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英文原文
We had, in the foregoing chapter, the fulfilling of the dreams which Joseph had interpreted: in this and the following chapters we have the fulfilling of the dreams which Joseph himself had dreamed, that his father's family should do homage to him. The story is very largely and particularly related of what passed between Joseph and his brethren, not only because it is an entertaining story, and probably was much talked of, both among the Israelites and among the Egyptians, but because it is very instructive, and it gave occasion for the removal of Jacob's family into Egypt, on which so many great events afterwards depended. We have, in this chapter, I. The humble application of Jacob's sons to Joseph to buy corn, Ge 42:1-6. II. The fright Joseph put them into, for their trial, Ge 42:7-20. III. The conviction they were now under of their sin concerning Joseph long before, Ge 42:21-24. IV. Their return to Canaan with corn, and the great distress their good father was in upon hearing the account of their expedition, Ge 42:25-38, etc.
1-6
Jacob Sends to Egypt to Buy Corn (1706 BC)
雅各差人下埃及籴粮（主前 1706 年）
¹ 雅各见埃及有粮，就对儿子们说：你们为什么彼此观望呢？
² 我听见埃及有粮。你们可以下去，从那里为我们籴些来，使我们可以存活，不至于死。
³ 于是约瑟的十个哥哥都下埃及籴粮去了。
⁴ 但约瑟的兄弟便雅悯，雅各没有打发他和哥哥们同去。因为恐怕他遭害。
⁵ 来籴粮的人中有以色列的儿子们来了。因为迦南地也有饥荒。
⁶ 当时治理埃及地的是约瑟。粜粮给那地众民的就是他。约瑟的哥哥们来了，脸伏于地，向他下拜。
雅各的儿子们虽都已成家、各有自己的家，看来仍在一个社会中联合，在他们父亲雅各的带领和主持之下。此处我们有：
I. 他吩咐他们下埃及籴粮（创 42:1,2）。请观察：1. 饥荒在迦南地甚为严重。值得注意的是，迦南被应许给的那三位族长，都在那地遭遇饥荒——这不仅为试验他们的信心，看他们能否在神即使杀他们、即使饿他们之时仍信靠他，更为教导他们寻求那更美的家乡，就是属天的（来 11:14-16）。我们需要有事物使我们与世界断奶，使我们向往更好的。2. 迦南有饥荒之时，埃及仍有粮。护理如此安排，使一地成为另一地的帮助和供给；因为我们都是弟兄。埃及人——那被咒诅的含的後裔——丰足之时，神所赐福的以色列却缺乏：如此神在分赐寻常恩惠之时，常 cross hands。然而请观察：埃及如今所享的丰足，在神之下当归功于约瑟的审慎和看顾：他哥哥们若没有把他卖到埃及，而是按他的功劳尊重他，谁知道他会不会为雅各家作了如今他为法老所作的同样之事？那时也许埃及人要来他们那里籴粮了？但那些把智慧善良之人从自己中间赶走的人，不知自己所作的是什么。3. 雅各见埃及有粮；他看见他邻舍在那里买来带回的粮食。看见供应在何处可得、看见别人得了供应，是努力的激励。别人为他们的灵魂得了食物，我们却要在可得之时挨饿么？4. 他责备他儿子们迟延不为家籴粮。你们为什么彼此观望呢？ 当知：当我们在患难和缺乏中之时，站在那里彼此观望——即站着沮丧绝望，仿佛没有指望、没有帮助——站着争论是该先去的有荣誉、还是最後去的有安全——站着 deliberating 和辩论我们当作什么，却什么也不作——站着在一个沉睡之灵下做梦，仿佛我们无事可作——站着拖延，仿佛时间在我们手中——都是愚妄的。绝不可说：我们把今天能作的事留到明天。 5. 他催促他们下埃及去：你们可以下去。 家主不仅当为家祈求日用的饮食和 convenient 的食物，更当带着关怀和殷勤去努力供给它。
II. 他们对这些吩咐的顺服（创 42:3）。他们下埃及籴粮去了；他们没有差仆人去，而是非常审慎地亲自去，花自己的钱。谁也不可以为自己太大、太好而不肯劳苦。家主当亲眼看见，当心不可把太多交托仆人。唯独便雅悯没有和他们同去，因为他是父亲的宠儿。他们到了埃及，在众人中间，既有一大批粮食要买，便被带到约瑟本人面前——他大概预料他们会来；并且按礼节的律法，他们脸伏于地，向他下拜（创 42:6）。如今他们空的禾捆向他满的下拜了。请将此与（赛 60:14；启 3:9）比较。
英文原文
Jacob Sends to Egypt to Buy Corn (1706 BC)
¹ Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another?
² And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die.
³ And Joseph's ten brethren went down to buy corn in Egypt.
⁴ But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befal him.
⁵ And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan.
⁶ And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him with their faces to the earth.
Though Jacob's sons were all married, and had families of their own, yet, it should seem, they were still incorporated in one society, under the conduct and presidency of their father Jacob. We have here,
I. The orders he gave them to go and buy corn in Egypt, Ge 42:1,2. Observe, 1. The famine was grievous in the land of Canaan. It is observable that all the three patriarchs, to whom Canaan was the land of promise, met with famine in that land, which was not only to try their faith, whether they could trust God though he should slay them, though he should starve them, but to teach them to seek the better country, that is, the heavenly, Heb 11:14-16. We have need of something to wean us from this world, and make us long for a better. 2. Still, when there was famine in Canaan, there was corn in Egypt. Thus Providence orders it, that one place should be a succour and supply to another; for we are all brethren. The Egyptians, the seed of accursed Ham, have plenty, when God's blessed Israel want: thus God, in dispensing common favours, often crosses hands. Yet observe, The plenty Egypt now had was owing, under God, to Joseph's prudence and care: if his brethren had not sold him into Egypt, but respected him according to his merits, who knows but he might have done the same thing for Jacob's family which now he had done for Pharaoh, and the Egyptians might then have come to them to buy corn? but those who drive away from among them wise and good men know not what they do. 3. Jacob saw that there was corn in Egypt; he saw the corn that his neighbours had bought there and brought home. It is a spur to exertion to see where supplies are to be had, and to see others supplied. Shall others get food for their souls, and shall we starve while it is to be had? 4. He reproved his sons for delaying to provide corn for their families. Why do you look one upon another? Note, When we are in trouble and want, it is folly for us to stand looking upon one another, that is, to stand desponding and despairing, as if there were no hope, no help,—to stand disputing either which shall have the honour of going first or which shall have the safety of coming last,—to stand deliberating and debating what we shall do, and doing nothing,—to stand dreaming under a spirit of slumber, as if we had nothing to do, and to stand delaying, as if we had time at command. Let it never be said, "We left that to be done to-morrow which we could as well have done to-day." 5. He quickened them to go to Egypt: Get you down thither. Masters of families must not only pray for daily bread for their families, and food convenient, but must lay out themselves with care and industry to provide it.
II. Their obedience to these orders, Ge 42:3. They went down to buy corn; they did not send their servants, but very prudently went themselves, to lay out their own money. Let none think themselves too great nor too good to take pains. Masters of families should see with their own eyes, and take heed of leaving too much to servants. Only Benjamin went not with them, for he was his father's darling. To Egypt they came, among others, and, having a considerable cargo of corn to buy, they were brought before Joseph himself, who probably expected they would come; and, according to the laws of courtesy, they bowed down themselves before him, Ge 42:6. Now their empty sheaves did obeisance to his full one. Compare this with Isa 60:14, Re 3:9.
7-20
Joseph Speaks Roughly to His Brethren (1706 BC)
约瑟向弟兄们说严厉的话（主前1706年）
⁷ 约瑟看见他哥哥们，就认得他们，却装作生人向他们说些严厉话，问他们说："你们从哪里来？"他们说："我们从迦南地来籴粮。" ⁸ 约瑟认得他哥哥们，他们却不认得他。 ⁹ 约瑟想起从前所作的那两个梦，就对他们说："你们是奸细，来窥探这地的破绽。" ¹⁰ 他们对他说："我主啊，不是的，仆人们是籴粮来的。 ¹¹ 我们都是一个人的儿子，是诚实人；仆人们并不是奸细。" ¹² 约瑟说："不然，你们必是来窥探这地的破绽。" ¹³ 他们说："仆人们本是弟兄十二人，是迦南地一个人的儿子，顶小的现今在我们的父亲那里，有一个没有了。" ¹⁴ 约瑟说："我才说你们是奸细，这话实在不错。 ¹⁵ 我指着法老的性命起誓，若是你们的小兄弟不到这里来，你们就不得出这地方；从此就可以把你们证验出来了。 ¹⁶ 须要打发你们中间一个人去，把你们的兄弟带来。至于你们，都要囚在这里，好证验你们的话真不真；若不真，我指着法老的性命起誓，你们就是奸细。" ¹⁷ 于是约瑟把他们都下在监里三天。 ¹⁸ 到了第三天，约瑟对他们说："我是敬畏神的；你们照我的话行，就可以存活。 ¹⁹ 你们如果是诚实人，可以留你们兄弟中的一个人囚在监里，但你们可以带着粮食回去，救你们家里的饥荒。 ²⁰ 把你们的小兄弟带到我这里来，如此，你们的话便有证据，你们也不至于死。"他们就照样而行。
我们很可以希奇，约瑟如今在埃及已住了二十年，特别是最后七年在那里掌权期间，竟从未差人去见父亲，告诉他自己的境况；不仅如此，他既常常巡行埃及遍地（创41:45,46），却从不曾到迦南去探望年迈的父亲，哪怕他所在的埃及边境正是毗邻迦南的那一带。坐车去大概也不过三四天的路程。我们或可推测，他在此事上对自己的一切安排，都是出于天上的特别指引，为要使神关于雅各和他全家所定的旨意得以成就。约瑟的哥哥们来了，他凭许多令人满意的凭据认出他们，他们却不认得他，万没想到会在那里遇见他，创42:8。他想起所作的梦（创42:9），他们却早已忘记了。将神的圣言存在心里，必在我们一切行事为人上极有用处。约瑟在与哥哥们相处时，是照着他所知道出于神的那些梦而行，目的在于成就这些梦，并使哥哥们为从前所犯的罪悔改；这两点都达到了。
I. 他对他们表现得极其严厉苛刻。鉴于他身居的高位，单是他说话的样子就足以叫他们惊慌；因为他向他们说些严厉话，创42:7。他控告他们对政府心怀恶意（创42:9），把他们当作危险人物看待，说：你们是奸细，并指着法老的性命起誓他们确是如此，创42:16。有人将此视为起誓，也有人只把它当作一种郑重的断言，如同你性命存活之类的话；无论如何，这已经超过了"是，是；不是，不是"，所以是出于那恶者。注意：坏话在与惯用此话的人交往中很容易学来，却不那么容易忘掉。约瑟因为在宫廷出入日久，便学了朝臣的誓语——指着法老的性命——或许他是故意要借此使哥哥们深信他是埃及人，而不是以色列人。他们知道这不是亚伯拉罕子孙的言语。当彼得要证明自己不是基督的门徒时，便发咒起誓。那么约瑟为何对他的哥哥们如此严苛呢？我们可以确定，这并非出于报复的心，要他如今践踏那些从前践踏过他的人；他不是那种性情的人。但是：1. 这是为了使他自己的梦得以充实，并完全应验。2. 这是为了使他们悔改。3. 这是要从他们口中得知家人的境况，这是他渴望知道的；倘若他以朋友身份询问，他们必有所觉察，所以他以审判官的身份发问。他没有看见弟弟便雅悯与他们同来，便开始怀疑他们也许把便雅悯也害了，因此给他们机会谈到他们的父亲和兄弟。注意：神在他的护理中，有时似乎对所爱的人苛刻，向那些他已预备了大怜悯的人说严厉的话。
II. 他们因此十分顺服。他们以一切所能想到的恭敬对他说话：我主啊（创42:10）——这与他们从前说看哪，那作梦的来了相比，真是天壤之别。他们十分谦逊地否认那控告：*我们并不是奸细。*他们告诉他自己的来意，说是来籴粮的——这是合理的事，也是此时许多外地人来埃及所要办的事。他们主动详细说明自己和家人的情况（创42:13），这正是他所要知道的。
III. 他把他们全部下在监里三天，创42:17。神对待那些他要赐特别安慰与尊荣的灵魂，也是如此：他先使他们谦卑、使他们惊惶，使他们落在为奴的灵之下，然后才以收纳儿子的灵包裹他们的伤痕。
IV. 他最后与他们议定，他们中间要留下一人作质，其余的可以回家去带便雅悯来。他对他们所说的话，极其鼓励人（创42:18）：我是敬畏神的；意思就是说："你们可以放心，我必不亏负你们；我不敢如此行，因为我知道，虽然我地位崇高，却有一位比我更高的。"注意：与敬畏神的人交往，我们可以期望得到公正的对待。敬畏神的心，要作掌权者的约束，禁止他们滥用权柄去压迫和横行。那些别无所畏惧的人，也当敬畏自己的良心。参尼5:15，但我因敬畏神，就不这样行。
英文原文
Joseph Speaks Roughly to His Brethren (1706 BC)
⁷ And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food.
⁸ And Joseph knew his brethren, but they knew not him.
⁹ And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come.
¹⁰ And they said unto him, Nay, my lord, but to buy food are thy servants come.
¹¹ We are all one man's sons; we are true men, thy servants are no spies.
¹² And he said unto them, Nay, but to see the nakedness of the land ye are come.
¹³ And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not.
¹⁴ And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies:
¹⁵ Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.
¹⁶ Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies.
¹⁷ And he put them all together into ward three days.
¹⁸ And Joseph said unto them the third day, This do, and live; for I fear God:
¹⁹ If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses:
²⁰ But bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so.
We may well wonder that Joseph, during the twenty years that he had now been in Egypt, especially during the last seven years that he had been in power there, never sent to his father to acquaint him with his circumstances; nay, it is strange that he who so often went throughout all the land of Egypt (Ge 41:45,46) never made an excursion to Canaan, to visit his aged father, when he was in the borders of Egypt, that lay next to Canaan. Perhaps it would not have been above three or four days' journey for him in his chariot. It is a probable conjecture that his whole management of himself in this affair was by special direction from Heaven, that the purpose of God concerning Jacob and his family might be accomplished. When Joseph's brethren came, he knew them by many a satisfactory token, but they knew not him, little thinking to find him there, Ge 42:8. He remembered the dreams (Ge 42:9), but they had forgotten them. The laying up of God's oracles in our hearts will be of excellent use to us in all our conduct. Joseph had an eye to his dreams, which he knew to be divine, in his carriage towards his brethren, and aimed at the accomplishment of them and the bringing of his brethren to repentance for their former sins; and both these points were gained.
I. He showed himself very rigorous and harsh with them. The very manner of his speaking, considering the post he was in, was enough to frighten them; for he spoke roughly to them, Ge 42:7. He charged them with bad designs against the government (Ge 42:9), treated them as dangerous persons, saying, You are spies, and protesting by the life of Pharaoh that they were so, Ge 42:16. Some make this an oath, others make it no more than a vehement asseveration, like that, as thy soul liveth; however it was more than yea, yea, and nay, nay, and therefore came of evil. Note, Bad words are soon learned by converse with those that use them, but not so soon unlearned. Joseph, by being much at court, got the courtier's oath, By the life of Pharaoh, perhaps designing hereby to confirm his brethren in their belief that he was an Egyptian, and not an Israelite. They knew this was not the language of a son of Abraham. When Peter would prove himself no disciple of Christ, he cursed and swore. Now why was Joseph thus hard upon his brethren? We may be sure it was not from a spirit of revenge, that he might now trample upon those who had formerly trampled upon him; he was not a man of that temper. But, 1. It was to enrich his own dreams, and complete the accomplishment of them. 2. It was to bring them to repentance. 3. It was to get out of them an account of the state of their family, which he longed to know: they would have discovered him if he had asked as a friend, therefore he asks as a judge. Not seeing his brother Benjamin with them, perhaps he began to suspect that they had made away with him too, and therefore gives them occasion to speak of their father and brother. Note, God in his providence sometimes seems harsh with those he loves, and speaks roughly to those for whom yet he has great mercy in store.
II. They, hereupon, were very submissive. They spoke to him with all the respect imaginable: Nay, my lord (Ge 42:10)—a great change since they said, Behold, this dreamer comes. They very modestly deny the charge: We are no spies. They tell him their business, that they came to buy food, a justifiable errand, and the same that many strangers came to Egypt upon at this time. They undertake to give a particular account of themselves and their family (Ge 42:13), and this was what they wanted.
III. He clapped them all up in prison for three days, Ge 42:17. Thus God deals with the souls he designs for special comfort and honour; he first humbles them, and terrifies them, and brings them under a spirit of bondage, and then binds up their wounds by the Spirit of adoption.
IV. He concluded with them, at last, that one of them should be left as a hostage, and the rest should go home and fetch Benjamin. It was a very encouraging word he said to them (Ge 42:18): I fear God; as if he had said, "You may assure yourselves I will do you no wrong; I dare not, for I know that, high as I am, there is one higher than I." Note, With those that fear God we have reason to expect fair dealing. The fear of God will be a check upon those that are in power, to restrain them from abusing their power to oppression and tyranny. Those that have no one else to stand in awe of ought to stand in awe of their own consciences. See Ne 5:15, So did not I, because of the fear of God.
21-28
Reflections of Joseph's Brethren (1706 BC)
约瑟众兄的省思（主前1706年）
²¹ 他们彼此说：我们在兄弟身上实在有罪。他那哀求我们的时候，我们见他心里的痛苦，却不肯听，所以这场苦难临到我们。 ²² 流便回答他们说：我岂不是对你们说过，不可得罪那孩子吗？只是你们不肯听，所以看哪，他的血追讨了。 ²³ 他们不知道约瑟听得明白，因为他们中间有传译的。 ²⁴ 约瑟转身退去，哭了一场，又回来对他们说话，就从他们中间挑出西缅来，在他们眼前把他捆绑。 ²⁵ 约瑟吩咐人把粮食装满他们的器具，把各人的银子归还在各人的口袋里，又给他们路上的食物。人就这样为他们办理了。 ²⁶ 他们就把粮食驮在驴上，离开那里去了。 ²⁷ 到了住宿的地方，其中一人打开口袋要喂驴，才看见自己的银子，竟在袋口里。 ²⁸ 他就对弟兄们说：我的银子归还了，看哪，仍在我袋里。他们就心里发酸，彼此惊惶，说：神向我们作的是什么呢？
在此，I. 约瑟的众兄对他们从前所加于他的恶行作了悔悟的省思（创42:21）。他们用希伯来话谈论此事，并未疑心那被他们当作埃及本地人的约瑟能听明白，更不曾想到他所谈的对象正是他本人。
1. 他们怀着悔恨回想自己逼迫他时所用的野蛮残忍：我们实在得罪了兄弟。我们没有读到他们在被囚的三天中说这话；但如今事已至此，他们见自己仍受困窘，这时才起意回转。或许约瑟提到"敬畏神"（创42:18）的话，促使他们深思，逼出了这一反省。如今请看，(1.) 良心的功用：它是一位提醒者，将早已说过、做过的事重新带记心头，向我们指明我们所犯的错失，即使年代久远——此处所提的反省，距犯罪之时已有二十余年。时间不能磨灭罪之咎责，也不能涂抹良心的记录；当这罪的咎责初现时，他们不以为意，竟坐下吃饭；但许久之后，他们的良心却将这事提醒他们。(2.) 患难的益处：它往往是唤醒良心、使我们记念罪恶的蒙恩而有效的手段（伯13:26）。(3.) 得罪弟兄之恶：在一切罪中，良心如今所责备他们的，正是这一件。每逢我们以为受了冤屈，就当记念我们自己所加于他人的冤屈（传7:21,22）。
2. 惟独流便怀着安慰记念自己曾为弟弟辩护，曾尽力阻止他们对他所行的恶（创42:22）：我不是对你们说过，不可得罪那孩子吗？注意，(1.) 在劝戒之下所犯的罪，罪加一等。(2.) 当我们与别人同受灾祸时，若良心能见证我们未曾与他们同陷罪中，反倒各在自己的位上加以谏阻，这便是我们的安慰。这必成为我们在遭难之日的喜乐，也能拔去苦难的毒刺。
II. 约瑟在此事上向他们显出的温情。他退离他们去哭泣（创42:24）。虽然理智指示他仍当以陌生人自居，因为他们尚未充分谦卑，然而天然的情感不能不发动，因为他是个心灵柔细的人。这正预表我们神对悔罪之人的温柔怜悯。参耶31:20："我虽然责备他，却仍深深地记念他。"又参士10:16。
III. 西缅被囚（创42:24）。他选他作人质，或许是因为他记起他原是众兄中对他最苦毒的仇敌，也或许因为他观察到如今他最不谦卑、最不动心；他在他们眼前捆绑他，为要使他们都受触动；或者也可能暗示：虽然当着他们他严厉地捆绑了他，但当他们离去之后，他便解了他的绑。
IV. 其余的人被释放回去。他们来求粮，就得着了粮；不但如此，各人的银子也归还在自己的袋口。如此，我们的约瑟——基督——也是白白地、不计代价地施恩供应。因此贫穷的人蒙召来买（启3:17,18）。这使他们大为惊惶（创42:28）：他们的心发酸，彼此惊惶，说：神向我们作的是什么呢？
1. 这实在是一件怜悯的事；因为我想，当银子归还给他们，他们并未受损，反得了善待，然而他们却因此惊恐。注意，(1.) 有罪的良心易于将善意的护理作恶意的解释，甚至对那些与他们有益的事也加以曲解。无人追赶，他们却逃跑。(2.) 富足有时所带来的忧虑，与缺乏一样多，甚至更多。若他们被劫去了银子，他们的惊惧也不能超过如今他们在袋中发现自己银子时的光景。如此，那个田产丰盛的人说："我要作什么呢？"（路12:17）
2. 然而在他们的处境中，这事实在令人惊奇。他们知道埃及人厌恶希伯来人（创43:32），所以他们既不能指望从他们得着什么恩待，就断定这事是故意为要找他们的把柄，更何况那地的主曾以奸细之罪指控他们。他们自己的良心也已苏醒，他们的罪在他们面前一一陈列；这使他们陷入混乱。注意，(1.) 当人心灵下沉时，万事都助其下沉。(2.) 当关乎我们的护理之事令人惊奇时，我们当查问神向我们作了什么、正在作什么，并默想他手的作为。
英文原文
Reflections of Joseph's Brethren (1706 BC)
²¹ And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.
²² And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required.
²³ And they knew not that Joseph understood them; for he spake unto them by an interpreter.
²⁴ And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes.
²⁵ Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them.
²⁶ And they laded their asses with the corn, and departed thence.
²⁷ And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack's mouth.
²⁸ And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us?
Here is, I. The penitent reflection Joseph's brethren made upon the wrong they had formerly done to him, Ge 42:21. They talked the matter over in the Hebrew tongue, not suspecting that Joseph, whom they took for a native of Egypt, understood them, much less that he was the person they spoke of.
1. They remembered with regret the barbarous cruelty wherewith they persecuted him: We are verily guilty concerning our brother. We do not read that they said this during their three days' imprisonment; but now, when the matter had come to some issue and they saw themselves still embarrassed, now they began to relent. Perhaps Joseph's mention of the fear of God (Ge 42:18) put them upon consideration and extorted this reflection. Now see here, (1.) The office of conscience; it is a remembrancer, to bring to mind things long since said and done, to show us wherein we have erred, though it was long ago, as the reflection here mentioned was above twenty years after the sin was committed. As time will not wear out the guilt of sin, so it will not blot out the records of conscience; when the guilt of this sin of Joseph's brethren was fresh they made light of it, and sat down to eat bread; but now, long afterwards, their consciences reminded them of it. (2.) The benefit of affliction; they often prove the happy and effectual means of awakening conscience, and bringing sin to our remembrance, Job 13:26. (3.) The evil of guilt concerning our brethren; of all their sins, it was this that conscience now reproached them for. Whenever we think we have wrong done us, we ought to remember the wrong we have done to others, Ec 7:21,22.
2. Reuben alone remembered, with comfort, that he had been an advocate for his brother, and had done what he could to prevent the mischief they did him (Ge 42:22): Spoke I not unto you, saying, Do not sin against the child? Note, (1.) It is an aggravation of any sin that it was committed against admonitions. (2.) When we come to share with others in their calamities, it will be a comfort to us if we have the testimony of our consciences for us that we did not share with them in their iniquities, but, in our places, witnessed against them. This shall be our rejoicing in the day of evil, and shall take out the sting.
II. Joseph's tenderness towards them upon this occasion. He retired from them to weep, Ge 42:24. Though his reason directed that he should still carry himself as a stranger to them, because they were not as yet humbled enough, yet natural affection could not but work, for he was a man of a tender spirit. This represents the tender mercies of our God towards repenting sinners. See Jer 31:20, Since I spoke against him I do earnestly remember him still. See Jdg 10:16.
III. The imprisonment of Simeon, Ge 42:24. He chose him for the hostage probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned; he bound him before their eyes to affect them all; or perhaps it is intimated that, though he bound him with some severity before them, yet afterwards, when they were gone, he took off his bonds.
IV. The dismission of the rest of them. They came for corn, and corn they had; and not only so, but every man had his money restored in his sack's mouth. Thus Christ, our Joseph, gives out supplies without money and without price. Therefore the poor are invited to buy, Re 3:17,18. This put them into great consternation (Ge 42:28): Their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us?
1. It was really a merciful event; for I hope they had no wrong done to them when they had their money given them back, but a kindness; yet they were thus terrified by it. Note, (1.) Guilty consciences are apt to take good providences in a bad sense, and to put wrong constructions even upon those things that make for them. They flee when none pursues. (2.) Wealth sometimes brings as much care along with it as want does, and more too. If they had been robbed of their money, they could not have been worse frightened than they were now when they found their money in their sacks. Thus he whose ground brought forth plentifully said, What shall I do? Lu 12:17.
2. Yet in their circumstances it was very amazing. They knew that the Egyptians abhorred a Hebrew (Ge 43:32), and therefore, since they could not expect to receive any kindness from them, they concluded that this was done with a design to pick a quarrel with them, and the rather because the man, the lord of the land, had charged them as spies. Their own consciences also were awake, and their sins set in order before them; and this put them into confusion. Note, (1.) When men's spirits are sinking every thing helps to sink them. (2.) When the events of Providence concerning us are surprising it is good to enquire what it is that God has done and is doing with us, and to consider the operation of his hands.
29-38
The Report Made to Jacob (1706 BC)
向雅各所作的报告（主前1706年）
²⁹ 他们来到迦南地他们的父亲雅各那里，将所遭遇的事都告诉他说：
³⁰ "那地的主对我们说严厉的话，把我们当作窥探那地的奸细。
³¹ 我们对他说：'我们是诚实人，并不是奸细。
³² 我们本是弟兄十二人，都是我们父亲的儿子，有一个没有了，顶小的如今同我们的父亲在迦南地。'
³³ 那地的主对我们说：'我要这样才知道你们是诚实人：留下你们一个人在我这里，其余的人可以拿着粮回家去，去救你们家里的饥荒。
**³⁴ 把你们的小兄弟带到我这里来，我便知道你们不是奸细，乃是诚实人。这样，我就把你们的兄弟交给你们，你们也可以在这地作买卖。'"
³⁵ 后来他们倒口袋，不料，各人的银包都在口袋里。他们和他们的父亲看见银包就都害怕。
³⁶ 他们的父亲雅各对他们说："你们使我丧失我的儿子：约瑟没有了，西缅也没有了，你们又要将便雅悯带去；这些事都归到我身上了。"
³⁷ 流便对他父亲说："我若不带他回来交给你，你可以杀我的两个儿子。只管把他交在我手里，我必带他回来。"
³⁸ 雅各说："我的儿子不可与你们一同下去；他哥哥死了，只剩下他。他若在你们所行的路上遭害，那便是你们使我白发苍苍、悲悲惨惨地下阴间去了。"
此处可见：1. 雅各的儿子们向父亲报告他们在埃及所陷入的大困境——他们如何被怀疑、被威胁、被迫把西缅留在那里作囚犯，直到他们带便雅悯同去。离家之时谁会想到这些？我们出门在外，当思想有多少我们未曾想到的悲惨意外可能在我们回家之前临到。一天要发生何事，我们不得而知； 因此我们当常常为最坏的事作好准备。2. 这事给这位义人留下的深刻印象。约瑟出于对父亲的好意所退还的那些银包，反倒使雅各惊惧（创42:35）；因为他断定这事必是出于某种恶意的计谋，或者他怀疑自己的儿子们犯了什么过失，因而使自己陷入刑罚之中——这一点从他的话中可见（创42:36）：你们使我丧失。 他似乎把过错归在他们身上；他知道他们的品性，怕他们激怒了埃及人，也许用强力或欺诈把银钱带了回来。雅各此时大为失态。(1.) 他对自家目前的处境有极悲观的看法：约瑟没有了，西缅也没有了； 然而约瑟正在尊荣之中，西缅也正走在得尊荣的路上。当注意：我们常因自己的错误而自寻烦恼，即便在事实之事上也是如此。真正的忧愁也可因虚假的消息和臆测而起（撒下13:31）。雅各认定约瑟已失，西缅和便雅悯正处险境；他断言：这些事都归到我身上了。 后来证明并非如此——这一切都是为着他，都是为他和他的家族的益处而协力运行；然而他此刻却以为一切都与他作对。当注意：因我们的无知和错误、因信心的软弱，我们常把那真正有益于我们的事当作与我们作对的事。我们在身体、财产、名誉和亲属上受苦，便以为这一切都与我们作对；然而这些其实正在为我们成就极重无比、永远的荣耀。(2.) 他此刻坚决不容便雅悯下去。流便担保要平安把他带回（创42:37），既不附加主若愿意之语，也不预期旅人常见的意外；却愚妄地请雅各杀他的两个儿子（大概是他所引以为豪的）若他不带便雅悯回来——好像两个孙子的死能弥补一个儿子的死似的。不，雅各此刻的心意是：我的儿子不可与你们一同下去。 他显然表示对他们不信任——他记得自从约瑟与他们同去之后便再未见过他；因此"便雅悯不可与你们同去你们所行的路，因为你们必使我白发苍苍、悲悲惨惨地下阴间去了。" 当注意：当儿女行为不端，使父母不知如何信任他们时，那家的光景便堪忧了。
英文原文
The Report Made to Jacob (1706 BC)
²⁹ And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; saying,
³⁰ The man, who is the lord of the land, spake roughly to us, and took us for spies of the country.
³¹ And we said unto him, We are true men; we are no spies:
³² We be twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan.
³³ And the man, the lord of the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone:
³⁴ And bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffic in the land.
³⁵ And it came to pass as they emptied their sacks, that, behold, every man's bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid.
³⁶ And Jacob their father said unto them, 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.
³⁷ And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again.
³⁸ And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befal him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.
Here is, 1. The report which Jacob's sons made to their father of the great distress they had been in in Egypt; how they had been suspected, and threatened, and obliged to leave Simeon a prisoner there, till they should bring Benjamin with them thither. Who would have thought of this when they left home? When we go abroad we should consider how many sad accidents, that we little think of, may befal us before we return home. We know not what a day may bring forth; we ought therefore to be always ready for the worst. 2. The deep impression this made upon the good man. The very bundles of money which Joseph returned, in kindness to his father, frightened him (Ge 42:35); for he concluded it was done with some mischievous design, or perhaps suspected his own sons to have committed some offence, and so to have run themselves into a præmunire—a penalty, which is intimated in what he says (Ge 42:36): Me have you bereaved. He seems to lay the fault upon them; knowing their characters, he feared they had provoked the Egyptians, and perhaps forcibly, or fraudulently, brought home their money. Jacob is here much out of temper. (1.) He has very melancholy apprehensions concerning the present state of his family: Joseph is not, and Simeon is not; whereas Joseph was in honour and Simeon in the way to it. Note, We often perplex ourselves with our own mistakes, even in matters of fact. True griefs may arise from false intelligence and suppositions, 2Sa 13:31. Jacob gives up Joseph for gone, and Simeon and Benjamin as being in danger; and he concludes, All these things are against me. It proved otherwise, that all these were for him, were working together for his good and the good of his family: yet here he thinks them all against him. Note, Through our ignorance and mistake, and the weakness of our faith, we often apprehend that to be against us which is really for us. We are afflicted in body, estate, name, and relations; and we think all these things are against us, whereas these are really working for us the weight of glory. (2.) He is at present resolved that Benjamin shall not go down. Reuben will undertake to bring him back in safety (Ge 42:37), not so much as putting in, If the Lord will, nor expecting the common disasters of travellers; but he foolishly bids Jacob slay his two sons (which, it is likely, he was very proud of) if he brought him not back; as if the death of two grandsons could satisfy Jacob for the death of a son. No, Jacob's present thoughts are, My son shall not go down with you. He plainly intimates a distrust of them, remembering that he never saw Joseph since he had been with them; therefore, "Benjamin shall not go with you, by the way in which you go, for you will bring down my gray hairs with sorrow to the grave." Note, It is bad with a family when children conduct themselves so ill that their parents know not how to trust them.
前一章我们见了约瑟所解之梦的应验；本章及随后数章，我们见约瑟自己所梦之梦——他的父家要向他下拜——的应验。约瑟与弟兄们之间所发生的事，记述得极其详尽，不仅因这是一则引人入胜、大概在以色列人和埃及人中广为传讲的故事，更因其极具教益，且成了雅各全家迁居埃及的契机，此后许多大事都系于此。本章有：I. 雅各的儿子们为籴粮而谦卑地来见约瑟（创 42:1-6）。II. 约瑟为试炼他们而使他们惊惧（创 42:7-20）。III. 他们如今因许久以前对约瑟所犯的罪而良心自责（创 42:21-24）。IV. 他们带着粮食回到迦南，以及他们的好父亲听见这趟行程的汇报后所陷的大忧愁（创 42:25-38 等）。