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known, weeping aloud and saying, between his sobs, “I am Joseph; doth my father yet live?” 3. His Brethren Afraid. At that, “I am Joseph,” his brethren fell back ‘terrified” (margin). Surely he would cry, “Ho! guards, hack them in pieces.” For like Jesus (Matt. 26:53) he had his legions. But they did not yet know him. Nor do sinners know Jesus, how “plenteous in mercy and ready to forgive.” 4. His Loyal Humility. Great as he was in state, he was far greater in soul, and did not think it beneath him to claim brotherhood with rude shepherds, though “an abomination” (43:32) to the Egyptians. He was a shadow of Him who because He is one-with us “is not ashamed to call us brethren” (Heb. 2:11). II. J oseph C omforts H is B rethren . 1. His Kind "Come.’’ “Come near, I pray you,” he said. Like Him, again, Who says, “Come unto Me.” “Come!” is an invitation, not a threat. “Come!” means, “Let not your heart be troubled, neither let it be afraid” (John 14:1). “And they came near.” Would that it might so be said of all who hear the Gospel “Come!” 2. His Consolation. “I am Joseph, your brother , whom ye SOLD; now (or but, omit “therefore”) be not grieved nor be angry with yourselves, that ye sold me hither, for God did send me before you to preserve life.” Here is the mystery of the mystery of evil, that it produces both guilt and good; that wicked men wickedly fulfill what God predetermined in His eter nal counsel to be done (Acts 2:33). Therefore some say, “Let us do evil that good may come, whose damnation,” says Paul, “is just” (Rom. 3':8). God permits what man commits. The essential differ ence is “Ye thought evil. . . . God meant good” (Gen. SO:20). God’s good ness is made visible and our salvation pos sible by the death of Christ, but that does not excuse it rather enhances the wicked ness, though it fulfills the purposes of God. Joseph did not mean that men should
not “sorrow after a godly sort,” with “in dignation,” and *“revenge” against them selves (2 Cor. 7:11); but that there is a time to “forget the things that are behind” (Phil. 3:13), and to find consolation in the fact that God rules and overrules, making the wrath of man to praise Him (Ps. 76: 10), and good to come through evil. The Bible and history, universal and individual, are full of this. While we hate ourselves for our wickedness, let us return to peace and bless God for His salvation. III. J oseph ’ s M essage T o H is F ather . 1. Its Urgency. “Haste ye,” for good news should make good haste. Joseph would speedily end his father’s suspense regarding his brethren, and his father’s sorrow regarding himself. For his father’s sake he would have him know of his glory, and for their mutual bliss would hasten their meeting, (cf. Matt. 28:8). 2. Its Contents. Jacob stands for Israel, the nation, the father, or begetter of Jesus, the antitype of Joseph. The message was like the Gospel of Israel, declaring that Jesus still lives, still speaks, and from the place of glory and power inviting to Him self for preservation from trials still to come, and for fellowship and nourishment biding the restoration. And so the mes sage said, “Thy son Joseph,” “lord of Egypt,” “by grace of God,” “come at once,” “thôu shalt dwell near to me,” “thou and thy children’” no more bereaved of them, “I will nourish thee.” Oh, the joy of Jacob as the full meaning of all these words dawned on the soul of the old man. 3. Its Seal. The utterance of all this opened again the flood gates of feeling. He called his brethren to certify it was his veritable self that addressed them. He and Benjamin wept in each other’s arms. He kissed all his brethren and wept tears of affection on them who once unmoved by his tears (ch. 42:21) now mingled their own with his. “And after that his breth ren talked with him.” There was enough to say on both sides of all that had hap pened in the years
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