Judah and his brethren were waiting for an answer, and could not but be amazed to discover, instead of the gravity of a judge, the natural affection of a father or brother.

I.Joseph ordered all his attendants to withdraw, Gen 45:1. The private conversations of friends are the most free. When Joseph would put on love he puts off state, and it was not fit his servants should be witnesses of this. Thus Christ graciously manifests himself and his loving-kindness to his people, out of the sight and hearing of the world.

II.Tears were the preface or introduction to his discourse, Gen 45:2. He had dammed up this stream a great while, and with much ado: but now it swelled so high that he could no longer contain, but he wept aloud, so that those whom he had forbidden to see him could not but hear him. These were tears of tenderness and strong affection, and with these he threw off that austerity with which he had hitherto carried himself towards his brethren; for he could bear it no longer. This represents the divine compassion towards returning penitents, as much as that of the father of the prodigal, Luk 15:20; Hos 14:8, Hos 14:9.

III.He very abruptly (as one uneasy till it was out) tells them who he was: I am Joseph. They knew him only by his Egyptian name, Zaphnath-paaneah, his Hebrew name being lost and forgotten in Egypt; but now he teaches them to call him by that: I am Joseph; nay, that they might not suspect it was another of the same name, he explains himself (Gen 45:4): I am Joseph, your brother. This would both humble them yet more for their sin in selling him, and 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. This word, at first, startled Joseph's brethren; they started back through fear, or at least stood still astonished; but Joseph called kindly and familiarly to them: Come near, I pray you. Thus when Christ manifests himself to his people he encourages them to draw near to him with a true heart. Perhaps, being about to speak of their selling him, he would not speak aloud, lest the Egyptians should overhear, and it should make the Hebrews to be yet more an abomination to them; therefore he would have them come near, that he might whisper with them, which, now that the tide of his passion was a little over, he was able to do, whereas at first he could not but cry out.

IV.He endeavours to assuage their grief for the injuries they had done him, by showing them that whatever they designed God meant it for good, and had brought much good out of it (Gen 45:5): Be not grieved, nor angry with yourselves. Sinners must grieve, and be angry with themselves, for their sins; yea, though God by his power brings good out of them, for no thanks are due to the sinner for this: but true penitents should be greatly affected when they see God thus bringing good out of evil, meat out of the eater. Though we must not with this consideration extenuate our own sins and so take off the edge of our repentance, yet it may be well thus to extenuate the sins of others and so take off the edge of our angry resentments. Thus Joseph does here; his brethren needed not to fear that he would avenge upon them an injury which God's providence had made to turn so much to his advantage and that of his family. Now he tells them how long the famine was likely to last - five years; yet (Gen 45:6) what a capacity he was in of being kind to his relations and friends, which is the greatest satisfaction that wealth and power can give to a good man, Gen 45:8. See what a favourable colour he puts upon the injury they had done him: God sent me before you, Gen 45:5, Gen 45:7. Note, 1. God's Israel is the particular care of God's providence. Joseph reckoned that his advancement was not so much designed to save a whole kingdom of Egyptians as to preserve a small family of Israelites: for the Lord's portion is his people; whatever becomes of theirs, they shall be secured. 2. Providence looks a great way forward, and has a long reach. Even long before the years of plenty, Providence was preparing for the supply of Jacob's house in the years of famine. The psalmist praises God for this (Psa 105:17): He sent a man before them, even Joseph. God sees his work from the beginning to the end, but we do not, Ecc 3:11. How admirable are the projects of providence! How remote its tendencies! What wheels are there within wheels, and yet all directed by the eyes in the wheels, and the spirit of the living creature! Let us therefore judge nothing before the time. 3. God often works by contraries. The envy and contention of brethren threaten the ruin of families, yet, in this instance, they prove the occasion of preserving Jacob's family. Joseph could never have been the shepherd and stone of Israel if his brethren had not shot at him, and hated him; even those that had wickedly sold Joseph into Egypt yet themselves reaped the benefit of the good God brought out of it; as those that put Christ to death were many of them saved by his death. 4. God must have all the glory of the seasonable preservations of his people, by what way soever they are effected. It was not you that sent me hither, but God, Gen 45:8. As, on the one hand, they must not fret at it, because it ended so well, so on the other hand they must not be proud of it, because it was God's doing, and not theirs. They designed, by selling him into Egypt, to defeat his dreams, but God thereby designed to accomplish them. Isa 10:7, Howbeit he meaneth not so.

V.He promises to take care of his father and all the family during the rest of the years of famine. 1. He desires that his father may speedily be made glad with the tidings of his life and dignity. His brethren must hasten to Canaan, and must inform Jacob that his son Joseph was lord of all Egypt; (Gen 45:9): they must tell him of all his glory there, Gen 45:13. He knew it would be a refreshing oil to his hoary head and a sovereign cordial to his spirits. If any thing would make him young again, this would. He desires them to give themselves, and take with them to their father, all possible satisfaction of the truth of these surprising tidings: Your eyes see that it is my mouth, Gen 45:12. If they would recollect themselves, they might remember something of his features, speech, etc., and be satisfied. 2. He is very earnest that his father and all his family should come to him to Egypt: Come down unto me, tarry not, Gen 45:9. He allots his dwelling in Goshen, that part of Egypt which lay towards Canaan, that they might be mindful of the country from which they were to come out, Gen 45:10. He promises to provide for him: I will nourish thee, Gen 45:11. Note, It is the duty of children, if the necessity of their parents do at any time require it, to support and supply them to the utmost of their ability; and Corban will never excuse them, Mar 7:11. This is showing piety at home, Ti1 5:4. Our Lord Jesus being, like Joseph, exalted to the highest honours and powers of the upper world, it is his will that all that are his should be with him where he is, Joh 17:24. This is his commandment, that we be with him now in faith and hope, and a heavenly conversation; and this is his promise, that we shall be for ever with him.

VI.Endearments were interchanged between him and his brethren. He began with the youngest, his own brother Benjamin, who was but about a year old when Joseph was separated from his brethren; they wept on each other's neck (Gen 45:14), perhaps to think of their mother Rachel, who died in travail of Benjamin. Rachel, in her husband, Jacob, had been lately weeping for her children, because, in his apprehension, they were not - Joseph gone, and Benjamin going; and now they were weeping for her, because she was not. After he had embraced Benjamin, he, in like manner, caressed them all (Gen 45:15); and then his brethren talked with him freely and familiarly of all the affairs of their father's house. After the tokens of true reconciliation follow the instances of a sweet communion.

Thou shalt dwell in the land of Goshen - Probably this district had been allotted to Joseph by the king of Egypt, else we can scarcely think he could have promised it so positively, without first obtaining Pharaoh's consent. Goshen was the most easterly province of Lower Egypt, not far from the Arabian Gulf, lying next to Canaan, (for Jacob went directly thither when he came into Egypt), from whence it is supposed to have been about fourscore miles distant, though Hebron was distant from the Egyptian capital about three hundred miles. At Goshen Jacob stayed till Joseph visited him, Gen 46:28. It is also called the land of Rameses, Gen 47:11, from a city of that name, which was the metropolis of the country. Josephus, Antiq., 1. ii., c. 4, makes Heliopolis, the city of Joseph's father-in-law, the place of the Israelites' residence. As גשם geshem signifies rain in Hebrew, St. Jerome and some others have supposed that גשן Goshen comes from the same root, and that the land in question was called thus because it had rain, which was not the case with Egypt in general; and as it was on the confines of the Arabian Gulf, it is very probable that it was watered from heaven, and it might be owing to this circumstance that it was peculiarly fertile, for it is stated to be the best of the land of Egypt. See Gen 47:6, Gen 47:11. See also Calmet and Dodd.

And thou shall dwell in the land of Goshen,.... Called by Artapanus (t) Kaisan or Kessan; the Septuagint version Gesan of Arabia, as it was that part of Egypt which bordered on Arabia: it seems to be the same with the land of Rameses, see Gen 47:11; and the Heliopolitan home, which, Strabo (u) says, was reckoned to be in Arabia, and in which were both the city of Heliopolis and the city Heroopolis, according to Ptolemy (w); for in the Septuagint version of Gen 46:28, instead of Goshen is Heroopolis, or the city of the Heroes in the land of Rameses, with which agrees Josephus (x): wherefore Dr. Shaw (y) observes, the land of Rameses or Goshen could be no other than the Heliopolitan home, taking in that part of Arabia which lay bounded near Heliopolis by the Nile, and near Heroopolis by the correspondent part of the Red Sea. Now either before this time Joseph had got a grant of this country, of Pharaoh, to dispose of at pleasure, or he had so much power and authority of himself as to put his father into it: or it may be, it was the domains of his father in law the priest of On, since On or Onii, according to Ptolemy (z), was the metropolis of the Heliopolitan home, and by some thought to be Heliopolis itself, and perhaps might be Joseph's own country, which he had with the daughter of the priest of On: indeed if what the Jewish writers say (a), that Pharaoh, king of Egypt in Abraham's time, gave to Sarah the land of Goshen for an inheritance, and therefore the Israelites dwelt in it, because it was Sarah their "mother's"; it would account for Joseph's proposing to put them into the possession of it without the leave of Pharaoh; but Goshen seems to have been in the grant of Pharaoh, who agreed and confirmed what Joseph proposed, Gen 47:6,

and thou shalt be near unto me; as he would be in Goshen, if Memphis was the royal seat at this time, as some think (b), and not Tanis or Zoan; or Heliopolis, or both, in their turn; and Artapanus (c) is express for it, that Memphis was the seat of that king of Egypt, in whose court Moses was brought up; and especially Heliopolis, nay be thought to be so, if Joseph dwelt at On or Heliopolis, where his father in law was priest or prince, which was near if not in Goshen itself: and according to Bunting (d), On or Oni was the metropolis of Goshen; and Leo Africanus says (e), that the sahidic province, in which was Fium, where the Israelites dwelt, see Gen 47:11, was the seat of the nobility of the ancient Egyptians:

thou and thy children, and thy children's children: for Jacob's sons had all of them children, even Benjamin the youngest, as appears from the following chapter:

and thy flocks, and thy herds, and all that thou hast; and Goshen, being a place of pasturage, was fit and suitable for them; and so Josephus says (f), of Heliopolis, which he takes to be the place where Jacob was placed, that there the king's shepherds had their pastures.

(t) Apud Euseb. Praepar. Evangel. l. 9. c. 23. p. 27. (u) Geograph. l. 17. p. 555. (w) Geograph. l. 4. c. 5. (x) Antiqu. l. 2. c. 7. sect. 5. (y) Travels, 305, 306. Ed. 2. (z) Ut supra. (w)) (a) Pirke Eliezer, c. 26. (b) Dr. Shaw. ut supra, (y)) p. 304, &c. Jablonski de Terra Goshen, Dissert. 4. sect. 3, 4, 5. & Sicardus in ib. Dissert. 5. sect. 1. (c) Apud Euseb. Praepar. Evangel. l. 9. c. 23, 27. (d) Travels, &c. p. 76. (e) Descriptio Africae, l. 8. p. 669. (f) Ut supra, (x)) sect. 6.

and yet there are five years, in the which there shall neither be earing nor harvest--"Ear" is an old English word, meaning "to plough" (compare Sa1 8:12; Isa 30:24). This seems to confirm the view given (Gen 41:57) that the famine was caused by an extraordinary drought, which prevented the annual overflowing of the Nile; and of course made the land unfit to receive the seed of Egypt.