서론
제목 없음
日本語
영문 원문
It is a pity that this chapter and the foregoing should be parted, and read asunder. There we had Judah's intercession for Benjamin, with which, we may suppose, the rest of his brethren signified their concurrence; Joseph let him go on without interruption, heard all he had to say, and then answered it all in one word, "I am Joseph." Now 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 them, by making himself known to them, the story of which we have in this chapter. It was to Joseph's brethren as clear shining after rain, nay, it was to them as life from the dead. Here is, I. Joseph's discovery of himself to his brethren, and his discourse with them upon that occasion, Ge 45:1-15. II. The orders Pharaoh, hereupon, gave to fetch Jacob and his family down to Egypt, and Joseph's despatch of his brethren, accordingly, back to his father with those orders, Ge 45:16-24. III. The joyful tidings of this brought to Jacob, Ge 45:25-28, etc.
1-15
Joseph Discovers Himself to His Brethren (1707 BC)
日本語
ユダとその兄弟たちは答えを待っていたが、そこに裁判官の厳粛さではなく、父あるいは兄弟の自然な愛情を見出して、驚かざるを得なかった。
一、ヨセフは従者たちすべてに退去するよう命じた（創45:1）。友人同士の私的な会話は最も自由である。ヨセフは愛を示そうとするとき、威厳を脱ぎ捨てた。そしてしもべたちがこれを目撃するのはふさわしくなかった。このようにキリストは、その民に対するご自身とその慈愛を、世の視野外、世の聞こえぬところで恵み深く示される。
二、涙が彼の語りかけの前置き、あるいは導入であった（創45:2）。彼は長い間この流れをせき止め、大いに努めて忍んでいた。しかしそれは今や高く張りつめ、もはや抑えきれず、声を上げて泣いた。彼が見ることを禁じた者たちも、彼の声を聞かずにはいられなかったのである。これらは柔和と強い愛情の涙であり、彼はこれをもって、兄弟たちに対してそれまで保ってきた厳格さを払い捨てた。もはや耐えられなかったからである。これは、放蕩息子の父の同情（ルカ15:20）やホセア14:8,9と同様、悔い帰る者に対する神のあわれみを表している。
三、彼はきわめて唐突に（それを言い出すまで落ち着かない者のように）自分がだれであるかを告げた。「わたしはヨセフである」。兄弟たちは彼をエジプト名ザフナト・パネアによってのみ知っており、そのヘブル語の名はエジプトで失われ、忘れ去られていた。しかし今、彼はその名で呼ぶよう彼らに教えた。「わたしはヨセフである」。いや、それが同名の別人ではないかと疑わないよう、彼は自らを説明した（創45:4）。「わたしはあなたがたの兄弟ヨセフである」。これは彼らを、彼を売った罪についていっそうへりくだらせ、同時に親切な取り扱いを期待させるであろう。このように、キリストがパウロを説得しようとされたとき、「わたしはイエスである」と言われ、弟子たちを慰めようとされたとき「わたしである、恐れるな」と言われた。この言葉は初め、ヨセフの兄弟たちを驚かせた。彼らは恐れのゆえに後ずさりするか、少なくとも呆然と立ち尽くした。しかしヨセフは親しみを込めて彼らを呼んだ。「どうぞ、わたしに近寄ってください」。このようにキリストがご自身の民にご自身を現されるとき、真の心をもって近づくよう励まされる。おそらく、彼らが自分を売ったことについて語ろうとして、エジプト人に聞かれ、ヘブル人が彼らにとっていっそう忌み嫌われるものとなるのを避けるため、声を大きくしたくなかったのであろう。それゆえ彼らに近寄るよう求めた。情熱の波が少し落ち着いた今、彼はささやくことができた。最初は叫ばずにはいられなかったが。
四、彼は、彼らが自分に加えた傷害に対する悲しみを和らげようと努めた。彼らが何を企図したにせよ、神はそれを善のために意図し、そこから多くの善を引き出されたことを示すことによってである（創45:5）。「悲しんではならない。自分自身に怒ってはならない」。罪人は自分の罪のために悲しみ、自分自身に怒らなければならない。たとえ神がその力によってそこから善を引き出されるとしても。これについては罪人に感謝は届かない。しかし真の悔い帰る者は、神がこのように悪から善を、食らう者から食物を引き出されるのを見るとき、深く心を動かされるべきである。もっとも、この考えをもって自分自身の罪を軽減し、悔い改めの鋭さを鈍らせてはならない。しかし他人の罪を軽減し、怒りの恨みの鋭さを和らげるのには役立つ。ヨセフはここでそのようにする。神の摂理が彼自身とその家族の利益にそれほどまで役立つようにされた傷害を、彼が彼らの上に復讐するのを恐れる必要はなかったのである。彼は今、ききんがどれほど長く続くか（あと五年）を彼らに告げる（創45:6）。同時に、親族や友人に親切にできる立場にあること、これが富や権力が善人に与え得る最大の満足であることを示す（創45:8）。彼らが自分に加えた傷害をいかに好ましい色で塗り替えるかを見よ。「神がわたしをあなたがたの前に遣わされた」（創45:5,7）。注意せよ。
- 神のイスラエルは神の摂理の特別な配慮の対象である。ヨセフは、自分の昇進がエジプト人の一王国全体を救うためというよりも、イスラエル人の小さな一族を保存するために定められたと考えた。「主の分はその民である」。他の者がどうなろうとも、彼らは守られる。
- 摂理はずっと先を見据え、長く及ぶ。豊年のうちにさえ、摂理はききんの年にヤコブの家族の供給のために備えていた。詩人はこのことを神に誉め称える（詩105:17）。「主はひとりの人を彼らの前に遣わされた。ヨセフである」。神は初めから終わりまでご自身のわざを見られるが、われわれはそうではない（伝3:11）。摂理の計らいはなんと素晴らしいことであろうか。その傾向はなんと遠くまで及ぶことであろうか。車輪の中に車輪がある。しかもすべて、車輪の中の目と生き物の霊によって導かれている。それゆえ時が来る前には何もさばいてはならない。
- 神はしばしば反対によって働かれる。兄弟たちのねたみと争いは家族の破滅を脅かす。しかしこの例では、ヤコブの家族を保存する機会となることが示された。もし兄弟たちが彼を射かけ、憎んでいなければ、ヨセフは「イスラエルの牧者、石」になることは決してなかったであろう。悪意をもってヨセフをエジプトに売った者たち自身も、そこから神が引き出された善の益を受ける。キリストを死に渡した者たちの多くが、その死によって救われたように。
- 神は、その民の時宜にかなった保存について、それがどのような方法で達成されようとも、すべての栄光を受けるべきである。「わたしをここに遣わしたのはあなたがたではなく、神である」（創45:8）。一方で、それは良い結末に至ったからといって腹を立ててはならない。他方で、それは神のわざであり自分たちのわざではないからといって誇ってはならない。彼らは彼をエジプトに売ることで、彼の夢を挫折させようと図った。しかし神はそれによって夢を成就させようと図られた。イザヤ10:7、「彼はそのように思わない」。
五、彼は残りのききん年の間、父と全家族の世話をすると約束した。
- 彼は、父が彼の生存と尊厳の知らせによって速やかに喜ばされることを願った。兄弟たちはカナンへ急ぎ、ヤコブに、息子ヨセフが「エジプト全土の主」であることを告げなければならなかった（創45:9）。彼らは彼のそこでの栄光をすべて語らなければならない（創45:13）。彼はそれが彼の白髪の頭に注ぐ油、彼の霊への万能の薬になることを知っていた。何かが彼を若返らせるなら、これであろう。彼はこれらの驚くべき知らせの真実について、彼ら自身に、また父に携えるために、あらゆる確信を与えることを熱心に願った。「あなたがたの目は、これがわたしの口であるのを見ている」（創45:12）。彼らが思い返せば、彼の顔つき、話しぶりなどをいくらか覚え、納得できるであろう。
- 彼は、父とその全家族が彼のもと、エジプトに来ることを切に願った。「わたしのところへ下ってきなさい。ためらってはならない」（創45:9）。彼は彼らの住まいをゴシェンに割り当てた。そこはエジプトのうちカナンに面した部分であり、彼らがそこから出て来る国を心に留めるようになった（創45:10）。彼は父のために備えると約束した。「わたしはあなたを養う」（創45:11）。注意せよ。両親の必要がいつか求めるなら、子はその能力の限りを尽くして両親を支え、供給する義務がある。「コルバン」は決して彼らを免責しない（マコ7:11）。これは「家で親に孝行すること」である（テモテ前5:4）。われわれの主イエスは、ヨセフのように上の世界の最高の誉れと権力に高められ、ご自身のものがすべて彼と共にいることを願われる（ヨハ17:24）。これが彼の命令である。すなわち、われわれが今、信仰と望みと天に属する歩みにおいて彼と共にいること。そしてこれが彼の約束である。すなわち、われわれがとこしえに彼と共にいること。
六、彼と兄弟たちとの間に愛情の交わしがあった。彼は末の子、自分の兄弟ベニヤミンから始めた。ヨセフが兄弟たちから離されたとき、ベニヤミンはまだ一歳ほどであった。彼らはお互いの首を抱いて泣いた（創45:14）。おそらくベニヤミンの産みの苦しみで死んだ母ラケルを思って。ラケルは、夫ヤコブにおいて、最近自分の子らのために泣いていた。ヤコブの思いでは、子らはもはやいない。ヨセフは去り、ベニヤミンも行こうとしている。そして今、彼らは彼女のために泣いた。彼女がもはやいないからである。ベニヤミンを抱きしめた後、彼は同様に彼らすべてに親愛を示した（創45:15）。そして「兄弟たちは彼と自由に親しく語り合った」、父の家のすべての事について。真の和解のしるしの後に、甘い交わりの実例が続くのである。
영문 원문
Joseph Discovers Himself to His Brethren (1707 BC)
¹ 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 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 Now therefore 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 yet there are five years, in the which there shall neither be earing nor harvest.
⁷ And God sent me before you to preserve you a posterity in the earth, and to save your lives 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 a ruler throughout 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 yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.
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 Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.
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, Ge 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, Ge 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, Lu 15:20, Ho 14:8,9.
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 (Ge 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 (Ge 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 (Ge 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, Ge 45:8. See what a favourable colour he puts upon the injury they had done him: God sent me before you, Ge 45:5,7. 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 others, 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 (Ps 105:17): He sent a man before them, even Joseph. God sees his work from the beginning to the end, but we do not, Ec 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, Ge 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; (Ge 45:9): they must tell him of all his glory there, Ge 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, Ge 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, Ge 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, Ge 45:10. He promises to provide for him: I will nourish thee, Ge 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, Mk 7:11. This is showing piety at home, 1ti 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 (Ge 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 (Ge 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.
16-24
Pharaoh's Kindness to Joseph (1707 BC)
日本語
ヨセフへのパロの親切（紀元前1707年）
¹⁶ ふとその評判がパロの家に聞え、「ヨセフの兄弟たちが来た」と言った。パロとその家来たちが喜んだ。 ¹⁷ パロはヨセフに言った。「兄弟たちに言いなさい。『こうしなさい。獣に荷を負わせ、カナンの地に行きなさい。 ¹⁸ 父と家族を連れて、わたしのところに来なさい。わたしはエジプトの地の良きものをあなたがたに与えよう。あなたがたは地の最も良いものを食べるであろう』と。 ¹⁹ あなたは命じられた。こうしなさい。エジプトの地から、あなたがたの小さな者たちと妻たちのために車を取り、父を連れて来なさい。 ²⁰ あなたがたの器物に未練を置いてはならない。エジプトの全地の良きものはあなたがたのものだからである。」 ²¹ イスラエルの子らはそのようにした。ヨセフはパロの命令にしたがって彼らに車を与え、道中の食糧を彼らに与えた。 ²² すべての者に衣服の着替えをそれぞれ与えた。しかしベニヤミンには銀三百枚と着替えの衣服五着を与えた。 ²³ 父には次のようにして贈った。すなわちエジプトの良きものを負わした雄ろば十頭と、道中の父のための穀物とパンと肉を負わした雌ろば十頭。 ²⁴ ヨセフは兄弟たちを去らせ、彼らは出発した。そして彼らに言った。「道中、争わないように気をつけなさい。」
ここに、一、ヨセフへの、そして彼のゆえにその親族へのパロの親切がある。彼は兄弟たちを歓迎した（創 45:16）。それはききんの時であり、彼らは彼の負担になるはずであったのに。いや、パロが喜んだので、その家来たちも喜んだ。少なくともパロが喜んだので喜んだふりをした。彼はヨセフに父をエジプトに呼び寄せるよう促し、そこへの移転と定住の両方に必要な便宜をすべて備えることを約束した。もしエジプトの全地の良きものが（神の下でヨセフのおかげで、他のどんな地よりも良く備蓄されていたが）彼に十分であれば、彼はすべてを歓迎された。それはすべて彼のもの、「地の最も良いもの」（創 45:18）であった。それゆえ彼らは「器物に未練を置いては」ならなかった（創 45:20）。カナンにあったものを、彼がエジプトで彼らのために持っているものと比べて、彼はただの道具と考えた。それゆえ、もしそれの一部を残してくることを余儀なくされたとしても、不満を持たないように。エジプトは彼らの移転の損失を補って余りあるものを与えるであろう。このように、キリストがその天の栄光における分け前を意図する者たちは、この世の器物に未練を持つべきではない。その楽しみの最も良いものも、ただの器物、ただの雑貨に過ぎない。私たちはここにいる間それを確実にすることはできず、まして持ち去ることはできない。それゆえそれについて心を悩ませず、目や心をそれに向けないようにしよう。私たちのヨセフが場所を用意しに行ったあの幸いな地には、より良いものが私たちのために備えられている。
二、父と兄弟たちへのヨセフの親切。パロは感謝のゆえにヨセフに敬意を払った。彼が彼とその王国に多くの善を行う器であったからである。共通の災いからそれを守るだけでなく、諸国の中でそれを相当なものにするのを助けたから。というのも、すべての隣人たちは「確かにエジプト人は知恵と悟りのある民であり、ききんの時にこれほど良く備蓄している」と言うであろうからである。この理由でパロはヨセフのためにできることは何も多すぎると思わなかった。注意せよ。下位の者にも感謝が負わされている。そして誰かが私たちに親切を示したなら、私たちは彼らにだけでなく、彼らの親族にも報いるよう努めるべきである。同様にヨセフも、義務において父と兄弟たちに敬意を払った。彼らは近い親族であったからである。兄弟たちは彼の敵であったし、父は長く見知らぬ人であったが。1. 彼は彼らの必要のために備えた（創 45:21）。彼は彼らに車と、行きも帰りも道中の食糧を与えた。ヤコブが非常に富んでいたことは見出されないし、このききんが広がっていたとき、彼はむしろ貧しかったと考えられる。2. 彼は彼らの装飾と喜びのために備えた。兄弟たちには良い衣服を二人に一着ずつ、ベニヤミンには五着と、さらに懐に金銭を与えた（創 45:22）。父にはエジプトの種々の産物の非常に立派な贈り物を送った（創 45:23）。注意せよ。富んでいる者は気前が良く、寛大なことを企てるべきである。豊かさは何のために良いのか。それで善を行うため以外に。3. 彼は時宜を得た警告をもって彼らを送り出した。「道中、争わないように気をつけなさい」（創 45:24）。彼は彼らが争いを起こしやすいことを知っていた。そして最近起きたこと、それは兄弟に対して以前彼らがしたことの記憶を呼び覚ますものであったが、彼らに争いの機会を与えるかもしれなかった。ヨセフは彼らがそれについて言い争うのを観察した（創 42:22）。ある者には「お前が最初に彼の夢を責めたのだ」と、別の者には「お前が『彼を殺そう』と言ったのだ」と、別の者には「お前が彼の立派な上着を剥ぎ取ったのだ」と、別の者には「お前が彼を穴に投げ込んだのだ」と。さて、ヨセフは彼らすべてを赦したので、彼らに互いを責めないという義務を負わせた。この命令を、私たちの主イエスは私たちにお与えになった。「互いに愛し合いなさい」。平和に暮らしなさい。何が起こっても、以前のできごとが何を思い出させても、争ってはならない。なぜなら、(1) 私たちは兄弟であり、皆同じ父を持つ。(2) 私たちは彼の兄弟であり、「私たちの平和である」彼との関係を恥じる。(3) 私たちは有罪、「実に有罪」であり、互いに争う代わりに、自分自身と争う十分な理由がある。(4) 私たちは、すべて犯した神によって赦されている、あるいは赦されると希望しており、それゆえ互いを赦す用意がなければならない。(5) 私たちは「道中」にいる。その道はエジプトの地を通る。そこには私たちに対する機会と利点を求める多くの目がある。カナンに至る道であり、そこで私たちはとこしえに完全な平和にあることを希望する。
영문 원문
Pharaoh's Kindness to Joseph (1707 BC)
¹⁶ And the fame 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 you 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 children 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 corn and bread and meat 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.
Here is, 1. The kindness of Pharaoh to Joseph, and to his relations for his sake: he bade his brethren welcome (Ge 45:16), though it was a time of scarcity, and they were likely to be a charge to him. Nay, because it pleased Pharaoh, it pleased his servants, too, at least they pretended to be pleased because Pharaoh was. He engaged Joseph to send for his father down to Egypt, and promised to furnish them with all conveniences both for his removal thither and his settlement there. If the good of all the land of Egypt (as it was not better stocked than any other land, thanks to Joseph, under God) would suffice him, he was welcome to it all, it was all his own, even the fat of the land (Ge 45:18), so that they need not regard their stuff, Ge 45:20. What they had in Canaan he reckoned but stuff, in comparison with what he had for them in Egypt; and therefore if they should be constrained to leave some of that behind them, let them not be discontented; Egypt would afford them enough to make up the losses of their removal. Thus those for whom Christ intends shares in his heavenly glory ought not to regard the stuff of this world: The best of its enjoyments are but stuff, but lumber; we cannot make sure of it while we are here, much less can we carry it away with us; let us not therefore be solicitous about it, nor set our eyes or hearts upon it. There are better things reserved for us in that blessed land whither our Joseph has gone to prepare a place.
II. The kindness of Joseph to his father and brethren. Pharaoh was respectful to Joseph, in gratitude, because he had been an instrument of much good to him and his kingdom, not only preserving it from the common calamity, but helping to make it considerable among the nations; for all their neighbours would say, "Surely the Egyptians are a wise and an understanding people, that are so well stocked in a time of scarcity." For this reason Pharaoh never thought any thing too much that he could do for Joseph. Note, There is a gratitude owing even to inferiors; and when any have shown us kindness we should study to requite it, not only to them, but to their relations. And Joseph likewise was respectful to his father and brethren in duty, because they were his near relations, though his brethren had been his enemies, and his father long a stranger. 1. He furnished them for necessity, Ge 45:21. He gave them wagons and provisions for the way, both going and coming; for we never find that Jacob was very rich, and, at this time, when the famine prevailed, we may suppose he was rather poor. 2. He furnished them for ornament and delight. To his brethren he gave two suits apiece of good clothes, to Benjamin five suits, and money besides in his pocket, Ge 45:22. To his father he sent a very handsome present of the varieties of Egypt, Ge 45:23. Note, Those that are wealthy should be generous, and devise liberal things; what is an abundance good for, but to do good with it? 3. He dismissed them with a seasonable caution: See that you fall not out by the way, Ge 45:24. He knew they were but too apt to be quarrelsome; and what had lately passed, which revived the remembrance of what they had done formerly against their brother, might give them occasion to quarrel. Joseph had observed them to contend about it, Ge 42:22. To one they would say, "It was you that first upbraided him with his dreams;" to another, "It was you that said, Let us kill him;" to another, "It was you that stripped him of his fine coat;" to another, "It was you that threw him into the pit," etc. Now Joseph, having forgiven them all, lays this obligation upon them, not to upbraid one another. This charge our Lord Jesus has given to us, that we love one another, that we live in peace, that whatever occurs, or whatever former occurrences are remembered, we fall not out. For, (1.) We are brethren, we have all one Father. (2.) We are his brethren, and we shame our relation to him who is our peace, if we fall out. (3.) We are guilty, verily guilty, and, instead of quarrelling with one another, have a great deal of reason to fall out with ourselves. (4.) We are, or hope to be, forgiven of God whom we have all offended, and therefore should be ready to forgive one another. (5.) We are by the way, a way that lies through the land of Egypt, where we have many eyes upon us, that seek occasion and advantage against us, a way that leads to Canaan, where we hope to be for ever in perfect peace.
25-28
The History of Joseph (1707 BC)
日本語
ヨセフの歴史（紀元前1707年）
²⁵ 彼らはエジプトから上って、カナンの地にいる彼らの父ヤコブのもとに来た。 ²⁶ 彼はなお生きている。そして彼はエジプト全土の支配者である」と告げた。しかしヤコブの心は衰え、彼らを信じなかった。 ²⁷ 彼らはヨセフが彼らに語ったすべてのことばを彼に告げた。そして彼がヨセフの彼を運ぶために遣わした車を見たとき、彼らの父ヤコブの霊は生き返った。 ²⁸ イスラエルは言った。「十分だ。私の子ヨセフはなお生きている。私は死ぬ前に彼に会いに行って、彼を見よう。」
ここにヤコブにもたらされた良い知らせがある。1. 最初、その話は彼の気力を沈ませた。前置きもなく、彼の子たちが入ってきて、「ヨセフはなお生きている」と叫び、誰が先にそれを告げるかを競った。おそらく彼は彼らが自分をからかっていると思い、その無礼が彼を悲しませた。あるいはヨセフの名のまさに言及が彼の悲しみをよみがえらせ、彼の心は衰えた（創世記45:26）。彼が正気に戻るまでにはかなりの時間があった。彼は残りの者たちについてそんなにも心配と恐れの中にあったので、この時、シメオンが釈放され、ベニヤミンが無事に帰ったと聞くだけで十分な喜びであったであろうに（彼はこの両方について絶望しそうになっていた）。しかし「ヨセフが生きている」と聞くのは、真実には良すぎる知らせである。彼はそれを信じないゆえに気絶する。私たちは信じないゆえに気力が衰えるのである。ダビデ自身も、信じていなかったら気絶したであろう（詩篇27:13）。2. それが次第に確証されることで、彼の霊は生き返った。ヤコブは以前、子たちが「ヨセフは死んだ」と告げたときには容易に信じた。しかし今、彼らが「ヨセフは生きている」と告げるのを信じることは難しかった。弱く傷つきやすい霊は、望みよりも恐れによって影響され、励まされる印象よりも落胆させる印象を受けやすい。しかしついにヤコブは、彼を運ぶために遣わされた車を見たとき（見ることは信じることである）、特にその話の真実さを確信し、そのとき彼の「霊は生き返った」。死は、私たちをキリストのもとに迎えるために遣わされた車のようである。それが近づくのを見ること自体が、私たちを生き返らせるべきである。今やヤコブは「イスラエル」と呼ばれる（創世記45:28）。彼がかつての活気を取り戻し始めたからである。(1) ヨセフが生きていると思うことは彼を喜ばせた。彼は彼らが告げたヨセフの栄光については何も言わなかった。ヨセフが生きていることだけが彼には十分であった。より小さな程度の慰めに満ち足りる者は、より大いなるものに最もよく備えられている。(2) 彼に会いに行くと思うことは彼を喜ばせた。彼は年老いており、旅は長かったが、ヨセフの用事が彼に会いに来ることを許さなかったゆえに、彼は彼に会いに行こうとしたのである。観察せよ。彼は「私は行って彼を見よう」と言った。「私が行って彼と共に住もう」ではない。ヤコブは年老いており、長く生きることは期待していなかった。「しかし私は行って彼を死ぬ前に見よう。そしてその後、平安のうちに去らせてください。私の目が閉じられる前にこの光景で慰められ、それなら十分である。この世で私を幸せにするには、これ以上は必要ない。」私たちすべてにとって、死を親しいものとし、それが近いものとして語ることは良いことである。そうして、死ぬ前に自分がなすべきことがいかに少ないかを考え、それを全力でなすことができ、またすぐに死んでそれらを残さねばならない者として自分の慰めを楽しむことができる。
영문 원문
The History of Joseph (1707 BC)
²⁵ And they went up out of Egypt, and came into the land of Canaan unto Jacob their father,
²⁶ And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's 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.
We have here the good news brought to Jacob. 1. The relation of it, at first, sunk his spirits. When, without any preamble, his sons came in, crying, Joseph is yet alive, each striving which should first proclaim it, perhaps he thought they bantered him, and the affront grieved him; or the very mention of Joseph's name revived his sorrow, so that his heart fainted, Ge 45:26. It was a good while before he came to himself. He was in such care and fear about the rest of them that at this time it would have been joy enough to him to hear that Simeon was released, and that Benjamin had come safely home (for he had been ready to despair concerning both these); but to hear that Joseph is alive is too good news to be true; he faints, for he believes it not. Note, We faint, because we do not believe; David himself had fainted if he had not believed, Ps 27:13. 2. The confirmation of it, by degrees, revived his spirit. Jacob had easily believed his sons formerly when they told him, Joseph is dead; but he can hardly believe them now that they tell him, Joseph is alive. Weak and tender spirits are influenced more by fear than hope, and are more apt to receive impressions that are discouraging than those that are encouraging. But at length Jacob is convinced of the truth of the story, especially when he sees the waggons which were sent to carry him (for seeing is believing), then his spirit revived. Death is as the waggons which are sent to fetch us to Christ: the very sight of it approaching should revive us. Now Jacob is called Israel (Ge 45:28), for he begins to recover his wonted vigour. (1.) It pleases him to think that Joseph is alive. He says nothing of Joseph's glory, of which they told him; it was enough to him that Joseph was alive. Note, Those that would be content with less degrees of comfort are best prepared for greater. (2.) It pleases him to think of going to see him. Though he was old, and the journey long, yet he would go to see Joseph, because Joseph's business would not permit him to come to see him. Observe, He says, "I will go and see him," not, "I will go and live with him;" Jacob was old, and did not expect to live long; "But I will go and see him before I die, and then let me depart in peace; let my eyes be refreshed with this sight before they are closed, and then it is enough, I need no more to make me happy in this world." Note, It is good for us all to make death familiar to us, and to speak of it as near, that we may think how little we have to do before we die, that we may do it with all our might, and may enjoy our comforts as those that must quickly die, and leave them.
本章と前章とが分かれ、別々に読まれるのは惜しい。そこにはベニヤミンのためのユダのとりなしがあった。残りの兄弟たちもそれに同意の意を示したと思われる。ヨセフは彼を妨げずに弁明させ、彼の言うことをすべて聞いたのち、一言でそれに全部答えた。「私はヨセフです」。今や彼は兄弟たちが自分の罪のためにへりくだり、彼を心に留め（ユダは弁明の中で二度彼に言及した）、父を尊び、兄弟ベニヤミンを深く思いやるのを見た。今や彼らは彼が身元を明かすことによって彼らに与えようと計画した慰めを受けるに熟していた。その物語が本章にある。それはヨセフの兄弟たちにとって雨のあとの輝く晴れ、いや、彼らにとっては死人の中からのいのちのようであった。ここには次の内容がある。一、ヨセフが兄弟たちに身元を明かし、その機に彼らと交わした話（創45:1-15）。二、これを受け、ヤコブとその家族をエジプトに招くためにパロが与えた命令、およびその命令を携えて父のもとへ兄弟たちを遣わしたヨセフの出立（創45:16-24）。三、これがヤコブにもたらされた喜ばしい知らせ（創45:25-28、など）。