Joseph died, the son of an hundred and ten years.” He had lived a shorter life than any of the four great preceding patriarchs; but his life had been eminently honored and useful, and his death, we may be sure, would be beautifully calm and peaceful.
4. Joseph‘s body after death. It was embalmed, and the mummy put into a coffin for better preservation, until the time approached when it could be taken for consignment to the holy land.
Learn
1. How difficult it is to shake oneself free from the evil consequences of sin, even after it has been forgiven.
2. How painful to a loving heart it is to be suspected of cherishing a feeling of revenge.
3. How generously God sometimes rewards his servants on earth, by permitting them to see children’s children, born and brought up, and sometimes also brought into the family of his Church.
4. How peacefully a child of God can die; and
5. How hopefully he ought to look forward to the resurrection
HOMILIES BY F. HASTINGS
Gen 50:20
Intended bane an unintentional boon.
“Ye thought evil against me; but God meant it unto good.” Joseph must have been deeply pained by the mistrust of his brethren. They implied that it was only out of consideration for his father that he had been kind to them. Yet Joseph had forgiven them. They could not so easily believe in the forgiveness; just as man now is forgiven by God, but he has the greatest difficulty in believing in the reconciliation. Joseph’s brethren sent a messenger unto him, probably Benjamin. They who had once sold Joseph as a slave now offer to be his slaves. The offer is to him humiliating. Moreover, it is great pain to him. To a noble soul designing only good to others there is no greater offensiveness than to have his doings viewed with suspicion. Joseph repudiated the mistrust, and refused the offered self-enslavement. He assures his brethren of full forgiveness in words which must have been as softest balm to wounded spirits. In a spirit of the highest magnanimity he tries even to make them view with complacency the result of their wrong-doing. In the text we have the “grand golden key to the whole of his life’s history.” Notice how
I. INTENDED BANE OFTEN BECOMES UNINTENTIONAL BOON. Evil works evil to others, but sometimes good. Intended evil is overruled by God when he has some good object in view. “Man proposes, God disposes.” God always knows what the result of certain actions will be. If they are good actions they work in line with his will: if evil, he overrules them. If the horse keeps the road it feels not the rein, but if it will turn aside, the sharp bit must draw it back again. Whatever speculation there may be about our absolute freeness, we feel that we are free. It is the glory of God to be able to trust with freedom a being with such great powers for moral evil, like man. He would teach us to use our wills, by giving us full freedom. We frequently pain him by our misuse and our abuse of our powers. What evil we devise and strive to carry out! The brethren of Joseph even intended murder, and modified it by selling their brother into slavery. They acted more cruelly than some of the men-stealers of Africa. The latter steal strangers to sell them, but these ten men sold their own brother. They thought they were rid of him. Egypt was a long way off; Joseph was but a weakling, and might soon perish. They would be free from his presence, and could divide their guilty gains. They hardened themselves against his tears and entreaties; and even in malicious spite were ready to slay the weeping youth because he did not appreciate their considerateness in selling him into slavery instead of killing him outright. It was an evil deed. Those who looked on could see no good to come out of it. There were, however, several great results.
1. He was personally advanced in life, and was able to make the best of it.
2. He saved thousands of people from perishing, and among them his own family.
3. He was the means of bringing Israel into Egypt, where it developed as a people. Its deliverance gave occasion to the mightiest display of Divine power.
4. He became a type of the Messiahrejected of men. Thus we know not the results of any of our acts. God can overrule, to the development of character and spiritual power, circumstances seemingly most opposed to our best interests. God knows what is best. He could break the plans of the evil in pieces. Instead of this he oft confounds the wicked by letting them see that the ends they did not desire have been attained in spite of their opposition, and even by the very existence, that the intended bane becomes an unintentional boon. Thus Joseph’s brothers found it, and bowed their heads.
II. THERE ARE SEVERAL LESSONS TO BE LEARNED FROM THE WAY IN WHICH, BY GOD‘S OVERRULING, INTENDED BANE BECOMES A BOON.
1. It is a dangerous thing to scheme against others. Especially is it a dangerous thing when a good man is the object of the attack. It is likely to be checked and to recoil. “A greater power than we can contradict may thwart our plans.” There are a thousand chances of check or change. Men have so noticed this that even a French moralist said, “I do not know what hidden force it is that seems to delight in breaking up human plans just at the moment when they promise to turn out well.” Yes, there is a “hidden force,” ever watchful, ever balancing human actions, ever ordaining, either in this world or the next, the just need of praise or blame, of retribution or reward. See how the scribes and Pharisees held councils against Jesus, the gentle, pure, loving teacher of truth, and healer of diseases, they sought how they might kill him. They excommunicated him, they sent others to entrap him. They succeeded at length in nailing him to the cross. They carried out their evil intentions; but that cross became the throne of the Savior’s power, the salvation; and the death of Christ became the life of the world. They went by wagging their heads, but at last they had to wring their hands. They themselves were left in their sin, and their “house left unto them desolate,” while unto the Christ they hated all men are being drawn.
2. That God overrules evil’s no license to do evil. Many would say, “Let us do evil that good may come.” This would suit carnal nature. They would say, “Sin is not so great an evil, since God can overrule it.” To talk like this would be like throwing dust in our own eyes when we have reached an eminence from whence we might behold a beautiful landscape. It would be like a youth who, seeing a gardener pruning trees, should take a knife and cut and slash all the trunks. Or, it would be like the act of one who, seeing how an artist had wrought in a picture some blunder into a beauty, should take a brush and streak with black the brilliant sky. We are not at liberty to sin that God may bring good out of it.
3. That God overrules evil should make us feel our dependence on him. If we could succeed in good without him, if all we intended to do could surely be calculated upon, we should become proud. It is well that God sometimes even breaks up our good plans in order that we may learn this lesson. We might even intend good without him otherwise, and that would lead to evil in ourselves. But we are dependent on him to check the evil of our own lives and of others intentions.
4. It should make us hopeful also with respect to our affairs. Surely out of this thought we may get “royal contentment,” as knowing we are in the hands of a noble protector, “who never gives ill but to him who deserves ill.”
5. It should make us hopeful with respect to the order and destiny of the world. In some way, far off, God’s glory may be advanced, even by the way in which he will have subdued, by Christ, all things unto himself.
6. Intended good is not always a benefit to those for whom intended. God intends good to men, and provides a way to bless, but men refuse. See at what a cost the way has been provided. Those who refuse are under worse condemnation. “It were better for them not to have known the way of righteousness than, after they have known it, to turn from the holy commandment delivered unto them.”
7. We must all face our wrongdoing some time or other. We shall find that the evil we have sown has produced a harvest of weeds, which we shall have sorrowfully to reap. We ought to pray earnestly, “Deliver us from evil.”H.
HOMILIES BY J.F. MONTGOMERY
Gen 50:26
The lessons of a life.
Joseph’s life remarkable for the variety of his experience, and for the consistency of his character through all. A man full of human sympathy, who also walked with God. Here the charm of his history. We can thoroughly enter into his feelings. In his boyhood, deservedly loved by his father, and on that very account hated by his brethren (1Jn 3:13); in his unmerited sufferings; in his steadfast loyalty to God and to his master; in his exaltation, and the wisdom with which he ruled Egypt; and in his forgiveness of those who had sold him as a slave, we feel for him and with him. But Joseph died. His trials and his triumphs passed away. The scene where he had played so conspicuous a part is filled by other forms. And he who was the means of saving a nation must share the lot of the most commonplace life. One event happens to all (Ecc 2:15).
I. THE UNCERTAIN TENURE OF EARTHLY GOOD. No care can keep away misfortune, not even care to walk uprightly before God. Sin brings sorrow sooner or later; but it is a great mistake to think that all sorrow springs from faults committed (Psa 73:5). Joseph’s slavery was because his Godward life condemned his brothers and made them angry. His being thrown into prison was because he would not yield to temptation. This often a stumbling-block. If God really marks all that is done, why are his most faithful servants often so sorely smitten? We can neither deny the fact nor trace the reason of the stroke. Enough to know that it is part of God’s plan (Heb 12:6), to fit us for the end of our being. As Christ was perfected by suffering (Heb 2:10), so must we be. And just because to bear the cross is needful for a follower of Christ (Mat 16:24)and this is not the endurance of suffering at our own choice, but the willing receiving of what God is pleased to sendthe uncertainty of life gives constant opportunity for that submission to his will which is the result of living faith.
II. THE ONE END OF ALL LIVING (Exo 1:6). How varied soever the outward lot, wealth or penury, joy or mourning, one day all must be left behind. To what purpose then is it to labor for good, or to dread impending evil? Can we not remember many whose name was much in men’s mouths, full of youthful vigor or mature wisdom? And they are gone, and the world goes on as before. Joseph, embalmed in Egypt with almost royal honors, was as completely separated from all his wealth and power as if he had never possessed them. Others filled his place and occupied his gains, in their turn to give them up, and awake from the dream of possessions to join the company of those who have left all these things behind. And is this all? Has life nothing worth striving for? Is there no possession that we can really regard as our own?
III. LIFE HAS ABIDING TREASURES. Was it nothing to Joseph that he possessed and showed a forgiving spirit (Mat 6:14, Mat 6:15), and singleness of heart, and earnest benevolence, and watchful consciousness of God’s presence? These are treasures the world thinks little of. But these are treasures indeed, ministering comfort without care. And when earthly things slip from the grasp these abide, reflections of the mind of Christ, and telling of his abiding in the soul (Rev 14:13).M.
Fuente: The Complete Pulpit Commentary
Gen 50:15. When Joseph’s brethren saw One cannot have a stronger proof of the restless anxiety of a guilty conscience, than in this message and address of Joseph’s brethren to him; nor can any thing more finely describe the feelings of an ingenuous disposition, than the actions and words of Joseph on this occasion. Sensibly touched at the message, he wept, Gen 50:17 when it was delivered to him; while, with the utmost benignity and tenderness, he removed all their fears, when his brethren appeared before him. This single circumstance is sufficient to remove every imputation from the character of Joseph, who, it is certain, had he been a bad man, now enjoyed the fairest opportunity to wreak his revenge; whereas his whole conduct speaks nothing but tenderness, piety, (Gen 50:20.) generosity, and affection.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 62
JOSEPHS BRETHREN FULFILLING THE PROPHECY RESPECTING THEM
Gen 50:15-17. And when Josephs brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, So shall ye say unto Joseph; Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
THE heart of man by nature is vindictive. It was a just observation of Saul to David, If a man find his enemy, will he let him go well away [Note: 1Sa 24:19.] ? Hence, when men have injured any person, they hate him, because they think he must of necessity have become their enemy: and, if they are within the reach of his power, they fear him, because they conclude that he will avail himself of any favourable opportunity to revenge himself upon them. It was thus with Josephs brethren. Their father being dead, and they being entirely at the mercy of their brother whom they had sold into Egypt, they concluded, that he would requite them all the evil which they had formerly done unto him. It is probable that this apprehension was strengthened by a recollection of what their father Jacob had suffered from the vindictive spirit of Esau: The days of mourning for my father are at hand; then will I slay my brother Jacob. Full of fear, they sent to Joseph to implore his forgiveness: which, as will be seen, they readily obtained.
The points to which we would direct your attention are,
I.
The means they used to conciliate his favour
These were certainly well adapted to the end proposed.
1.
They plead the dying request of their revered father
[What more cogent argument could be used with a pious mind than this? The dying request of a friend is sacred: and how much more of a parent, a parent of such consummate piety as Jacob! A request too so reasonable in itself, and so conducive to the welfare of his whole family! It is probable indeed that the representation which they gave of their fathers request was not altogether correct. We cannot conceive that Jacob should have entertained any suspicions about the subsequent conduct of Joseph; or that, if he had, he would have left a posthumous request to be made through his other children, when he could have urged it himself with so much more effect in his lifetime. The probability is, that he enjoined them to act in a submissive spirit towards Joseph, and not by any refractory conduct to bring upon themselves his displeasure. But, however this might be, the plea was very powerful, and could not fail of obtaining for them the favour they implored. True indeed it is, that persons of a headstrong disposition frequently forget, and that at no distant period, the dying advices of their parents but it was not probable that Joseph should do so, after having so long evinced a disposition most contrary to that of which he was suspected.]
2.
They unite with it their own most humble and earnest entreaties
[However strong may be our propensity to revenge, the entreaties of a penitent offender will disarm us. It is scarcely possible for a man to revenge himself on one who lies prostrate at his feet. But there is a very peculiar delicacy in this address which they make to Joseph: in speaking to him of Jacob, they do not designate him as their father, but as his; Thy father did command. And when they speak to him of themselves, they do not designate themselves either as Jacobs sons, or as Josephs brethren, but as the servants of the God of thy father; thus keeping out of view every thing which might appear presumptuous, and calling to their aid Josephs love to his parent, and his duty to his God. If this was the result of ingenuity, we admire it; but if of real humility, we greatly applaud it: for there is a delicacy in humility, a beautiful and lovely delicacy, which, though in words it amount to little, as indicating the spirit by which a man is actuated, is extremely valuable. The true point to be aimed at in asking forgiveness is humility: to be open and ingenuous in our confessions, to take shame to ourselves for what we have done amiss, and to make all the reparation in our power, this is the spirit we should cultivate; and it is pleasing to see these long-obdurate men brought at last to a measure of this experience.]
Reserving for a while our further observations on this part of our subject, we pass on to notice,
II.
The effect produced on Josephs mind
Considering how long they had forborne to humble themselves aright, he might well have upbraided them, both with their former cruelty, and their subsequent impenitence: or he might have imposed conditions upon them, as Solomon afterwards did on Shimei: or he might have pardoned them in kind and condescending terms. But the way in which he expressed his forgiveness was more eloquent and convincing than any words which human ingenuity could ever have devised: Joseph wept when they spake unto him.
His weeping was from mixed emotions in his mind. The human heart is susceptible of greatly diversified impressions even at the same moment. The two Marys, when they had ascertained beyond a doubt the resurrection of their Lord, departed from the sepulchre with fear and great joy [Note: Mat 28:8.]. Thus in the breast of Joseph, we apprehend, there was a mixture both of grief and joy:
1.
Of grief
[It must have been inexpressibly painful to him to have such suspicions entertained respecting him, especially after he had for the space of seventeen years manifested such uniform kindness towards them. A man possessed of a generous mind cannot endure that all the love he exercises should be construed as a mere hypocritical pretence, covering a rooted enmity that will break forth as soon as an opportunity shall enable him to manifest it with effect: yea, the more conscious a man feels of his own integrity, the more deeply will he feel such unfounded suspicions. If jealousy is painful to him who harbours it, it is no less painful to him who is undeservedly the object of it. This avowal therefore of their secret fears could not but inflict a deep wound on his tender spirit.
At the same time it must be distressing to Joseph to see, that, after all they had witnessed of piety in their father Jacob, and all the reason they had to believe he was possessed of the same divine principle, they should betray such ignorance of religion, as to suppose, that, where the lowest degrees of it existed, a vindictive spirit could be indulged. If indeed they thought him a determined hypocrite, they might suppose him capable of harbouring such resentment: but, if he had any hope of forgiveness from God himself, he never could suffer such feelings to rankle in his breast. Whilst therefore they doubted the influence of true religion in him, they shewed, that they were in a very great degree strangers to it themselves: and this discovery must have been painful to him, in proportion to the love he bore them, and the desire he felt for their eternal welfare. Hence that expression of his, Am I in the place of God, to whom exclusively vengeance belongs, and whose prerogative, if I avenged myself, I should usurp [Note: Rom 12:19 with Gen 50:19.] ?]
2.
Of joy
[Whilst they thus betrayed an ignorance of genuine religion, they gave by their voluntary humiliation some reason to hope that the seeds of true piety were springing up in their souls. And this hope doubtless filled him with holy joy. Say, any of you, who have wept over an abandoned child, or the impiety of a friend or brother, what joy has not sprung up in your bosom when you have first seen the obdurate heart to relent, and the tears of penitential sorrow to flow down, so as to justify a hope that a work of grace was begun in the soul! How have you secretly lifted up your heart to God in devout aspirations, to entreat, that he would confirm the rising purpose, and perfect in their souls the work he had begun! Doubtless then, in such a pious mind as Josephs, the very first dawn of piety in his obdurate brethren could not but cause the tear of love and gratitude to start from his eyes.
Another thought too, that could not fail of rushing into his mind, and filling him with adoring gratitude to God, was, that in this act of humiliation his brethren had voluntarily fulfilled those dreams which they had before accomplished only from necessity and constraint. To trace the ways of Providence, and especially to see how mysteriously God has dealt with us, and made all things to work together for our good, is one of the sublimest enjoyments that we can experience on earth; and I doubt not but that it will constitute in no small degree the blessedness of heaven. Well therefore might Joseph now weep for joy, more especially as the exaltation which all his previous trials had led to, enabled him now to requite, not evil for evil, as they feared, but good for evil, and to overcome evil with good [Note: Rom 12:20-21.].]
From hence then we may learn,
1.
To ask forgiveness of those whom we have injured
[This is a hard task to an unhumbled spirit: but it is indispensably necessary: nor can any man be upright before God, who will not submit to it. To approach the table of the Lord without first endeavouring to conciliate our offended brother is directly to oppose the command of God, who says, Leave there thy gift before the altar, and go thy way: Go thy way: first be reconciled to thy brother, and then come and offer thy gift [Note: Mat 5:23-24.]. Many will be the excuses which we shall be ready to offer for our neglect of this duty; but the command of God is plain and express; and a compliance with it is indispensable, to prove that our penitence is sincere: nor can we ever obtain forgiveness from God, if we are too proud to solicit forgiveness from man.]
2.
To forgive those who have injured us
[This is a far easier duty than the other; because, whilst a compliance with the other humbles us, the performance of this elevates and exalts us. Is it asked, How often shall I forgive an offending brother? till seven times? I answer, Yes, and till seventy times seven [Note: Mat 18:21-22]. Nor is our forgiveness to be merely negative, such as consists in a forbearance from retaliation: no; it must be real, cordial, permanent: for in the parable of the unforgiving servant who is represented as cast into prison till he shall have paid the uttermost farthing, we are warned, So also shall your heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses [Note: Mat 18:35.]. Let not any one then say, I cannot forgive, or, Though I forgive, I cannot forget: for we must, in the mercy which we extend towards man, resemble that which we ourselves hope to receive from God; and must forgive our brother as completely and cordially as God for Christs sake hath forgiven us [Note: Eph 4:32.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Gen 50:15 And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
Ver. 15. Joseph will peradventure hate us. ] An ill conscience, we are sure, still haunts them as a hell-hag, and fills them with unquestionable conviction and horror. Better be langold [tied] to a lion than to an unquiet conscience. See Trapp on “ Gen 4:14 “ See Trapp on “ Gen 42:21 “ Such take no more rest than one upon a rack or bed of thorns. There were not many to kill Cain besides his father and his mother, and yet he cries, “Every one that finds me,” &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 50:15-21
15When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge against us and pays us back in full for all the wrong which we did to him!” 16So they sent a message to Joseph, saying, “Your father charged before he died, saying, 17’Thus you shall say to Joseph, “Please forgive, I beg you, the transgression of your brothers and their sin, for they did you wrong.”‘ And now, please forgive the transgression of the servants of the God of your father.” And Joseph wept when they spoke to him. 18Then his brothers also came and fell down before him and said, “Behold, we are your servants.” 19But Joseph said to them, “Do not be afraid, for am I in God’s place? 20As for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive. 21So therefore, do not be afraid; I will provide for you and your little ones.” So he comforted them and spoke kindly to them.
Gen 50:15 The intensity of the brothers’ concern is expressed in
1. the VERB “bear a grudge” (BDB 966, KB 1316), which was used earlier of Esau (Gen 27:41) and alluded to in Gen 49:23. It is also used by Job 16:9; Job 30:21. It is a very strong VERB.
2. the phrase “and pay us back in full,” which is a Hiphil INFINITIVE ABSOLUTE and a Hiphil IMPERFECT of the same root (BDB 996, KB 1427).
Gen 50:16-17 This introduces an unknown quote from Jacob which the brothers were quoting to assure Joseph’s favor.
Gen 50:17 This verse sets the stage for Joseph’s faith statement in Gen 50:19-20. The brothers’ fear and desire for forgiveness can be seen in
1. please forgive, BDB 609, KB 724, Qal IMPERATIVE
2. I beg you (NASB expansion)
3. the transgression and sin of your brothers (cf. Gen 37:18-28)
4. (we) did wrong
5. please forgive the transgression
6. Gen 50:18
The only reasons for their request were
1. Jacob’s words, Gen 50:16-17
2. they are servants of the God of Jacob, Gen 50:17
Gen 50:19
NASB, NKJV,
NRSVfor am I in God’s place”
TEVI can’t put myself in the place of God”
NJBis it for me to put myself in God’s place”
LXX”for I am God’s”
Peshitta”for I am a servant of God”
JPSOA”Am I a substitute for God”
This was Joseph’s way of saying that he saw himself as part of God’s method for preserving Abraham’s family (cf. Gen 45:5-15; Psa 105:16-24)! He explains this in Gen 50:20. He did not see himself as acting as judge, only God can do this! The question in Hebrew expects a “no” answer. This same expression is found in Gen 30:2.
Gen 50:20 “you meant evil against me” Joseph did not cover over the brothers’ sin, but saw the “unseen hand” of God in his life and circumstances! Oh that we could, by faith, recognize the “unseen hand” in our lives!
For a good article on God using the sin of humans to accomplish His purposes, see Millard Erickson, Christian Theology, second ed., pp. 425-426.
“God meant it for good” This is a good example of the meaning of Rom 8:28-29.
Gen 50:21 Joseph tells them what he will do for the family.
1. do not be afraid, BDB 431, KB 432, Qal IMPERFECT used in a JUSSIVE sense, as in Gen 50:19
2. I will provide for you, BDB 465, KB 463, Pilpel IMPERFECT, cf. Gen 45:11; Gen 47:12
3. I will provide for your little ones, BDB 465, KB 463, Pilpel IMPERFECT, cf. Gen 45:11; Gen 47:12
4. he comforted them, BDB 636, KB 688, Piel IMPERFECT
5. spoke kindly to them (lit. “speak to the heart,” cf. Gen 34:3; Jdg 19:3; Rth 2:13)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
The final section of Genesis.
Fuente: Companion Bible Notes, Appendices and Graphics
Joseph Loves until His Death
Gen 50:15-26
The fear of Josephs brethren illustrates the insecurity of a position which is conceded only at the bidding of the tender caprice of love, apart from satisfaction based on satisfied justice. As Joseph had pardoned, so he might retract his pardon. No satisfaction, beyond tears, had been rendered for that faraway sin. Might he not even now require it! So fears might legitimately arise in our own hearts, had not the divine forgiveness been based on the finished work of the Cross!
How significant that sentence: God meant it for good! There are meanings in life. Things do not happen by chance, and what happens is meant for good. All things work together for good for them that love God. Ninety-three years had passed since he was lifted from the pit; sixty since he buried his father. Finally Josephs end came. His bones were not buried, but awaited the summons for the Exodus. That coffin seemed to be the end of all. Nay! it was the seed of the coming harvest.
For Review Questions on Sections on Genesis see the e-Sword Book Comments.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 41
THREE LESSONS FROM JOSEPH
And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him. And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. And Joseph said unto them, Fear not: for am I in the place of God? But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them
Gen 50:15-21
Joseph is held before us in the book of Genesis as a beautiful, instructive type and picture of our Lord Jesus Christ. In his betrayal, in his humiliation, in his exaltation, in opening the storehouses, and in the saving of his family, and in many other ways the typical instruction is crystal clear. A. W. Pink, in his Gleanings in Genesis, gave 101 comparisons between Joseph and Christ.
In Genesis 50, Joseph has finished the work God sent him to do. All Israel had been saved from death and dwelt in the peaceable habitations of Goshen. Jacob was now dead. Nothing remained but for Josephs brothers to dwell in the land in peace, pursuing their ordinary work as shepherds, with gratitude to Joseph for his goodness to them. They now had nothing to fear. All was well.
Yet, Josephs brothers were uneasy. Their former transgressions made them fearful. Their guilt caused them to be suspicious of Josephs goodness. In spite of all the kindness they had experienced at Josephs hand, they were not assured of their acceptance with him. They feared that they might yet be made to suffer for what they had done to him. Therefore, they sued for mercy in the name of their father Jacob, whom they knew Joseph loved dearly.
They sent a messenger to Jacob with a message from Jacob (Gen 50:15-17). When Joseph heard their request, his tender heart broke and he wept (Gen 50:17), because of his love for Jacob and because of his love for his brothers, but probably their suspicions of him, more than anything else, broke his heart. What an evil thing it is for sinners saved by the grace of God in Christ to be suspicious of his great goodness. Yet, it is an evil of which we are all, far too often, guilty.
Then Josephs brothers themselves came before him (Gen 50:17-18). They confessed their sin. They sought forgiveness in Jacobs name, upon his word. And they bowed before Joseph as his servants. This was the thing they had refused to do before. It was this very thing which had before been the cause of their hatred. When they heard that they must bow as servants to Joseph, they said, Shalt thou indeed reign over us? (Gen 37:8). Then they sold him into bondage. But now they are humbled. Now, they bow and say, We be thy servants.
This is the issue that must be settled in the hearts of men. We must bow to Christ (Luk 14:25-33). He must be owned and acknowledged as our rightful Lord (Rom 10:9-10). There is no salvation without the voluntary surrender of our hearts and lives to Christs dominion as our Lord. When they bowed before Joseph as their rightful lord and master, he assured them of his good intentions toward them and comforted them (Gen 50:19-21). What a tender picture we have before us. It is a scene which needs no explanation. It is full of spiritual instruction for our souls. It clearly sets forth three lessons which we should each lay to heart.
A Lesson About Forgiveness
The first lesson is a lesson about Gods abundant grace and forgiveness of sin in Christ. It is written, Where sin abounded, grace did much more abound (Rom 5:20). There is abundant grace for guilty sinners in Christ. Our God is a God who delighteth in mercy (Mic 7:18).
Let us learn from Josephs brothers something about the nature of true repentance. The Spirit of God, who preserved this event for us and caused it to be recorded by Moses, gives us no reason to question the sincerity of these men. Josephs penitent brothers show us what true repentance involves. Though fear is not itself repentance, repentance does involve a terrifying sense of guilt. These men were afraid because they were guilty of great sin and they knew it. It also involves an acknowledgement and confession of sin (1Jn 1:9). Like the publican our Lord mentioned (Luk 18:13), all who truly repent acknowledge and confess themselves to be sinners at heart, by nature, and in practice, without one shred of righteousness with which to commend themselves to God.
Pardon will never be granted until sin is confessed, confessed with a broken heart, and confessed completely. I do not mean that we must list all our sins. That would be impossible. But I do mean that we must not cover our sins (Pro 28:13). And we must completely confess our sin, offering no excuses for the evil of our sinful nature, our deeds of sin (our wicked acts and thoughts), or the corruption of our attempts at righteousness, acknowledging that even our good works and personal righteousnesses are but filthy rags before the holy Lord God (Isa 64:6).
Repentance, in its essence, is a voluntary surrender to Christ as our Lord and Master. It is taking his yoke upon us. Someone once said, He who abandons himself to God will never be abandoned by God. We must lay ourselves at Christs feet if we would have him take us into his arms.
This grace of repentance, the gift of Christ to redeemed sinners (Act 5:31), arises from faith in the Word of God. Josephs brothers came to him and made their plea upon the basis of his fathers word. — Thy father did command.. So, too, penitent sinners come to Christ in hope of mercy upon the basis of what God himself has spoken in his Word (Joh 3:14-16). Believing Gods record, we cast ourselves into the arms of the crucified Christ in hope of life eternal.
Let us ever remember the tenderness of our Savior toward us. As Joseph wept when they spoke unto him, so our Lord Jesus Christ is touched with the feeling of our infirmities. Our Savior is as full of sympathy and tenderness for his saints now, though he is exalted, as he was when he dwelt upon the earth.
Let us, also, try to realize how thorough and complete Gods forgiveness of our sin is. We nailed our Savior to the cursed tree. We caused his blood to flow. His blood might justly be upon us forever. But so great, so thorough, so complete is his forgiveness that our Savior, rather than charging us with the sin and guilt of his death, blesses us through it! Joseph said to his brothers, Now therefore be not grieved, nor angry with yourselves…for God did send me before you to preserve life (Gen 45:5). As John Newton put it
With pleasing grief and mournful joy My spirit now is filled,
That I should such a life destroy, Yet live by Him I killed!
Let every believer understand clearly that Christ has forgiven us of all our sin. We need never fear that he will deal with us upon the basis of our sin, neither by way of punishment, nor by loss of reward. Our great Savior, like Joseph, speaks comfortably to his people and assures us that he will nourish us. His word to us, with regard to all retaliation for sin is, Fear not! No wonder David sang, Blessed is the man to whom the Lord will not impute sin (Rom 4:8).
A Lesson About Providence
The second lesson in this passage is a lesson about he universal providence of our God (Gen 50:19-20). I am sure that Joseph, when he was in that pit, when he was cast into prison, when he lay at night on the cold earth, shackled like a common felon, must have often wept in his loneliness, wondered why he was made to experience so much pain and sorrow, and must have often wondered how his circumstances could be so bad when God had promised to bless him. But the end of his life vindicated Gods promise and explained the necessity for every event in his life. Josephs complicated life unraveled and was exhausted exactly as God had ordained it; and with profound simplicity, Joseph said, I am in the place of God! The lesson from this mans life is the Lord reigneth!
Every child of God in this world should be constantly aware of this fact. The Lord reigneth! Let us ever rejoice in this glorious fact and take to ourselves the comfort it affords. May God give us grace to believe him. We ought to trust him whose providence is so manifestly displayed to us. Here are five areas in which the sovereignty of God in providence[19] is clearly displayed.
[19] Providence is the unfolding of Gods purpose. It is God bringing to pass in time what he purposed to do in eternity.
1.Gods sovereignty, his absolute control of the universe is seen in the accomplishment of redemption by the death of Christ (Act 2:23; Act 4:27-28).
2. Gods sovereign rule of providence is manifest in the exaltation and glory of Christ (Joh 17:2; Rom 14:9). Like Joseph, our Savior is in the place of God…to save much people alive. And he came to be in that place by Gods sovereign employment of the wicked men who crucified him (Act 2:22-36).
3.Certainly, we see the greatness of Gods sovereignty in providence in the fact that he overrules evil for good (Psa 76:10). What Josephs brothers meant to be evil, God used for good. Adams fall made way for our redemption by Christ. Pharaohs slaughter of the Hebrew children brought Moses into his house. Thus the tyrants wickedness was both the instrument of his own destruction and of Israels deliverance from Egyptian bondage for the fulfilment of Gods covenant. Truly, all things work together for the eternal good of Gods elect. As it is written, All things are of God (2Co 5:18; Rom 11:33-36).
4.Certainly, the history of every chosen sinner is a revelation of Gods wise, good, adorable providence (Rom 8:28). Providence prepares the sinner for grace and preserves him unto the appointed day of grace (Psalms 107; Hos 2:8). The old writers called this prevenient grace, that grace that goes before and prepares the way for grace. Our heavenly Fathers secret providence orders all the affairs of our lives, yea, all the affairs of the world, for the good of his people.
5.Gods great and glorious, good and wise providence will be so manifest at the conclusion of history that everything will render praise to him (Rev 5:11-14). A. J. Gordon, who succeeded C. H. Spurgeon as pastor at the Metropolitan Tabernacle in London, England, said, Gods providence is like the Hebrew Bible; we must begin at the end and read backward in order to understand it.
A Lesson About Brotherly Love
The third lesson to be learned from this story is a lesson about brotherly love. Do you see how this man, Joseph, loved his brothers? He loved them so much that he not only forgave their crimes against him, but spoke kindly to them and sought to remove all their fears. His heart was so tender toward them that he wept when they suspected his kindness. Let us ever seek grace from our God to truly love our brethren in Christ in this way, and to show that love by our attitude and actions.
When we have wronged a brother or a sister in Christ, we must with humility seek forgiveness and reconciliation with them. Confess your faults one to another (Jas 5:16). To wrong a friend is great evil; but to compound the wrong by refusing to acknowledge it is even more wicked. That will soon destroy a friendship (Mat 5:23-24).
When we have been wronged, we must freely forgive the wrong and the wrongdoer (Mat 6:14; Eph 4:32 to Eph 5:1). Nothing in this low, ruined world so beautifully reflects the character of the Son of God as forgiveness. As Joseph forgave his brothers, let us forgive one another. As God, for Christs sake, has forgiven us, let us, for Christs sake, forgive one another.
Let us lay these three lessons to heart. (1.) Gods grace is abundant and free in Christ. We have great reason to give thanks to him. (2.) Gods providence is always good for his people. We should always be content with what our heavenly Father brings to pass. (3.) The love of God in Christ, when experienced, teaches saved sinners to love and forgive one another.
Fuente: Discovering Christ In Selected Books of the Bible
their father: Gen 27:41, Gen 27:42
Joseph: Gen 42:17, Lev 26:36, Job 15:21, Job 15:22, Psa 14:5, Psa 53:5, Pro 28:1, Rom 2:15
Reciprocal: Gen 37:9 – the sun 1Ki 17:18 – art thou come Pro 19:11 – and Ecc 7:2 – better Mat 5:23 – rememberest Act 7:9 – sold
Fuente: The Treasury of Scripture Knowledge
Gen 50:15-16. Joseph will peradventure hate us While their father lived, they thought themselves safe under his shadow; but now he was dead, they feared the worst. A guilty conscience exposeth men to continual frights; those that would be fearless must keep themselves guiltless. Thy father did command Thus, in humbling ourselves to Christ by faith and repentance, we may plead that it is the command of his Father and our Father we should do so.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
50:15 And when Joseph’s brethren saw that their father was dead, they said, {d} Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
(d) An evil conscience is never fully at rest.
Fuente: Geneva Bible Notes
Peace in the family of Jacob 50:15-21
The words of Joseph’s brothers were probably not true (Gen 50:16-17). Jacob may have left such a message even though Moses did not record it in Genesis. Since Moses did not record it, he probably intended the reader to conclude that Jacob had not. The brothers feared because of their uneasy consciences rather than Joseph’s behavior (cf. Gen 50:19).
Joseph’s response to his fearful brothers reveals his attitudes toward God and them (Gen 50:18-21; cf. Gen 27:41). He humbled himself under God’s authority. He regarded God as sovereign over him and the One who had providentially guided all the events of his life. He knew that God’s purposes for him, his family, and all people were good (cf. chs. 1-2). Consequently he behaved with tender compassion toward his brothers. He proved to be his brothers’ keeper (cf. Gen 4:9). Genesis opened with a couple, Adam and Eve, trying to become like God. It closes with a man, Joseph, denying that he is in God’s place. [Note: E. I. Lowenthal, The Joseph Narrative in Genesis, p. 156.] Judas was to Jesus what Joseph’s brothers were to Joseph. [Note: Hamilton, The Book . . . Chapters 18-50, p. 707.]
"The sequence of deceptions that causes this family so much suffering finally comes to an end when Joseph chooses not to take revenge on his brothers." [Note: Richard Elliott Friedman, "Deception for Deception," Bible Review 2:1 (Spring 1986):30.]
"Each sentence of his threefold reply is a pinnacle of Old Testament (and New Testament) faith. To leave all the righting of one’s wrongs to God (19; cf. Rom 12:19; 1Th 5:15; 1Pe 4:19); to see His providence in man’s malice (20; cf. on Gen 45:5); and to repay evil not only with forgiveness but also with practical affection (21; cf. Luk 6:27 ff.), are attitudes which anticipate the adjective ’Christian’ and even ’Christlike.’" [Note: Kidner, p. 224.]
"Behind all the events and human plans recounted in the story of Joseph lies the unchanging plan of God. It is the same plan introduced from the very beginning of the book where God looks out at what he has just created for man and sees that ’it is good’ (tob, 1:4-31). Through his dealings with the patriarchs and Joseph, God had continued to bring about his good plan. He had remained faithful to his purposes, and it is the point of this narrative to show that his people can continue to trust him and to believe that ’in all things God works for the good of those who love him, who have been called according to his purpose’ (Rom 8:28)." [Note: Sailhamer, "Genesis," p. 283.]