Peter Pett's Commentary on the Bible
Genesis 45:1-8
Joseph Reveals His Identity To His Brothers and Sends for Jacob (Genesis 45:1)
‘Then Joseph could not restrain himself in front of all those who stood by him and he cried, “Cause every man to leave me.” And no man stood with him while he made himself known to his brothers.'
Joseph is overcome with emotion. The double mention of his own ‘decease', clearly something that Judah now ever carries on his conscience, the thought of how his father suffered at his loss and would suffer at the loss of Benjamin, the hopeless look on the faces of his brothers, the sad picture of his young brother Benjamin standing miserably there not knowing what is to happen to him, all tear at his heart. He cannot bear it any longer. He instantly commands all his retainers and guards to leave. He is the Vizier, and he does not want them to witness what will follow when he makes himself known to his brothers, for he realises that there will be quite a scene which would not enhance his authority in their eyes. They must have been quite amazed, for they nothing of what is going on. Will he not need them in case these terrified criminals suddenly turn? But they were trained to obedience, and to disobey could mean death, so they obeyed.
“Those who stood by him.” His various attendants and bodyguard. They must indeed have been puzzled but in obedience to his command they all leave.
‘And he wept aloud, and the Egyptians heard, and the house of Pharaoh heard. And Joseph said to his brothers, “I am Joseph. Does my father yet live?” And his brothers could not answer him for they were troubled at his presence.'
Joseph is so moved that he breaks down in loud weeping (literally ‘he gave forth his voice in weeping'), so loud indeed that his attendants waiting outside, and possibly on the ready for any violence inside, hear it. And ever conscious of their duty and obedient to their training a message is sent to Pharaoh to tell him of these strange events (compare Genesis 45:16).
To Joseph his revelation is something he has been waiting for. He expects his brothers to be overjoyed. But they are not. They are ‘troubled at his presence'. And no wonder. They look on this great man, now broken down in weeping, and it is difficult to believe what is happening. Can he really be their brother? And their minds go back into the past. How can they face this man if he really is their own brother, whom they so callously sold into slavery? How can they look him in the face? What does he intend to do with them now the truth is out? Strange things have happened to them, and they have faced many ups and downs, but they could be as nothing compared with what will happen to them now. It is not surprising that they are troubled and unable to speak.
‘And Joseph said to his brothers, “Come near to me I beg you.” And they came near. And he said, “I am Joseph your brother whom you sold into Egypt.” '
Joseph recognises the situation immediately, so as he looks at his brothers, cowering back and afraid, not sure what to think, he repeats his revelation. ‘Please come closer', he says. Then when they automatically obey he says essentially, ‘I really am Joseph your brother whom you sold into Egypt'.
“And now do not be concerned, nor angry with yourselves that you sold me here, for God sent me before you to preserve life. The famine has been in the land for these two years, and there are yet five years in which there will be neither ploughing nor harvest.”
He calms their fears. Quite understandably they think that he may now intend to take his revenge. But he is not thinking like that. He is now aware that all that has happened to him has been in the plan and purpose of God. He is no longer bitter or angry against them. Rather he is filled with wonder at what God has done.
“God sent me before you to preserve life.” His first awareness is of all who have been saved because of his activities. Egyptians throughout the land are debtors to him, and peoples from many countries round about. Without him their case would have been hopeless and indeed in the future would be even more hopeless. But they have hope because of what has happened to him.
“There are yet five years.” The two years that have passed have been dreadful, but they are as nothing compared with what is to come. There will be five more years in which the Nile will not rise, five more years in which there will be no rain in all the surrounding lands. And if it had not been for Joseph there would be nothing to prevent a catastrophe.
“And God sent me before you to preserve you a remnant in the earth and to save you by a great deliverance.”
There is a second greater purpose, the deliverance of the chosen line of God. The language is reminiscent of the Flood when ‘the remnant' were preserved alive in the ark and wonderfully delivered. This is the story of Genesis, how God has again and again preserved his chosen line, delivering them from everything that comes against them. And now he is doing it again. These words are important in demonstrating that Joseph has retained his faith in the God of the covenant.
Joseph is well aware of what seven years of devastating famine would have on the family tribe. All the cattle, sheep and goats would die, all the silver and gold would be spent on preserving life, most of the retainers would be dismissed or let go because they would be unable to provide for them, those who were within the covenant of Yahweh would be scattered and then in the end they too might also die. But God has stepped in to save them from all this with ‘a great deliverance'.
“So now it is not you who sent me here but God. And he has made me a father to Pharaoh, and lord of all his house, and ruler over all the land of Egypt.”
Joseph again emphasises the hand of God in his past. This is the third repetition of ‘God sent me' (Genesis 45:5; Genesis 45:7 and here). It is intended to be seen as sure and certain.
“Father to Pharaoh.” The expression "father" is a reproduction of the Egyptian ity or ites - "father". It was a very common priestly title which was borne by humble as well as by very high officers, including viziers. Their title was ‘father to the gods'. Thus we find, e.g., that Ptah-hotep, a vizier in 3rd millennium BC, referred to himself as ites neter mery neter, "father of god, the beloved of god" referring to Pharaoh. In a hierarchic state where Pharaoh was regarded as a god (neter) his vizier had to occupy a priestly rank. It was precisely this which was conferred on Joseph by the title "Father". But Joseph could not use this specific title of himself to his brothers. Instead he changes it to ‘father to Pharaoh' which to an Egyptian means the same thing, for Pharaoh was seen in Egypt as a god. We can compare the usage with Isaiah 22:21 where the king's steward in Judah was known as ‘father to the house of Judah'.
“Lord of all his house.” This corresponds to Egyptian ‘merper', ‘lord of the house'. As such he was set over all the high officials in the house of Pharaoh. He was the court chamberlain.
“Ruler over all the land of Egypt.” Thus over both upper and lower Egypt. So Joseph was pre-eminent in three spheres, as adviser to Pharaoh, as lord over the highest officials in the land, and as ruler over all Egypt.
One title common in Egypt was that of the ‘Superintendent of the Granaries'. It was one of the highest offices in the land. It would seem quite clear that this office was also bestowed on Joseph in view of his activities.