Boyd's Commentary. R.H. Boyd Publishing Corporation

      EXPOSITION

       I. AN AUTHENTIC EXPOSURE (GENESIS 45:1–8)

      At the forefront of this text, the attentive reader will notice this was the first time in the narrative that Joseph’s siblings were called his brothers by the narrator since their reintroduction in chapter 42 (Gen. 45:1). In the preceding references they were called the men, the brothers of Judah, the brothers of Benjamin, and such. Being named as Joseph’s brothers signaled a shift in the story. Joseph’s emotions had reached a tipping point. He now was ready for them to be his brothers once more.

      Moved by Judah’s impassioned plea (Gen. 44:18–34), Joseph could not restrain himself. He cleared the room before those who stood with him could see him weep aloud. When he did cry, it was so loud in both agony and sound that the Egyptians and the house of Pharaoh heard it. It probably is more fair to say Pharaoh’s house heard of it, unless his house and Joseph’s court were extremely close in proximity. Finally, Joseph revealed himself. It was simple and raw, “I am Joseph” (Gen. 45:3, NRSV). At first, his focus was neither on himself nor the injustice he suffered. His attention was on his father and he wanted to know from his brothers if his father was still alive. Though this was the third time Joseph asked about his father’s well-being (Gen. 43:7, 27), this time he asked without the mask of his secret. His emotions were freed to rush forward.

      Being dismayed in his presence by what would have seemed to be a bizarre claim, Joseph’s brothers could not answer him. They had no words. They could not fathom that the boy they sold into slavery was now sitting before them as a ruler. Ancient slavery was not as we imagine it from our familiarity with bondage in the Americas. Slavery obviously was not a racial caste system (Joseph was sold by his brothers), and there were more avenues for freedom, so that one was not perpetually locked into its clutches. As an example, Leviticus 25:39–55 provides that slavery could not be passed down from generation to generation and that all slaves were to be freed during the year of Jubilee. Even with these provisions, it was unlikely for a foreign slave to reach such a high level of importance.

      As an attempt to mitigate the shock and convince them of the truth, Joseph invited his brothers to come near to him. On closer review, the brothers would see the subtle hints and overtures of family features that were intact. Again, he told them, perhaps with a gentler tone, “I am Joseph.” But with this second proclamation, he added irrefutable evidence of who he was—the one “whom you sold into Egypt” (Gen. 45:4, NRSV). He reminded them of what they did to him to prove his identity. No one else would have known this tidbit about Joseph. And it was even more unlikely that if another did know this fact that they would have recognized the brothers in a world without photographs. No one else would have known to say this to them. After Joseph said this, they had no choice but to reason he was their brother. This forced them to face their shame but also to realize their role in God’s larger plan to bring him to Egypt.

      Now aware of Joseph’s true identity and that he wasn’t dead, his brothers understandably were terrified and confused. They could not have known how he would react. The brothers would have had to wonder, What will he do to us? Joseph had not been exceedingly kind to his brothers when they first arrived in Egypt. Now that they knew who he was, they were unsure what he would do. The words they spoke among themselves in Genesis 42:21 as they recalled their guilty consciences must have haunted them. But Joseph eased their anxiety when he told them not to be grieved or angry with themselves. Instead, he encouraged them to consider their actions as part of a greater purpose in God’s plan to preserve life. The preservation of life was tantamount to Joseph’s larger divine purpose. Although it was important that the Egyptians were saved from the famine, in the larger story of the Pentateuch, Jacob’s family must survive the famine. These were the ancestors of Israel the nation. It was from the eponymous loins of Jacob that a nation would come. In this way, Joseph was an integral cog in the promise foretold to Abraham. Joseph’s brothers were despicable; however, through their actions God’s plan was set in motion. Had they not sold Joseph into slavery, God likely would have found another way for Joseph to reach Egypt so that their lives might be preserved.

      Joseph continued speaking, telling his brothers there were still five years left in the famine, undoubtedly dooming them to death if it hadn’t been for God’s intercession and their brother’s willingness to forgive their heinous acts.

      Joseph stressed with emphasis that his brothers were not responsible (ultimately) for his enslavement. It was God’s doing for a purpose that transcended their cruel intent. While Joseph did not absolve them of their actions with his declaration, he instead looked to the higher purpose of God’s plan for his life to spare life.

      The language Joseph used is particularly interesting. He noted that God was using him to preserve a remnant. The meaning of this word in this context has multiple layers to it. This is one of the first times where remnant is used in the larger canon of Scripture. This is a theme that was developed more fully in the prophetic books, in particular as those who would return from the Babylonian exile would be considered a remnant of the fallen nation of Judah. Also, a remnant by definition is “that which is left behind,” or one might say “cast aside.” This was