Бытие 50:15

After their father's death, Joseph's brethren were filled with alarm, and said, "If Joseph now should punish us and requite all the evil that we have done to him," sc., what would become of us! The sentence contains an aposiopesis, like Psa 27:13; and לוּ with the imperfect presupposes a condition, being used "in cases which are not desired, and for the present not real, though perhaps possible" (Ew. 358). The brethren therefore deputed one of their number (possibly Benjamin) to Joseph, and instructed him to appeal to the wish expressed by their father before his death, and to implore forgiveness: "O pardon the misdeed of thy brethren and their sin, that they have done thee evil; and now grant forgiveness to the misdeed of the servants of the God of thy father." The ground of their plea is contained in ועתּה "and now," sc., as we request it by the desire and direction of our father, and in the epithet applied to themselves, "servants of the God of thy father." There is no reason whatever for regarding the appeal to their father's wish as a mere pretence. The fact that no reference was made by Jacob in his blessing to their sin against Joseph, merely proved that he as their father had forgiven the sin of his sons, since the grace of God had made their misdeed the means of Israel's salvation; but it by no means proves that he could not have instructed his sons humbly to beg for forgiveness from Joseph, even though Joseph had hitherto shown them only goodness and love. How far Joseph was from thinking of ultimate retribution and revenge, is evident from the reception which he gave to their request (Gen 50:17): "Joseph wept at their address to him." viz., at the fact that they could impute anything so bad to him; and when they came themselves, and threw themselves as servan…

We have here the settling of a good correspondence between Joseph and his brethren, now that their father was dead. Joseph was at court, in the royal city; his brethren were in Goshen, remote in the country; yet the keeping up of a good understanding, and a good affection, between them, would be both his honour and their interest. Note, When Providence has removed the parents by death, the best methods ought to be taken, not only for the preventing of quarrels among the children (which often happen about the dividing of the estate), but for the preserving of acquaintance and love, that unity may continue even when that centre of unity is taken away. I. Joseph's brethren humbly make their court to him for his favour. 1. They began to be jealous of Joseph, not that he had given them any cause to be so, but the consciousness of guilt, and of their own inability in such a case to forgive and forget, made them suspicious of the sincerity and constancy of Joseph's favour (Gen 50:15): Joseph will peradventure hate us. While their father lived, they thought themselves safe under his shadow; but now that he was dead they feared the worst from Joseph. Note, A guilty conscience exposes men to continual frights, even where no fear is, and makes them suspicious of every body, as Cain, Gen 4:14. Those that would be fearless must keep themselves guiltless. If our heart reproach us not, then have we confidence both towards God and man. 2. They humbled themselves before him, confessed their fault, and begged his pardon. They did it by proxy (Gen 50:17); they did it in person, Gen 50:18. Now that the sun and moon had set, the eleven stars did homage to Joseph, for the further accomplishment of his dream. They speak of their former offence with fresh regret: Forgive the trespass. They thr…

50:15-18 The brothers pleaded for Joseph’s forgiveness, referring to themselves as Joseph’s slaves (cp. 37:7; 44:16, 33). The brothers were afraid that Joseph’s earlier reconciliation with them had been motivated only by his desire to see his father again. With neither Jacob nor Pharaoh to restrain him, they feared that he might now take revenge on them. But Joseph . . . wept because they still feared reprisal.