Genesis 45:4

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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(4) I am Joseph your brother.—There is much force in the assurance that he was still their brother. For they stood speechless in terrified surprise at finding that the hated dreamer, upon the anguish of whose soul they had looked unmoved, was now the ruler of a mighty empire. But with magnanimous gentleness he bids them neither to grieve nor be angry with themselves; for behind their acts there had been a watchful Providence guiding all things for good.

Matthew Henry's Concise Commentary

45:1-15 Joseph let Judah go on, and heard all he had to say. He found his brethren humbled for their sins, mindful of himself, for Judah had mentioned him twice in his speech, respectful to their father, and very tender of their brother Benjamin. Now they were ripe for the comfort he designed, by making himself known. Joseph ordered all his attendants to withdraw. Thus Christ makes himself and his loving-kindness known to his people, out of the sight and hearing of the world. Joseph shed tears of tenderness and strong affection, and with these threw off that austerity with which he had hitherto behaved toward his brethren. This represents the Divine compassion toward returning penitents. I am Joseph, your brother. This would humble them yet more for their sin in selling him, but would encourage them to hope for kind treatment. Thus, when Christ would convince Paul, he said, I am Jesus; and when he would comfort his disciples, he said, It is I, be not afraid. When Christ manifests himself to his people, he encourages them to draw near to him with a true heart. Joseph does so, and shows them, that whatever they thought to do against him, God had brought good out of it. Sinners must grieve and be angry with themselves for their sins, though God brings good out of it, for that is no thanks to them. The agreement between all this, and the case of a sinner, on Christ's manifesting himself to his soul, is very striking. He does not, on this account, think sin a less, but a greater evil; and yet he is so armed against despair, as even to rejoice in what God hath wrought, while he trembles in thinking of the dangers and destruction from which he has escaped. Joseph promises to take care of his father and all the family. It is the duty of children, if the necessity of their parents at any time require it, to support and supply them to the utmost of their ability; this is showing piety at home, 1Ti 5:4. After Joseph had embraced Benjamin, he caressed them all, and then his brethren talked with him freely of all the affairs of their father's house. After the tokens of true reconciliation with the Lord Jesus, sweet communion with him follows.

Barnes' Notes on the Bible

Joseph now reveals to his brothers the astonishing fact that he himself, their long-lost brother, stands before them. "He could not refrain himself." Judah has painted the scene at home to the life; and Joseph can hold out no longer. "Have every man out from me." Delicacy forbids the presence of strangers at this unrestrained outburst of tender emotion among the brothers. Besides, the workings of conscience, bringing up the recollections of the past, and the errors, to which some reference is now unavoidable, are not to be unveiled to the public eye. "He lifted up his voice in weeping." The expression of the feelings is free and uncontrolled in a simple and primitive state of society. This prevails still in the East. And Mizraim heard. The Egyptians of Joseph's house would hear, and report to others, this unusual utterance of deep feeling. "I am Joseph." The natural voice, the native tongue, the long-remembered features, would, all at once, strike the apprehension of the brothers.

The remembrance of their crime, the absolute power of Joseph, and the justice of revenge, would rush upon their minds. No wonder they were silent and troubled at his presence. "Is my father yet alive?" This question shows where Joseph's thoughts were. He had been repeatedly assured of his father's welfare. But the long absence and the yearning of a fond heart bring the question up again. It was reassuring to the brethren, as it was far away from any thought of their fault or their punishment. "Come near unto me." Joseph sees the trouble of his brothers, and discerns its cause. He addresses them a second time, and plainly refers to the fact of their having sold him. He points out that this was overruled of God to the saving of life; and, hence, that it was not they, but God who had mercifully sent him to Egypt to preserve all their lives. "For these two years." Hence, we perceive that the sons of Jacob obtained a supply, on the first occasion, which was sufficient for a year. "To leave to you a remnant in the land."

This is usually and most naturally referred to a surviving portion of their race. "Father to Pharaoh;" a second author of life to him. Having touched very slightly on their transgression, and endeavored to divert their thoughts to the wonderful providence of God displayed in the whole affair, he lastly preoccupies their minds with the duty and necessity of bringing down their father and all their families to dwell in Egypt. "In the land of Goshen." This was a pasture land on the borders of Egypt and Arabia, perhaps at some distance from the Nile, and watered by the showers of heaven, like their own valleys. He then appeals to their recollections and senses, whether he was not their very brother Joseph. "My mouth that speaketh unto you;" not by an interpreter, but with his own lips, and in their native tongue. Having made this needful and reassuring explanation, he breaks through all distance, and falls upon Benjamin's neck and kisses him, and all his other brothers; after which their hearts are soothed, and they speak freely with him.

Jamieson-Fausset-Brown Bible Commentary

3. I am Joseph—or, "terrified at his presence." The emotions that now rose in his breast as well as that of his brethren—and chased each other in rapid succession—were many and violent. He was agitated by sympathy and joy; they were astonished, confounded, terrified; and betrayed their terror, by shrinking as far as they could from his presence. So "troubled" were they, that he had to repeat his announcement of himself; and what kind, affectionate terms he did use. He spoke of their having sold him—not to wound their feelings, but to convince them of his identity; and then, to reassure their minds, he traced the agency of an overruling Providence, in his exile and present honor [Ge 35:5-7]. Not that he wished them to roll the responsibility of their crime on God; no, his only object was to encourage their confidence and induce them to trust in the plans he had formed for the future comfort of their father and themselves.

Matthew Poole's Commentary

Come near to me; be not afraid of me, but come nearer to me with cheerfulness and confidence, that you may be assured that I am he, and that we may more freely and privately discourse together, so as none others may hear. It is probable that Joseph sat in state, and that they hitherto kept a due distance from him.

Sold into Egypt, i.e. sold unto them that brought me into Egypt, and sold me there: see Genesis 37:28 39:1. So they sold him into Egypt occasionally and eventually.

Gill's Exposition of the Entire Bible

And Joseph said unto his brethren, come near to me, I pray you,.... Very probably Joseph sat in a chair of state while they were under examination, and through reverence of him they kept at a proper distance; or being frightened at what he had said, he might observe them drawing back, as Jarchi remarks, and so encourages them in a kind and tender manner to return and come nearer to him, and the rather, that they might more privately converse together without being overheard; as also that they might, by approaching him discern and call to mind some of his features still remaining, by which they might be assured he was Joseph indeed:

and they came near, and he said, I am Joseph your brother; not only his name was Joseph, but he was that Joseph that was their brother; he claims and owns the relation between them, which must be very affecting to them, who had used him so unkindly:

whom ye sold into Egypt: which is added, not so much to put them in mind of and upbraid them with their sin, but to assure them that he was really their brother Joseph; which he could not have related had he not been he, as well as to lead on to what he had further to say to them for their comfort.

Geneva Study Bible

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.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

4. whom ye sold] The narrative of J is here, as in Genesis 45:5, followed, according to which Joseph was sold by his brethren.

Pulpit Commentary

Verses 4-13. - And Joseph said unto his brethren, Come near to me, I pray you. It is probable they had instinctively shrunk from his presence on learning the astounding fact that he was Joseph, but felt reassured by the kindly tone of Joseph's words. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. It was impossible to evade allusion to their early wickedness, and this Joseph does in a spirit not of angry upbraiding, but of elevated piety and tender charity. Now therefore be not grieved, nor angry with yourselves (literally, let it not burn in your eyes, as in Genesis 31:35), that ye sold me hither (their self-recriminations and heart upbraidings for their former wickedness Joseph in all probability saw depicted in their faces): for God (Elohim) did send me before you to preserve life (literally, for the preservation of life). For these two years hath the famine been in the land (literally, in the midst of the land): and yet there are five years, in the which there shall neither be earning nor harvest - literally, neither ploughing nor reaping, the term ploughing, or earing, charish (cf. ἄροσις, aratio, Anglo-Saxon, origin), being derived from a root signifying to cut. And God (Elohim, the use of which here and in Ver. 5 instead of Jehovah is sufficiently explained by remembering that Joseph simply desires to point out the overruling providence of God in his early transportation to Egypt) sent me before you to preserve you a posterity in the earth (literally, to keep for you a remnant on the earth, i.e. to preserve the family from extinction through the famine), and to save your lives by a great deliverance - literally, to preserve life to you to a great deliverance, i.e. by a providential rescue (Rosenmüller, Kalisch, Murphy, 'Speaker's Commentary'), which is better than to a great nation or posterity, פְלֵיטָה being understood, as in 2 Samuel 15:14; 2 Kings 19:30, 31, to mean a remnant escaped from slaughter (Bohlen), an interpretation which Rosenmüller thinks admissible, but Kalisch disputes. So now (literally, and now) it was not you that sent me hither, but God - literally, for the Elohim (sent me). Joseph's brethren sent him to be a slave; God sent him to be a savior (Hughes). And he hath made me a father to Pharaoh, - i.e. a wise and confidential friend and counselor (Keil, Kalisch, 'Speaker's Commentary;' cf. 1 Macc. 11:32). Murphy explains the term as signifying "a second author of life," with obvious reference to the interpretation of his dreams and the measures adopted to provide against the famine - and lord of all his house, and a ruler throughout all the land Egypt (vide Genesis 41:40, 41). Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God (Elohim) hath made me lord of all Egypt: come down unto me, tarry not: and thou shalt dwell in the land of Goshen. Goshen, Γεσὲμ Αραβίας (LXX.), was a region on the east of the Pelusiac branch of the Nile, extending as far as the wilderness of Arabia, a land of pastures (Genesis 46:34), exceedingly fertile (Genesis 47:6), styled also the land of Rameses (Genesis 47:11), and including the cities Pithon and Rameses (Exodus 1:11), and probably also On, or Heliopolis (Josephus, 'Ant.,' 2:07, 6; Hengstenberg's 'Egypt and the Books of Moses,' p. 42; Gesenius, 'Lexicon,' p. 183). 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: and there will I nourish thee (the verb is the Pilpel of כּול, to hold up, hence to sustain); for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty - liter-ally, be robbed, from יָרַשׁ, to take possession (Keil), or fall into slavery, i.e. through poverty (Knobel, Lange). And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you. And ye shall tell my father of (literally, ye shall relate to my father) all my glory (cf. Genesis 31:1) in Egypt, and of all (literally, ail) that ye have seen; and ye shall haste and bring down my father hither. Calvin thinks that Joseph would not have made such liberal promises to his brethren without having previously obtained Pharaoh's consent, nisi regis permissu; but this does not appear from the narrative. Genesis 45:4

Keil and Delitzsch Biblical Commentary on the Old Testament

Joseph then bade his brethren approach nearer, and said: "I am Joseph, your brother, whom he sold into Egypt. But now be not grieved nor angry with yourselves (בּעיניכם אל־חר as in Genesis 31:35) that ye sold me hither; for God hath sent me before you to preserve life." Sic enim Joseph interpretatur venditionem. Vos quidem me vendidistis, sed Deus emit, asseruit et vindicavit me sibi pastorem, principem et salvatorem populorum eodem consilio, quo videbar amissus et perditus (Luther). "For," he continues in explanation, "now there are two years of famine in the land, and there are five years more, in which there will be no ploughing and reaping. And God hath sent me before you to establish you a remnant (cf. 2 Samuel 14:7) upon the earth (i.e., to secure to you the preservation of the tribe and of posterity during this famine), and to preserve your lives to a great deliverance," i.e., to a great nation delivered from destruction, cf. Genesis 50:20. פּליטה that which has escaped, the band of men or multitude escaped from death and destruction (2 Kings 19:30-31). Joseph announced prophetically here, that God had brought him into Egypt to preserve through him the family which He had chosen for His own nation, and to deliver them out of the danger of starvation which threatened them now, as a very great nation.