The Book of Genesis
Part 85
There is nothing revengeful about Joseph’s treatment of his brethren. It was not his intention to hurt them merely in an arbitrary way. There were matters which he wished to clarify in his own mind. There were conditions for which he hoped, and these he would investigate. There was information that he longed to know, and this he would seek. Had there been any change in the character and morals of his brothers? All these things he attempted to ascertain before revealing himself to them. By a simple method of cross-examination, he discovered where the family was now located, that his father was still alive, that there had been no bereavement in the family, and that his own full brother was able to travel, therefore, must be in good health.
Joseph’s words to his brothers, “I fear God,” must have sounded strange in a land where polytheism was so predominant. These words might have betrayed him as a foreigner. By this statement he acknowedged that although he was a man of authority, God was over him, and that with a conscience toward God he would do the proper thing by them.
How gratifying is this attitude when manifest in a man of official position and authority! The Lord Jesus marvelled when He saw it in a Roman centurion. “Speak the word only, and my servant shall be healed,” said this officer to Christ. He acknowledged, thereby, a superior power and a supreme authority, saying, “I am a man under authority, having soldiers under me: and I say to this man, Go, and he goeth; and to another, Come, and he cometh.” When human authority is subservient to divine authority, the people might well expect benevolent rule and sober action. “By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked” (Prov. 11:11). Where this is lacking, despotism develops and suffering ensues.
There were two very important questions which could not be answered immediately. It was only through a severe test that Joseph could satisfy himself about these. He, without doubt, recalled the circumstances under which he had last seen his half-brothers. At that time they had stripped him, cast him into a pit, drawn him out of the pit, and sold him to the Ishmeelites. He had been the innocent victim of their jealousy, brazenness, and cruelty. Had they in any wise changed? He was conscious that these men must have indulged in much purposeful prevarication to explain his complete disappearance to their father. True, he did not know what they had done or said to deceive him, but Joseph was aware that perversion and duplicity had been practised.
How had they treated Benjamin their brother? This would be to Joseph the test. If they could produce Benjamin safe and sound, then there would be a proof of some change in their hearts.
The second question in Joseph’s mind would be in regard to his aged father whom he now knew to be alive. Did his father trust these sons of his? On an occasion they had gone home without one of their brethren, Joseph himself, and they had lied and deceived him. Perhaps there still lingered some little suspicion in the mind of his father. Joseph would send them home again without a brother, without Simeon. If they could persuade their father of the truth, Benjamin would return with them on their next visit. Joseph would then know that their father had some measure of confidence in them.
In order to make this test extreme, he placed their money in their sacks. Would Jacob believe they had purchased the corn? These men found themselves under very strict surveilance by Joseph in Egypt and by their father in Canaan.
It is not too difficult to understand the feelings of Joseph throughout all this; the surge of natural affection would prod him to reveal his identity, but wisdom would restrain him until repentance had been produced in the hearts of his brethren, and a firm basis had been established for the renewal of their relationship. It is no wonder that he turned about and wept.
The very thought of being imprisoned and enslaved by the Prime-Minister of Egypt, caused Joseph’s brethren to think of him. The impossibility of self-help impressed upon them the anguish that they had witnessed years before when Joseph besought them and they would not hear his cry for release. For a few days they lived in similar distress, and in this circumstance “said one to another, we are verily guilty concerning our brother.” Centuries later the Prophet Hosea said to the nation that descended from these twelve men, “Ye have eaten the fruit of lies” (Hos. 10:13). Such indeed was the perdicament in which they now found themselves.
The report of his sons was not a very encouraging one for Jacob. That they had been treated roughly and called spies by the Food Administrator of Egypt would be sufficient to disturb the patriarch. Add to this the story of the money discovered in each sack. Was this an accident, knavery, or a theft? He could hardly have considered it the latter, for we read, “They were afraid,” yet some suspicion seemed to linger in the aged man’s mind.
The most disconcerting part of the entire report was that about Benjamin. Somehow Jacob blamed his sons for his increased troubles: “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.” The conviction of guilt commenced in their hearts in Egypt was not sufficiently deep to produce a confession to their father. Eventually, we know, he did learn the whole matter, for the hidden things of darkness and the counsel of the hearts were made manifest, but up to this point they remained silent.
How often the Christian, like Jacob here, feels that all things are against him. How precious the assurance of God’s Word: “All things work together for good to them that love God, to them who are called according to His purpose” (Rom. 8:28). No better illustration can be found of this statement than the period of Jacob’s life now before us. Behind the incomprehensible, the anxiety, the perturbation, a plan had been instituted by God for the preservation, comfort and life of Jacob and his entire family, and the plan was working together for their good.
Whom God predestines, He finally glorifies. In the experience of the soul much time lies between predestination and glorification, and it is during part of this time that all works together for the believer’s good. An old commentator wrote, “That is good for the saints which does their souls good. Every providence tends to the spiritual good of those that love God; in breaking them off from sin, bringing them nearer to God, weaning them from the world.” To these might be added, the developing in them of a moral likeness to Christ.