John Calvin Commentary Genesis 45

Then Joseph could not refrain himself. Moses relates in this chapter how Joseph made himself known to his brothers. First, he declares that Joseph had suppressed his feelings as long as he presented an austere and harsh appearance to them. At last, the strong brotherly affection, which he had suppressed while he was uttering severe threats, poured itself out with even greater force, from which it appears that nothing severe or cruel had previously been harbored in his mind.

And because it thus bursts forth in tears, this softness or tenderness is more deserving of praise than if he had maintained an even temper. Therefore, the Stoics speak foolishly when they say that it is a heroic virtue not to be touched with compassion. Had Joseph remained inflexible, who would not have pronounced him to be unfeeling or iron-hearted?

But now, by the intensity of his feelings, he manifests a noble magnanimity, as well as a divine moderation, because he was so superior to both anger and hatred that he ardently loved those who had wickedly conspired to bring about his ruin, even though they had received no injury from him.

He commands everyone to depart, not because he was ashamed of his family (for he does not afterwards conceal the fact that they were his brothers, and he freely permits the report of it to be carried to the king’s palace), but because he is considerate of their feelings, so that he might not make known their detestable crime to many witnesses.

And it was not the least part of his clemency to desire that their disgrace should be completely buried in oblivion. We see, therefore, that witnesses were removed for no other reason than that he might more freely comfort his brothers, for he not only spared them by not exposing their crime, but when shut up alone with them, he abstained from all bitterness of language and gladly offered them friendly consolation.

I am Joseph. Although he had given them the clearest sign of his gentleness and his love, yet, when he told them his name, they were terrified, as if he had thundered against them. For as they reflected on what they deserved, the power of Joseph seemed so intimidating to them that they anticipated nothing for themselves but death.

When, however, he sees them overcome with fear, he offers no rebuke, but only strives to calm their agitation. Indeed, he continues gently to soothe them, until he has made them composed and cheerful.

By this example we are taught to be careful that sadness does not overwhelm those who are truly and seriously humbled by a sense of shame.

As long as the offender is deaf to rebukes, or confidently flatters himself, or wickedly and obstinately rejects admonitions, or excuses himself with hypocrisy, greater severity is to be used towards him. But rigor should have its limits; as soon as the offender lies prostrate and trembles under the conviction of his sin, let that moderation immediately follow which may raise up the one who is cast down, by the hope of pardon.

Therefore, so that our severity may be rightly and appropriately tempered, we must cultivate this inner disposition of Joseph, which will show itself at the proper time.

Come near to me, I pray you (Genesis 45:4). This is more effective than any mere words, that he kindly invites them to his embrace. Yet he also tries to remove their worry and fear by the kindest language he can use. Indeed, he so moderates his speech that he mildly accuses, and again consoles them; nevertheless, the consolation greatly prevails, because he sees that they are on the verge of desperation, unless he provides them timely relief.

Moreover, in recounting that he had been sold, he does not renew the memory of their guilt with the intention of reasoning earnestly with them; but only because it is always beneficial that the sense of sin should remain, provided that excessive terror does not overwhelm the unhappy man after he has acknowledged his fault.

And since Joseph’s brothers were already terrified enough, he emphasizes more fully the second part of his purpose: namely, that he may heal the wound. This is the reason he repeats, that God had sent him for their preservation; that by the counsel of God himself he had been sent ahead into Egypt to preserve them alive; and that, in short, he had not been sent into Egypt by them, but had been led there by the hand of God.

So now, it was not you that sent me hither. This is a remarkable passage, in which we are taught that the right course of events is never so disturbed by the depravity and wickedness of men, but that God can still direct them to a good end. We are also instructed in what manner and for what purpose we must consider the providence of God.

When men of inquisitive minds dispute concerning it, they not only mingle and pervert all things without regard to the end designed, but invent every absurdity in their power, in order to sully the justice of God. And this rashness causes some pious and moderate men to wish this portion of doctrine to be concealed from view; for as soon as it is publicly declared that God holds the government of the whole world, and that nothing is done but by his will and authority, those who think with little reverence of the mysteries of God break forth into various questions, not only frivolous but injurious.

But, as this profane intemperance of mind is to be restrained, so a just measure is to be observed on the other hand, lest we encourage a gross ignorance of those things which are not only made plain in the word of God, but are exceedingly useful to be known.

Good men are ashamed to confess that what men undertake cannot be accomplished except by the will of God, fearing lest unbridled tongues cry out immediately, either that God is the author of sin, or that wicked men are not to be accused of crime, since they fulfill the counsel of God.

But although this sacrilegious fury cannot be effectually rebutted, it may suffice that we hold it in detestation. Meanwhile, it is right to maintain what is declared by the clear testimonies of Scripture: that whatever men may contrive, yet, amidst all their tumult, God from heaven overrules their counsels and attempts; and, in short, does by their hands what he has himself decreed.

Good men, who fear to expose the justice of God to the calumnies of the impious, resort to this distinction: that God wills some things, but permits others to be done. As if, truly, any degree of liberty of action would be left to men, if he were to cease from governing.

If he had only permitted Joseph to be carried into Egypt, he would not have ordained him to be the minister of deliverance to his father Jacob and his sons—which he is now expressly declared to have done. Away, then, with that vain figment that, by the permission of God only, and not by his counsel or will, those evils are committed which he afterwards turns to a good account.

I speak of evils with respect to men, who intend nothing else for themselves but to act perversely. And as the vice dwells in them, so also the whole blame ought to be laid upon them. But God works wonderfully through their means, so that, from their impurity, he may bring forth his perfect righteousness.

This method of acting is secret and far above our understanding. Therefore, it is not surprising that the licentiousness of our flesh should rise against it. But we must be all the more diligently on our guard not to attempt to reduce this lofty standard to the measure of our own littleness.

Let this sentiment remain fixed with us: that while the lust of men exults, and intemperately hurries them here and there, God is the ruler, and, by his secret rein, directs their motions wherever he pleases. At the same time, however, it must also be maintained that God acts so distinctly from them that no vice can attach itself to his providence, and that his decrees have no affinity with the crimes of men.

A most illustrious example of this mode of procedure is placed before our eyes in this history. Joseph was sold by his brothers; for what reason, but because they wished, by any means whatever, to ruin and annihilate him? The same work is ascribed to God, but for a very different end: namely, that in a time of famine the family of Jacob might have an unexpected supply of food.

Therefore he willed that Joseph should be as one dead, for a short time, so that he might suddenly bring him out from the grave, as the preserver of life. From this it appears that although he seems, at the beginning, to do the same thing as the wicked, yet there is a wide distance between their wickedness and his admirable judgment.

Let us now examine the words of Joseph. For the consolation of his brothers, he seems to draw the veil of oblivion over their fault. But we know that men are not exempt from guilt, although God may, beyond expectation, bring what they wickedly attempt to a good and happy issue.

For what advantage was it to Judas that the redemption of the world proceeded from his wicked treachery? Joseph, however, though he withdraws, in some degree, the minds of his brothers from a consideration of their own guilt until they can breathe again after their immoderate terror, neither traces their fault to God as its cause nor really absolves them from it, as we shall see more clearly in the last chapter (Genesis 44:1).

And doubtless, it must be maintained that the deeds of men are not to be estimated according to the event, but according to the measure in which they may have failed in their duty, or may have attempted something contrary to the Divine command, and may have gone beyond the bounds of their calling.

Someone, for instance, has neglected his wife or children and has not diligently provided for their needs; and though they do not die unless God wills it, yet the inhumanity of the father, who wickedly deserted them when he ought to have relieved them, is not screened or excused by this pretext.

Therefore, those whose consciences accuse them of evil derive no advantage from the pretense that the providence of God exonerates them from blame. But on the other hand, whenever the Lord intervenes to prevent the evil of those who desire to injure us, and not only that, but even turns their wicked designs to our good; he subdues, by this method, our carnal affections and renders us more just and forgiving.

Thus we see that Joseph was a skillful interpreter of the providence of God when he borrowed from it an argument for granting forgiveness to his brothers. The magnitude of the crime committed against him might have so incensed him as to cause him to burn with the desire of revenge; but when he reflects that their wickedness had been overruled by the wonderful and unusual goodness of God, forgetting the injury received, he kindly embraces the men whose dishonor God had covered with his grace.

And truly, charity is ingenious in hiding the faults of brothers and therefore she freely applies to this use anything which may tend to appease anger and to set enmities at rest. Joseph also is carried forward to another view of the case: namely, that he had been divinely chosen to help his brothers.

Hence it happens that he not only remits their offense, but that, from an earnest desire to discharge the duty enjoined upon him, he delivers them from fear and anxiety as well as from need. This is the reason why he asserts that he was ordained to put for them a remnant—that is, to preserve a remaining seed, or rather to preserve them alive—and that by an excellent and wonderful deliverance.

In saying that he is a father to Pharaoh, he is not carried away with empty boasting as vain men tend to be, nor does he make an ostentatious display of his wealth; but he proves, from an event so great and incredible, that he had not obtained the post he occupied by accident nor by human means, but rather that, by the wonderful counsel of God, a lofty throne had been raised for him, from which he might help his father and his whole family.

Thus says your son Joseph. In giving this command, he shows that he spoke of his power to inspire his father with stronger confidence. We know how hesitant old men are; and, besides, it was difficult to tear holy Jacob away from the inheritance that was divinely promised to him.

Therefore Joseph, having pointed out the necessity for this step, declares what a desirable relief the Lord had offered. It may, however, be asked why the oracle, about which their fathers had instructed them, did not occur to their minds—namely, that they should be strangers and servants in a strange land (Genesis 15:13).

For it seems that Joseph here promises nothing but mere pleasures, as if no future adversity was to be feared. But though nothing is expressly stated on this point by Moses, I am led by a probable conjecture to believe that Jacob was not forgetful of the oracle.

Indeed, unless he had been held by some heavenly chain, he could never have remained in Egypt after the time of scarcity ended. By remaining there voluntarily, he would have appeared to abandon the hope of the inheritance God had promised him.

Therefore, seeing that he does not arrange for his return to the land of Canaan, but only commands his corpse to be carried there, and does not urge his sons to return quickly but allows them to settle in Egypt, he does this not from laziness, or because he is enticed by Egypt's attractions, or has grown weary of the land of Canaan. Instead, he is preparing himself and his descendants to endure the tyranny about which his father Isaac had forewarned him.

Consequently, he regards his hospitable reception upon first arriving as an advantage; but, in the meantime, he ponders what had been spoken to Abraham.