Genesis 41:46-57

3. Joseph as Prime Minister of Egypt (Genesis 41:46 to Genesis 47:31)

46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 47 And in the seven plenteous years the earth brought forth by handfuls. 48 And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. 49 And Joseph laid up grain as the sand of the sea, very much, until he left off numbering; for it was without number. 50 And unto Joseph were born two sons before the year of famine came, whom Asenath, the daughter of Poti-phera priest of On, bare unto him. 51 And Joseph called the name of the firstborn Manasseh; For, said he, God hath made me forget all my toil, and all my father's house. 52 And the name of the second called he Ephraim: For God hath made me fruitful in the land of my affliction. 53 And the seven years of plenty, that was in the land of Egypt, came to an end. 54 And the seven years of famine began to come, according as Joseph had said: and there was famine in all lands; but in all the land of Egypt there was bread. 55 And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. 56 And the famine was over all the face of the earth: and Joseph opened all the storehouses, and sold unto the Egyptians; and the famine was sore in the land of Egypt. 57 And all countries came into Egypt to Joseph to buy grain, because the famine was sore in all the earth.
42 Now Jacob saw that there was grain in Egypt, and Jacob said unto his sons, Why do ye look one upon another? 2 And he said, Behold, I have heard that there is grain in Egypt: get you down thither, and buy for us from thence; that we may live, and not die. 3 And Joseph's ten brethren went down to buy grain from Egypt. 4 But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure harm befall him. 5 And the sons of Israel came to buy among those that came: for the famine was in the land of Canaan. 6 And Joseph was the governor over the land; he it was that sold to all the people of the land. And Joseph's brethren came, and bowed down themselves to him with their faces to the earth. 7 And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly with them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food. 8 And Joseph knew his brethren, but they knew not him. 9 And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. 10 And they said unto him, Nay, my lord, but to buy food are thy servants come. 11 We are all one man's sons; we are true men, thy servants are no spies. 12 And he said unto them, Nay, but to see the nakedness of the land ye are come. 13 And they said, We thy servants are twelve brethren, the sons of one man in the land of Canaan; and behold, the youngest is this day with our father, and one is not. 14 And Joseph said unto them, That is it that I spake unto you, saying, We are spies: 15 hereby ye shall be proved: by the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither. 16 Send one of you, and let him fetch your brother, and ye shall be bound, that your words may be proved, whether there be truth in you: or else by the life of Pharaoh surely ye are spies. 17 And he put them all together into ward three days.

18 And Joseph said unto them the third day, This do, and live; for I fear God: 19 if ye be true men, let one of your brethren be bound in your prison-house; but go ye, carry grain for the famine of your houses: 20 and bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so. 21 And they said one to another, We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. 22 And Reuben answered them saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore also, behold, his blood is required. 23 And they knew not that Joseph understood them; for there was an interpreter between them. 24 And he turned himself about from them and wept; and he returned to them, and spake to them, and took Simeon from among them, and bound him before their eyes. 25 Then Joseph commanded to fill their vessels with grain, and to restore every man's money into his sack, and to give them provisions for the way; and thus was it done unto them.
26 And they laded their asses with their grain, and departed thence. 27 And as one of them opened his sack to give his ass provender in the lodging-place, he espied his money; and, behold, it was in the mouth of his sack. 28 And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they turned trembling one to another saying, What is this that God hath done unto us? 29 And they came unto Jacob their father unto the land of Canaan, and told him all that had befallen them, saying, 30 The man, the lord of the land, spake roughly with us, and took us for spies of the country. 31 And we said unto him, We are true men; we are no spies: 32 we are twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan. 33 And the man, the lord of the land, said unto us, Hereby shall I know that ye are true men: leave one of your brethren with me, and take grain for the famine of your houses, and go your way; 34 and bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffic in the land.
35 And it came to pass as they emptied their sacks, that behold, every man's bundle of money was in his sack: and when they and their father saw their bundles of money, they were afraid. 36 And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me. 37 And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again. 38 And he said, My son shall not go down with you; for his brother is dead, and he only is left: if harm befall him by the way in which ye go, then will ye bring down my gray hairs with sorrow to Sheol.
43 And the famine was sore in the land. 2 And it came to pass, when they had eaten up the grain which they had brought out of Egypt, their father said unto them, Go again, buy us a little food. 3 And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you. 4 If thou wilt send our brother with us, we will go down and buy thee food: 5 but if thou wilt not send him, we will not go down; for the man said unto us, Ye shall not see my face, except your brother be with you. 6 And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother? 7 And they said, The man asked straightly concerning ourselves, and concerning our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: could we in any wise know that he would say, Bring your brother down? 8 And Judah said unto Israel his father, Send the land with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones. 9 I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever: 10 for except we had lingered, surely we had now returned a second time. 11 And their father Israel said unto them, If it be so now, do this: take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and myrrh, nuts, and almonds; 12 and take double money in your hand; and the money that was returned in the mouth of your sacks carry again in your hand; peradventure it was an oversight: 13 take also your brother, and arise, go again unto the man: 14 and God Almighty give you mercy before the man, that he may release unto you your other brother and Benjamin. And if I be bereaved of my children, I am bereaved. 15 And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.
16 And when Joseph saw Benjamin with them, he said to the steward of his house, Bring the men into the house, and slay, and make ready; for the men shall dine with me at noon. 17 And the man did as Joseph bade; and the man brought the men to Joseph's house. 18 And the men were afraid, because they were brought to Joseph's house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses. 19 And they came near to the steward of Joseph's house, and they spake unto him at the door of the house, 20 and said, Oh, my lord, we came indeed down at the first time to buy food: 21 and it came to pass, when we came to the lodging-place, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand. 22 And other money have we brought down in our hand to buy food: we know not who put our money in our sacks. 23 And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: 1 had your money. And he brought Simeon out unto them. 24 And the man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave their asses provender. 25 And they made ready the present against Joseph's coming at noon: for they heard that they should eat bread there.

26 And when Joseph came home, they brought him the present which was in their hand into the house, and bowed down themselves to him to the earth. 27 And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive? And they said, Thy servant our father is well he is yet alive. And they bowed the head, and made obeisance. And he lifted up his eyes, and saw Benjamin his brother, his mother's son, and said, Is this your youngest brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son. 30 And Joseph made haste; for his heart yearned over his brother: and he sought where to weep; and he entered into his chamber, and wept there. 31 And he washed his face, and came out; and he refrained himself, and said, Set on bread. 32 And they set on for him by himself, and for them by themselves, and for the Egyptians, that did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians. 33 And they sat before him, the first-born according to his birthright, and the youngest according to his youth: and the men marvelled one with another. 34 And he took and sent messes unto them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, and were merry with him.
44 And he commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth. 2 And put my cup, the silver cup, in the sack's mouth of the youngest, and his grain money. And he did according to the word that Joseph had spoken. 3 As soon as the morning was light, the men were sent away, they and their asses. 4 And when they were gone out of the city, and were not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good? 5 Is not this that in which my lord drinketh, and whereby he indeed divineth? ye have done evil in so doing. 6 And he overtook them, and he spake unto them these words. 7 And they said unto him, Wherefore speaketh my lord such words as these? Far be it from thy servants that they should do such a thing. 8 Behold, the money, which we found in our sacks-' mouth, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord's house silver or gold? 9 With whomsoever of thy servants it be found, let him die, and we also will be my lord's bondsmen. 10 And he said, Now also let it be according unto your words: he with whom it is found shall be my bondman; and ye shall be blameless. 11 Then they hasted, and took down every man his sack to the ground, and opened every man his sack. 12 And he searched, and began at the eldest, and left off at the youngest: and the cup was found in Benjamin's sack. 13 Then they rent their clothes, and laded every man his ass, and returned to the city.
14 And Judah and his brethren came to Joseph's house; and he was yet there: and they fell before him on the ground. 15 And Joseph said unto them, What deed is this that ye have done? know ye not that such a man as I can indeed divine? 16 And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold we are my lord's bondmen, both we and he also in whose hand the cup is found. 17 And he said, Far be it from me that I should do so: the man in whose hand the cup is found, he shall be my bondman; but as for you, get you up in peace unto your father.
18 Then Judah came near unto him, and said, Oh, my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant; for thou art even as Pharaoh. 19 My lord asked his servants, saying, Have ye a father, or a brother? 20 And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother; and his father loveth him. 21 And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. 22 And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. 23 And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. 24 And it came to pass when we came up unto thy servant my father, we told him the words of my lord. 25 And our father said, Go again, buy us a little food. 26 And we said, We cannot go down: if our youngest brother be with us, then will we go down; for we may not see the man's face, except our youngest brother be with us. 27 And thy servant my father said unto us, Ye know that my wife bare me two sons: 28 and the one went out from me, and I said, Surely he is torn in pieces; and I have not seen him since: 29 and if ye take this one also from me, and harm befall him, ye will bring down my gray hairs with sorrow to Sheol. 30 Now therefore when I come to thy servant my father, and the lad is not with us; seeing that his life is bound up in the land's life; 31 it will come to pass, when he seeth that the lad is not with us, that he will die: and thy servants will bring down the gray hairs of thy servant our father with sorrow to Sheol. 32 For thy servant became surety for the land unto my father, saying, If I bring him not unto thee, then shall I bear the blame to my father for ever. 33 Now therefore, let thy servant, I pray thee, abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. 34 For how shall I go up to my father, if the lad be not with me? lest I see the evil that shall come on my father.
45 Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. 2 And he wept aloud: and the Egyptians heard, and the house of Pharaoh heard. 3 And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence. 4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. 5 And now be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. 6 For these two years hath the famine been in the land: and there are yet five years, in which there shall be neither plowing nor harvest. 7 And God sent me before you to preserve you a remnant in the earth, and to save you alive by a great deliverance. 8 So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and ruler over all the land of Egypt. 9 Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not; 10 and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast: 11 and there will I nourish thee; for there are yet five years of famine; lest thou come to poverty, thou, and thy household, and all that thou hast. 12 And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you. 13 And ye shall tell my father of all my glory in Egypt, and of all that ye have seen: and ye shall haste and bring down my father hither. 14 And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck. 15 And he kissed all his brethren, and wept upon them: and after that his brethren talked with him.

16 And the report thereof was heard in Pharaoh's house, saying, Joseph's brethren are come; and it pleased Pharaoh well, and his servants. 17 And Pharaoh said unto Joseph, Say unto thy brethren, This do ye: lade your beasts, and go, get you unto the land of Canaan; 18 and take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land. 19 Now thou art commanded, this do ye: take your wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come. 20 Also regard not your stuff; for the good of all the land of Egypt is yours.
21 And the sons of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way. 22 To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment. 23 And to his father he sent after this manner: ten asses laden with the good things of Egypt, and ten she-asses laden with grain and bread and provision for his father by the way. 24 So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way. 25 And they went up out of Egypt, and came into the land of Canaan unto Jacob their father. 26 And they told him, saying Joseph is yet alive, and he is ruler over all the land of Egypt. And his heart fainted, for he believed them not. 27 And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: 28 and Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.
46 And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac. 2 And God spake unto Israel in the visions of the night, and said, Jacob, Jacob, And he said, Here am I. 3 And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: 4 I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes. 5 And Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. 6 And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: 7 his sons, and his sons-' sons with him, his daughters, and his sons-' daughters, and all his seed brought he with him into Egypt.
8 And these are the names of the children of Israel, who came into Egypt, Jacob and his sons: Reuben, Jacob's first-born. 9 And the sons of Reuben: Hanoch, and Pallu, and Hezron, and Carmi. 10 And the sons of Simeon: Jemuel, and Jamin, and Ohab, and Jachin, and Zohar, and Shaul the son of a Canaanitish woman. 11 And the sons of Levi: Gershon, Kohath, and Merari. 12 And the sons of Judah: Er, and Onan, and Shelah, and Perez, and Zerah; but Er and Onan died in the land of Canaan. And the sons of Perez were Hezron and Hamul. 13 And the sons of Issachar: Tola, and Puvah, and lob, and Shimron. 14 And the sons of Zebulun: Sered, and Elon, and Jahleel. 15 These are the sons of Leah, whom she bare unto Jacob in Paddan-aram, with his daughter Dinah: all the souls of his sons and his daughters were thirty and three. 16 And the sons of Gad: Ziphion, and Haggi, Shuni, and Ezbon, Eri, and Arodi, and Areli. 17 And the sons of Asher: Imnah, and Ishvah, and lshvi, and Beriah, and Serah their sister; and the sons of Beriah: Heber, and Malchiel. 18 These are the sons of Zilpah whom Laban gave to Leah his daughter; and these she bare unto Jacob, even sixteen souls. 19 The sons of Rachel Jacob's wife: Joseph and Benjamin. 20 And unto Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-phera priest of On, bare unto him. 21 And the sons of Benjamin: Bela, and Becher, and Ashbel, Gera, and Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard. 22 These are the sons of Rachel who were born to Jacob; all the souls were fourteen. 23 And the sons of Dan: Hushim. 24 And the sons of Naphtali: Jahzeel, and Guni, and Nezer, and Shillem. 25 These are the sons of Bilhah, whom Laban gave unto Rachel his daughter, and these she bare unto Jacob: all the souls were seven. 26 All the souls that came with Jacob into Egypt, that came out of his loins, besides Jacob's sons-' wives, all the souls were threescore and six; 27 and the sons of Joseph, who were born to him in Egypt, were two souls: all the souls of the house of Jacob, that came into Egypt, were threescore and ten.

28 And he sent Judah before him unto Joseph, to show the way before him unto Goshen; and they came into the land of Goshen. 29 And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and he presented himself unto him, and fell on his neck, and wept on his neck a good while. 30 And Israel said unto Joseph, Now let me die, since I have seen thy face, that thou art yet alive. 31 And Joseph said unto his brethren, and unto his father's house, I will go up, and tell Pharaoh, and will say unto him, My brethren, and my father's house, who were in the land of Canaan, are come unto me; 32 and the men are shepherds, for they have been keepers of cattle; and they have brought their flocks, and their herds, and all that they have. 33 And it shall come to pass, when Pharaoh shall call you, and shall say, what is your occupation? 34 that ye shall say, Thy servants have been keepers of cattle from our youth even until now, both we and our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians.

47 Then Joseph went in and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen. 2 And from among his brethren he took five men, and presented them unto Pharaoh. 3 And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and our fathers. 4 And they said unto Pharaoh, To sojourn in the land are we come; for there is no pasture for thy servants-' flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen. 5 And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee; 6 the land of Egypt is before thee; in the best of the land make thy father and thy brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any able men among them, then make them rulers over my cattle. 7 And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh. 8 And Pharaoh said unto Jacob, How many are the days of the years of thy life? 9 And Jacob said unto Pharaoh, The days of the years of my pilgrimage are a hundred and thirty years: few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. 10 And Jacob blessed Pharaoh, and went out from the presence of Pharaoh. 11 And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. 12 And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families.
13 And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and the land of Canaan fainted by reason of the famine. 14 And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the grain which they bought: and Joseph brought the money into Pharaoh's house. 15 And when the money was all spent in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for our money faileth. 16 And Joseph said, Give your cattle; and I will give you for your cattle, if money fail. 17 And they brought their cattle unto Joseph; and Joseph gave them bread in exchange for the horses, and for the flocks, and for the herds, and for the asses: and he fed them with bread in exchange for all their cattle for that year. 18 And when that year was ended, they came unto him the second year, and said unto him, We will not hide from my lord, now that our money is all spent; and the herds of cattle are my lord'S; there is nought left in the sight of my lord, but our bodies, and our lands: 19 wherefore should we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, and that the land be not desolate.
20 So Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine was sore upon them: and the land became Pharaoh'S. 21 And as for the people, he removed them to the cities from one end of the border of Egypt even to the other end thereof. 22 Only the land of the priests bought he not: for the priests had a portion from Pharaoh, and did eat their portion which Pharaoh gave them; wherefore they sold not their land. 23 Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land. 24 And it shall come to pass at the ingatherings, that ye shall give a fifth unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food of your little ones. 25 And they said, Thou hast saved our lives: let us find favor in the sight of my lord, and we will be Pharaoh's servants. 26 And Joseph made it a statute concerning the land of Egypt unto this day, that Pharaoh should have the fifth; only the land of the priests alone became not Pharaoh'S.
27 And Israel dwelt in the land of Egypt, in the land of Goshen; and they gat them possessions therein, and were fruitful, and multiplied exceedingly. 28 And Jacob lived in the land of Egypt seventeen years: so the days of Jacob, the years of his life, were a hundred forty and seven years. 29 And the time drew near that Israel must die: and he called his son Joseph, and said unto him, If now I have found favor in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me: bury me not, I pray thee, in Egypt; 30 but when I sleep with my fathers, thou shalt carry me out of Egypt, and bury me in their burying-place. And he said, I will do as thou hast said. 31 And he said, Swear unto me: and he sware unto him. And Israel bowed himself upon the bed's head.

(1) Joseph's Administration (Genesis 41:46-57). For the first seven years of his administration Joseph went throughout Egypt and gathered up the produce of the land that was needed to preserve the nation in the period of famine that was to follow. All the food of the land, Genesis 41:48, a general expression that must be viewed as limited to the proportion of one-fifth of the crop (Genesis 41:34). It gives a striking idea of the exuberant fertility of this land, that, from the superabundance of the seven plenteous years, corn [grain] enough was laid up for the subsistence, not only of its home population, but of the neighboring countries, during the seven years of dearth (Jamieson). The Oriental hyperbole here must be understood as actualized in the form of a royal impost: the ordinary royal impost appears to have been a land tax of one-tenth; hence this was a double tithe. (It must be noted that Joseph was thirty years of age when he entered upon the office of Vizier of Egypt. Note Genesis 41:38, in which the Pharaoh spoke of Joseph as a man in whom the spirit of God is. that is, the spirit of supernatural insight and wisdom. Evidently Joseph had been in Egypt thirteen years as a slave, and at least had spent at least three years in prison, after ten years in Potiphar's house. This promotion of Joseph, from the position of a Hebrew slave pining in prison to the highest post of honor in the Egyptian kingdom, is perfectly conceivable, on the one hand, from the great importance attached in ancient times to the interpretation of dreams and to all occult sciences, especially among the Egyptians, and on the other hand, from the despotic form of government in the East; but the miraculous power of God is to be seen in the fact, that God endowed Joseph with the gift of infallible interpretation, and so ordered the circumstances that this gift paved the way for him to occupy that position in which he became the preserver, not of Egypt alone, but of his own family. And the same hand of God, by which he had been so highly exalted after deep degradation, preserved him in his lofty post of honor from sinking into the heathenism of Egypt; although, by his alliance with the daughter of a priest of the sun, the most distinguished caste in the land, he had fully entered into the national associations and customs of the land (K-D, 352). How gloriously does God compensate to go with them, lest some calamity befall him as he believed had occurred to Joseph. Imagine Joseph's surprise when, in receiving the various delegations, he discovered his own brothers bowing down to him with their faces to the earth. At least twenty years had passed before Joseph's boyhood dreams were fulfilled. He first dreamed when seventeen years of age (Genesis 37:2). He appeared before Pharaoh thirteen years later (Genesis 41:46). The seven years of plenty followed. Then came the years of famine. This meant that his brothers had not seen him for at least twenty years. He knew them, but they were unable to recognize him in his new role of splendor and authority (HSB, 67). Joseph received them harshly, first accusing them of being spies, that is, of hunting out the unfortified parts of the kingdom that would be easily accessible to a foe. When they explained who they were, protesting they were not spies but servants, Joseph put them into custody for three days. Relenting, however, at the end of this time, he released them, demanding that one of the group remain in prison, but allowing the other nine to return home with grain for their families. He retained Simeon in custody, as a pledge that they should return with their younger brother, a procedure which he demanded in order that it might be proved that they were not spies. (We can hardly think that this charge of spying was completely out of line with the facts in the case. What evidence did Joseph have as yet that these brothers had abandoned any of their disposition to deceive?) He had Simeon bound before their eyes, to be detained as a hostage (not Reubenfor he had overheard Reuben reminding them of his attempt to dissuade them from killing him, a disclosure which must have opened Joseph's eyes and fairly melted his heartbut Simeon the next in age). He then ordered his men to fill their sacks with corn, to give each one back his money putting it in his sack, and providing them with food for the journey, Genesis 41:26-38; Thus they started home with their asses laden with the corn, When they reached their first halting-place for the night, one of them opened his sack to feed his beast and found his money in it, The brothers looked on this as incomprehensible except as a divine punishment, and neglected in their alarm to look into the rest of the sacks. On their arrival at home, they told their father Jacob all that had happened. But when they emptied their sacks, and to their own and their father's terror, found their bundles of money in their separate sacks, Jacob burst out with recriminations, -You are making me childless! Joseph is gone, and Simeon is gone, and ye will take Benjamin! All this falls on me!-' Reuben then offered his own two sons as pledges for Benjamin's safe return, if Jacob would entrust him to his care: Jacob might slay them, if he did not bring Benjamin backabout the costliest offer a son could make to a father. But Jacob refused to let Benjamin go.

(3) Second Visit of Joseph's Brothers (Genesis 43:1 to Genesis 45:28). Famine at last compelled Jacob to yield and to send Benjamin with his older brothers to Egypt to buy corn; however, the old man strictly charged his sons to propitiate the Egyptian ruler by presents and to take double money, lest that which they had discovered in their sacks should have been placed there inadvertently. On their arrival in Egypt, Joseph ordered his steward to take them to his house and make ready the noonday meal. The brothers were now frightened, and on reaching the house they explained to the steward the restoration of their money, but he replied that he had received it, and must have been their God who restored it; he further reassured them by bringing out Simeon. Joseph soon followed his brethren and the meal was served, but Joseph sat at one table, his brethren at another, and the Egyptians at a third, as shepherds were an abomination to the Egyptians. The brothers were entertained liberally, but were surprised at finding themselves placed at their table exactly in the order of their ages, and that Joseph sent a fivefold portion to Benjamin. The next morning they left the city, but Joseph had first commanded his steward to restore the money as before, and to place his silver cup in Benjamin's sack. They had not, therefore, proceeded far before the steward overtook them and charged them with robbery. They immediately protested their innocence, challenged investigation, and invoked death on the man who would be found guilty. But the cup was found with Benjamin, and the distressed brothers were compelled to return to Joseph. Judah now made to the supposed Egyptian ruler a touching relation of the disappearance of Joseph, and of Jacob's special affection for Benjamin; and then, after stating that the death of their aged father would certainly follow the detention of his beloved young son, he offered to abide himself as bondman if the lad were permitted to return. Joseph now understood so many things he had not understood before, e.g., how is was that, as he thought, his father had forgotten him, how that the brothers had paid for their deception, what Reuben had done to try to save him, what Judah had done later to save him from being killed, etc. Everything began to fall into a mosaic of Divine Providence. Joseph could refrain no longer from disclosing his identity. He told the brothers that the one whom they had sold for a slave had become the Vizier of Egypt, and that he now realized that God had used these means of bringing him into this position in order that he might save his household from famine. He assured them of his hearty forgiveness, and invited both them and their father to settle in Egypt during the remaining years of famine. The invitation was seconded by the Pharaoh, and wagons, and changes of raiment, and asses laden with provisions were sent by the king and Joseph for the accommodation of the children of Israel. (The story of Joseph's reconciliation with his brothers is another of those human interest stones the like of which is found only in the Bible). Thus the stage was set for the period of bondage, the glorious deliverance under Moses, and the final occupancy of the Land of Promise, just as all this had been foretold to Abraham long before (Genesis 15:12-16). Joseph's realization came at last that his humiliation and exaltation had been the work of Providence looking toward the saving of Israel (as a people) for their great mission, that of preserving belief in the living and true God, that of preparing the world for Messiah, and that of presenting Messiah to the world (Genesis 45:5-8).

(4) The Israelites Migrate to Egypt (Genesis 46:1 to Genesis 47:12). When the brothers returned from Egypt the second time, the venerable father Jacob could hardly believe their report. But when he saw the wagons that Joseph had sent to move him and his house, he cried: It is enough; Joseph my son is still alive: I will go and see him before I die. Accordingly he set out on the journey. The brothers doubtless had told him of their treatment of Joseph, but Jacob could readily forgive them now that he knew Joseph was alive. Jacob's early life had been one of deceit; he had, in turn been deceived himself; now, however, he could look forward to seeing his beloved Joseph once more. At Beersheba, he offered sacrifices. And God spake unto Israel in the visions of the night telling him to go on down into Egypt, promising to make of him a great nation, promising to go down with him and bring him out again (that is, He would surely recover his body for interment in Canaan, should he die in Egypt, and his descendants for settlement in the land of their inheritance); and promising that Joseph should put his hand upon his [father'S] eyes (that is, perform the last offices of affection by closing his eyes in death, a service upon which the human heart in all ages has set the highest value (cf. PCG, 501). So Jacob and his retinue arrived in Egypt, with his sixty-four sons and grandsons, one daughter, Dinah, and one granddaughter, Sarah, numbering in all sixty-six persons (Genesis 46:26). These, with Jacob himself, and Joseph and Joseph's two sons, made seventy persons (Genesis 41:27); while the sixty-six persons, with his nine sons-' wives, made the seventy-five persons mentioned in Acts 7:14. The following table will make this clear (from OTH, 122-123):

The children of Leah, 32, viz.,

1.

Reuben and four sons

5

2.

Simeon and six sons

7

3.

Levi and three sons

4

4.

Judah and five sons (of whom two
were dead) and two grandsons

6

5.

Issachar and four sons

5

6.

Zebulun and three sons

4

Dinah

1

The children of Zilpah, considered as Leah'S, 16, viz.,

7.

Gad and seven sons

8

8.

Asher: four sons, one daughter, and two grandsons

8

The children of Rachel, 14, viz.,

9.

Joseph (see below)

10.

Benjamin and ten sons

11

The children of Bilhah, considered as Rachel'S, 7, viz.,

11.

Dan and one son

2

12.

Naphtali and four sons

5

Total of those who came with Jacob into Egypt

66

To these must be added Jacob, Joseph, and his two sons

4

Total of Israel's house

70

Benjamin's sons are evidently added to complete the second generation, for Benjamin was only 25years old, and the tone of the whole narrative is scarcely consistent with his yet having a family.

Upon their arrival in Egypt, Joseph, after a most affecting reunion with his father, presented five of his brothers to the Pharaoh; and the king, on being informed that they were shepherds, a class held in abomination by the Egyptians, we are told, gave them for their separate abode the land of Goshen or Rameses (Genesis 47:6; Genesis 47:11), which was the best pasture land in Egypt, and intrusted to them his own flocks, while Joseph supplied them with bread during the remaining five years of famine. That they were tillers of the land as well as shepherds is clear from their being employed in all manner of service in the field (Exodus 1:14), and from the allusion of Moses to Egypt, where thou sowedst thy seed and wateredst it (Deuteronomy 11:10).

(5) Economic Policies of Joseph During the Famine (Genesis 47:13-27). In contrast to the happy condition of Joseph's father and brothers in the land of Goshen, the Biblical record next depicts the state of privation in Egypt. In need of food, the Egyptians presented themselves to Joseph to explain their plight. On the first such occasion, Joseph purchased their cattle, allowing them bread in exchange for horses, flocks, herds, and asses. When the Egyptians presented themselves a second time, they had nothing to exchange for food except their lands. Thereupon Joseph secured the lands of the Egyptian people for Pharaoh, because they received an allotment of food at Pharaoh's expense. This introduced the feudal system into Egypt: the system of land tenure. Seed was allotted to the Egyptians on condition that one-fifth of the produce land would revert to Pharaoh. Although this act of Joseph involved a measure of humiliation, including the surrender of lands to the state, it made possible a strong central government which could take measures to prevent famines. The life of Egypt depends upon the Nile, and all the inhabitants of the Nile Valley must cooperate if the the water is to be used efficiently. The government was in a position to regulate the use of Nile water and also to begin a system of artificial irrigation by means of canals which could carry the waters of the river to otherwise inaccessible areas. Joseph's economic policy is described with no hint as to either approval or censure. Some have thought that Joseph drove a -hard bargain-' and took advantage of the conditions to enhance the power of the throne. That the emergency resulted in a centralization of authority is clear. There is no hint that Joseph, personally, profited from the situation, however. On the contrary, the people said to Joseph, -Thou bast saved our lives-' (Genesis 47:25). Many, doubtless, resented the necessity of being moved, but in famine conditions it was necessary to bring the population to the store-cities where food was available. Convenience must be forgotten in a life-and-death situation such as Egypt faced. Joseph thus destroyed the free proprietors and made the king the lord-paramount of the soil, while the people became the hereditary tenants of their sovereign, and paid a fifth of their annual produce as rent for the soil they occupied. The priests alone retained their estates through this trying period (Pfeiffer, The Book of Genesis, 98-99). The -tax-' of a fifth of the produce of the fields was not excessive according to ancient standards, we are told. In the time of the Maccabees the Jews paid the Syrian government one-third of the seed (1Ma. 10:30). Egyptologists inform us that large landed estates were owned by the nobility and the governors of the nomes (states) during the Old Empire period (c. 3000-1900 B.C.). By the New Kingdom (after 1550 B.C.) power was centralized in the person of the Pharaoh. It would appear that Joseph, as Prime Minister, was instrumental in hastening this development. There is no doubt that Egypt was, during the most of the last two millenia of her existence, essentially a feudal state in which the nobility flourished and slaves did all the work. At the end of two years (see Genesis 45:6) all the money of the Egyptians and Canaanites had passed into the Pharaoh's territory (Genesis 47:14), At this crisis we do not see how Joseph can be acquitted of raising the despotic authority of his master on the broken fortunes of the people; but yet he made a moderate settlement of the power thus acquired. First the cattle and then the land of the Egyptians became the property of the Pharaoh, and the people were removed from the country to the cities. They were still permitted, however, to cultivate their lands as tenants under the crown, paying a rent of one-fifth of the produce, and this became the permanent law of the tenure of land in Egypt; but the land of the priests was left in their own possession (Genesis 47:15-26) (OTH, 121). It is a well-known fact also that in those ancient times Jewish men were sought as mercenary soldiers by the nations which were vying for hegemony in the area of the Fertile Crescent. This fact does not make the career of Joseph in Egypt an anomaly at all.

The Land of Goshen, or simply Goshen, was evidently known also as the land of Rameses (Genesis 47:11), unless, of course, this latter may have been the name of a district in Goshen. Goshen was between Joseph's residence at the time and the frontier of Palestine. Apparently it was the extreme province toward the frontier (Genesis 46:29). The reading of Genesis 46:33-34, indicates that Goshen was hardly regarded as a part of Egypt proper and that it was not peopled by Egyptianscharacteristics that would indicate a frontier region. The next mention of Goshen confirms the previous inference that it lay between Canaan and the Delta (Genesis 47:1; Genesis 47:5-6; Genesis 47:11). It was evidently a pastoral country, where some of the Pharaoh's cattle were kept, The clearest indications of the exact location of Goshen are found in the story of the Exodus. The Israelites set out from the town of Raamses (or Rameses) in the land of Goshen, made two days-' journey to the edge of the wilderness, and in one additional day reached the Red Sea. This was a very fertile section of Egypt, excellent for grazing and certain types of agriculture, but apparently not particularly inviting to the pharaohs because of its distance from the Nile irrigation canals. It extends thirty or forty miles in length centering in Wadi Lumilat and reaches from Lake Timsa to the Nile. It was connected with the name of Rameses because Rameses II. (c. 1290-1224 B.C.) built extensively in this location at Pithom (Tell er Retabeh) and Rameses (or Raamses) (Zoan-Avaris-Tanis). Tanis was called the House of Rameses (c. 1300-1100 B.C.) (See Exodus 1:11; Exodus 12:37; cf. UBD, s.v., p. 420).

FOR MEDITATION AND SERMONIZING

Divine Providence: Joseph

A sermon delivered August 20, 1893, by J. W. McGarvey. Originally published by the Standard Publishing Company, Cincinnati, Ohio, in McGarvey's Sermons, here reprinted verbatim.

I will read verses four to eight in the forty-fifth chapter of Genesis:
I am Joseph, your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life. For these two years hath the famine been in the land; and yet there are five years in the which there shall neither be earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God.
The story of Joseph is one of those undying narratives which have been of deepest interest to all readers for more than three thousand years, and will be to the end of time. It is interesting to children, to simple-minded people who understand it the least; and it is still more interesting to profound scholars, who understand it the best. (1) It occupies a larger space in the Old Testament than any other personal narrative, except that of Abraham; and have you never wondered why this simple story was allowed so much space? (2) Whether there was any design in it beyond that of entertaining and interesting the reader, as a novel or a fine poem entertains and interests us? (3) And have you never, in studying the story, wondered why Joseph, after he became governor over Egypt and had command of his own time, spent the whole seven years of plenty and two years of famine without going to see his father, who lived only two hundred miles away over a smooth road? And finally, has not the question occurred to you, Why did God select to be the heads of ten of the twelve tribes of His own people, ten men who were so cruel, so inhuman as to take their seventeen year old brother and sell him into bondage in a foreign land? The task that I have undertaken in the discourse this morning, will be to give, as well as I can, an answer to these three questions, and in doing so, to point out a striking example of the providence of God.

In regard to the design of allowing this story to occupy so much space, I think I may safely say that there is nothing recorded in this Holy Book, which has no higher purpose than to entertain and interest the reader. There is always in the divine mind something beyond and higher than that. If you will read a little further back in the book of Genesis, you will find that on a certain occasion, God, after having promised Abraham again and again that he should have offspring who would inherit the land of Canaan as their possession, commanded him one day to slaughter some animals and lay them in two rows. He did so, and seeing that the birds of prey were gathering to devour them, he stood guard and drove them away until night came, and they went to roost. Then he also fell asleep, and a horror of great darkness fell upon him. I suppose it was a terrible nightmare. He then heard the, voice of God saying to him, Thy seed shall be strangers in a land that is not theirs, and they shall be afflicted four hundred years. After that, I will judge the nation by whom they shall be afflicted, and bring them out, and bring them into this land, and give it to them as an inheritance. [Genesis 15:12-16]. From these solemn words, Abraham now knows that it is to be four hundred years, and more, before his people will inherit this promised land, and that they shall pass, in the meantime, through four hundred years of bondage and fearful affliction; but that then the good word of the Lord will be fulfilled. It gave him a totally different view of those promises, from that which he had entertained before.

We learn by the subsequent history, that Abraham never did learn that the foreign land in which his people were to be bondmen was Egypt; and that a removal of his posterity to that land was necessary to the fulfillment of Jehovah's words. He lived and died, however, in Canaan. His son Isaac lived one hundred and eighty years, and died and left his children, his servants and his flocks and herds, still in Canaan. Jacob, although he had spent forty years in Paddan-Aram, still lived in Canaan with his twelve sons and his flocks and herds; and up to the very hour when his sons came back from Egypt the second time, and said, Joseph is alive, and is governor over all Egypt, and he saw a long line of wagons coming up and bringing the warm invitation of Pharaoh and Joseph to hasten down and make their home in Egyptup to that hour he had never entertained the idea of migrating to Egypt. He as little thought of it as we do of migrating tothe moon. What then was it that brought about, after so many years, that migration of the descendants of Abraham into Egypt, and led to the four hundred years of bondage? You are ready to answer, that the immediate cause of it was the fact that Joseph, the son of Jacob, was now governor over all Egypt, and wanted his father and his brothers to be with him. That is true. But, how had Joseph happened to be governor over all the land of Egypt? You say, the immediate cause of it was, that when he predicted the seven years of plenty and the seven years of famine, he proposed to the king that a man be selected to go out and gather up grain during the years of plenty, to save the people from starving in the years of famine; and that Pharaoh had the good sense to accept the proposal, and to appoint Joseph governor. But then, how is it that Joseph predicted that famine? You say it was the interpretation of Pharaoh's dream and so it was. But how did he happen to interpret that dream? You say, because all the magicians of Egypt had been called on to interpret it, and haid failed. They not only could not see the real meaning of it, but they did not venture a supposition as to what it meant. A dream in which a man saw fat cows coming up out of a river! The idea of cows coming up out of a river! And then, other cows, lean cows, coming up out of the same river, and devouring these fat cows, and looking just as lean and thin as they were before! Why, that went outside all the rules for interpreting dreams that the dream interpreters of that age had invented; and they could not give the remotest suggestion as to what it meant. The failure of the magicians then, was one necessary cause of Joseph's being called on to interpret the dream. And then, how did Joseph happen to be called on? If that butler had not forgotten his promise to Joseph, made two years before. to speak to the king and have Joseph released out of an imprisonment which was unjust, Joseph would have been released most likely, and might have been anywhere else by this time than in the land of Egypt. The forgetfulness of the butler, who forgot his friend when it was well with himself, was a necessary link in the chain. He says, when all the magicians had failed, I remember now my fault; and he told the king about a young Hebrew whom he met in prison, who interpreted his dream and the baker'S, and both came to pass; Me he restored to my office, and the chief baker he hanged. The king immediately sent for Joseph. But how did he happen to interpret the dreams of the butler and the baker? That depended upon their having the dreams, and upon their having those dreams in the prison, and upon Joseph being the man who had charge of the prisoners, and who, coming in and finding the two great officers of the king looking very sad, asked what was the matter. But how did Joseph happen to have the control of the prisoners, so as to have access to these officers? Why, that depended upon the fact that he had behaved himself so well in prison as to win the confidence of the keeper of the jail, and had been promoted, until the management of the whole prison was placed in his hands. Well, how did Joseph happen to be in prison? Why, you will say that the wife of Potiphar made a false accusation against him. But have you not wondered why Potiphar did not kill him? An average Kentuckian would have done it -instanter.-' I think it depended upon the fact that Potiphar knew his wife well and knew Joseph well, and had about as much confidence in Joseph's denial as in her accusation. And how did it happen that she had a chance to bring such accusations against Joseph? Because Joseph had won the confidence of his master as a young slave, till he had made him supreme director of everything inside of his house. He had access to every apartment, and provided for his master's table, so that the text tells us there was nothing inside his house that Potiphar knew of, except the food on his table. It was this that gave the opportunity to the bad woman. But then I ask further, How did Joseph happen to be there a house-boy in the house of Potiphar? Well, he bought him. He wanted a house-boy, and went down to the slave market, and found him there and bought him. How did Joseph happen to be in the slave market? Because his brothers sold him. But suppose he had never been sold into Egypt! Would he ever have interpreted dreams? Would he ever have been governor of Egypt? Would he ever have sent for his father and brothers to come down there? But how did he happen to be sold as a slave? If those traders had been fifteen minutes later passing along, Reuben would have taken the boy up and let him loose, and he would have gone back to his father. Everything depended on that. But how did he happen to be in that pit from which Reuben was going to deliver him? You say, they saw him coming from home to the place where they were grazing their flocks, and they remembered those dreams. They said, Behold, the dreamer cometh. Come now therefore, let us slay him and cast him into one of the pits. Then they would see what would become of his dreams. Dissuaded by Reuben from killing him outright, they put him in a pit to die. It was their jealousy that caused them to put him into the pit. But then, how is it that those dreams had excited their jealousy to such a pitch? I do not suppose that they would, if they had not already been jealous because of the coat of many colors. Now we have traced these causes back from one to the other, back, back, back, till we have reached the source of all in the partiality of the old father in giving the coat of many colors. And brethren, let me say here by way of digression, that the history of many a family trouble, with its trials and alienations and distresses, running sometimes through generations, is traceable to jealousy springing from parental partiality. But now, every one of these causes that I have mentioned stands like a link in the long chain by which God, having determined that these Hebrews should dwell in Egypt for four hundred years, after predicting it two hundred years before, draws them down where He wants them to be.

And what are the links in this chain? Some of them are desperately wicked deeds; some of them are good deeds. The fidelity of Joseph; sold to be a slave, but evidently saying within himself, As I have to be the slave of this man, I will be the best slave he has. I will be the most faithful one. I will win his confidence. I will do my duty like a man. And thus he rises. And then the same kind of fidelity when he is cast into prison. As I have to be in prison, I will be the best prisoner in this jail. I will do what I ought to do here in the fear of my God. Thus he rises to the top again; illustrating the fact, and I wish I had young men in abundance to speak this tothat a young man who has true character, unfaltering fidelity, and some degree of energy and ability, can not be kept down in this world. You may put him down, but he will rise again. You may put him down again and again; but he will come up. A young man like that, is like a cork; you may press it under the water, but it will soon pop up again. Oh that the young men of our country had such integrity, such power to resist temptation, such resolution and perseverance, as this Jewish youth had.
So then, this long story is told as an illustration of the providence of God, by which He can bring about His purposes without the intervention of miraculous power except here and there; for in all this long chain of causes God touched the links only twice, directly: once, when He gave power to Joseph to interpret the dreams of the butler and the baker, and once when He gave him power to interpret the dream of Pharaoh. Just those two instances in which the finger of God touched the chain; all the rest were the most natural things in the world, and they brought about God's design just as effectively as though He had wrought one great miracle to translate Jacob and his children through the air, and plant them on the soil of Egypt. The man who studies the story of Joseph and does not see this in it, has failed to see one of its great purposes. And what is true in bringing about this result in the family of Jacob, may be trueI venture to say, it is truein regard to every family of any importance in this world; and it extends down to the modes by which God overrules our own acts, both good and bad, and those of our friends, and brings us out at the end of our lives shaped and molded as he desires we shall be.
Now let us look for a moment at the second question. Why did Joseph not go and see his father and his brothers during the nine years in which he could have gone almost any day? I think that when we reach the answer we will see another and perhaps a more valuable illustration of the providence of God. In order to understand the motives which actuate men under given circumstances, we must put ourselves in their places and judge of them by the way that we would ourselves feel and act; for human nature is the same the wide world over, and in all the different nations of men. Suppose then, that you were a boy of seventeen. Your brothers have all been away from home, sixty or seventy miles, with the flocks, until your father has become anxious about them, and sends you up to see how they do. You go, as Joseph did, but you fail to find them. While you search you meet a stranger who tells you they are gone to Dothan, fourteen or fifteen miles farther away. With this news Joseph continued his journey, and how his heart leaped at last to see his brothers again! How glad a welcome he expected from them and inquiries about home, and father, and all. But when he came up, he saw a scowl upon every face. Instead of welcoming, they seized him, and with rough hands stripped the coat from his back, dragged him to the mouth of a dry cistern, and let him down in it. Now we will see what will become of his dreams.
How did the boy then feel? I have thought that perhaps he said to himself, My brothers are only trying to scare me. They are just playing a cruel joke on me, and don-'t mean to leave me here to perish. But perhaps he had begun to think they were in earnest, when he heard footsteps above, and voices. He sees one of their faces looking down, and a rope let down to draw him up, and he thinks the cruel joke is over. But when he is drawn up and sees those strangers there, and hears words about the sale of the boy, and his hands are tied behind him, and he is delivered into their hands, and they start off with him, what would you have thought or felt then? If the thought had come into his mind that it was another joke, he might have watched as the merchants passed down the road, on every rising piece of ground he might have looked back to see if his brothers were coming to buy him back again, and to get through with this terrible joke; but when the whole day's journey was passed, and they went into camp at night, and the same the next day, no brothers have overtaken him, what must have been his feelings? When he thought, I am a slave, and I am being carried away into a foreign land to spend the rest of my life as a slave, never to see father and home again, who can imagine his feelings? So he was brought down into Egypt and sold.
But it seems to me that Joseph must have had one thought to bear him up, at least for a time. My father loves me. He loves me more than he does all my brothers. He is a rich man. When he hears that I have been sold into Egypt, he will send one hundred men, if need be, to hunt me up; he will load them with money to buy me back. I trust in my father for deliverance yet. But he is sold into the house of Pharaoh, and years pass by. He is cruelly cast into prison, and years pass by, until thirteen long years of darkness and gloom and sorrow and pain have gone, and he has never heard of his father sending for him. He could have done it. It would have been easy to do, And now, how does he feel toward his brothers and toward his father? Would you have wanted to see those brothers again? And when he found his father had never sent for him, knowing, perhaps, how penurious and avaricious his father had been in his younger days, may he not have said, The old avaricious spirit of my father has come back on him in his declining years, and he loves his money more than he loves his boy? And when that feeling took possession of him, did he want to see his father anymore? Or any of them? Could he bear the thought of ever seeing those brothers again? And could he at last bear the thought of seeing that father who had allowed him to perish, as it were, without stretching out a hand to help him? The way he did feel is seen in one little circumstance. When he was married and his first-born son was placed before him, he named him Manasseh, forgetfulness, Because, he says, God has enabled me to forget my father's house. The remembrance of home and brothers and father had been a source of constant pain to him; he never could think of them without agony of heart; but now, Thank God, I have forgotten them. Oh, brethren, what a terrible experience a boy must have before he feels a sense of relief and gladness that he has been enabled to forget all about his father and his brothers in his early home! That is the way Joseph felt when Manasseh was born. And would not you have felt so, too?

Everything was going on more pleasantly than he thought it ever could, with himriches, honor, wife, children: everything that could delight the heart of a wise and good manwhen suddenly, one day his steward comes in and tells him that there are ten foreigners who desire to buy some grain. He had a rule that all foreigners must be brought before him before they were allowed to buy grain. Bring them in. They were brought in, and behold, there are his brothers! There are his brothers! And as they approach, they bow down before him. Of course, they could not recognize him, dressed in the Egyptian stylegovernor of Egypt. Even if he had looked like Joseph, it would only have been a strange thing with them to say, He resembles our brother Joseph. There they are. It was a surprising sight to him and a painful one. He instantly determines to treat them in such a way that they will never come back to Egypt again. He says, Ye are spies; to see the nakedness of the land ye are come. No, they say, we are come to buy food; we are all the sons of one man in the land of Canaan. We are twelve brothers. The youngest is with our father, and one is not.
That remark about the youngest awakened a new thought in Joseph. Oh how it brought back the sad hour when his own mother, dying on the way that they were journeying, left that little Benjamin, his only full brother, in the hands of the weeping father! And how it reminded him, that when he was sold, Benjamin was a little lad at home. He is my own mother's child. Instantly he resolves that Benjamin shall be here with him in Egypt, and that these others shall be scared away, so that they will never come back again; so he says, Send one of you, and let him bring your brother, that your words may be proved, or else by the life of Pharaoh ye are spies. He cast them all into prison; but on the third day he went to them and said: I fear God; if ye be true men let one of you be bound in prison, and let the others go and carry food for your houses; and bring your youngest brother to me; so shall your words be verified, and ye shall not die. When he said that, they began to confess to one another their belief about the providential cause of this distress, when Reuben made a speech that brought a revelation to Joseph, He said to his brethren, Spake I not unto you, saying, Do not sin against the child; and ye would not hear. Therefore, behold his blood is required. Joseph learns for the first time that Reuben had befriended him, and this so touched his heart that he turned aside to weep. He passes by Reuben and takes the next to the oldest for the prisoner.

He now gave the directions to his steward to sell them the grain; and why did he order the money to be tied up in the mouth of every man's sack? They were once so mean and avaricious that they sold me for fifteen petty pieces of silver. I will put their silver in the mouths of their sacks, and I will see if they are as dishonest as they were then. If they are, I will never hear of that money again. Not many merchants in these days, if you go in and buy ten dollars-' worth of goods, will wrap the ten dollars in the bundle to see if it will come back. I will see, thought Joseph, if they are honest.
Time went ona good deal more than Joseph expected, on account of the unwillingness of Jacob to let Benjamin make the journey. But finally the news is brought that these ten Canaanites have returned. They are brought once more into his presence, and there is Benjamin. They still call him the little one and the lad; just as I have had mothers to introduce me to the baby, and the baby would be a strapping fellow six feet high. There he is. Is this your youngest brother of whom you spoke? He waits not for an answer, but exclaims, God be gracious unto thee, my son. He slips away into another room to weep. How near he is now to carrying out his planto having that dear brother, who had never harmed him, to enjoy his honors and riches and glory, and get rid of the others. He has them to dine in his house. That scared them. To dine with the governor! They could not conceive what it meant. Joseph knew. He had his plan formed. He wanted them there to give them a chance to steal something out of the dining-room. They enjoyed the dinner. They had never seen before so rich a table. He says to the steward, Fill the men's sacks with food; put every man's money in his sack's mouth, and put my silver cup in the sack's mouth of the youngest. It was done, and at daylight next morning they were on their journey home. They were not far on the way when the steward overtook them, with the demand, Why have ye rewarded evil for good? Is it not this in which my Lord drinketh, and wherewith he divineth? Ye have done evil in so doing. They answered, God forbid that thy servants should do such a thing. Search, and if it be found with any one of us, let him die, and the rest of us will be your bondmen. No, says the steward, he with whom it is found shall be my bondman, and ye shall be blameless. He begins his search with Reuben's sack. It is not there. Then one by one he takes down the sacks of the others, until he reaches Benjamin'S. There is the cup! They all rend their clothes; and when the steward starts back with Benjamin, they follow him. They are frightened almost to death, but the steward can not get rid of them. Joseph was on the lookout for the steward and Benjamin. Yonder they come, but behind them are all the ten. What shall now be done? They come in and fall down before him once more, and say, We are thy bondmen. God has found out our iniquity. No, he says, the man in whose hand the cup is found shall be my bondman; but as for you, get you up in peace to your father.
Joseph thought that his plan was a success. They will be glad to go in peace. I will soon have it all right with Benjamin. They will hereafter send somebody else to buy their grain. But Judah arose, drew near, and begged the privilege of speaking a word. He recites the incidents of their first visit, and speaks of the difficulty with which they had induced their father to let Benjamin come. He quotes from his father these words: Ye know that my wife bore me two sons; one of them went out from me, and I said surely he is torn in pieces; and I have not seen him since, If ye take this one also from me and mischief befall him, ye shall bring down my grey hairs with sorrow to the grave. He closes with the proposal, Let thy servant, I pray thee, abide instead of the lad, a bondman to my lord, and let the lad go up with his brethren. Here was a revelation to Josephtwo of them. First, I have been blaming my old father for these twenty-two years because he did not send down into Egypt and hunt me up, and buy me out, and take me home; and now I see I have been blaming him unjustly, for he thought I was deadthat some wild beast had torn me in pieces. O what self-reproach, and what a revival of love for his old father! And here, again, I have been trying to drive these brothers away from me, as unworthy of any countenance on my part, or even an acquaintance with them; but what a change has come over them! The very men that once sold me for fifteen paltry pieces of silver, are now willing to be slaves themselves, rather than see their youngest brother made a slave, even when he appears to be guilty of stealing. What a change! Immediately all of his old affection for them takes possession of him, and with these two revelations flashing upon him, it is not surprising that he broke out into loud weeping. He weeps, and falls upon his brothers-' necks, He says, I am Joseph. A thought flashes through his mind, never conceived before, and he says, Be not grieved, or angry with yourselves that ye sold me hither. He sees now God's hand all through this strange, sad experience, and using a Hebraism, he says, It was not you that sent me hither, but God; God did send me before to preserve life. When he was a prisoner there in the prison, he did not see God's hand. I suppose he thought that it was all of the devil; but now that he has gotten to the end of the vista and looks back, he sees it is God who has done it. He sees in part what we saw in the first part of this discourse. O, my friends, many times when you shall have passed through deep waters that almost overwhelm you, and shall have felt alienated from all the friends you had on earth, thinking that they had deserted you, wait a little longer, and you will look up and say it was God; it was the working of grand, glorious, and blessed purposes that He had in his mind concerning you.
The last question we can dispose of now very quickly, because it has been almost entirely anticipated. Why did God select ten men to be the heads of ten tribes of his chosen people, who were so base as to sell their brother? O, my brethren, it was not the ten who sold their brother that God selected, but the ten who were willing to be slaves instead of their brother. These are the ten that he chose. If you and I shall get to heaven, why will God admit us there? Not because of what we once were, but because of what He shall have made out of us by His dealings with us. He had his mind on the outcome, and not on the beginning. If you and I had to be judged by what we were at one time, there would be no hope for us. I am glad to know that my chances for the approval of the Almighty are based on what I hope to be, and not on what I am. Thank God for that!
And they were worthy. How many men who, when the youngest brother of the family was clearly guilty of stealing, and was about to be made a slave, would say, Let me be the slave, and let him go home to his father? Not many. And what had brought about the wondrous change which they had undergone? Ah, here we have the other illustration of God's providential government to which I have alluded. When these men held up the bloody coat before their father, knowing that Joseph was not dead, as he supposed, but not able to tell him so because the truth would be still more distressing than the fiction, What father would not rather a thousand times over that one of his sons should be dead, than that one of them should be kidnapped and sold into foreign bondage by the others? If their father's grief was inconsolable, their own remorse was intolerable. For twenty-two long years they writhed under it, and there is no wonder that then they should prefer foreign bondage themselves rather than to witness a renewal of their father's anguish. The same chain of providence which brought them unexpectedly into Egypt, had fitted them for the high honors which were yet to crown their names.

Is there a poor sinner here today, whom God has disciplined, whether less or more severely than He did those men, and brought to repentance? If so, the kind Redeemer whom you rejected, and sold, as it were, to strangers, stands ready to forgive you more completely and perfectly than Joseph forgave his brethren. He has found out your iniquity; he knows it all; but he died that he might be able to forgive you. Come in his appointed way; come guilty and trembling, as Joseph's brothers came, and you will find His everlasting arms around you.

REVIEW QUESTIONS ON PART FORTY-SIX

1.

What is the over-all motif of the Joseph-Story?

2.

Where was Joseph dwelling with his parental household at the time he now appears in the Biblical narrative? How old was he at this time?

3.

Were Joseph's brothers justified in their hatred of him?

4.

What was it that made his good qualities offensive? Can we sympathize with them at all? Could we be justified in accepting what they did to him?

5.

How did the brothers get the opportunity to dispose of Joseph?

6.

What special gift did Jacob give to Joseph?

7.

Who were the brothers of whom he brought back to his father an evil report?

8.

What were the two dreams which Joseph experienced and what did they mean?

9.

What were the three things that incensed the brothers against Joseph? To what extent did envy enter into their attitude, and why?

10.

To what place did Jacob send Joseph to find the brothers? Where did he find them?

11.

Which of the brothers kept the others from killing Joseph? Why did he do this?

12.

Which one suggested that Joseph be sold? What was probably his real motive for doing this?

13.

To what people was Joseph sold? What was the price involved?

14.

What was done with Joseph's coat? How did the brothers account for Joseph's disappearance?

15.

What was Jacob's reaction when he saw the coat?

16.

Explain what Sheol was in Old Testament thought? How did the O.T. concept of Sheol correspond to the N.T. doctrine of Hades? Explain the distinction between Hades and Gehenna in New Testament teaching.

17.

To whom was Joseph sold in Egypt? What office did his owner hold?

18.

How did Joseph get along in his master's house? To what extent did his owner trust him?

19.

What temptation was thrust upon Joseph in his owner's house? Against whom did Joseph declare that this sin would be?

20.

How did he escape the woman? What was the lie she told? What did the owner do with him as a consequence?

21.

What special prisoners were kept in the place where Joseph was imprisoned?

22.

How did Joseph get along in prison? What two royal officials were cast into the prison?

23.

What were the dreams which these two prisoners experienced? What interpretations did Joseph give of these dreams?

24.

What special request did Joseph make of the chief butler?

25.

How were the dreams fulfilled?

26.

Who was it that forgot Joseph and for how long?

27.

What were the two dreams which the Pharaoh experienced? What did the word Pharaoh signify?

28.

Who among the Egyptians could not interpret the Pharaoh's dreams?

29.

Who told the Pharaoh of Joseph? What confession did he make?

30.

What preparations did Joseph make to present himself before the king? What did these signify especially?

31.

To whom did Joseph give credit for the dreams which the king had experienced and for what purpose were they granted the king?

32.

What was Joseph's interpretation of the Pharaoh's dreams? Why was his dream doubled? What advice did Joseph give him?

33.

With what office did the Pharaoh invest Joseph? What special rank did he give him?

34.

Who was given to Joseph as his wife? What was her father's name and position?

35.

Explain the significance of the names, Asenath, Potiphera, and On.

36.

What was Joseph's age at the time he was made Prime Minister?

37.

What general policy did Joseph advise the Pharaoh to adopt in view of the impending crisis?

38.

What was the general character of the various dreams which Joseph interpreted?

39.

What is the popular opinion as a rule with regard to the significance of dreams?

40.

What is the over-all psychoanalytic theory of dreams?

41.

In what sense were the dreams interpreted by Joseph premonitions?

42.

Who were the professional interpreters of dreams in the pagan world?

43.

What are the two general categories of dreams reported in Scripture?

44.

What two functions do dreams serve which in Scripture are divinely inspired?

45.

How is the power of interpretation varied in relation to the functions served by dreams?

46.

How closely related are dreams to visions? How are waking visions to be distinguished from dreams? How is the dream related to prophecy in Scripture?

47.

How old was Joseph when he became Prime Minister of Egypt?

48.

How did God compensate him for his former unhappiness?

49.

How much grain did Joseph gather? Where did he store this grain?

50.

What were the names of Joseph's two sons and what did each name mean?

51.

What area did the famine cover?

52.

What caused Jacob's sons to go into Egypt the first time?

53.

Which son of Jacob was left at home, and why?

54.

Whom did the brothers face in Egypt? How did their visit fulfil a dream?

55.

Of what did Joseph accuse the brothers? What was their reply?

56.

How long did Joseph keep them in jail?

57.

What tests did Joseph impose on them and for what purpose?

58.

Whom were they ordered to bring back to Egypt and why?

59.

What did the brothers think had caused them to suffer this penalty?

60.

Which brother was detained in Egypt?

61.

What facts were little by little revealed to Joseph about the brothers and the father with respect to what had happened to him in Canaan?

62.

What did Joseph cause to be placed in the brothers-' sacks? Which brother was detained in Egypt?

63.

How did the brothers react when they discovered the contents of their sacks?

64.

What accusation did Jacob bring against the brothers on their return home?

65.

Why did the brothers return to Egypt a second time?

66.

What security did Reuben offer Jacob as proof he would care for Benjamin?

67.

Who told Jacob that Benjamin must be taken into Egypt? What was Jacob's reaction?

68.

What caused the father finally to relent? What did he tell the brothers to take back into Egypt?

69.

What hospitality did Joseph show them when they returned to Egypt?

70.

What did Joseph say when the brothers tried to return their money?

71.

What did the brothers offer Joseph?

72.

How did Joseph react when he saw Benjamin?

73.

Why did Joseph not sit at the table with his brothers?

74.

How were the brothers arranged at their table? Who got the most food and how much more did he get?

75.

What was placed in the brothers-' sacks and in Benjamin's sack?

76.

What did Joseph have the steward, on catching up with the brothers as they started for home, accuse them of stealing?

77.

What did the brothers say should be done to them as a punishment if they were guilty?

78.

How did they react when the cup was found?

79.

How did Joseph declare that Benjamin should be punished?

80.

Who interceded for Benjamin, offering to serve as hostage, and why?

81.

Why did Joseph send everyone out of the room but the brothers?

82.

Whom did Joseph ask about first after disclosing his identity?

83.

How did the brothers react to this revelation?

84.

In what statement did Joseph declare his conviction that this entire happening was providential? How was it providential?

85.

Trace the hand of God in the story of Joseph as this story was unfolded by His providence?

86.

How many years of famine had passed by this time?

87.

What arrangements were made for transporting Jacob's household to Egypt?

88.

What part of the country was given them for a dwelling, and why?

89.

How did Jacob react to the news about Joseph?

90.

What arrangements for transporting Jacob's family to Egypt did the Pharaoh make?

91.

How old was Jacob when he came down to Egypt? What did he say to Pharaoh at their meeting?

92.

What three things did Joseph obtain from the people for Pharaoh?

93.

What did God promise Jacob that he would do for him in Egypt?

94.

What economic policies did Joseph institute with reference to land ownership? What over-all changes did this make in the economics and politics of Egypt? Was it good or bad? Explain your answer?

95.

What class of people retained their land? What part of the land production was collected for Pharaoh?

96.

How many souls of the house of Jacob came into Egypt?

97.

How reconcile this figure with that which is given in Acts 7:14?

98.

What are the analogies between the life of Joseph and the life of Christ?