HISTORY OF JOSEPH--JACOB AND FAMILY REMOVED TO EGYPTJOSEPH'S PARTY COLORED COAT

HISTORY OF JOSEPH--JACOB AND FAMILY REMOVED TO EGYPTJOSEPH'S PARTY COLORED COAT
The pious Jacob had not long enjoyed the company of his aged father, after his return from Mesopotamia, before a circumstance occurred which gave him great unhappiness. Joseph was his beloved child, as being the son of his dear departed Rachel, besides which, he particularly attracted the attention of his father from his very extraordinary genius. In consequence of these circumstances, Jacob, as a token of his peculiar love to his favorite Joseph, gave him clothes much richer than he did the rest; and, among others, one coat which was made of a changeable or party colored stuff.[125] This naturally raised the envy of his brothers; besides which, they had for some time considered him as a spy, because he had told his father of some indiscretions committed by the sons of Bilhah and Zilphah, with whom he was most conversant, by frequently assisting them in the care of their flocks. From these circumstances they treated Joseph with contempt, withheld from him the common offices of civility, and made it their constant study to perplex and torment him.
[125] This party-colored tunic of Joseph has occasioned some speculation; but it would seem that the real point of interest has not been noticed. It would be desirable to know whether the art of interweaving a piece in various colors was at this time discovered or not. Judging from the information which this text gives, it would seem not; for the word which is constantly rendered “colors” may, as in the marginal reading, with more than equal propriety be rendered “pieces;” which makes it probable that the agreeable effect resulting from a combination of colors was obtained by patchwork in the first instance, and in after times by being wrought with a needle. The value and distinction attached to such variegated dresses show that they were not common, and were worked by some elaborate process. This continued long after in the time of David, such a dress was a distinction for a king's daughter (2 Samuel 13:18); and in Judges 5:30, we see ladies anticipating the return of a victorious general with “a prey of divers colors, of divers colors of needlework on both sides.” We may, therefore, infer that in these times people generally did not wear variegated dresses, the common use of which must have been consequent on the discovery of the art of interweaving a variegated pattern in the original texture, or of printing it subsequently. Except in Persia, where a robe is usually of one color, most Asiatic people are partial to dresses in which various patterns are interwoven in stripes or flowers; and party-colored dresses have necessarily ceased to form a distinction. The most remarkable illustration of this text which we have seen is given by Mr. Roberts, who states that in, India it is customary to invest a beautiful or favorite child with “a coat of many colors,” consisting of crimson, purple, and other colors, which are often tastefully sewed together. He adds; “A child being clothed in a garment of many colors, it is believed that neither tongues nor evil spirits will injure him, because the attention is taken from the beauty of the person to that of the garment.”
JOSEPH'S DREAMS
But what completed the envy and resentment of Joseph's brethren, or, rather, produced an irreconcilable hatred, was his innocently relating to them two dreams, the explanations of which seemed to portend his own future greatness. The substance of the first of these dreams was, that “as he was binding sheaves with his brethren in the field, his sheaf arose and stood upright, while their sheaves round about fell down, and, as it were, made obeisance to his.” This dream being considered by his brethren as an indication of his pride and ambition, their malice was greatly increased, but still more so when they heard the substance of the second dream. “Behold,” says he, “the sun and the moon and the eleven stars made obeisance to me.” When Joseph related this last dream his father was present, on which the good old man, either to appease the anger of his other sons, or check that presumption which in young minds so naturally arises from good omens, reprimanded him in these words: “Shall I and thy brethren come to bow down ourselves to thee to the earth?” But though Jacob thought proper to reprimand his son Joseph, for the reason here assigned, yet, in his own mind, he thought there was something very ominous in the dreams, and that they were predictions of events that would some time or other come to pass.
After Joseph had related these dreams to his brethren (notwithstanding the reprimand given him by his father), instead of their hatred being abated, they grew every day more and more exasperated; so that they resolved at length to cut him off, and only waited for a convenient opportunity for effecting their purposes.
JOSEPH SENT TO SHECHEM
Some time after this, Jacob, having purchased some laud near Shechem, sent all his sons (Joseph excepted) to keep their flocks there. After being absent a long time, and no intelligence received of them by Jacob, he was very anxious for their welfare, fearing lest the inhabitants of the land should revenge on them the loss of their countrymen, who had been put to death by Jacob's sons. To remove these disagreeable apprehensions, he ordered Joseph to go to Shechem, and inquire after the health and welfare of his brethren, and return with all convenient expedition.
Joseph, in obedience to his father's commands, set out for Shechem, which was about sixty miles distant from the place where his father now dwelt. When he came within sortie distance of Shechem, he happened to meet a stranger, of whom he made inquiry after his brethren. The stranger told him they had removed from Shechem some time, and were gone to a place called Dothan.[126] Joseph accordingly hastened to Dothan; and no sooner did his brethren see him approaching than their old malice revived, and they determined to embrace this opportunity of destroying him. “Behold” (says one of them to the rest), “this dreamer come. Come now, therefore, and let us slay him, and cast him into some pit, and we will say some evil beast has devoured him; and we shall see what will become of his dreams.”
[126] This place is mentioned as a “city” in 2 Kings 6:13-15. Eusebius says it was twelve miles south of Samaria. That it was somewhere north of Shechem would appear from the present text. What is meant by the “pit” into which Joseph was cast is an exhausted cistern, or reservoir, in which the rain-water is collected, and of which there are many in Palestine. Many of them are found to be empty in summer, the supply of water they contain being often soon exhausted: Dr. Richardson thus mentions the place which is pointed out as the scene of the affair recorded in this chapter: “Having cleared the intricate defiles of this part of the country, we got upon an extensive open field which bore an abundant crop of thistles, and on which several herds of black cattle were feeding. This, by some, is supposed to be the scene of the infamous conspiracy of which the liberty of Joseph was the temporary victim. A little farther on we arrived at Gib Youssouff, or the pit into which Joseph was cast by his brethren, being a ride of three hours and forty minutes from Mensura. Here there is a large Khan for the accommodation of travelers, and a well of very excellent water, and a very comfortable oratory for a Muslim to pray in.” This place is about two and a half or three days' journey from Shechem, which is nearly equal to the distance between Hebron and Shechem; so that the distance from Hebron to Dothan, if this be Dothan, was about five or six days' journey, which, as Dr. Richardson observes, “is a long way for the sons of Jacob to go to feed their herds, and a still farther way for a solitary youth like Joseph to be sent' in quest of them.” But we do not consider this distance too great, particularly as we know the place was somewhere, beyond Shechem. Indeed the doctor himself admits that it is a very likely place, particularly as it lies in what is still one of the principal roads from the Haouran and Mount Gilead to Egypt. Speaking of the same neighborhood (Nablous or Shechem), Dr. Clarke says: “Along the valley we beheld a company of Ishmaelites coming from Gilead, as in the days of Reuben and Judah, 'with their camels, bearing spicery, and balm, and myrrh,' who would gladly have purchased another Joseph of his brethren, and conveyed hum as a slave to some Potiphar in Egypt. Upon the hills around, flocks and herds were feeding as of old; nor, in the simple garb of the shepherds of Samaria, was there anything to contradict the notions we may entertain of the appearance formerly exhibited by the sons of Jacob.” He adds, that the morning after his arrival at Nablous, he met caravans coming from Grand Cairo, and noticed others reposing in the large olive plantations near the gates.
JOSEPH CAST INTO A PIT
This horrid design would certainly have been carried into execution had it not been for the interposition of Reuben, who used the most forcible arguments to dissuade them from embruing[127] their hands in the blood of their brother. As they were, however, determined to show some instance of their resentment, Reuben proposed that they should cast Joseph into the next pit, with a design, no doubt, of taking him out privately and conveying him safe to his father. This proposition being approved of by the rest of the brethren, as soon as Joseph came tip to them they immediately seized him, and, after taking off his party-colored garment, threw him into a pit, which at that time happened to, be dry. As soon as this was done Reuben withdrew, in order to contrive some means for rescuing his brother, while the rest, insensible of remorse for the deed they had committed, sat down and regaled themselves with such provisions as the place afforded. They were satisfied in their minds that their base ends would soon be answered, and that Joseph must inevitably perish in the pit for the want of food. But the eye of Omnipotence beheld his distress, and interposed in his behalf; for as Reuben had already been the means of preventing his immediate death, so Judah now became the means of delivering him out of the pit.
[127] Rare Word--to stain, and impregnate with blood
JOSEPH IS SOLD AS A SLAVE
It happened that while they were regaling themselves they espied at a distance a caravan of Ishmaelites, who were travelling from Mount Gilead into Egypt with spices and other merchandise.[128] The sight of these furnished Judah with a thought in what manner he might secure his brother Joseph from certain death, and at the same time answer their ends by getting him totally removed. As the caravan approached, he urged the iniquity of being instrumental to the destruction of their own brother, by which they would contract an eternal stain of guilt. He therefore advised them to sell him to the Ishmaelites, by which means they would not only save his life, but likewise promote their own interest. This proposal being universally approved of, Joseph was taken out of the pit, and sold to the merchants for twenty pieces of silver; and the merchants, on their arrival in Egypt, sold him again to Potiphar, one of the king's chief officers, and captain of his guards.
[128] Midianites being also mentioned as denominating this company, we may infer that it was a mixed caravan, and principally composed of Ishmaelites and Midianites. We might call them generally “Arabians,” as the Chaldee does. “Here;” says Dr. Vincent, “upon opening the oldest history to the world, we find the Ishmaelites from Gilead conducting a caravan loaded with the apices of India, the balsam and myrrh of Hadramaut; and in the regular course of their traffic proceeding to Egypt for a market. The date of this transaction is more than seventeen centuries before the Christian era, and notwithstanding its antiquity, it has all the genuine features of a caravan crossing the Desert at the present hour.” (Commerce and Navigation of the Ancients, vol. ii., p. 262.) We cannot at this moment enter into the question, which Dr. Vincent assumes, that the Arabians had already become the medium of communication between India and Egypt. As, the subject divides itself into two parts, the commerce of the Arabians and that of the Egyptians, we postpone the former, and confine ourselves to a few remarks on the latter. Dr. Vincent calls the Egyptians, with great propriety, the Chinese of antiquity; and the analogy between the two people might form a subject for very interesting discussion. In the present text we see a caravan of foreigners proceeding to Egypt, their camels laden with articles of luxury; whence it is an obvious inference that Egypt had then become what it is always recorded to have been, the centre of a most extensive land commerce--the great emporium to which the merchants brought gold, ivory, arid slaves from Ethiopia, incense from Arabia, spices from India, and wine from Phoenicia and Greece: for which Egypt gave in exchange its corn, its manufactures of fine linen, its robes, and its carpets. In after-times, the merchants of tire west. of Greece and Rome, resorted to Egypt for its own products, and for the goods brought thither by the oriental merchants. But none of this was done by Egyptians themselves. We never, either in ancient or modern times, read of Egyptian caravans. This doubtless arose in a great degree from the aversion which in common with all people who observe a certain diet and mode of life prescribed by religion) they entertained to any intercourse with strangers, and which reminds us continually of the restrictive policy of the Japanese in some respects, and of the religious prejudices of Hindoos and strict Mohammedans. Thus, it was a maxim among the Egyptians not to leave their own country, and we have ample evidence that they rarely did so, except in attendance upon the wars and expeditions of their sovereigns, even when their restrictive policy and peculiar customs became relaxed under the Greek and Roman rulers of the country, “They waited,” says Goguet, after Strabo, “till other nations brought them the things they stood in need of, and they did this with the more tranquillity, as the great fertility of their country in those times left them few things to desire. It is, not at all surprising that a people of such principles did not apply themselves to navigation until very late.” Besides, the Egyptians had a religious aversion to the sea, and considered all those as impious and degraded who embarked upon it. The sea was, in their view, an emblem of the evil being (Typhon), the implacable enemy of Osiris; and the aversion of the priests in particular was so strong, that they carefully kept mariners at a distance, even: when the rest of the nation began to pay some attention to sea-affairs. But besides their religious hatred to the sea, arid political aversion to strangers, other causes concurred in preventing the cultivation of maritime commerce by the Egyptians. The country produces no wood suitable for the construction of vessels. Therefore, when the later Egyptians and the Greek sovereigns began to attend to navigation, they could not fit out a fleet till they had obtained a command over the forests of Phoenicia, which gave occasion to bloody wars between the Ptolemies and the Seleucidae for the possession of those countries. The unhealthiness of the Egyptian coast, and the paucity of good harbors, may also be numbered among the circumstances which operated, with others, in preventing attention to maritime affairs. Moreover, all the nations who in those times traded in the Mediterranean were also pirates, who made it a particular branch of their business to kidnap men from the coasts; and it was therefore natural that a people who had no vessels with which to oppose them or retaliate upon them, should allow them no pretence to land upon their shores.
The indifference of the Egyptians to foreign commerce is demonstrated by the fact that they abandoned the navigation of the Red sea to whatever people cared to exercise it. They allowed the Phoenicians, the Edomites, the Jews, the Syrians, successively, to have fleets there and maritime stations on its shores. It was not until toward the termination of the national independence that the sovereigns of Egypt began to turn their attention to such matters. The parts of Lower Egypt were ultimately opened to the Phoenicians and Greeks, by Psammeticus, about 658 years B.C. His son, Necho, for the purpose of facilitating commerce, attempted to unite the Mediterranean and Red sea, by means of a canal from the Nile; but desisted after having lost 100,000 workmen. This work was completed by the Persians, but turned out to be of little practical benefit, either from the failure of the eastern channel of the Nile, or from being choked by the sands drifted from the desert. Failing in this project, Necho contrived to pay great attention to navigation He caused ships to be built both on the Mediterranean and Red sea, and interested himself in maritime discovery, with a view to the extension of the commercial relations of Egypt. He sent on a voyage of discovery those Phoenician mariners who effected the famous circumnavigation of Africa, sailing from the Red sea, and, after doubling the Cape of Good Hope, returning by the Mediterranean. The maritime power of Egypt increased thenceforward, the clearest proof of which may be found in the fact, that in the reign of Necho's grandson, Apries, the Egyptian fleet ventured to give battle, and actually defeated so experienced a naval power as that of the Phoenicians. The race of sailors which arose were, however, considered as the lowest and most impure of the castes into which the Egyptian people were divided. In the next reign, that of Amasis, the sacred Nile was at last opened to the foreign merchants. Naucratis, a city of Lower Egypt, on the Canopean arm of the Nile, near the site afterward occupied by Alexandria, was assigned to such Greek traders as chose to settle in Egypt. The commercial states of Greece were also permitted to found temples or sanctuaries, in certain places, for the accommodation of their travelling merchants, and which might also serve as staples arid marts for the merchandise which they should send into Egypt. This concession was found to have a most favorable operation upon the prosperity of Egypt and in its ultimate consequences combined with other causes in working a great change in the character and habits of the population, which thenceforward became progressively modified by an infusion of Greek manners and ideas. Such concessions were not in the first instance made without limitations. The Greeks were obliged to enter the Canopean branch of the Nile, and were required to land at Naucratis. If by any accident a ship entered at any other mouth of the river it was detained, and the captain was obliged to swear that he had been compelled to enter against his will. He was then compelled to sail back for Naucratis; and if this was prevented by the winds, he was required to discharge his cargo, and to send it round the Delta (more inland) in the small vessels in which the Egyptians navigated the Nile. This restriction must have ceased soon after, when the country was subdued by the Persians, and all the mouths of the Nile were equally thrown open. Its subjection to the Persians does not seem to have materially interfered with the growing maritime commerce of Egypt. But Herodotus, who was there in this period remarks on the characteristic singularity which the Egyptians had carried into their marine and trade Their ships were built and armed after a fashion quite different from that observed by other nations and their ridging and cordage were arranged in a manner that appeared very singular and fantastic to the Greeks.
After all, the Egyptians were not themselves a people addicted to maritime commerce. The Greek rulers of Egypt indeed changed the entire system of Egyptian trade, and the new capital, Alexandria, became the first mart of the world, while the ancient inland capitals, which had arisen under the former system, sunk into insignificance. But it was the Greeks of Egypt, not the Egyptians, who did this. “They became,” says Dr. Vincent, “the carriers of the Mediterranean, as well as the agents, factors, and importers of oriental produce: and so wise was the new policy, and so deep had it taken root, that the Romans, upon the subjection of Egypt, found it more expedient to leave Alexandria in possession of its privileges, than to alter the course of trade, or occupy it themselves” (The facts combined in this sketch of Egyptian trade, etc., have been drawn from the works of Vincent, Heeren, Reynier, Goguet, Rennel, and Hales.)
JACOB IS DECEIVED BY SONS
Reuben, who was absent while this circumstance happened, came soon after to the pit, in order to assist his brother in making his escape; but, astonished at not finding him there, he ran hastily to his brethren, rent his clothes, and upbraided himself in the cause of his being lost: “The child,” said he, “is not, and whither shall I go?” In short, he bewailed himself to such a degree, that his brethren, in order to mitigate his grief, told him in what manner they had disposed of him; upon which Reuben, finding it impossible now to recover him, joined with the rest, in forming a tale for their father which might take from them all suspicion of their being instrumental to the loss of his beloved Joseph.
To effect this purpose, they killed a kid, and dipping Joseph's coat into the blood, took it to their father, telling him they had found it in the field, and were fearful it was their brother's. “This,” said they, “have we found; know now whether it be thy son's coat, or no.”
The good old patriarch no sooner saw the coat, than he was convinced to whom it belonged, and not suspecting that any human hand could be guilty of such an unnatural cruelty as to murder him, concluded that he had been unhappily devoured by some wild beast. This loss was the most severe he had ever sustained. When his beloved Rachel died, it was in a natural way; but Joseph (according to his present apprehension) is, by a savage animal, barbarously torn in pieces before his time. His grief, therefore, knew no bounds; he rent his clothes, put on sackcloth, and mourned or his beloved son many days: nay, so excessive was his affliction, that when his children in general endeavored to comfort him, it availed nothing, and all the answer he made them was, that he could only cease to mourn when he should follow him in the path of mortality.[129]
[129] What an affecting idea is here conveyed to the mind of the reader! The hoary patriarch rends his clothes, covers his aged body with sackcloth, and refuses to be comforted. Thus Achilles in Homer expresses his grief. on receiving the news of Patroclus' death.
“__________With furious hands he spread
The scorching ashes on his graceful head;
His purple garments, and his golden hairs,
Those he deforms with dust, and these with tears”--Pope
JUDAH'S SONS MARRY TAMAR
In conformity to the sacred historian, we must here make a short digression from the farther transactions of Joseph, in order to admit some occurrences which are materially connected with the history, and, therefore, must not be suffered to pass unnoticed.[130]
[130] Though the past and following events seem to be connected by the sacred writer, yet the marriage of Judah certainly took place long before Joseph was sold into Egypt; and, in all probability, a short time after Jacob's return from his uncle Laban.
Some time before Joseph was sold into Egypt, Judah (his father's son by Leah), who had been the means of saving his brother's life, married a Canaanitish woman, named Shuah, by whom he had three sons, viz., Er, Onan, and Shelah.
In process of time, when Er, his eldest son, grew up to years of maturity, he took him a wife whose name was Tamar; but Er, being; naturally of a very wicked disposition, the Almighty was pleased to cut him off before he had any children by his wife. In consequence of this Judah (agreeably to the custom of the country) advised Onan, his second son, to marry his brother's widow in order to preserve the succession of his family. Onan seemingly obeyed his father's orders, but not brooking the thoughts that any of his children should inherit his brother's name (which must have been the case had Tamar borne him any) he took a very wicked method of avoiding it for which offence he was (as his brother had been before him) punished with sudden death.
Shelah, the third son, being as yet too young for marriage, Judah desired his daughter-in-law Tamar to retire to her father's house, and there remain a widow, till his son became a proper age, at which time he would make him her husband.
Tamar obeyed her father-in-law's commands, and waited till Shelah was come to man's estate; but finding no signs of his intending to fulfill his promise, she determined on revenge for her disappointment, which she effected by the following stratagem.
JUDAH AND TAMAR INCEST
Shuah, Judah's wife, had been some time dead, and as soon as the usual time of mourning was expired, he went, accompanied by a particular friend, to Timnath, in order to participate of the accustomed amusements of sheep-shearing.
Tamar, having received previous intelligence of his intended excursion, and the time of his going, threw off her widow's habit; and dressing herself like a courtesan, she threw a veil[131] over her face, and then placed herself between two ways through one of which she knew Judah must necessarily pass in his road to Timnath.
[131] That veils were not peculiar to harlots, but worn by the most modest women in those times, there is not the least doubt: yet as harlots were not then allowed to enter into cities, they usually sat in the public ways, and covered their faces with a veil, in order to conceal their infamy; and some assert that the veils they wore differed from those used by modest women. Tamar assumed that character, most probably, to engage Shelah, who was her betrothed husband, and who she might expect would come with his father; but, being disappointed of him, she gratified Judah, in order to be again taken into the family.
As soon as Judah saw her he took her to be what she appeared, and accordingly, in a very familiar manner, paid his addresses to her. Previous, however, to any farther intimacy, she insisted upon having some reward for her compliance, which he readily agreed to, and promised to send her a kid; but she having a farther design upon him, demanded a pledge for the performance of his promise, which was, his signet,[132]
his bracelet, and his staff. Judah readily complying with this request, they retired together, the consequence of which was that Tamar soon after proved with child.
Agreeably to the promise made by Judah to Tamar, previous to their intercourse, the former sent his friend Hirah (for that was his name) with a kid to redeem his pledge; but when he came to the place the woman was gone, nor could he, upon the strictest inquiry, learn that any such person as he described had been ever there. This circumstance greatly perplexed Judah, who, upon cool reflection, thought it most prudent to let her go with the pledges, fearing; if he should make farther search after her, it might injure his reputation.
About three months after this Judah received intelligence that his daughter-in-law had played the harlot, and that she was certainly with child. Enraged at her incontinence, he ordered her to be brought forth, and, according to the laws of the country, publicly burnt.[133]
[133] It may appear strange that Judah should have such authority as to order this punishment to be inflicted on his daughter-in-law Tamar. But it is to be observed that the ancients supposed every man to be judge of chief magistrate in his own family; so that, though Tamar was a Canaanite, yet, as she married into Judah's family, and brought disgrace upon it, she necessarily lay under the cognizance of him, who may be supposed, from what followed, to have suspended the sentence, till he had made farther inquiry into the nature of her offence.
Tamar, instead of being alarmed at this dreadful sentence pronounced against her, only sent the pledges to Judah, and with them this message: “That the man to whom those belonged was the very person by whom she was with child.”
Judah, struck with confusion at the sight of the pledge he so well knew, and reflecting on the injury he had done Tamar in not fulfilling the promise of giving her his son in marriage, he acknowledged her to be less culpable in the whole affair than himself. “She hath,” said he, “been more righteous than I.”[134] Tamar's ends were answered in this stratagem, for Judah immediately took her home to his house, but never after had any intercourse with her.
[134] He does not say Tamar was more holy or chaste, but more righteous or just; that is, Judah, not keeping his promise in marrying her to Shelah, provoked her to lay this trap for him, resolving since he would not let her have children by Shelah, she would have them by him. Thus, though she maybe deemed more wicked--in the sight of God, she appeareth more just in the opinion of Judah.
When the time of Tamar's delivery came, she was brought to bed of twins, whose births were attended with these singular circumstances. One of them having put forth his hand, the midwife immediately tied around it a scarlet thread, in order to distinguish him as the first-born; but the child having withdrawn its hand, the other made its way, and came first into the world. This occasioned his name to be called Pharez, which signifies “breaking forth:” the other was called Zarah, which implies “he ariseth,” alluding to the sign he gave of his coming, by putting forth his hand.
What farther circumstances occurred, after this, relative to Tamar, we are not informed; but it is reasonable to suppose that she continued the remainder of her life in the house of Judah, and that she lived the whole time in a state of widowhood.
Having, with the sacred historian, mentioned the before-mentioned particulars relative to Judah and his family, we shall, in like manner, now resume the history of Joseph, and relate the various adventures and enterprises that befell him during his residence in Egypt.
JOSEPH MADE MANAGER OF POTIPHAR ESTATE
From the time that Joseph had first admission into Potiphar's family, he conducted himself with the greatest diligence and fidelity. By his faithful services he so obtained the favor of his master, that, after some time, he not only dismissed him from every laborious employment, but made him superintendent of his whole property and committed the charge of his house solely to his care and direction.
Joseph being then appointed principal manager of his master's affairs, both within doors and without, the Lord was pleased to bestow a blessing on the house of the Egyptian; who, by means of Joseph, flourished exceedingly, and being sensible of the cause of his very singular success, daily increased in his good offices toward his faithful servant.
Thus circumstanced, Joseph had reason to hope for a comfortable life, though sold to slavery; and to expect, in time, his liberty, as a reward for his truth and fidelity. But it pleased the Almighty farther to exercise his faith and patience, in order to prepare him for a still brighter display of his grace and goodness toward his chosen people.
JOSEPH'S TEMPTATION AND FIDELITY
Joseph was now about twenty-seven years of age, of a comely form, beautiful complexion, and winning deportment. These united charms not only engaged the attention, but also excited the love of his master's wife, who, when all tacit tokens to draw the youth into an indulgence of her unlawful flame failed, was so fired by her eager passion, that she broke through every rule of decency, and, in plain terms, courted him to her bed. But how great was her surprise when, instead of a ready compliance, as she probably expected, she found herself not only denied, but likewise severely reprimanded for her dissolute and illegal passion! “Behold,” said he, “my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand. There is none greater in this house than I; neither hath he kept back anything from me, but thee, because thou art his wife: how then can I do this great wickedness, and sin against God?”[135]
[135] This answer was truly noble, and is highly worthy of imitation: it speaks a mind whose passions are in subjection to the ruling principle of reason and conscience; a mind that had the most delicate sentiments of honor, and the most lively impressions of religion. His honest heart startles at the thought of committing so foul a crime as adultery; and the ingratitude and breach of trust with which it would have been accompanied in him, present it to his mind in the blackest colors; so that these virtuous sentiments concurring with his awful reverence of the Supreme Being, who beholds and judges all like actions of the sons of men, enabled him to repel this violent assault with the utmost horror and indignation. This is an example of the greatest probity and inflexible integrity; an example worthy of the highest commendation. Joseph was then a servant in a strange country: he was tempted by an imperious woman: if he complied, he would be sure of concealment and rewards; he would be sure to enjoy his place, and be advanced; it he resisted, he must expect to be accused and treated as a criminal, be deprived of his place, of his liberty, of his fame, and perhaps of his life too. These are weighty considerations; but he prefers chains, ignominy, and even death itself, to the crime of committing so heinous action and sinning against God.
But this repulse, sufficient to have filled with shame a mind not entirely lost to honor and virtue, had no effect on this lewd woman, who determined still, if possible, to obtain her ends. After making several other fruitless attempts, at length a favorable opportunity offered for accomplishing her wishes. It happened one day that Potiphar was engaged abroad on some particular business, and all the servants, except Joseph, were employed about their work in the adjoining fields. In the course of the day (having properly prepared herself for the purpose) Joseph's mistress called him to her apartment, which he had no sooner entered than she addressed herself to him in a language calculated to steal the soul from virtue, and melt the coldest continence into the warmest desires. But Joseph's integrity was not to be shaken. Though her arguments were enforced with all the blandishments of art, they made
Egyptian Females--official dresses not the least impression on him. On the contrary, he again expostulated with her on the heinousness of the crime, begging her not to desire him to commit an act which must be destructive to him and disgraceful to her. But all his reasonings were of none effect: instead of her passion being allayed it was farther inflamed, and at length, breaking through all decency, she caught him by his cloak, and attempted to compel him to compliance. He struggled with his mistress for some time, and finding he had no other way of escaping, he slipped himself from his garment, which he left in her hand, and precipitately fled.
JOSEPH ACCUSED AND IMPRISONED
Fired with resentment at the supposed indignity, and fearful of the disgrace that would attend the discovery of her shameful passion, she resolved to shield herself by laying a malicious accusation against Joseph. Accordingly, she began by making, a most horrid outcry, which immediately brought in all the servants who were within hearing to her assistance. As soon as they entered the room she showed them Joseph's cloak, and at the same time thus vehemently exclaimed: “See,” said she, “he hath brought in a Hebrew unto us to mock us: he came in unto me to liee with me.” And farther to engage them in her cause when the affair should come to examination, she craftily added: “And I cried with a loud voice, and when he heard it, he left his garment with me and fled.” Having then prepared the servants to confirm her declaration, she laid the cloak by her, in order to produce it as an evidence against Joseph when his master should return.”
By the time Potiphar came home she had dressed up the story so well, and expressed the pretended indignity put upon her by the Hebrew[136] servant (as she called him) with such an air of resentment, that he made no doubt of the truth of her tale. The credulous husband, little suspecting his wife's treachery, was particularly prepossessed with the circumstance of the cloak, and therefore, without making the least inquiry into the merits of the cause, immediately committed Joseph to the king's prison.
[136] She did not call Joseph by his own name, but that of the people to whom he belonged. This she did in order to increase her husband's rage against him, the Egyptians and Hebrews being, at this time, inveterate enemies to each other.
Though the innocent Joseph was thus persecuted, in consequence of his base and treacherous mistress, and was thereby bereft both of friends and relations, yet he was not without that divine Friend who had hitherto protected him. He had not been long in prison before his virtuous and obliging deportment gained him the peculiar favor of the keeper, insomuch that he not only entrusted him with the management of the affairs belonging to the prison, but also with the custody of the prisoners themselves.
JOSEPH INTERPRETS A CUP-BEARER'S DREAM
Some time after Joseph's confinement, it happened that two persons of note (namely, the king's cup-bearer and his chief baker) were, for some offence or other,[137] committed to the same prison, and being delivered to the care of Joseph, he attended them in person, and by that means an intimacy between them was soon established.
[137] Some authors are of opinion, that the crime of which these men were accused was that of having embezzled the king's treasure; but the Targum says, they had attempted to poison him. Whatever were theft crimes, they must have been very great persons with respect to their birth; for, according to Diodorus Siculus, none but the sons of the chief priests were admitted into those offices.
Joseph, going one morning to their apartment, as he was accustomed to do, found them both in a very pensive and melancholy situation. On inquiring the cause of this sudden change, they told him that each had (the preceding night) a very extraordinary dream; and that they were uneasy on account of being in a place where they could not have a person to interpret them. To allay their superstitious humor in trusting to diviners and soothsayers, Joseph told them that the interpretation of dreams did not depend upon rules of art; but, if there was any certainty in them, it must proceed from a divine inspiration. Having said this, he desired that each would relate the particulars of what he had dreamed, and he would give them his opinion with respect to the interpretation.
The cup-bearer told his dream first, the substance of which was as follows: “That in his sleep he fancied he saw a vine with three branches, which, all on a sudden, budded, then blossomed, and at length brought forth ripe grapes: that he held Pharaoh's cup in his hand, pressed the juice into the same, and gave it to the king, who, as usual, took it and drank.” This dream Joseph interpreted thus: “The three branches,” said he, “denote three days, within which Pharaoh will restore thee to thy place, and thou shalt, as usual, give him to drink, according to the duties of thy office.” He then told the cup-bearer that, if his interpretation proved true, he hoped he would, in his prosperity, remember him, and recommend his case to the king, since the truth was, he had been fraudulently taken from his own country, and thrown into prison, without having. been guilty of the least offence.
JOSEPH INTERPRETS A BAKER'S DREAM
The baker, hearing so happy an interpretation of the cup-bearer's dream, was the more ready to relate his, which was to this effect: “That while, as he thought, he had on his head three wicker baskets, in the uppermost of which were several kinds of baked meats for the king's table, the birds came, and ate them out of the basket.” The interpretation Joseph gave of this dream was, “that the three baskets (even as the three branches had done) signified three days; but that, in the space of that time, the king, having inquired into his conduct, and found him guilty, would order him to be first beheaded, and afterward his body to he hanged on a gibbet, for the fowls of the air to devour his flesh.”[138]
[138] It may appear strange that the sacred historian should mention the baker's being first beheaded, and afterward hanged. But it is to be observed that this practice was common at that time. Hence Jeremiah says, “princes were hanged up by their hands,” intimating that their heads had been previously cut off. See Lamentations 5:12. Also 1 Samuel 31:9-10.
As Joseph had foretold, so it came to pass; for, three days after this, the cupbearer was restored and the baker hanged. The cup-bearer, however, proved very ungrateful to Joseph, in not using the least endeavors to get his releasement, and he might probably have continued in prison the remainder of his life, had it not been for the following incident.
PHARAOH'S DREAM
When Joseph had been more than two years in prison, it happened that Pharaoh the king had in one night two very portentous dreams, which gave him the more uneasiness, because none of the Egyptian Magi[139] (whom he consulted the next morning) could give him the least explanation of their meaning. While the king was in this state of perplexity on account of his dreams, he received some agreeable intelligence from his cup-bearer, who, recollecting Joseph, told him that while he and the chief baker were under his majesty's displeasure in prison, each of them, in the same night, had a dream, which a young man, a Hebrew, then in prison with them, interpreted exactly; and as the events happened; and that, in his opinion, he had a talent that way much superior to any that had been hitherto consulted.
[139] The magicians, or interpreters of dreams, were, at that time, a regular body of people in Egypt, and always consulted with respect to their pretended knowledge of future events. Their method of interpretation was from an attentive consideration of the symbols or images that appeared in the dream. Thus, the best they could pretend was no more than conjecture; but they always gave their answers to whatever questions they were asked in such ambiguous words that they could hardly be detected.
JOSEPH INTERPRETS PHARAOH'S DREAM
Pharaoh was so pleased with this intelligence, and so anxious to have his dreams explained, that he immediately dispatched a messenger to the prison, with orders, to bring Joseph before him. Accordingly, after having shaved himself, and put on his best attire, he left the prison, and being conducted to the palace, was immediately introduced to the king, who, after a short time, related to him his dreams as follows “That, as he was walking on the banks of the river,[140] he saw seven fat kine come out of it, and feed on the meadow; after which seven others, exceeding lean, and frightful to behold, came also to the river, and devoured the seven fat kine. That after this he dreamed again, and fancied he saw seven full ears of corn, proceeding all from the same stalk, which were, in like manner with the kine, devoured by seven others that were blasted and withered.”
[140] The river here mentioned was the Nile, so much celebrated in ancient history. This river has its rise in Numidia, and after running many miles northward through a country scorched with the violent heat of the sun, it enters Upper Egypt with great force, and passes over a cataract or broken rock. Hence it continues its course still north, and receiving the addition of many other rivers, it falls over another cataract, and then continues its course to the Lower Egypt as far as Grand Cairo, after which it divides itself into three branches, in the form of the Greek letter D, and then empties itself into the Mediterranean sea. Once every year it overflows the greater part of Lower Egypt, and from that proceeds either scarcity or plenty. If the water rises too high, scarcity ensues, because it lies too long on the ground; and if too low, then there is not a sufficiency to fertilize the soil.
When the king had finished relating his dreams, Joseph (after giving him to understand that it was by the assistance[141] of God alone he was enabled to be an interpreter of dreams) told him “that the seven kine and seven ears of corn signified the same thing, and the repetition of the dream only denoted the certainty of the event that, therefore, as the lean kine seemed to eat up the fat, and the withered ears of corn to consume the full and flourishing; so, after seven years of great plenty, other seven years of extreme famine would succeed, insomuch that the remembrance of plenty would be lost throughout the land of Egypt.”
[141] The answer Joseph gave the king when he first asked him to interpret his dreams was exceeding modest, and much of the same nature with that given by Daniel to King Nebuchadnezzar. See Daniel 2:28-29. He elevates the monarch's mind to the first cause of the dreams which so troubled him, and engages his attention by making him hope he should give him an answer, of which God himself was the author: “It is not,” says he, “in me; God shall give Pharaoh an answer of peace.” Which was as much as to say “I have no more skill than those already consulted; from God atone the interpretation must proceed; and he, I trust, will give a favorable one to your dreams.”
JOSEPH'S ADVICE TO PHARAOH
After Joseph had thus interpreted the king's dreams, he advised him to improve the hints given in them, by appointing some wise and prudent person over his whole kingdom, who should take care to build granaries and appoint officers under him in every province, and that these officers should collect and lay up a fifth part of each plentiful year's produce, that a proper supply might be had during the succeeding years of famine.
This careful and prudent advice was highly approved of by the king, who, struck with the extraordinary foresight and sagacity of Joseph, did not long hesitate in fixing on the person thus recommended; for, turning first to his subjects, and then to Joseph, he thus respectively addressed them: “Can we,” says he, “find such a one as this is? a man in whom the Spirit of God is. Forasmuch as God has showed thee all this, there is none so discreet and wise as thou art: thou shalt be over my house; and according to thy word shall all my people be ruled: only in the throne will I be greater than thou.”
JOSEPH APPOINTED CHIEF DEPUTY
Having said this, Pharaoh appointed Joseph his deputy over the land of Egypt, and immediately invested him with the ensigns of that high station. He took the ring from his own finger, and put it on Joseph's; caused him to be clothed in a robe of fine linen, and put a golden chain about his neck. He ordered him to ride in the chariot next to his; and that wherever he went heralds should go before, to give notice of his coming to the people, who should show their subjection to him by bending the knee as he passed.
JOSEPH MARRIES PRINCE'S DAUGHTER
Pharaoh having thus bestowed on Joseph the greatest power and highest honors, in order to attach him more strongly to his interest, and make him forget the very thoughts of ever returning to his own country, changed his name from Joseph to Zaphnath-paaneah;[142] soon after which he procured him an honorable alliance, by marriage, with Asenath, the daughter of Potipherah, priest, or prince of On.[143]
[142] The generality of interpreters are of opinion, that this is a Coptic word, and implies a revealer of secrets, alluding to Joseph's having interpreted Pharaoh's dreams. It was customary, at this time, for princes to give foreigners a new name, to denote their naturalization, to take away all invidious distinction, and declare them worthy of their most intimate favor and protection.
[143] On was a famous city in Egypt, situated between the Nile and the Arabian gulf, about twenty miles from Memphis, the metropolis of the kingdom. Here was celebrated an annual festival, in honor of the sun, from which it was afterward called Heliopolis. The word we translate priest may signify one who ministers at the altar, or one who governs in civil affairs: priests were anciently the chef men of the kingdom for kings themselves were priests.
Joseph's prediction began now to be fulfilled; and the plenteous years having commenced, he entered upon the duties of the high office with which he had been invested. He made a progress throughout the whole kingdom, built granaries in all the principal places, and appointed proper officers to collect and lay up the stipulated quantity of provisions. The same method he invariably pursued every season of the fruitful years, till at length he had amassed such quantities of corn as even to exceed computation.
JOSEPH'S TWO BOYS
During the seven years of plenty, Joseph had two sons by his wife Asenath, the first of whom he called Manasseh, intimating that God had made him forget all his toils; and the other he called Ephraim, because he had made him fruitful in the land of his affliction.
THE SEVEN YEARS OF FAMINE BEGIN
The seven years of plenty being expired, those of dearth commenced, according to Joseph's prediction, and the famine was not only spread throughout the land of Egypt, but also the neighboring countries. But, through Joseph's provident care, under the blessing of Divine Providence, Egypt was so well furnished with provisions, as not only to supply its own inhabitants, but also foreigners, with bread and other necessaries of life. The king referred all who applied to him for these articles, to Joseph, who opened the storehouses, and sold to the Egyptians and others, in such quantities, and at such rates, as seemed to him most just and equitable.
The famine having penetrated as far as the land of Canaan, and particularly affected that part of the country where Jacob resided, he, hearing there was corn to be bought in Egypt, sent ten of his sons thither for that purpose. On their arrival they were directed to apply to Joseph for an order, whom they no sooner approached, than they bowed themselves before him,[144] as a token of reverence to his dignified office.
[144] This manner of salutation was common in their own country, but not in use among the Egyptians: a sufficient proof that Jacob's family had little or no acquaintance with the inhabitants of the neighboring kingdoms. But by using the customary form of their family, they fulfilled the dreams of Joseph (as far as they had any relation to themselves) and no doubt brought those dreams to Joseph's remembrance.
JOSEPH'S BROTHER'S COME FOR FOOD
Joseph, at first sight, knew his brethren, but did not choose, at present, to make himself known to them, intending to take this opportunity of punishing them for the ill-treatment he had received at their hands. The better to effect his purpose, instead of speaking to them himself, he appointed an interpreter, who, by his directions, with a severe look and angry tone of voice, asked them, whence they came. They answered, “From the land of Canaan to buy provisions;” upon which he charged them with being spies, who came thither for no other purpose but to discover the weakness of the country. They replied, that they came with no other intent than purely to buy corn for their numerous family; and that they were all the sons of one man,[145] who once, indeed, had twelve, but that the youngest was left at home, and the next to him was dead.
[145] This part of their answer was certainly very pertinent, as it was not probable that a father would have sent his sons, and much less all of them, in one company, upon so dangerous an expedition: nor, that one particular person, or family, would have formed a design against so capital a kingdom as that of Egypt.
JOSEPH IMPRISONS HIS BROTHERS
But Joseph still insisted they were spies, and, to put their honesty to the test, made this proposition: “That, since, as they said, they had a younger brother at home, some one of them should be dispatched to bring him, while the rest should be kept in confinement till his arrival; and if they did not assent to this he should consider them in no other light than that of spies and enemies. Having said this, he ordered them all to prison, there to remain till they should give a proper answer to the matter proposed.
On the third day of their confinement, Joseph sent for them again, and, showing a more pleasant countenance than he had yet done, told them, by means of his interpreter, that as himself feared God, and was desirous of acting justly by them, he was unwilling that their family should want provision, or that they, themselves should suffer, if innocent. He therefore proposed, “That one of them should be confined as a hostage for the rest, while they returned with corn for the family; and that, when they came again, and brought their youngest brother with them, the one confined should be immediately released, and all of them considered as men of honesty and integrity.”
JOSEPH'S BROTHERS KNOW WHY THEY ARE PERSECUTED
Being reduced to a state of extremity, and knowing it was in vain to remonstrate with one, under whose immediate power they were, they unanimously, though no doubt with reluctance, agreed to this proposal. The interpreter was at this time absent, and, supposing no one else understood their language, they, imagining their present distressed situation was a punishment for their cruel treatment of their brother, began, in Joseph's presence, to condemn each other for their barbarous conduct. “Justly,” said they, “do we now suffer for our cruelty to our brother, to whom we refused mercy, though he begged it in the anguish of his soul; therefore God is just in sending upon us this distress.” Reuben, who was not so culpable as the rest, told them, that all this mischief might have been prevented had they listened to his counsel, and not acted so inhumanly to their innocent brother, for whose sake it was no more than what they might expect, that vengeance, at one time or other, would certainly overtake them.
SIMEON HELD IN PRISON
Though Joseph could counterfeit the stranger in his looks, his mien, and his voice, yet he still retained the brother in his heart. The confusion and distress of his brethren awakened all his fraternal tenderness, and he was obliged to withdraw from their presence to give a vent to his passions. In a short time, however, he returned, and, after commanding Simeon[146] to be bound in their presence, he sent him to prison. Having done this, he set all the rest at liberty, and ordered the officer who distributed the corn, to supply them with what they wanted, and, at the same time, unknown to them, to put each man's money into the mouth of his sack.
[146] The Jewish Rabbis say, that Joseph determined to retain Simeon rather than any other, because it way he who threw him into the pit. This tradition is far from being improbable. It is certain that Reuben was desirous of saving Joseph, and Judah inclined to favor him; so that if Simeon had joined with them, their authority might have prevailed over the rest to save him. We may add to this, that Simeon was a violent man as is evident from his barbarous treatment of the Shechemites; and that Joseph might think proper to detain him as it would least afflict his father.
These orders being punctually obeyed, they set out for Canaan, and at the close of their first day's journey, met with a circumstance they little expected. One of them opening his sack to give his ass provender, observed his money in the mouth of it, which, on examination, appeared to be the case with all the rest. This unexpected event gave them great uneasiness, and, looking confusedly at each other, they exclaimed, “What is this God hath done unto us?” They imagined it to be a plot concerted by the viceroy of Egypt, and that he intended, on their return, to make them slaves, by accusing them of theft.
JACOB TOLD OF DIFFICULTIES IN EGYPT
Prosecuting their journey, they at length arrived at the habitation of their venerable parent, to whom they related all the particulars of their journey into the land of Egypt. They informed him of the treatment they had received from the viceroy: that he had accused them of being spies, and that they had no method of clearing themselves, but by leaving Simeon bound in prison, as a pledge, till they should return with Benjamin, on which terms alone their innocence could be justified.
The good old patriarch was sensibly affected at these melancholy tidings, and, in the affliction of his soul, thus complained: “That one way or other, he had been deprived of his children; that Joseph was dead, Simeon was left in Egypt, and now they were going to take Benjamin from him likewise, which were things too heavy for him to bear.”
Reuben, finding his father thus unhappily circumstanced, in order to mitigate his affliction, told him he need not be apprehensive of any danger from the absence of Benjamin. He begged that he would put him under his protection, and at the same time assured him, that if he did not bring him safe back, he would readily agree to the loss of his own two sons for such defect.
But this proposal had little weight with Jacob, and, instead of assuaging his grief, only contributed to augment it. Resolved, therefore, not to trust Benjamin with them, he answered Reuben as follows: “My son,” said he, “shall not go down with you, for his brother is dead, and he is left alone; if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.”[147]
[147] Nothing can be more tender and picturesque than these words of the venerable patriarch. Still affected with the remembrance of his beloved Rachel, he can not think of parting with Benjamin, the only remaining pledge of that love, now Joseph, as he supposes, is no more; for, by her, he had only these two sons. We here seem, as it were, to behold the gray-headed venerable parent pleading with his sons; the beloved Benjamin standing by his side; impatient sorrow in their countenances, and, to his, all the feeling anxiety of paternal love.
In this state of doubt and perplexity did they spend their time, till the famine every day increasing, and their stock of provisions being nearly consumed, Jacob told his sons to go again into Egypt for a fresh supply; but at the same time took no notice of their obligation to the viceroy to bring with them their youngest brother.
Jacob's sons, knowing their departure without Benjamin would not only argue to them the greatest folly and rashness, but also expose them to the resentment of the viceroy, and, at the same time, thinking it impossible to obtain their father's consent were reduced to the utmost dilemma. Reuben had already tried his efforts in vain; Judah, therefore, now addressed him in more positive terms, urging at once the absolute and indispensable necessity of taking Benjamin with them, “as the viceroy had most solemnly declared they should not so much as see his face, if, on their return, he was not with them.”
Jacob, being now put to his last shifts for the preservation of his favorite son Benjamin, knew not how to act, and, in the fulness of his soul, reproved his sons for having informed the viceroy they had a brother. In answer to this Judah told him, that what was said upon that head proceeded from the simplicity of their hearts; that he inquired so minutely into their circumstances and family, that they could not possibly avoid giving the information he required; and added, that they had little suspicion of his making so singular a demand.
JACOB PERSUADED TO LET BENJAMIN GO TO EGYPT
Judah, finding his father waver a little in his resolution, repeated the necessity of their going again into Egypt, and pressed him to consent to give up their brother Benjamin, solemnly promising that, at the hazard of his own life, he would take care, and return him safe into his hands. “Send the lad,” said he, “with me, and we will arise and go; that we may live, and not die, both we, and those, and also our little ones: I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever.”
From the strong importunities of Judah, and a proper reflection on the necessity of affairs, Jacob was at length induced to comply, and therefore delivered up to them his son Benjamin. But before their departure he advised them, since it must be so, to take a double quantity of money with them, lest there should have been some mistake made in the other that was returned, and the price of what they had already bought demanded. He likewise told them to take some such presents as the country afforded, and what they imagined would be most acceptable to the viceroy. Having said this, he entreated Heaven for their safety, and then dismissed them with an aching heart, though fully resolved to acquiesce in Gods good Providence, whatever might be the event.
On their arrival in Egypt, they immediately went to the king's principal granaries, and presented themselves before Joseph, who, seeing their brother Benjamin with them, gave orders to his steward to conduct them to his house, where he designed they should that day dine with him. They now began to have disagreeable apprehensions, fearing this might be a contrivance against them on account of the money which was returned in their sacks. They, therefore, before they entered the house, acquainted the steward with the whole affair; and, to demonstrate their honesty, told him, that besides the money which they found returned, they had brought more with them to buy a fresh quantity of provision. The steward, having been let into the secret, and perceiving the concern they were in, desired them not to make themselves in the least uneasy. He told them, that what they found in their sacks they ought to look upon as a treasure sent from Heaven: he owned that he himself had fairly received their money, and gave them assurance that they would never hear more of it. To convince them that they might rely on what he said, he left them a short time, and then returned with their brother Simeon unbound: after which he acquainted them that they were that day to dine with his master; and, in the meantime, showed them all the tokens of civility due to welcome guests.
JOSEPH INVITES BROTHERS TO DINNER
As the time was near at hand that Joseph was to come home to dinner, his brethren took care to have their present ready; and, on his entering the apartment, they gave it him in the most humble and submissive manner. He saluted them with the greatest cordiality, and made anxious inquiry concerning the health and welfare of their aged father. To which they submissively replied: “Thy servant, our father, is in good health; he is yet alive.”
Though Joseph addressed his brethren in general terms, his attention was principally fixed on his brother. Benjamin, who was most near and dear to him. After inquiring of the rest if he was the youngest brother whom they had mentioned, without waiting for an answer, he saluted him in these words, “God be gracious unto thee, my son.”[148] His passions were now raised to such a pitch, that, unable to contain the flood of tears that was ready to flow from his eyes, and fearing lest he should discover himself too soon, he retired into an adjoining apartment, and there gave a loose to his fraternal emotions. After a short time, having dried up his tears, and washed his face, that it might not appear he had wept, he returned to the company, and gave immediate orders for the provision to be served up.
[148] Joseph was the only brother of Benjamin by his mother Rachel. His calling him son, therefore, was only appellation of courtesy used by superiors in saluting their inferiors, whom they styled sons, with respect an to themselves, as fathers of the country.
In the room where the entertainment was provided were three tables; one for Joseph alone, on account of his dignity; another for his Egyptian guests, who would never eat with the Hebrews,[149] and a third for his brethren.
[149] The dislike which the Egyptians took to the Hebrews did not arise, as some have imagined, from the latter eating animal food, but from their low degree in life, being shepherds, an employment, which, though esteemed by the Hebrews, was despised by the Egyptians.
These last were all placed in exact order according to their seniority, a circumstance which greatly surprised them, for, not knowing their brother Joseph, they could not conceive by what means he had obtained so perfect a knowledge of their respective ages.
During the entertainment Joseph behaved in the most courteous manner, not only to his brethren, but to the whole company. He sent from his own table[150] messes to each of his brothers; but with this difference, that the one sent to Benjamin was five times larger than any of the rest.
[150] It was the custom among the ancients for all the provision to be placed on one table, and the master of the feast to distribute to every one his portion.
This was another mystery they could not account for; however, they made themselves easy for the present, and enjoyed the repast which had been so bountifully prepared for them.
JOSEPH'S BROTHERS PREPARE TO LEAVE EGYPT
The entertainment being over, Joseph's brethren took their leave, and made the necessary preparations for setting off, the next morning, to the land of Canaan, pleased with, the thoughts of what had passed, and the satisfaction their aged parent would receive on their safe arrival. But Joseph had one more fright for them still in reserve. He ordered his steward, when he filled their sacks with corn, to return their money (as he had done before) but into Benjamin's sack not only to put his money, but the silver cup likewise, out of which himself was accustomed to drink.[152]
[152] Joseph ordered this cup to be privately put into Benjamin's sack, in order to make a farther trial of his brethren's temper, and to see whether, moved with envy, they would give up Benjamin, or endeavor to assist him in his danger. It is not likely (as some have thought) that he really designed to have made a pretence for detaining Benjamin; or that he could be ignorant of his father's warm affection to his youngest son.
BENJAMIN HAS JOSEPH'S CUP
This being done, early the next morning they proceeded on their journey toward Canaan; but they had not got far when Joseph ordered his steward to pursue them, and upbraid them with ingratitude in having so basely requited his master's civility as to steal away his cup.
The steward did as he was commanded, and having overtaken them, accused them of theft. Conscious of their innocence, they were not in the least affected at the charge. As a test of their integrity they reminded the steward of their bringing back the money which they found in their sacks in their former journey; and to obviate every suspicion of their being guilty of the accusation laid against them, they offered to stand search under the severest penalties: “With whomsoever of thy servants,” said they, “it may be found, let him die, and we also will be my lord's bondmen.”
The steward took them at their word, but softened the penalty, by fixing it, that the person on whom the cup should be found should be his servant, and the rest considered as blameless.
Impatient to prove their innocence, every one hastily unloaded his beast, and, as they opened their sacks, the steward searched them; when behold, to their great astonishment and surprise, the cup was found in the sack belonging to Benjamin. It was to no purpose for the poor youth to say anything in his defence: upon such a demonstration none would believe him. As they were all concerned in the disgrace, they rent their clothes, and, without attempting even to palliate the fact, loaded their asses, and, in a mournful manner, returned to the city.
Joseph had remained at home in expectation of their return, and no sooner did they approach his presence than they immediately prostrated themselves before him. Joseph, without giving them time to speak a word in their defence, charged them with the fact, and reprimanded them for their folly in committing a theft, which it was totally out of their power to conceal. “What deed,” says he, “is this ye have done? Wot ye not, that such a man as I can certainly divine.”[153]
[153] This was as much as to say, “You see by my office that I am one of the great ministers of state, while the other diviners are preferred only from the college of priests. As I am, therefore, so superior to them, could you be insensible that it was in my power to divine, or detect your robber?”
JUDAH BEGS JOSEPH'S MERCY
In the midst of a general horror, Judah, in a very humble tone, addressed himself to Joseph in words to this effect: “We have nothing to offer in our defence; God hath detected our iniquity, and we must remain slaves with him in whose sack the cup was found.” But Joseph interrupted him by declaring, that he could by no means do such injustice; for that he only who stole the cup should be his slave, while the rest, whenever they pleased, were at full liberty to return to their father.
Judah, encouraged by finding the viceroy somewhat softened, presumed farther to address him, which he did in the most submissive and pathetic terms. He acquainted him with the whole case between them and their father, in relation to their bringing Benjamin into Egypt, to take away the suspicion of their being spies. He very feelingly described their father's melancholy situation for the loss of his son Joseph; the extreme fondness he had for his son Benjamin; the difficulty they were under to prevail with him to trust him with them, insomuch that himself was forced to become security for his safe return; and that, if he should go home without him, his father's life was so wrapped up in the child, that he would certainly die with grief. To prevent, therefore, so melancholy a scene, he offered himself as an equivalent for his brother. “I pray thee,” said he, “let thy servant abide, instead of the lad, a bondman to my lord, and let the lad go up with his brethren; for how shall I go up to my father, and the lad be not with me?”
JOSEPH REVEALS HIMSELF
This moving speech, and generous offer, so operated on the passions of Joseph, that he could no longer contain himself: the force of nature shook his frame, and obliged him to throw off all disguise. Ordering, therefore, the, rest of the company to depart, that he might discover himself with more affectionate freedom, they were no sooner gone, than he burst into a flood of tears, and, looking earnestly at his brethren, pathetically exclaimed, “I am Joseph; doth my father yet live?”[154]
[154] There is certainly a distinguished beauty in this interrogation; and the transition is finely wrought. The soul of Joseph was so full of filial affection for his father, that, before he had finished his sentence, he required after him, though but a short time before, they had told him he was alive. And how must such an abrupt declaration affect his brothers! No wonder they were dumb for sometime with astonishment, and unable to answer the question asked.
Conscious guilt, at the very name of that Joseph whom they had so unnaturally treated, struck them dumb, as they now dreaded the power he had of resenting the injuries they had done him. But brotherly love overcame resentment, and banished every desire of revenge. Joseph, observing their confusion, bid them, in the most endearing manner, approach nearer to him; when he assured them, that he was the very brother they had sold into Egypt, and though he had assumed, the dignity becoming his office, he still retained the tenderness of a brother. To remove all further apprehensions of danger, he told them, that their selling him into Egypt, was directed by an unforeseen Providence; and that they had no reason to be angry with themselves for doing it, since they were no more than the instruments in God's hand to bring about what his wise purpose had determined. That himself had no reason to resent it, since, by that means, he had been advanced to the honor and dignity of being governor of all Egypt. And, lastly, that neither his father, nor any of his family, ought to murmur at it, since God appointed this method for the preservation of their lives.[155]
[155] These passages point out to us the very noble and just ideas which Joseph entertained concerning the providence of God: but, besides this, we may observe a peculiar generosity and tenderness of temper in this apology to his brethren, wherein he endeavors to remove every uneasy apprehension from their minds. Good hearts are always averse to giving pain; the same benevolence of disposition which make them zealous to diffuse happiness, makes them tender of inflicting a momentary smart. Joseph was unwilling that his brethren should feel any alloy to their satisfaction which the present event afforded; and therefore he turned, as it were, from their view the very thought and remembrance of their former unnatural behavior to him, and directed their attention to reflections which were equally comfortable and important.
JOSEPH INSTRUCTS HIS BROTHERS
Having said this, he told them that there were yet five years of the famine to come, and therefore he would advise them to hasten home, and, as soon as possible, bring their father, together with all the family, into Egypt. As an inducement for them to leave their own country; he desired them, from him, to address their father to this effect: “that God had made him lord of all Egypt, and that therefore he must not defer coming; for he would provide Goshen[156] for the place of his habitation, and there would he carefully nourish not only him but all his family.” He acknowledged that this relation must, of course, appear strange to his father; but that he certainly would not doubt the testimony of so many eyewitnesses; and above all, that he would not fail to believe what was told him by his favorite son Benjamin. He then threw himself upon Benjamin's neck, kissed him, and wept for joy; and having a little recovered himself, he treated all the rest with like tenderness. His brethren being thus convinced that a perfect reconciliation had taken place between them, took courage, and conversed with him in a manner very different to what they had done previous to this happy discovery.
[156] This was the most fruitful part of all Lower Egypt, especially for pasturage; and therefore the most commodious for those who were brought up shepherds and accustomed to a pastoral life. Besides this, it was very conveniently situated, being but a small distance from the city where Pharaoh kept his court.
The rumor had reached the king that Joseph's brethren were come; and it is a pleasing evidence of the esteem in which he was held, and the regard which he had conciliated, that a domestic incident which was calculated to be a satisfaction to him, was highly agreeable to Pharaoh and all his court. The monarch sent for him, and authorized him to express the kindest attentions toward them, and the utmost anxiety for their welfare. He, as well as Joseph, saw that it would be best for them to come to Egypt, and he had the consideration to direct that the they should be well supplied with provisions on the way, and that they should be furnished with carts,[157] in which the aged Jacob, with the women and young children, might pass from Canaan to Egypt with more comfort, than by the more ordinary means of conveyance.
[157] Carts--The Egyptians had no chariots, except perhaps war chariots, suited to bear such a journey as this, and they would have been most unsuitable for the present purpose. Besides, the word for a chariot is different from that which is here employed, although a wheel-carriage of some kind or other is certainly indicated. To indicate that carriage, we have taken the word “cart,” as preferable, upon the whole, to that of “wagon”--partly as being less definite. But it does not appear that the Egyptians had any carts, or any wheeled carriages save chariots of war, and light curricles for civil use. The Nile and the numerous canals offered such facilities for carriage and conveyance by water, that the use of carts and wagons does not appear to have been thought of. Carts are indeed represented in the paintings and sculptures of that ancient country; but not as being in use among the Egyptians themselves, but by a people with whom they are at war, apparently a nomad people of Asia, and who are represented as escaping, in their carts. Now, we infer, that as the Egyptians had no carts of their own, those which were sent for Jacob were such as they had either taken in war from a people by whom they were used, or had been left behind by the intrusive shepherd-race. As having been used by a pastoral people, they would seem to the king particularly suitable for the removal of a pastoral family. In connection with preceding statements, and with the conjecture just offered, it deserves to be noticed, that the next instance of carts which occurs in the scriptural history is found among the Philistines. 1 Samuel 6:7. The first of our engravings represents the only kind of wheel-carriage now used in Syria, and that chiefly for agricultural purposes. The second represents the carts of the Tartar nomads of Central Asia, whose usages offer many remarkable resemblances to those of the patriarchs and the early pastoral races with which early Bible history makes us acquainted.
It is little to be wondered at that Joseph should very readily obey the king's commands. Accordingly, he furnished them with a proper number of carts for bringing their family and substance, together with a sufficient quantity of provision for their journey as well home as back again. He sent his father a present, consisting of ten asses laden with the choicest dainties Egypt afforded. To his brethren he gave each changes of raiment, but to Benjamin he gave five changes, together with three hundred pieces of silver. Having done this, Joseph dismissed his brethren, giving them, at the same time, a strict charge that they should not fall out by the way.[158]
[158] Joseph was no stranger to the temper's of his brethren, and therefore thought proper to reprove them in this gentle manner. Probably he suspected they might accuse each other with the cruelty they had exercised toward him, or throw envious reflections on Benjamin, because to had been eminently distinguished above the rest.
JACOB REVIVES AFTER FAINTING
Thus supplied, and thus circumstanced, the sons of Jacob, with hearts full of joy, prosecuted their journey to Canaan. As soon as their aged father saw them, his drooping spirits revived, more especially when he beheld his sons Benjamin and Simeon, whose return he had little expected. But when they informed him that his son Joseph was likewise alive, and described the great pomp and splendor in which he lived, the good old patriarch was affected indeed; and, unable to bear so much good news at once, fainted in their arms.
When Jacob came again to himself, his sons showed him the presents sent by Joseph, together with the carts that were to carry him and his family into Egypt. The sight of these, with many particulars they related of their brother Joseph, revived his spirits; his doubts and fears vanished, and, in an ecstasy of joy, he exclaimed, “It is enough! Joseph, my son, is yet alive: I will go and see him before I die.”
The necessary preparations being made, Jacob and his family left Hebron and proceeded on their journey toward Egypt. It might be supposed that the old man's anxiety to see so dear a son, and for whom he had so long mourned, would have made him proceed with the greatest expedition; but parental affection gave way to religious duties. Being desirous of making proper acknowledgments to God for the benefits already received, as well as to implore his farther protection, he stopped at Beersheba, and there offered up sacrifices to the Lord. The reasons of his choosing this spot on the present occasion were, because it was the place where Abraham and Isaac had lived so long: and at the same time it was in the way to Egypt, being the utmost boundary of Canaan toward the south.
On the evening of the same day that Jacob had performed his religious duties at Beersheba, the Almighty appeared to him in a vision, bidding him not fear to go down into Egypt, since he would be with him and protect him, and in due time, bring his posterity out of it to take possession of the promised land. That as to himself, he should live near his beloved Joseph, die in his arms, and have his eyes closed by his hand.[159]
[159] It must certainly have given great consolation to good old Jacob to find, from the promise of God, that Joseph was to attend him on his death-bed, and to close those eyes that had often assisted him in contemplating the beauties of nature. The custom of closing the eyes of persons departed is very ancient, and they were usually the nearest and dearest friends who performed his last office.
Modern Syrian Carts, of ancient form Carts of the Tartar Nomads

Encouraged by this divine promise, Jacob left Beersheba, and cheerfully pursued his journey toward Egypt, his sons taking with them their children and wives in the carts which Joseph had sent for the purpose. They likewise took with them all their cattle and goods; and the whole number of souls descended from Jacob's loins amounted to three score and ten.
JOSEPH MEETS JACOB
As soon as they came to the borders of Egypt (and not far from the land of Goshen) Jacob dispatched his son Judah before them, in order to acquaint Joseph with their arrival. This intelligence was very agreeable to Joseph, who immediately ordered his chariot to be got ready, and, with a retinue suitable to his high station, hastened to meet his father, whom he congratulated on his safe arrival at a place where it was in his power to make him happy and comfortable during the remainder of his life. Words can not describe the expressions of filial duty and paternal affection that took place on this occasion. Tears of joy plentifully flowed on both sides. While the son was contemplating the goodness of God in bringing him to the sight of his aged parent, the father, on the other hand, thought all his happiness on earth completed in this interview; and, therefore, in the fullness of his soul. he exclaimed, “Now let me die, since I have seen thy face, because thou art yet alive.”
These mutual endearments being over, and Joseph having paid his respects to the whole family, he told his father and brethren that he would go before and acquaint the king with their arrival. As he imagined Pharaoh would be desirous of seeing some of them, he gave them this caution: that in case he should ask of what occupation they were, their answer should be, that they were shepherds, as their ancestors, for many generations, had been before them. By these means, he told them, he might secure the land of Goshen for their residence, which was not only one of the most pleasant parts of Egypt, but the best calculated for feeding their flocks and herds. Besides this, he said, there would be another material advantage, namely, that it would be a happy retreat from the insults of the Egyptians, who were known to have an utter detestation to those who followed a shepherd's life.
JOSEPH'S FAMILY MEETS PHARAOH
Having given this caution, Joseph took with him five of his brothers, and after previously informing Pharaoh that his father and family were arrived at Goshen, presented them before the king. Pharaoh received them with great courtesy, out of respect to Joseph, and, among other questions, asked them of what occupation they were. They answered (agreeably to the directions given them by Joseph) that they were shepherds, as their ancestors, for many generations before, had been: that want of pasturage for their cattle, and sustenance for themselves, had made them leave Canaan, and they humbly beseeched his majesty that they might be permitted to settle in the land of Goshen, that part of the country being best adapted for the purposes of their employment. Pharaoh readily granted their request, and moreover told Joseph, that if any of his brethren were remarkable for their activity and knowledge, he might, if he thought proper, appoint them as superintendents over the royal shepherds.
Joseph's project having so far happily succeeded, he, soon after, introduced his aged parent to Pharaoh, who after receiving him in a very courteous manner, among other questions, asked him his age. Jacob answered, he was a hundred and thirty; upon which the king expressing some surprise from his appearing so strong and healthy, Jacob farther told him, that his life was not, as yet, near so long as some of his ancestors, nor did he look so well as those who were much farther advanced in life, which was owing to the great troubles and perplexities under which he had long labored. Some other questions being asked, and the answers given, Jacob, after wishing the king health and prosperity, took his leave, and returned to Goshen, where Joseph took care to supply him and his family with such an abundance of necessaries as made them insensible of the general calamity.
While Jacob and his family were thus happily circumstanced, by means of the power and affection of Joseph, the Egyptians were in the utmost distress. The dreadful effects of the famine appeared more and more every day, and Joseph keeping up the corn at a very high price, in a short time all the money was brought into the king's coffers. When their money was gone, they were all (except the priests who were furnished from the king's stores) obliged to part with their cattle, their houses, their lands, and, at length, even their liberty, for provision.[160]
[160] Whatever those may think who have endeavored to depreciate the conduct of Joseph, it is certain that there was no injustice in Joseph's making the Egyptians pay for the corn which he had bought with Pharaoh's money, and laid up with great care and expense. In demanding their cattle, he had most probably a view to save them; for, as they had not corn for themselves, they could much less have it for their cattle; and, therefore, this was the only way to preserve the lives of both, and to prevent that waste of the corn which must have been made if they had had the keeping and feeding of the cattle themselves, and it is highly probable that he returned them their cattle after the famine, when they were fixed again in their several habitations--otherwise it would have been hardly possible for them to support their families and carry on their business.
The Sultan on his throne

All these Joseph purchased of the people in the king's name, and for the king's use, and, to let them see that the purchase was in earnest, and that their liberties and properties were now become the king's, he removed them, from their former places of abode, into different, and very distant parts of the kingdom.
In any other person such conduct might have been considered as arising from an immoderate zeal for absolute power in the king, and an advantage unjustly taken of the necessities of the people; but so Joseph managed the matter as to gain the approbation both of prince and people. When the seventh and last year of the famine was come, he told them they might expect to have a crop the ensuing year; for that the Nile would overflow its banks, and the earth bring forth her fruits as usual. Having made this known, he distributed fresh lands, cattle, and corn to the people, that they might return to their tillage as before; but this he did on the following condition: that thenceforth the fifth part of all the produce of their lands should become the property of the king. “Behold,” says he, “I have bought you this day and your land for Pharaoh. Lo, here is seed for you, and ye shall sow the land. And it shall come to pass in the increase, that you shall give the fifth part unto Pharaoh, and four parts shall be your own for seed of the field, and for your food, and for them of your household, and for food for your little ones.”
EGYPTIAN APPRECIATION TO JOSEPH
To these conditions the people willingly consented, imputing the preservation of their lives to Joseph's care: “Thou hast saved,” said they, “our lives; let us find grace in the sight of my lord, and we will be Pharaoh's servants.” From this time it passed into a law, that the fifth part of the produce of the land of Egypt (except what belonged to the priests) should become the property of the crown.
JACOB GROWS WEAKER
While Joseph was en enjoying the fruits of his great success and policy, his family at Goshen (whom he failed not frequently to visit) became not only numerous, but exceeding wealthy. The seven years of famine were succeeded by great plenty, the earth resuming its former fertility, and the whole land abounding in all the usual productions of nature. Seventeen of these years of plenty did Jacob live to see, at the expiration of which nature's lamp grew dim, and life was nearly exhausted; his decayed spirits warn him of his approaching fate, and each drooping faculty beats an alarm to death.
When Jacob found himself thus circumstanced, he sent for his son Joseph, whom he addressed in words to the following effect: “Though the desire of seeing a son so dear to me as you are raised to the height of Egyptian glory, joined to the raging famine which then visited our land, made me willingly come down into this strange country; yet Canaan being the inheritance which God promised to Abraham and his posterity, and where he lies interred with my father Isaac, and some other of our family, in the ground which he purchased of the inhabitants for that purpose; my last and dying request to you is, that you will not suffer me to be buried here, but swear to see me carried to Machpelah, and there deposited with my ancestors. Your great power with the king will easily obtain that favor, which is the last I have to ask.”
Joseph not only promised, but likewise swore, strictly to fulfill his father's request; upon which the good old man was so perfectly satisfied, that, after thanking his son for these fresh assurances of his fidelity, he bowed himself in acknowledgment to God, who, besides all his other mercies, had given him this last token of his protection, in assuring him, by Joseph's promise and oath, that he should be removed from Egypt into the promise land.
Joseph, having thus satisfied his father in this particular, took his leave, but not without giving a strict charge to those who attended him, that, upon the very first appearance of danger, they should immediately send for him. He had been but a short time at court, before a messenger arrived with the dismal intelligence that his father was near expiring; upon which, taking with him his two sons, Manasseh and Ephraim, he hastened with all expedition to visit him.
A soon as the feeble patriarch understood that his son Joseph had arrived, it immediately raised his sinking spirits, and he became so far revived as to be able to sit upright in his bed. Desiring his favorite Joseph to approach near him, he began with recapitulating all the glorious promises which God had formerly made him concerning his posterity possessing the land of Canaan; and after mentioning the death of Rachel, together with the place where her remains were deposited,[161] . he spoke to the following effect: “How tenderly I loved my dear Rachel, all my family can testify; but this farther proof I now give you of my affection to her. You have two sons born in a foreign country and who, according to the usual order of inheritance, should have only the portion of grandchildren in the division of the promised land; but, from this day forward, they shall be esteemed my sons, and, as heads of two distinct tribes (for they shall not be called the tribe of Joseph, but the tribes of Ephraim and Manasseh), receive a double portion in that allotment. But it must not be so with the other sons which you may beget after these: they must come in only for the portion of grandchildren. And to you in particular I bequeath that tract of land which, by the force of arms, I took from the Amorites.”[162]
[161] It is probable that Jacob here mentioned to Joseph the place of Rachel's interment, in hopes that he might, at some convenient opportunity, remove her ashes to the cave of Machpelah
[162] There are many particulars in the lives of the patriarchs, and of others, which are not at all mentioned in scripture; and there are some instances of a transient reference to facts of this kind, to things which have been said and done, but are never related. Of this kind, it is reasonable to suppose, is the passage in question; at least, we have no mention in scripture of any portion of land taken from the Amorites by Jacob. All, therefore, which can be said upon the subject must be mere conjecture; of which the most probable is, that the parcel of ground near Shechem, which Jacob purchased of Hamor, is here meant, and which, probably, he took or recovered, by force of arms, from the Amorites, who, it seems, had seized on it after his removal to another part of Canaan.
JACOB BLESSES EPHRAIM AND MANASSEH
During the time Jacob was thus talking with Joseph concerning himself and children, he had not observed that Joseph's sons were with him, but spoke of them as if they had been absent. At length, turning to Joseph, and observing (as he thought) somebody with him (though he could not discern who it was, on account of his eyes being dim with age), he asked who he had with him. To which Joseph replied, his sons Ephraim and Manasseh, and at the same time, with great reverence, bowed himself to the ground.
Jacob was greatly rejoiced at this intelligence, and immediately ordered them to be brought near, that he might bestow on them his blessing. Joseph obeyed his father's commands, and placed the children according to the order of their age, that is, Manasseh, as being the first-born, on the right, and Ephraim on the left: but Jacob, crossing his hands, laid his right (which carried with it the preference) upon the younger, and his left upon the elder of them. Joseph, observing this, and supposing it to proceed from a mistake, was going to rectify it; but his father told him that what he did was by divine direction, and therefore made Ephraim, not only the first in nomination, but gave him a blessing much more extensive than that conferred on his elder brother.
JACOB'S LAST WORDS
This conversation was hitherto private, being only between Jacob and his favorite son Joseph. But the good old patriarch, finding his dissolution near at hand, ordered all his sons to be brought before him, that, while he lead strength to speak, he might take his last farewell, and not only distribute his blessing among them, but likewise foretell what should happen to them and their posterity to future times.
Accordingly, all Jacob's sons being brought before him, he addressed them separately; beginning with Reuben, the eldest.
“Reuben,” says he, “thou art my first-born; and, by right of primogeniture, entitled to many privileges and prerogatives in superiority over thy brethren; but, for the crime of incest in polluting thy father's bed, both thou and thy tribe are totally degraded from the privileges of birthright.”
Having said this to Reuben, he next addressed himself to Simeon and Levi conjunctively; telling them, that for their impious massacre of Hamor and his people, their tribes should be ever separate, and dispersed among the rest. “I will divide them,” says he, “in Jacob, and scatter them in Israel.”[163]
[163] This prophecy was literally fulfilled; for the Levites were scattered throughout all the other tribes, and Simeon had only a part of the land of Judah for his residence.
Jacob, then turning to Judah, prophesied of him to this effect: That to his tribe should the sovereignty belong, and they should be situated in a very fruitful country that from his name should the whole nation of the Jews derive their appellation; and that the form of government which he then instituted should remain among them until the coming of the Messiah.[164]
[164] The words in the text run thus--Judah, “thou art he whom thy brethren shall praise; thy father's children shall bow down before thee. The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.” Many commentators have written largely on this remarkable prophecy related by Jacob to his son Judah.
From the time that our first parents ate of the forbidden fruit, we have seen that the promised seed was, one age after another, more and more circumscribed, although its salutary effects were to be the same. It is first called the seed of the woman; it is next consigned over to Seth; Shem, the younger son of Noah, gets the preference; afterward Abraham is made choice of; from Isaac, the son of Abraham, it goes to his second son Jacob; and here Jacob, by the spirit of prophecy, conveys it to the posterity of Judah.
There are several things to be attended to in this remarkable prophecy, and such as are of the utmost importance for us to know. First, we are told that Judah's brethren should praise him, and that his hand should be in the neck of his enemies. This was remarkably fulfilled in the local situation of the tribe of Judah; for their being so near the Arabians, obliged them to be continually on their guard; and as they were for the most part successful, so it may be justly said that the hand of Judah was in the neck of his enemies, and that his brethren praised him for standing up in their defence. Secondly, it is here said that his father's children should bow down before him, and certainly nothing was ever more literally fulfilled. David, in whose family the royal sovereignty was placed, was of the tribe of Judah, and to him all the other tribes bowed down. But the prophecy conveys a further idea, namely, that from Judah, according to the flesh, the Messiah should come, to whom all nations should bow down; and in the book of Revelations he is called the lion of the tribe of Judah. Thirdly, “the scepter shall not depart from, Judah,” etc.; by which we are to understand that there should never be one wanting to sway the regal scepter, or exercise sovereign authority in the tribe of Judah, till that glorious and Divine Person came, whose kingdom was to have no end, and to whom the people were to be gathered; for the Messiah is, in many places of scripture, called the “desire of all nations.” Such is the nature of this remarkable prophecy; and now, in order to prove the concurring authenticity of the Mosaic and Gospel history, let us see in what manner it has been fulfilled.
During the time of Joshua's wars with the Canaanites, the tribe of Judah was more distinguished for its valor than the others; and it appears, from the book of Judges, that they were always the most forward to engage with the common enemy. When it is said that “the scepter shall not depart from Judah,” it implies that it should depart from all those of the other tribes who should enjoy it. Thus it departed from the tribe of Benjamin on the death of Saul; and it is well known that the ten tribes were carried away captive, and incorporated with other nations, while that of Benjamin put itself under the protection of Judah.
From the time of David till the taking of Jerusalem by Nebuchadnezzar, Judah exercised the regal authority; and although ten of the tribes, who followed the idolatry of Jeroboam, had kings, yet they were for the most part subject to those of Judah. It is true, the Jews were also carried captive to Babylon; but during the seventy years they were in that country, they were so far from being treated as slaves, that they were allowed to build houses, and lived in such affluence, that many of them refused to return to their own country when permission was granted them. When Cyrus, the emperor, issued his orders for them to return to the land of Judea, they had rulers among them, for they were expressly mentioned in the royal proclamation. It is certain, that after returning from their captivity they were not so free as before because they were frequently oppressed by the Persians, Greeks, and Romans; but, for all that, they live as a distinct people, under their own laws and government. It continued to be the same under the Asmodean princes; and it is well known that Herod the Great married Mariamne, the last female of that line; and in the latter end of his reign the Messiah was born. It is true, the Romans, in some cases, deprived them of the power of judging in cases of treason; but, notwithstanding, we find, in the cases of our Savior and the apostle Paul, that the Roman prætors or governors never proceeded to judge a criminal till he was condemned by the rulers of the people.
The learned Dr. Shaw says, the blessings given to Judah were very different from all those bestowed on the other tribes. The mountains in Judea abound with so much wine, oil, and milk, that one is surprised at the fertility of a place which, at a distance, has the appearance of barrenness. Grapes and raisins are sent annually in great quantities from Hebron to Egypt, besides several other sorts of fruit.
From these observations, will not the impartial reader declare that this prophecy has been literally fulfilled? and is not the present melancholy state of the Jews a striking proof of its authenticity? Till the Messiah came, they had a regal government; but, because they rejected him, they are now scattered up and down through all nations, without being permitted to enjoy the privileges of any nation whatever. Surely this should convince us that no human testimony can overthrow the evidence brought in support of the Mosaic and Gospel histories.
Of Zebulun, Jacob prophesied that his tribe should be planted near the seacoasts, and have harbors convenient for shipping;[165] and of Issachar, that his should prove a pusillanimous people, and be lovers of inglorious ease more than of liberty and renown.[166]
[165] It is remarkable that Zebulun is mentioned by Jacob before Issachar, who was the eldest; but this distinction, it is probable, arose from his great superiority and merit. Zebulun's portion of the country was likewise very preferable to Issachar's; for, besides the advantage he had in common with him, and that our Lord chiefly resided in his tribe, and was thence called a Galilean, he is here promised a seacoast, with harbors commodious for ships. If Jacob had been- present at the division of the promised land, he could hardly have given a more exact description of Zebulun's lot; for it extended from the Mediterranean sea on the west to the lake of Tiberias, or sea of Galilee, on the east.
[166] Of all the tribes of Israel, that of Issachar was distinguished for being the most indolent. That part of the country which fell to their share was exceeding fertile; but that fertility only served to enervate [lacking of manly courage and resolution] the people, so that when they were invaded by foreign enemies, they soon became an easy prey to them, and were often obliged to pay tribute.
Jacob, having predicted the fate of, and bestowed his blessings on, the children descended from Leah, proceeds next to those of his two concubinary wives. He began with Dan, the son of Bilhah, whose posterity, he foretold (though descended from a handmaid), should have the same privileges with the other tribes, become a politic people, and greatly versed in the stratagems of war.[167] Of Gad's posterity he foretold, that they should be frequently infested with robbers, but should overcome at last.[168] Of Asher's, that they should be situated in a pleasant and fruitful country;[169] and of Naphtali's, that they should spread their branches like an oak, and multiply exceedingly.[170]
[167] The word's in the text are, “Dan shall be a serpent by the way, an adder in the path; that biteth the horse's heels so that his rider shall fall backward.” It is to be observed, that the part of Canaan which the descendants of Dan inhabited was noted for serpents of a particular species, who were so cunning that they used to lie in wait to bite the feet of passengers. This very justly alluded to the disposition of Dan's descendants, who, when engaged in war, frequently did more execution by craft and stratagem than by force of arms. It is the opinion of the Jews that the prophecy of Dan's destroying his enemies by cunning Was more particularly fulfilled, when Sampson, who was of that tribe, pulled down the temple. Which crushed himself and the Philistines to death, see Judges 16:20.
[168] The tribe of Gad had their portion of land on the frontiers of the Jewish territories, so that they were continually exposed to the incursions of the bordering Arabs; but, in the course of time, they became so expert in war, that they always repulsed them.
[169] The tribe of Asher possessed that part of the country which reached from Zidon to Mount Carmel: it was so beautiful and fertile a spot, that it not only abounded with all kinds of provisions, but also with the choicest fruits, and most luxuriant productions of the earth.
[170] In the territories allotted to the tribe of Naphtali was the country of Gennesaret; which (Josephus says) was looked upon as the utmost effort of nature in point of beauty. It was also remarkable for producing some of the best wines in all Palestine. In one part of the prophecy, as related by Moses, it is said, “Naphtali is a hind let loose;” the meaning of which is, that the people should be exceeding swift in the pursuit of their enemies, which, indeed, was the case, in a very peculiar manner, with this tribe.
Jacob, having now done with those children begotten on Leah and his concubinary wives, next directs his attention to the sons of his beloved Rachel. Turning himself to Joseph, he first took some notice of his past troubles, and then set forth the future greatness of his descendants; after which he bestowed his benediction on him in words to the following effect: “The Lord,” says he, “even the God of thy fathers,. shall bless thee with the dew of heaven and with the fatness of the earth, with the fruit of the womb,” that is, with a numerous posterity, “and with plenty of all sorts of cattle. May all the blessings promised to me and my forefathers be doubled upon Joseph's head; may they out top and outstretch the highest mountains; and prove to him more fruitful and more lasting than they.”[171]
[171] The fruitfulness promised to Joseph in the great increase of his posterity was exemplified in the prodigious number of his twofold tribe, Ephraim and Manasseh. At the first numbering of the tribes, these produced 72,700 men capable of bearing arms. (See Numbers 1:33-35.) And at the second numbering, 85,200 (Numbers 26:34-37), which by far exceeded the number of either of the other tribes.
The only one now remaining to receive Jacob's blessing was his youngest son Benjamin, who, no doubt, from having been a great favorite with his father, expected a suitable distinction from the rest of his brethren; but, whether Jacob foresaw that no extraordinary merit or happiness would attend this tribe, or that it should afterward be blended with that of Judah, and consequently share the blessing of that tribe so it was that he only prophesied of him that his descendants should be of a fierce and warlike disposition; and, “like a ravenous wolf, should shed the blood of their enemies, and in the evening divide the spoil.”[172]
[172] History sufficiently justifies the truth of this prediction relative to the tribe of Benjamin, for they alone maintained a war with all the other tribes, and overcame them in two battles, though they had sixteen to one. It must, however, be observed, that the comparison does not only respect mere valor and fortitude in defending themselves, but also fierceness in making wars and depredations upon others. But what is chiefly to be regarded in this prophecy is, that the tribe of Benjamin should continue till the final destruction of the Jewish polity. For since the natural morning and evening can not with the least propriety be here understood, and as the Jewish state is the subject of all Jacob's prophecy, we must consider the morning and the night as the beginning and final period of that state; and, consequently, that the tribe of Benjamin would exist till Shiloh came. And this prophecy was fully accomplished; for, upon the division, of the kingdom after Solomon's death, the tribe of Benjamin adhered to that of Judah, and formed one people with it; continued to share the same fortune, and by that means existed till the destruction of Jerusalem by the Romans, which happened many years after the other ten tribes were no longer a people.
The good old patriarch having thus (by divine direction) foretold the fate of his descendants, he bestowed his blessing on each of his sons separately; after which he reminded them all (but more especially Joseph, that it was his most earnest request they would bury him among his ancestors, in the cave of Machpelah, which had been purchased by Abraham, and where not only the remains of him and his wife Sarah were deposited, but likewise those of Isaac and Rebecca, and where he had also buried his wife Leah.
Having given this last charge, the pious Jacob laid himself gently down in his bed, a short time after which he calmly resigned his soul into the hands of Him who gave it. He died in the one hundred and forty-seventh year of his age, during the last seventeen of which he resided in Egypt.
JACOB'S DEATH
The loss of so good a father must undoubtedly be very afflicting to the whole family, but none of them expressed their grief with such filial affection as the pious Joseph, who could not behold his aged parent's face, though dead, without kissing and bathing it with his tears. Having thus given vent to his passions, and some-what recovered himself, he ordered the physicians (according to the custom of the country) to embalm his father's body, and then set about making the necessary preparations for his funeral.
JACOB IS BURIED IN MACHPELAH
The time that Jacob's family mourned for their father was seventy days, during which Joseph never appeared at court, it being improper for him so to do on such an occasion. In consequence of this, he requested some of the officers about the king to acquaint him that his father, previous to his death, had enjoined him, upon oath, to bury him in a sepulcher belonging to their family, in the land of Canaan; and that therefore he begged permission that he might go and fulfill his last commands; after which he would return to court with all convenient expedition.
Pharaoh not only complied with Joseph's request, but (in compliment to him and his family) gave orders that the chief officers of his household, together with some of the principal nobility of the kingdom, should attend the funeral; who, joined with his own, and his father's whole family, some in chariots and others on horseback, formed one of the most pompous processions ever seen on a similar occasion.
On their arrival in the land of Canaan they halted at a place called “the threshing-floor of Atad,”[173] where they continued seven days mourning for the deceased. The Canaanites, who inhabited that part of the country, observing the Egyptians mixing themselves in these obsequies, were astonished, and imagining them to be the principals concerned in the funeral lamentation, could not forbear exclaiming, “This is a grievous mourning to the Egyptians!” whence they called the name of the place Abel-Mizraim, which signifies “the mourning of the Egyptians.”
[173] This place is supposed to have been situated about two leagues from Jericho, on the other side of the Jordan, and about fifty miles from Hebron.
This solemnity being ended, they proceeded on their journey; and at length, arriving at the field of Machpelah, they deposited the remains of Jacob in the cave with his ancestors, after which the whole company returned in solemn procession to Egypt.
During the life of Jacob, Joseph's brethren thought themselves secure; but now their aged father was no more, their former fears returned, and suggested to them the just revenge Joseph might yet take for the great injuries he had received from their hands. In consequence of this, they held a consultation together in what manner to proceed for their own security; the result of which was to form a message (purporting to have been delivered by Jacob), and send it to their brother. This was accordingly done, and the substance of the message was to the following effect: “Thy father commanded, before he died, saying, Thus shall ye say to Joseph: Forgive, I pray thee now, the trespass of thy brethren and their sin; for they did evil unto thee; but pardon them, not only for my sake, but because they are the servants of the God of thy father.”
When Joseph read this message, such was his compassionate and forgiving temper, that he could not refrain from weeping. To remove, therefore, the fears and apprehensions of his brethren, he immediately sent for them, and, receiving them with the same kind affection as when their father was alive, excused the actions they had formerly committed to his prejudice in the most obliging manner; and, in order fully. to remove their ill-founded fears, dismissed them with the assurance that they should always find in him a constant friend and an affectionate brother.
JOSEPH'S LAST DAYS AND DEATH
Though Joseph lived fifty-four years after his father's death, yet the sacred historian does not mention any farther particulars of him except the following; namely, that he lived to see himself the happy parent of a numerous offspring in his two sons, Ephraim and Manasseh, even to the third generation; during which time, it is reasonable to suppose, he continued in high favor with his prince, and in a considerable employment under him.
When Joseph grew old, and found his death approaching, he sent for his brethren, and, with the like prophetic spirit that his father Jacob had done, told them that God, according to his promise, would not fail bringing their posterity out of Egypt into the land of Canaan. At the same time he made them swear, that when it should please God thus to visit them, they should not forget to carry his remains with them, that they might be deposited in the burial-place of his ancestors.
The pious Joseph, having thus bound his brethren by oath to convey his remains to his native land, soon after departed this life, in the one hundred and tenth year of his age. In compliance with the injunction laid, his brethren had the body immediately embalmed, put into a coffin, and carefully secured, till the time should come when the prediction was to be fulfilled of their leaving Egypt, and possessing the land of Canaan.
Thus have we finished the life of the great patriarch Joseph, who is certainly one of the most distinguished characters to be met with either in sacred or profane history.
Eelauts in Persia

JOSEPH'S CHARACTER
To enliven what has already been said of him, we shall conclude this chapter with some general reflections and observations on the whole of his conduct; and likewise point out some of the most distinguished writers, whose accounts of him justly corroborate that given by the sacred historian.
It is observable that Moses is more diffuse on the history of Joseph, than on that of any other of the patriarchs: indeed, the whole is a master-piece of history: there is not only in the manner throughout such a happy, though uncommon mixture of simplicity and grandeur (which is a double character so hard to be united as is seldom met with in compositions merely human), but it is likewise related with the greatest variety of tender and affecting circumstances, which would afford matter for reflections useful for the conduct of almost every part and stage of the life of man.
Consider him in whatever point of view or to whatever light you will, he must appear amiable and excellent, worthy of imitation, and claiming the highest applause. You see him spoken of in the sacred books with the highest honor; as a person greatly in the favor of God, and protected by him wherever he went, even in so extraordinary a manner as to become the observation of others--as one of the strictest fidelity in every trust committed to him--of the most exemplary chastity and honor, that no solicitations could overcome--of the most fixed reverence for God, in the midst of all the corruptions of an idolatrous court and kingdom--of the noblest resolution and fortitude, that the strongest temptations could never subdue--of such admirable sagacity, wisdom, and prudence, that made even a prince and his nobles consider him as under divine inspiration--of that indefatigable industry and diligence which made him successful in the most arduous attempts--of the most generous compassion and forgiveness of spirit, that the most malicious and cruel injuries could never weaken or destroy--as the preserver of Egypt and the neighboring nations, and as the stay and support of his own father and family--as one patient and humble in adversity--moderate in the use of power and the height of prosperity--faithful as a servant, dutiful as a son, affectionate as a brother, and just and generous as a ruler over the people--in a word, as one of the best and most finished characters, and as an instance of the most exemplary piety and strictest virtue.