GE�ESIS 43 COMME�TARY

EDITED BY GLE�� PEASE

The Second Journey to Egypt

1 �ow the famine was still severe in the land.

BAR�ES, "Gen_43:1-10

The famine was severe. The pressure began to be felt more and more. The twelve households had at length consumed all the corn they had purchased, and the famine still pressed heavily upon them. Jacob directs them to return. “And Judah said.” Reuben had offended, and could not come forward. Simon and Levi had also grieved their father by the treacherous slaughter of the Shekemites. Judah therefore, speaks. “Is your father yet alive?” “Have ye a brother?” These questions do not come out in the previous narrative, on account of its brevity. But how pointed they are, and how true to Joseph’s yearnings! They explain how it was that these particulars came out in the replies of the brothers to Joseph. For the charge of being spies did not call for them in exculpation. Judah now uses all the arguments the case would admit of, to persuade his father to allow Benjamin to go with them. He closes with the emphatic sentence, If I bring him not unto thee, and set him before thee, then let me have sinned against thee all my days; that is, let me bear the blame, and of course the penalty of having sinned against thee in so tender a point. Both Judah and his father knew that this was a matter that touched the interest of the former very deeply. Reuben was bearing the blame of a grievous sin, and had no hope of the birthright. Simon and Levi were also bearing blame, and, besides, had not the natural right, which belonged only to Reuben. Judah came next, and a failure in securing the safe return of Benjamin might set him also aside. He undertakes to run this risk.

GILL, "And the famine was sore in the land. In the land of Canaan; it increased yet more and more: this is observed for the sake of what follows, showing the reason and necessity of Jacob's sons taking a second journey into Egypt.

HE�RY 1-10, "Here, 1. Jacob urges his sons to go and buy more corn in Egypt, Gen_43:1, Gen_43:2. The famine continued; and the corn they had bought was all spent, for it

is meat that perisheth. Jacob, as a good master of a family, is in care to provide for those of his own house food convenient; and shall not God provide for his children, for the household of faith? Jacob bids them go again and buy a little food; now, in time of scarcity, a little must suffice, for nature is content with a little. 2. Judah urges him to consent that Benjamin should go down with them, how much soever it went against his feelings and previous determination. Note, It is not at all inconsistent with the honour and duty which children owe their parents humbly and modestly to advise them, and, as occasion is, to reason with them. Plead with your mother, plead,Hos_2:2. (1.) He insists upon the absolute necessity they were under of bringing Benjamin with them, of which he, who was a witness to all that had passed in Egypt, was a more competent judge than Jacob could be. Joseph's protestation (Gen_43:3) may be alluded to to show upon what terms we must draw nigh to God; unless we bring Christ along with us in the arms of our faith, we cannot see the face of God with comfort. (2.) He engages to take all possible care of him, and to do his utmost for his safety, Gen_43:8, Gen_43:9. Judah's conscience had lately smitten him for what he had done a great while ago against Joseph (Gen_42:21); and, as an evidence of the truth of his repentance, he is ready to undertake, as far as a man could do it, for Benjamin's security. He will not only not wrong him, but will do all he can to protect him. This is restitution, as far as the case will admit; when he knew not how he could restore Joseph, he would make some amends for the irreparable injury he had done him by doubling his care concerning Benjamin.

CALVI�, "1.And the famine was sore in the land. In this chapter is recorded the

second journey of the sons of Jacob into Egypt, when the former supply of provision

had been exhausted. It may, however, here be asked, how Jacob could have

supported his family, even for a few days, with so small a quantity of corn: for,

suppose it to be granted that several asses were conducted by each of the brethren,

what was this to sustain three hundred persons? (166) For, since Abraham had a

much larger number of servants, and mention has been made above of the servants

of Isaac; it is incredible that Jacob was so entirely destitute, as to have no servants

left. If we say, that he, being a stranger, had been compelled to sell them all, it is but

an uncertain guess. It seems to me more probable that they lived on acorns, herbs,

and roots. For we know that the orientals, especially when any necessity urges, are

content with slender and dry food, and we shall see presently, that, in this scarcity of

wheat, there was a supply of other food. I suppose, therefore, that no more corn had

been bought than would suffice to furnish a frugal and restricted measure of food

for Jacob himself, and for his children and grandchildren: and that the food of the

servants was otherwise provided for. There is, indeed, no doubt that the whole

region had been compelled to resort to acorns, and fruits of this kind, for food for

the servants, and that wheaten bread was a luxury belonging to the rich. This was,

indeed, a severe trial, that holy Jacob, of whom God had engaged to take care,

should almost perish, with his family, through hunger, and that the land of which he

was constituted the lord, in order that he might there happily enjoy the abundance

of all things, should even deny him bread as a stranger. For he might seriously

doubt what was the meaning of that remarkable promise, I am God Almighty, grow

and multiply: I will bless thee. It is profitable for us to know these conflicts of the

holy fathers, that, fighting with the same arms with which they conquered, we also

may stand invincible, although God should withhold present help.

COFFMA�, "Introduction

This chapter is entitled to special status in the sequence of events which was listed at

the beginning of Genesis 37 as a series of eleven episodes in the [~toledowth] of

Jacob. The list there, following Skinner and others, appended this chapter either to

number six or to number seven; but we shall treat it as a special unit, thus

expanding the outline.

The importance of this chapter lies in the narrative of Judah's offering of himself as

a substitute for Benjamin, in which he made an impassioned plea to Joseph on

behalf of his brother and his father. In all the writings which have come down from

antiquity, nothing surpasses this. Skinner said, "It is the finest specimen of dignified

and persuasive eloquence in the O.T."[1] We shall give further attention to this

under Genesis 44:18 below.

We are entitling the chapter:

JUDAH EMERGES AS A TYPE OF CHRIST

Significantly, it is Judah who is the hero of this chapter, not Joseph. Joseph indeed

was supreme in Egypt, but Judah was supreme among the sons of Jacob, and the

events of this chapter entitled him to his place in the ancestry of the Son of God, and

to the honor of giving his name to the Glorious One who would stand forever

honored upon the sacred page as, "The Lion of the Tribe of Judah" (Revelation

5:5).

The source-splitters are completely frustrated and defeated by this chapter. Speiser

admitted that, "There is not the slightest trace of any other source throughout the

chapter."[2] The significance of such an admission lies in the fact that a variable

name for God is found in Genesis 44:16, as well as other factors usually alleged as

"proof" of prior sources. The admitted truth that such things are not proof of prior

sources here discredits, absolutely, the notion that such things are "proofs" of prior

sources anywhere else. As a matter of fact, the whole Biblical record of the

providential appearance in history of the Jewish people, their miraculous

preservation, divine guidance in their dispossession of the Canaanites, and in time,

their deliverance of the blessed Messiah to mankind, exhibits a unity, coherence,

and authority that point inevitably to one author of the entire Pentateuch. It is

simply impossible that a redactor, or a hundred redactors, even if they possessed a

thousand "prior sources," could ever in a million years have produced anything like

the Book of Genesis. It is a person, a man, whose personality lies behind it all, an

inspired man, who delivered unto us the Word of God. It is true of the Bible as

Walther Eichrodt (quoted approvingly by George Foher and Martin �oth) stated

concerning the religion of Israel:

"At the very beginning of Israelite religion, we find charisma, the special individual

endowment of a person; and to such an extent is the whole structure based on it,

that without it, it would be inconceivable."[3]

�owhere else in the Bible does one encounter this mysterious person of Moses, the

author of Genesis, any more than in this chapter. The mind and authority of God

appear in every line of it. To appreciate this supernatural quality of the narrative,

one should read the tedious, belabored report of the same episode in the works of

Josephus. The Bible bears its own imprimitur as the Word of God.

Introduction

This chapter is a continuation of the remarkably dramatic history that began to

unfold in the last chapter. Here we have:

THE SECO�D JOUR�EY I�TO EGYPT

Jacob's determination not to send Benjamin into Egypt with the brothers on their

return mission to buy grain gave way under the dire necessity for the procurement

of food for his posterity. The famine grew worse and worse. And although he had no

information about how long it might last, there was simply no other way to provide

for the children of Israel. Reluctantly, he consented to send Benjamin upon the

solemn assurance of Judah that he would be surety for the lad. He also put as good a

face on things as he could by sending an appropriate present for the officers from

whom they would buy grain, also returning the money which they had found in

their sacks following the first journey.

That we are dealing with hard historical facts in this narrative is evident from the

wealth of detail concerning social, political, cultural, and economic conditions

mentioned here which are corroborated absolutely by the archeological findings of

the present century. "The Biblical description of the historical background is

authentic."[1] The details of Joseph's elevation to viceroy of Egypt is exactly how

Egyptian artists depicted this ceremony. The ring, the costly vestments, the gold

chain, even the second chariot have been found on murals and reliefs. "There is

even a spot on the �ile river that bears the name of Joseph!"[2]

Verse 1-2

"And the famine was sore in the land. And it came to pass when they had eaten up

the grain they had brought out of Egypt, their father said unto them, Go again, buy

us a little food."

This entire experience of God's people was, "as much of a testing of Jacob because

of his favoritism as it was of the sons because of their evil deeds."[3] It is not until

Genesis 43:14 that Jacob decides to rely upon God, instead of his own devices and

precautions. Until that time, he was centering his thoughts upon the dangers and

difficulties, �OT the providence of God.

CO�STABLE, "Verses 1-15

Judah evidently took the lead and spoke for his brothers because Jacob had already

refused Reuben ( Genesis 42:37-38), Simeon was in Egypt, and Levi had previously

forfeited his father"s confidence (ch34). As Reuben had done ( Genesis 42:37),

Judah offered to bear responsibility in Jacob"s place, but in contrast to Reuben,

Judah took personal responsibility for Benjamin"s safety ( Genesis 43:9). From this

point on, Judah becomes the leader of Jacob"s sons (cf. Genesis 49:8-10; Matthew

1:2; Matthew 1:17; Luke 3:23; Luke 3:33).

Facing a crisis like his meeting with Esau (chs32-33), Jacob again prepared a lavish

present to appease "the Prayer of Manasseh ," Joseph (cf. Proverbs 18:16).

"Jacob has no guarantee El Shaddai will do anything. His if I am to be bereaved,

bereaved I shall be is the same construction as Esther"s "if I perish, I perish" (

Esther 4:16) ..." [�ote: Hamilton, The Book . . . Chapters18-50 , p545. See also S. B.

Berg, The Book of Esther: Motifs, Themes, and Structure, pp123-42 , for linguistic

and thematic parallels between the Esther story and the Joseph story.]

Compare also Rebekah"s complaint when she thought she might lose both Jacob

and Esau ( Genesis 27:45).

"The "and Benjamin" [ Genesis 43:15] hangs like the resigned sigh of a father

trapped between the need to live and the possibility of a life made utterly empty

through another loss." [�ote: W. L. Humphreys, Joseph and His Family: A Literary

Study, p45.]

GUZIK 1-10, "A. Jacob decides to let the brothers return to Egypt with Benjamin.

1. (1-2) Jacob gives the order to get more food.

�ow the famine was severe in the land. And it came to pass, when they had eaten up

the grain which they had brought from Egypt, that their father said to them, Go

back, buy us a little food.

a. When they had eaten up the grain which they had brought from Egypt: Perhaps

Jacob originally thought they had enough to survive the remainder of the famine

and they would never need to go back with Benjamin, and never need to go back

and get Simeon. The famine wore on, and eventually they ran out of food.

b. Go back, buy us a little food: �ecessity drove Jacob to do something he would

normally never do. We might imagine Jacob prayed so hard for the famine to break,

and asked God to send relief. We might imagine Jacob became angry and bitter

against God for not answering those prayers. God knew what He was doing and had

something so much better for Jacob than he could ever imagine.

2. (3-10) Judah convinces his father to let them go to Egypt with Benjamin.

But Judah spoke to him, saying, The man solemnly warned us, saying, You shall not

see my face unless your brother is with you. If you send our brother with us, we will

go down and buy you food. But if you will not send him, we will not go down; for

the man said to us, You shall not see my face unless your brother is with you. And

Israel said, Why did you deal so wrongfully with me as to tell the man whether you

had still another brother? But they said, The man asked us pointedly about

ourselves and our family, saying, Is your father still alive? Have you another

brother? And we told him according to these words. Could we possibly have known

that he would say, Bring your brother down? Then Judah said to Israel his father,

Send the lad with me, and we will arise and go, that we may live and not die, both

we and you and also our little ones. I myself will be surety for him; from my hand

you shall require him. If I do not bring him back to you and set him before you,

then let me bear the blame forever. For if we had not lingered, surely by now we

would have returned this second time.

a. Why did you deal so wrongfully with me as to tell the man whether you had still

another brother? Jacob was clearly desperate. They must have discussed this

question a hundred times before, yet he brought it up again.

b. I myself will be surety for him: Judah put his own life on the line as a surety for

Benjamin. This is the first good thing we see that Judah did. Previously, he was the

one who had proposed the sale of Joseph. He was the one who wronged his

daughter-in-law Tamar and had sex with her as a harlot.

i. Previously, Satan may have directed his attack against Joseph because he believed

he was the one who would ultimately bring the Messiah. To this point, God had not

yet revealed which of the 12 sons of Jacob the Messiah would come from.

ii. Satan not only hated the children of Jacob for what they were, but also for what

God would make of them. The devil directs the same kind of hatred against

believers today, as Satan considers the destiny God has for His people.

LA�GE, "a. The proving of the brothers. Their repentance and Joseph’s

forgiveness. Joseph and Benjamin, Genesis 43:1; Genesis 44:17. 1. Genesis 43:1-14;

Judah as surety for Benjamin unto the father.—Buy us a little bread.—In death and

famine a rich supply is but little; so it was especially in Jacob’s numerous family, in

regard to what they had brought the first time.—And Judah spake.—Judah now

stands forth as a principal personage, appearing more and more glorious in his

dignity, his firmness, his noble disposition, and his unselfish heroism. Hebrews, like

Reuben, could speak to his father, and with even more freedom, because he had a

freer conscience than the rest, and regarded the danger, therefore, in a milder light.

Judah does not act rashly, but as one who has a grand and significant purpose. His

explanation to the wounded father is as forbearing as it is firm. If they did not bring

Benjamin, Simeon was lost, and they themselves, according to Joseph’s threatening,

would have no admittance to him—yea, they might even incur death, because they

had not removed from themselves the suspicion of their being spies.—Wherefore

dealt ye so ill with me?—Knobel: “His grief and affliction urge him on to reproach

them without reason.” Unreasonable, however, as it appears, it becomes significant

on the supposition that he begins to read their guilty consciences, and, especially,

when, with the one preceding, we connect the expression that follows: Me have ye

bereaved of my children.—The man asked us straitly.—[Lange translates the

Hebrew שאול שאל האיש literally, or nearly so: er fragte und fragte uns aus; or, as it

might be rendered, still closer to the letter, he asked to ask; or, if we take the

infinitive in such cases as an adverb, he asked inquisitively, and then proceeds to

remark]: This expressive connection of the infinitive with the indicative in Hebrew

must not be effaced by grammatical rules; we hold fast to its literalness here. They

did not speak forwardly of their family relations, but only after the closest

questioning. By this passage and Judah’s speech ( Genesis 44), the account in the

preceding chapter ( Genesis 43:32) is to be supplemented. They owed him an

answer, since the question was to remove his suspicion; and, moreover, they had no

presentiment of what he wanted.—Send the lad with me.—אתי (with me) says the

brave Judah. He presents himself as surety; he will take the guilt and bear the

blame forever. The strong man promises all he can. To offer to the grandfather his

own grandchildren, as Reuben offered his sons, that he might put them to death,

was too unreal and hyperbolical to occur to him. We become acquainted with him

here as a man full of feeling, and of most energetic speech, as Genesis 43:3, and

Genesis 33had before exemplified. He eloquently shows how they are all threatened

with starvation. The expression, too: Surely now we had returned the second time,

promises a happy issue.—If it must be so now.—Jacob had once experienced, in the

case of Esau, that presents had an appeasing effect on hostile dispositions. From this

universal human experience there is explained the ancient custom, especially in the

East, of rendering rulers favorably disposed by gifts (see 1 Kings 10:25; Matthew

2:11; Proverbs 18:16; Proverbs 19:6).—Of the first fruits of the land.—(Lange

translates: Of that which is most praiseworthy.) Literally, of the song; i.e, that

which was celebrated in song. The noblest products of nature are, for the most part,

celebrated and symbolized in poetry. In presents to distinguished persons, however,

the simple money-value of the things avails but little; it is the peculiar quality, or

some poetic fragrance attached to them, that makes them effective. Delitzsch doubts

this explanation, but without sufficient reason. They are especially to take balm, the

pride of Canaan, but in particular of Gilead. Then honey. Knobel and Delitzsch

suppose it to be the honey of grapes, Arab, dibs. “Grape syrup; i.e, must boiled

down to one third, an article, of which, even at the present day, there are sent yearly

three hundred camel-loads from Hebron’s vicinity to Egypt.” Delitzsch. But this

very abundance of the syrup of grapes would lead us to decide rather for the honey

of bees, were it not for the consideration, that in the Egypt of to-day great attention

is given to the raising of bees, and that it is no wine country, although not wholly

without the culture of the vine ( Genesis 40:10).—Spices.—(Lange, tragacanth-gum.)

A kind of white resinous medicament (see Winer, Tragacanth).—Myrrh.–

Frankincense, salve medicament (see Winer, Ladanum).—�uts.—The Hebrew word

occurs here only, but by the Samaritan translation it is interpreted of the fruit בטבים

of the Pistacia vera, “a tree similar to the terebinth—oblong and angular nuts of the

size of a hazel-nut, containing an oily but very palatable kernel, which do not,

however, grow any more in Palestine (as is stated in Schubert’s ‘Travels in the

East,’ ii. p478; iii114), but are obtained from Aleppo (comp. Rosen, in the ‘German

Orient. Magazine,’ xii. p502).” Keil.—Almonds.—(See Winer, Almond-tree.) On the

productions of Palestine in general, see CalwerBibl. “�atural History,” etc.—And

take double money.—(Lit. second money. They are not to take advantage of the

mistake, even though no unfavorable construction should be put upon it, or it

should occasion them no harm.—And God Almighty.—Here, when some strong

miraculous help is needed, he is again most properly designated by the name El

Shadai.—If I be bereaved of my children.—Be it so. An expression of resignation (

Esther 4:16). As his blessing here is not a prayer full of confidence, so the

resignation has not the full expression of sacrifice; for Jacob’s soul is unconsciously

restrained by a sense of the ban resting upon his sons. He is bowed down by the

spiritual burden of his house.

PETT, "Verse 1-2

The Second Visit of the Brothers - Joseph Makes Himself Known (Genesis 43:1 to

Genesis 45:28)

The Brothers Again Meet the Egyptian Vizier (Genesis 43:1-34)

Genesis 43:1-2

‘And the famine was sore in the land. And it happened that when they had eaten up

the corn which they had brought out of Egypt their father said to them, “Go again.

Buy us a little food.” ’

The famine continued and grew worse. �o crops grew, those water holes which had

survived the first onslaught now dried up, the cattle and sheep grew thin and

scrawny. And the corn store became emptier and emptier. Meanwhile Simeon was

mourned as Joseph had been for they knew they would see him no more. Jacob’s

intransigence had seen to that.

At length it had to be accepted that there would be no possibility of even the most

meagre of harvests and as the corn store became depleted Jacob took the only

possible course. He had no choice. He asked his sons once more to take silver to

Egypt to buy corn. But he had not met the proud and stern Vizier of Egypt, and his

sons had, and a fierce argument ensues.

BI 1-14, "Go again, buy us a little food

Jacob under the pressure of want

I. His CHANGE OF RESOLUTION (Gen_43:11-14).

II. His PIETY THROUGHOUT.

1. His faith in God.

2. His honest principle.

3. It is no reflection on his piety that he changed his purpose.

Consistent with the unchanging truth of God, with the eternal law of righteousness, we must and ought to be; but not invariably consistent with ourselves; for our goodness is imperfect, and we are liable to mistake and error. Instead of adjusting our present conduct to our former habits and thoughts, we should act upon our present convictions, leaving the present and the past to reconcile themselves as they may. It is only by looking continually to God, and not to ourselves, that we can walk sure-footedly in the present life. (T. H. Leale.)

The second journey of Joseph’s brethren into Egypt

I. THE JOURNEY.

1. The resolve of Jacob to send at last his son Benjamin to Egypt. In this consent of Jacob we read a double instance of faith, faith in God and in man.

(1) Faith in God; for he says, “God Almighty give you mercy before the man” (Gen_43:14). Faith has been well defined thus, “the heart to make ventures for God.” He alone knows what real faith is, who has been compelled to lose sight of or to relinquish hold of those most dear to him, relying only on the mercy and eternal love of God. Faith is that which makes us hold and cling to God when nothing else is left for us to cling to; the grasp of the dying sailor to the mast, that is faith.

(2) There was, besides, faith in humanity, in his son Judah, in one scarcely worthy of his confidence, for once at least he had proved treacherous. But it was better so, and it is better for us if we possess this faith in man.

2. Jacob’s honesty (Gen_43:12). We are bound not only to return that which is ours unjustly, but also that which is ours by the oversight or mistake of others. But there is another way of looking at this act of Jacob’s. It seems somewhat to savour of his disposition to mollify and appease his enemies by presents; as, when he dreaded the enmity of Esau, he sent presents to him, flattering him with the name of god. And if it be so, we find here that which tells, not of honesty, but of pliancy.

3. The change of Jacob’s resolution in permitting Benjamin to go. At first we might be inclined to charge him with inconsistency, but the circumstances were changed, and the only choice now left him was between famine for them all and the loss of one son.

II. THE ARRIVAL IN EGYPT.

1. The fear of Joseph’s brethren when invited to Joseph’s house. They came dreading some misfortune. They were suspicious of Joseph’s intentions. They could not but think that he wished to entrap them and make bondsmen of them. And this fear of theirs arose partly out of their own capability for a similar act of treachery. “Thus conscience doth make cowards of us all.” It is the worst penalty of a deceitful and crooked disposition that it always dreads being overreached.

2. In the next place we observe the bowing down of the brethren before Joseph (Gen_43:26). This was an exact fulfilment of one of his early dreams, when the sun, moon, and eleven stars bowed down before him. But Joseph was now changed; he had been too much saddened by misfortune, and was far too much accustomed to Egyptian homage, to find any real pleasure in this, from which he had formerly

expected so much. For us this is a pregnant example of the illusiveness of human life. Now that his dream was fulfilled to the very letter, he could not enjoy it.

3. We next observe Joseph’s relief in the indirect utterance of his feelings. He asked, “Is your father yet alive, and your youngest brother?” &c. (Gen_43:27).

4. The feast of brotherhood. (F. W. Robertson, M. A.)

Lessons from Jacob’s behaviour at this crisis

1. Did he at length admit the necessity of making the sacrifice which he declared he would never make? Let us never be ashamed to retract any hasty and improper resolution which we have ever formed. And when we perceive how necessary it is to give up any idol, or any forbidden indulgence, let us not hesitate a moment to act upon our convictions. No delays are so dangerous as those which take place between the formation and the performance of a good resolution.

2. Again, we must not attempt to procure the favour of Him who sits upon the throne of grace by any present that we have to bring, or any payment that we have to make. While we are willing to part with everything for the sake of Christ, we are not to bring anything as the price of our salvation, or to offer anything that we have, or anything that we can do, to recommend us to His favour.

3. Again, let us never forget that the desire for His salvation, and the broken and contrite heart which He has promised to accept, must come from God. The preparation of the heart of man is from the Lord. We must bring our heart when we come into His presence, and it must be upright and contrite if we would see His face in peace. But He only, who requires such a heart as this, can produce it for us.

4. For here, observe, the importance of a praying spirit is especially to be seen in Jacob’s behaviour at this time. When he sent his sons away, it was with the humble and earnest petition—God Almighty give you favour before the man. Prayer ever was, and ever must be, the distinguishing mark of all the true sons of Jacob.

5. Lastly, Jacob at length determined to acquiesce in the appointments of Divine Providence, whatever they might be. So let every true penitent resolve to do, and he is certain eventually to be delivered out of all his fears. (C. Overton.)

Jacob’s prayer

1. The character under which the Lord is addressed—“God Almighty,” or God all-sufficient. This was the name under which Abraham was blessed, and which was used by Isaac in blessing Jacob. Doubtless Jacob, in putting up this prayer, thought of these covenant promises and blessings, and that it was the prayer of faith.

2. The mistake on which the prayer is founded, which yet was acceptable to God. He prayed for the turning of the man’s heart in a way of mercy; but the man’s heart did not need turning. Yet Jacob thought it did, and had no means of knowing otherwise. The truth of things may in some cases be o concealed from us, to render us more importunate; and this importunity, though it may appear at last to have been unnecessary, yet being right according as circumstances appeared at the time, God will approve of it, and we shall find our account in it.

3. The resignation with which he concludes: “If I am bereaved, I am bereaved!” It is God’s usual way, in trying those whom He loves, to touch them in the tenderest part. Herein the trial consists. If there be one object round which the heart has entwined more than all others, that is it which is likely to be God’s rival, and of that we must be deprived. Yet if when it goes, we humbly resign it up into God’s hands, it is not unusual for Him to restore it to US, and that with more than double interest. (A. Fuller.)

The second visit to Egypt

I. JACOB’S ENTREATY.

1. The occasion of it. Continuance of the famine. How dreary the prospect. Barren earth. Languishing cattle. Dry river-beds. The heavens as brass.

2. The character of it. “Buy us a little food.”

(1) “Buy.” They had money. The money that was returned, and a little more. They probably took all they could well spare the first time, not thinking the famine would last so long, and intending to obtain enough to suffice till plenty was restored.

(2) “A little food.” It was all they could purchase with what money was left after they had restored the first purchase-money.

(3) “Go again.” He does not say a word about Benjamin. Did he think they had forgotten him; or that they would not press the matter? He speaks of food, not of Simeon or Benjamin.

II. JUDAH’S EXPOSTULATION. He at once assures his father that it is of no use except Benjamin goes too; and refuses to go without him, as a useless and perilous experiment.

III. THE BROTHERS’ MEETING. They once more set out for Egypt. In due time they stand in the presence of the great lord. Joseph sees and recognizes Benjamin. Commands that a banquet shall be prepared in his own house. This new kindness filled them with new fear. They thought they were being ensnared, and would be sold as bondmen. Yet they had done to Joseph the very thing they feared to receive at his hands. Having had no opportunity of speaking to Joseph, they explain to the steward. He encourages them. Tells them not to fear. Reminds them of God’s mercy. Joseph’s present is therefore prepared, and they await the issue. In all this see how a guilty conscience destroys enjoyment of happy circumstances. If a man is right within, all will be right without; if he be wrong, all will be wrong. Learn:

I. To be thankful for plenty.

II. To pity the distressed.

III. Sin brings its own punishment.

IV. The brothers’ meeting may remind us of our future meeting with our Elder Brother. (J. G. Gray.)

If thou wilt send our brother

A reasonable condition

“Children, obey your parents in the Lord, for this is right.” But let parents take heed that they provoke not their children to resist their commands, by enjoining that which is unjust, unreasonable, or impracticable. Judah was justifiable in making conditions with his own venerable father. But to object to the commands of a parent, without an urgent reason, is consistent neither with the law of Christ, nor with the law of nature. The command of Jacob was not simply to go to Egypt, but to go and fetch corn from Egypt. This was impracticable, unless Benjamin went along with his brethren. Every wise man will consider, when he undertakes a journey, or any great work, for what purpose it is designed, and how it may be executed, so as to answer the end. What man would have travelled all the way from the place where Jacob sojourned in Canaan to Egypt, to buy corn in the time of famine, without the prospect of being able to obtain it? What man will plough or sow his land, without the prospect of a crop? What wise man will undertake any religious employment, without the prospect of obtaining the wished advantage to be found in the service of God? If those who call themselves the children of light, were half as wise in their generation as the children of this world, when they wish to have the oil of grace, they would go to those who sell before the door is shut, and would not go without their Elder Brother, without whom no man can come to the Father with acceptance. It is said of the famous Themistocles, that when he fled for refuge to Admetus, king of Thessaly, he took the king’s infant son in his arms, and obtained what he requested. He had been told that this was the law of the court of Admetus. And this is the law of God’s house, that we cannot come with success to the throne of God’s grace, but in the name of Christ, the only mediator between God and sinful men. (G. Lawson, D. D.)

If it must be so now, do this

Jacob yields to persuasion

“A fool rageth, and is confident”; but a wise man will yield to reason, be it from a servant, from a son, from a wife, or from any other person, though inferior to himself, in station, in good sense, or in holiness. “Ye younger, be subject to the elder, yea, all of you be subject one to another; and be clothed with humility, for God resisteth the proud, and giveth grace to the humble” (1Pe_5:3). Here you have an illustration of the apostle’s precept, and the reason by which it is enforced. Jacob’s sons submitted to their father in going down to Egypt, and their father complied with them in sending Benjamin along with them; and God crowned their designs with success, and gave them wonderful displays of His favour in the event of their journey. How was Jacob persuaded to comply with a motion so adverse to his feelings? Not by Reuben’s, but by Judah’s solicitations. Judah addressed his father in words of wisdom and meekness, He set before him the absolute necessity of parting with Benjamin for a time, and the great comfort to be expected in the issue. Far was he from reproaching his father for his manifest partiality to this favourite son, but he gave him full assurance that his partiality should be gratified, if possible and necessary; for when Judah became surety for him, he, in effect, engaged to stand between him and every danger; and this promise he did not fail to perform. Complain not, young persons, of tyranny in your parents, when the truth probably is, that you have not learned to treat with due reverence the fathers of your flesh. Do they refuse to comply with your wishes? Can you say with uprightness, that your desires were such as ought to have been granted? And if this has been the case, have you showed due respect to them in expressing your desires? and have you borne,

with a meek temper, those eruptions of passion which disagreeable circumstances may sometimes produce, even in the best men? You see in the instances before us, “that by much forbearing, a prince” and a father “may be persuaded, and that a soft answer breaketh the bone.” (G. Lawson, D. D.)

Conduct in emergency

1. He acts prudently. He uses means of conciliation, and of bespeaking the good graces of the unknown ruler of Egypt.

2. He acts honestly. “The money that was brought again in your sacks, carry it again in your hands: peradventure it was an oversight.” There are not a few who, in similar circumstances, would have been disposed to regard such money as, according to their cant phraseology, a God-send; and who would have thought no more about the matter. Not so Jacob. Before he would regard the money as his, or have his sons regard it as theirs, he must be at the bottom of the matter—he must have it accounted for, how came it there—he must know whether they can keep it honestly. Thus let all Christian transactions be regulated by the principles of high honour and sterling unbending integrity.

3. He acts piously. “And God Almighty give you mercy before the man!” When a human heart requires to be softened, and inclined to favour where there is seeming hostility, it is ours to do what we can, and to leave the result, by prayer and supplication, in the hands of God—of “God Almighty.” How much more like himself does Jacob now appear; and how much more becoming an example does he set before his family!

4. He acts submissively. “If I be bereaved of my children, I am bereaved!”

5. He acts affectionately. It may be truly said of Jacob, as a father, that “even his failings leaned to virtue’s side.” We can account for them from causes that are in themselves good. But the point to which my observation tends, as many of you may anticipate, is this. How come we to be so much in earnest in seeking to propitiate a fellow-creature to turn away his displeasure, and to conciliate his favour, in order to avoid what harm, and to ensure what good, he may have it in his power to do us; while we are so careless about averting the wrath and obtaining the grace of a higher than the highest of created powers?—of Him, whose wrath is so infinitely more to be deprecated, and whose grace is so infinitely more to be desired and sought, than those of all the agents of evil or of good combined, in the world or in the universe. (R. Wardlaw, D. D.)

Carry down the man a present

Offerings by the little to the great (a harvest sermon for children)

An old man is sending off a company of his sons; they are going to visit a very great man, who is the governor of a great country. They have a proper awe of this man, because he is so great, but he has been very good to them, and their need compels them to go. So their father sends them off, and bids them by no means go empty-handed, but take with them a present for the man. Now your parents have sent you or brought you to church to-day to our Harvest Festival, not to visit some great earthly governor, but to God’s House, to meet God, and to Present your prayers through Jesus Christ, the Son of God, of whom in

His human life Joseph was in many ways a type; and I feel sure that your parents will have said to you, as Jacob said to his sons, “Take a present,” “a little of the best fruits of the land,” or their value in money. For even if it should be very little indeed that you can bring, I am sure they will have told you that that certainly should not be forgotten. Joseph in Egypt was a picture in some small degree of our Lord, who is Governor of all the earth, who says by the mouth of David, “the whole world is Mine, and all that is therein” (Psa_50:12). He has no need of our corn, or of our fruits, or of our money: and yet He has commanded us to offer to Him. There follow close after, in this same Psalm, the words, “Offer unto God thanksgiving, and pay thy vows unto the Most Highest.” God ordered His people (Deu_26:1-19.) when they came into the land of Canaan to take at harvest-time a basket of the first-fruits, and give it into the hands of the priest before God’s altar, and say, “A Syrian ready to perish, was my father, and he went down into Egypt with a few—and became great and mighty.” So the people of Israel were to be reminded of this visit to Egypt and its consequences, for by “the Syrian, my father,” is meant Jacob. Let us look again at our picture, and see what it will teach us. Joseph, we may be quite sure, was pleased with the present, not for its value in itself, but because it showed that those who brought it wished well. But what pleased him most was the coming of his brethren themselves. He wanted them very much, especially the little one. And there was great joy when he had them all together, and made himself known and embraced them. Joseph is here again a type of our Blessed Lord. That which, above all, He desires, over and above the gifts which He welcomes, is the heart of the giver. St. Paul tells us exactly what it is He seeks—“not yours, but you” (2Co_12:14). “He is not ashamed to call us brethren” (Heb_2:11), though we have treated Him worse than Joseph’s brethren treated him; and though we may be us shabby and poor as probably Joseph’s brethren looked in his royal palace in Egypt, our Lord Jesus Christ will be ready with His kiss and embrace for us. And when I tell you that He seeks “not yours, but you,” I do not mean that He does not want your little offerings; He does for your sakes. What you can give, of course, is nothing to Him: but do not allow yourself to be tempted into saying, as grown-up people sometimes say when the harvest is not so plentiful, and they are poor, and “the times are hard,” that we must leave giving to those who are well off. Jacob and his sons were poor enough—there was a famine in the land—and yet they sent the rich governor of Egypt a present, and see what a blessing came out of it. I find, as I read my Bible, that it is “the poor of this world, rich in faith,” who become “heirs of the kingdom” (Jas_2:5), through their faith and liberality. And our Lord has told us why it is He likes us to offer to Him of our little: He says, “Where your treasure is, there will your heart be also” (Mat_6:21). He wants our hearts, and therefore He asks for our treasures. Let me give you an example. Only a few weeks ago I read a sad story in a newspaper. There were several young men, brothers, who went, I think, to Canada, and there worked very hard upon a farm out in the wilds, and earned a good deal of money. A man came to visit them, and persuaded them to trust him with their savings, saying that he would use it in the working of a mine which would yield them double their money in a short time. But one day they found out that this man was a rogue, and that he had spent all their money for nothing, and the news was so terrible a shock to them that they all went out of their minds. Their minds were all upon their money, and when that was lost they were lost. Learn, thin, as soon as you may, to lay up your treasure in heaven. Bring your little offerings to Jesus Christ,

“And what He most desireth, Your humble, thankful hearts.”

(Archibald Day, M. A.)

2 So when they had eaten all the grain they had

brought from Egypt, their father said to them,

“Go back and buy us a little more food.”

GILL, "And it came to pass, when they had eaten up the corn which they had brought out of Egypt,.... Which, in so numerous a family as Jacob's was, having so many children, grandchildren, and servants, what nine men on so many asses could bring with them must be consumed in a short time, how long cannot be said; no doubt they lived sparingly on it in such a time of scarcity, to make it last as long as they could, and perhaps only he, his children and grandchildren, might eat of it; the servants, as Calvin observes, might live on meaner food, as acorns, herbs, and roots; and it must not be thought that all this corn was eaten up entirely, and none left, but the far greater part of it, and but very little remaining; or otherwise, how should Jacob, and his sons' wives and children be supported until the return of his sons from Egypt with fresh provisions? indeed it may be supposed, that the land of Canaan produced some corn, though but little; and it is certain there were other fruits which were serviceable for food, as appears from Gen_43:11,

their father said, go again, buy us a little food; just enough for him, and them, and theirs, for the present; hoping that the famine would be over quickly, and therefore orders them to go once more to Egypt, and buy some provisions: they made no motion themselves to go, as it is highly probable they determined they would not, since Jacob had resolved Benjamin should not go, but waited for their father's motion, and which he did not make until necessity obliged him.

JAMISO�, "their father said, ... Go again, buy us a little food— It was no easy matter to bring Jacob to agree to the only conditions on which his sons could return to Egypt (Gen_42:15). The necessity of immediately procuring fresh supplies for the maintenance of themselves and their families overcame every other consideration and extorted his consent to Benjamin joining in a journey, which his sons entered on with mingled feelings of hope and anxiety - of hope, because having now complied with the governor’s demand to bring down their youngest brother, they flattered themselves that the alleged ground of suspecting them would be removed; and of apprehension that some ill designs were meditated against them.

EXPOSITORS DICTIO�ARY OF TEXTS, "Genesis 43:2

What a deeply interesting life was that of Jacob the supplanter! It is a life full of

incident. And in that life the story of Joseph is perhaps the most illuminative. The

dreaming days are over. The house of Potiphar, with its subtle temptation, and the

prison with its dark despair are for ever gone, and Joseph sits a ruler, the ruler of

Egypt. Famine drives his brothers, at their father"s request, to seek his face, known

only to them as the great Egyptian governor. They bow themselves before the

brother whom they had wronged and he recognizes them. They knew him not, but

he knew them, and was moved towards them. He would have them all before him,

and in the presence of them all he desired to make himself known to them. But

Benjamin, the son of his own mother, was not with them. He must be brought, and

so they are sent back for him, with the instruction that they should see his face no

more unless he were with them. When the brothers begin preparations for their

return to Egypt, having obtained a very reluctant permission for Benjamin to

accompany them, Jacob suggests that in addition to taking double money they

"should carry down the man a present" to propitiate him, and thereby gain his

favour. That was the old Jacob of a former day who would rely upon his own

resources, his own cunning, his own artfulness.

I. �otice, then, this characteristic relapse. It is generally the presence of untoward

circumstances which causes this relapse. We are thrown back upon our own

resources, as it were, and the first question we ask is this, "What shall we do"? And

the answer is almost invariably a relapse to a former type, to the embracing of a

former stratagem. We have all yet to learn the philosophy of inactivity. "What shall

we do" seems to be the first question uppermost in all minds when confronted with

difficulty and danger. When in the straight betwixt two, in the difficult place,

contending with circumstances and events over which we have no control, for the

existence of which we cannot be responsible, our salvation rests in the Divine

revealing, and not in our own plans and schemes. "Carry down the man a present"

if you like, but remember it will have no effect upon the issue of the day.

II. Having regard then to this important truth that God determines the issue and

that none of our plans and schemes are at all necessary, that God is first and must

always be first, it may become a gracious and courteous act to "carry down the man

a present". It may be well for us to consider this. A little sympathy, a little attention,

a little consideration, these are the things which sweeten life for us all. God is so

often wounded in the house of His friends by the utter neglect of those little

presents, the little courtesies, the little tokens of love. Every Prayer of Manasseh ,

woman, and child has something they can give. Society is enriched or impoverished

by the individual gifts or negligences of its members. The home is made happy, or

dull and miserable, upon the same principle. Give! Don"t think so much about what

you can get, but more about what you can give. Remember that your salvation is the

free gift of God, "Without money and without price".

—J. Gay, Common Truths from Queer Texts, p137.

3 But Judah said to him, “The man warned us

solemnly, ‘You will not see my face again unless

your brother is with you.’

GILL, "And Judah spake unto him,.... Reuben the eldest son had met with a repulse already, Gen_42:36; Simeon the next was now in Egypt, Gen_42:24, and Levi, perhaps on account of the affair of Shechem, Gen_34:25, did not yet stand well in his father's favour and affection; wherefore Judah being next, with the consent of his brethren, undertakes to manage the affair with him, who had doubtless an interest in him, as well as authority among his brethren, and was a prudent man, and could speak well:

saying, the man did solemnly protest unto us; meaning Joseph, though he then knew not that it was he; whom he calls "the man", not by way of contempt, or as thinking and speaking meanly of him, but the reverse, the great man, the honourable man, the governor of Egypt; and so the Septuagint version adds, "the man, the lord of the land"; he in the strongest terms, and in the most solemn manner, protested by the life of Pharaoh:

saying, ye shall not see my face; with acceptance, should not be admitted to come near him, or treat with him, and purchase any corn of him:

except your brother be with you; their youngest brother Benjamin.

K&D, "Judah then declared, that they would not go there again unless their father

sent Benjamin with them; for the man (Joseph) had solemnly protested (העד that (העדthey should not see his face without their youngest brother. Judah undertook the consultation with his father about Benjamin's going, because Reuben, the eldest son, had already been refused, and Levi, who followed Reuben and Simeon, had forfeited his father's confidence through his treachery to the Shechemites (Gen 34).

CALVI�, "Verse 3

3.And Judah spake unto him, saying. Judah seems to feign something, for the

purpose of extorting from his father what he knew he would not freely grant; but it

is probable that many discourses had been held on both sides, which Moses,

according to his custom, has not related. And since Joseph so ardently desired the

sight of his brother Benjamin, it is not surprising that he should have labored, in

every possible way, to obtain it. It may also have happened that he had caused some

notification or legal summons to be served, by which his brother was cited to make

his appearance, as in judicial causes. This however deserves to be noticed, that

Moses relates the long disputation which Jacob had with his sons, in order that we

may know with what difficulty he allowed his son Benjamin to be torn away from

him. For, though hunger was pressing, he nevertheless contended for retaining him,

just as if he were striving for the salvation of his whole family. Whence, again, we

may conjecture, that he suspected his sons of a wicked conspiracy; and on this

account Judah offers himself as a surety. For he does not promise anything

respecting the event, but only, for the sake of clearing himself and his brethren, he

takes Benjamin under his care, with this condition, that if any injury should be done

to Benjamin, he would bear the punishment and the blame. From the example of

Jacob let us learn patient endurance, should the Lord often compel us, by pressure

of circumstances, to do many things contrary to the inclination of our own minds;

for Jacob sends away his son, as if he were delivering him over unto death.

COFFMA�, "Verses 3-5

"And Judah spake unto him saying, The man did solemnly protest unto us, saying,

Ye shall not see my face, except your brother be with you. If thou wilt send our

brother with us, we will go down and buy thee food: but if thou wilt not send him,

we will not go down; for the man said unto us, Ye shall not see my face, except your

brother be with you."

The fact that Judah takes the leadership here, whereas, in the previous chapter

Reuben had attempted to do so by his ridiculous proposal that Jacob could slay

Reuben's two sons as a surety for Reuben's responsibility, is no evidence whatever

of "two contradictory accounts from different `documents'" allegedly lying behind

the history here. All such allegations are merely demonstrations of the remarkable

blindness that characterizes such criticisms. The last chapter made it plain that

Jacob rejected Reuben's proposal out of hand, "My son shall not go down with

you!" That closed the matter of Reuben's leadership of the second expedition into

Egypt. Here, as the narrative absolutely demands, Judah took charge. The Biblical

account does not explain fully why Jacob consented to what Judah said, but

Josephus tells us that Judah pointed out to him that Benjamin also could die

without food, and appealed to Jacob on the basis of faith in God, saying, "�othing

can be done to thy son, but by the appointment of God."[4]; Genesis 43:14, below,

supports this.

"The man ..." is used repeatedly here as a designation for Joseph. If they had

learned his name, they had not become familiar with it.

"Ye shall not see my face ..." This expression meant that the sons of Jacob would

not be permitted in Joseph's presence at all without Benjamin. Willis pointed out

that, "To see Joseph's face, in court language, meant to get an audience with him or

to be permitted in his presence."[5] Only ministers of the very highest rank were

permitted to be in the ruler's presence, except by special permission. Jesus declared

of the angels of little children, "Their angels, do always behold the face of my Father

who is in heaven" (Matthew 18:11), the same being a recognition of the fact that

"angels of the face," were the highest-ranking ministers in ancient kingdoms.

PETT, "Verses 3-5

‘And Judah spoke to him, saying, “The Man did solemnly declare to us, saying,

‘You shall not see my face except your brother be with you.’ If you will send our

brother with us we will go down and buy you food. But if you will not send him we

will not go down, for the Man said to us, ‘You shall not see my face except your

brother be with you.’ ” ’

Judah speaks up for his brothers. It is all right for Jacob, he does not have to face

the Man. But they know what he is like and the terror he induces. And they know

what he is likely to do with them if they return without Benjamin. There are no

circumstances in which they will go unless Benjamin goes with them. They do not

want to share Simeon’s fate.

The fact that Simeon is not mentioned is deliberate on the part of the writer. He

wants his readers to recognise that as far as the family is concerned Simeon’s fate is

now irrelevant. He has previously been sacrificed to Jacob’s obstinacy and obsession

with his youngest son.

Reuben takes no part in all this. His father had previously rejected his offer and he

has given up. Indeed something appears to have happened to him. Trying

circumstances bring leaders to the fore and the reaction to the famine seems to have

brought Judah into a position of leadership. He may well have proved the most

resilient when everyone else was despairing. Everyone now looks to him.

“See his face.” They will not be able to approach the great man but will instead be

arrested.

4 If you will send our brother along with us, we

will go down and buy food for you.

GILL, "If thou wilt send our brother with us,.... Give orders for his going with us, and put him under our care:

we will go down and buy thee food; signifying, on the above condition, that they were ready and willing to take a journey into Egypt, and buy provisions for him and his family, otherwise not.

5 But if you will not send him, we will not go

down, because the man said to us, ‘You will not

see my face again unless your brother is with

you.’”

GILL, "But if thou wilt not send him, we will not go down,.... This they said not as undutiful, and from a spirit of rebellion and disobedience to their father, or of stubbornness and obstinacy, but because they durst not go down, nor could they with any safety; they might expect to be taken up as spies, and put to death as they were threatened; and besides, it would be in vain, and to no purpose, since there was no likelihood of succeeding, or of getting any provision:

for the man said unto us, ye shall not see my face, except your brother bewith you; which they repeat both for the confirmation of it, and as an apology for themselves, to clear them from any charge of unfaithfulness.

6 Israel asked, “Why did you bring this trouble on

me by telling the man you had another brother?”

GILL, "And Israel said,.... In answer to the speech of Judah:

wherefore dealt ye so ill with me; had done that which brought so much evil upon him, gave him so much grief and trouble, and threw him into such perplexity and distress, that he knew not what to do, or course to take:

as to tell the man whether ye had yet a brother? which he thought was done imprudently and unadvisedly, and that there was no need of it; which, had it not been done, would have prevented this anxiety of mind he was now in, and the mischief he feared would follow.1

K&D, "And Israel said,.... In answer to the speech of Judah:

wherefore dealt ye so ill with me; had done that which brought so much evil upon him, gave him so much grief and trouble, and threw him into such perplexity and distress, that he knew not what to do, or course to take:

as to tell the man whether ye had yet a brother? which he thought was done imprudently and unadvisedly, and that there was no need of it; which, had it not been done, would have prevented this anxiety of mind he was now in, and the mischief he feared would follow.1

COFFMA�, "Verse 6-7

"And Israel said, Wherefore dealt ye so with me, as to tell the man whether ye had a

brother? And they said, The man asked straitly concerning ourselves, and

concerning our kindred, saying, Is your father yet alive? have ye another brother?

and we told him according to the tenor of these words: could we in any wise know

that he would say, Bring your brother down?"

"Wherefore dealt ye so with me ..." Skinner stated that this reproachful question is

"intelligible only on the understanding that Jacob has just heard for the first time

that he must part with Benjamin";[6] however, we believe that it is Skinner's

statement that in not intelligible.

Also, we note the quibble that the account given in the previous chapter says

nothing about the particular direct questions relating to Benjamin that are

mentioned here. This, of course, is perfectly in the manner of Biblical narrative.

Another example is in Jonah, the fact of his having told the mariners that he was

fleeing from Jehovah did not occur in the first of the narrative but was revealed as

something that occurred earlier, only after the lots had been cast and after the

identification had fallen upon Jonah (Jonah 1:10). That what the brothers told

Jacob here was absolutely true may not for a moment be doubted. Due to Joseph's

great curiosity about his natural brother Benjamin, he most certainly would have

inquired directly concerning him, a fact flatly stated here. After this explanation to

Jacob, Judah took charge.

PETT, "Verse 6-7

‘And Israel said, “Why did you treat me so badly as to tell the Man whether you

had yet a brother?” And they said, “The Man asked us firmly (literally - ‘asked us

asking’) about ourselves and about our relatives, saying, ‘Is your father yet alive?

Have you a brother?’ And we told him according to the tenor of these words. Could

we possibly have known that he would say, ‘Bring your brother down’?”

In his grief and fear Jacob is being quite unreasonable. They had had no reason to

withhold the information and they knew that to have given even a hint of deceit

would have been their downfall. The only significance they had seen in the close

questioning was the suspicion that they were spies.

“They said” - now the other brothers are joining in. They are all agreed that they

cannot face the Man without having Benjamin with them. They would immediately

be killed as spies.

7 They replied, “The man questioned us closely

about ourselves and our family. ‘Is your father

still living?’ he asked us. ‘Do you have another

brother?’ We simply answered his questions. How

were we to know he would say, ‘Bring your

brother down here’?”

BAR�ES, "

CLARKE, "

GILL, "

HE�RY, "

JAMISO�, "

CALVI�, "

8 Then Judah said to Israel his father, “Send the

boy along with me and we will go at once, so that

we and you and our children may live and not die.

CLARKE, "Send the lad with me - As the original is not ילד yeled, from which we

have derived our word lad, but נער naar, it would have been better had our translators rendered it by some other term, such as the youth, or the young man, and thus the distinction in the Hebrew would have been better kept up. Benjamin was at this time at least twenty-four years of age, some think thirty, and had a family of his own. See Gen_46:21.

That we may live, and not die - An argument drawn from self-preservation, what some have termed the first law of nature. By your keeping Benjamin we are prevented from going to Egypt; if we go not to Egypt we shall get no corn; if we get no corn we shall all perish by famine; and Benjamin himself, who otherwise might live, must, with thee and the whole family, infallibly die.

GILL, "And Judah said unto Israel his father, send the lad with me,

and we will arise and go,.... Directly to Egypt for corn; Judah calls Benjamin a lad, because the youngest brother, and tenderly brought up by his father, who had an affectionate fondness for him as if he had been a child; otherwise he must be thirty two years of age, for he was seven years younger than Joseph, who was now thirty nine years of age; yea, Benjamin must have children of his own, who went with him and his father into Egypt, Gen_46:21; for the computation of Benjamin's age, see Gen_30:22,

that we may live, and not die, both we, and thou, and also our little ones; he argues, that if they with Benjamin went down to Egypt for corn, there was a possibility, yea, a probability that they would all live, even Benjamin also; but if not, they must all in course die, and Benjamin likewise; and therefore it was most prudent and advisable, for the sake of all their lives, of them and theirs, and for the sake of Benjamin among the rest, for whom Jacob was so particularly concerned, to let him go with them to Egypt for corn, since he must die if they did not go, and he could but die if he did go; and there was great likelihood, if not a certainty, he would not; at least Judah was confident he would not, as appears by what follows.

K&D, "He then repeated the only condition on which they would go to Egypt again, referring to the death by famine which threatened them, their father, and their children,

and promising that he would himself be surety for the youth (ה�ער, Benjamin was twenty-

three years old), and saying, that if he did not restore him, he would bear the blame (חטאto be guilty of a sin and stone for it, as in 1Ki_1:21) his whole life long. He then concluded with the deciding words, “for if we had not delayed, surely we should already have returned a second time.”

BE�SO�, "Genesis 43:8. Judah said unto his father — He, on account of his age,

prudence, and penitent carriage for his youthful follies, was much beloved and

regarded by his father, and, on this occasion, was likely to have the greatest

influence in persuading him. Send the lad with me — So he terms him, because he

was the youngest of all, though he was now thirty years old, and a father of divers

children.

COFFMA�, "Verses 8-10

"And Judah said unto Israel his father, Send the lad with me, and we will arise and

go; that we may live, and not die, both we, and thou, 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 forever: except we had lingered,

surely we had now returned a second time."

By this time, Judah seems to have taken over as spokesman for the brothers.

Evidently, no one paid much attention to Reuben anymore. Simeon was in prison in

Egypt; and Levi was also regarded with disfavor because of his association with

Simeon, not merely in the slaughter of the Shechemites, but also, probably, in the

sale of Joseph.[7]

The crisis which Jacob here confronted and met successfully by trusting God and

sending Benjamin on the expedition to buy food resulted in his being referred to

here and in Genesis 43:11 as Israel, his covenant name. This is not evidence of

different documents from which the narrative was compiled. The leadership of

Judah which emerges here contrasts sharply with the impetuous irresponsibility of

Reuben. Reuben spoke of his father slaying his two grandsons, children of Reuben,

but Judah offered himself as surety for the youngest brother. What a world of

difference! The next chapter reveals how gloriously Judah honored his promise.

COKE, "Genesis 43:8. Send the lad— Benjamin was now more than twenty-four

years of age, and a father of several children, see ch. Genesis 46:21. The Hebrews

call the youngest of the family a lad, without regard to age, 2 Samuel 18:12, 1

Chronicles 22:5. See also ch. Genesis 37:30.

That we may live and not die— The famine being severe, their corn is quickly spent.

Jacob, with tender regard for his family, presses them to go; but Judah convinces

him of the hopelessness of their journey, unless he will spare Benjamin, solemnly

engaging to be surety for his return in safety. Judah's argument was very

persuasive; he urged that Jacob could obtain nothing by withholding Benjamin,

since, if he stayed at home, he must perish with all the family by famine: whereas, if

he went, there was great probability of his returning in safety.

ELLICOTT, "(8) The lad.—Benjamin was now between twenty and thirty years of

age. The term “lad” in Judah’s mouth is one of affection, but even in itself it suits

very well to a youth of this age. Rebekah (in Genesis 24:16) is called in the Hebrew a

lad (see �ote there), and so is Shechem in Genesis 34:19. The assertion, therefore,

that Benjamin is here represented as a mere boy, is disproved by the use of the word

in the Hebrew.

Our little ones.—Heb., our “tafs” that is, our households. (See �ote on Genesis

34:29.)

PETT, "Verses 8-10

‘And Judah said to Israel his father, “Send the lad with me, and we will arise and

go, that we may live and not die, both we and you and also our little ones. I will be

surety for him. At my hand you will require him. If I do not bring him to you and

set him before you I will have sinned against you for ever. For unless we had

lingered surely we would now have returned a second time” ’

Judah realises how difficult it is for his father and he offers himself as the guarantee

of Benjamin’s return. It is clear that the position is desperate. Unless they do go only

death awaits them and their families.

“The lad.” Benjamin is probably about thirty, but in the eyes of his far older

brothers he is still ‘a lad’, the baby of the family.

“I will have sinned against you for ever.” Clearly a powerful oath basically taking

all guilt on himself with all that that would mean for his future.

“Unless we had lingered - .” They have already waited longer than they should have

done because of Jacob’s obstinacy. By now their case was so desperate that they

should have been to Egypt and back again with further corn. The non-mention of

Simeon may suggest that they have now practically given up hope for him, or

alternately the certainty that his fate will not affect his father’s decision one way or

another. In this incident Simeon is irrelevant. Jacob does not come well out of it.

Meanwhile Simeon has been lingering and languishing in an Egyptian prison.

9 I myself will guarantee his safety; you can hold

me personally responsible for him. If I do not

bring him back to you and set him here before

you, I will bear the blame before you all my life.

CLARKE, "Let me bear the blame for ever - וחטאתי�לך�כל�הימים -�re vechatathi�

lecha�col�haiyamim, then shall I sin against thee all my days, and consequently be liable to punishment for violating my faith.

GILL, "I will be surety for him,.... Engage for his safe return:

of my hand shall thou require him; I will be answerable for him:

if I bring him not to thee, and set him before thee: do not return him from Egypt, and bring him to Canaan, into his father's house and presence safe, and sound:

then let me bear the blame for ever; of persuading his father to let him go with him; all this he said, to show what care he would take of him, and what confidence he had that no evil would befall him, that he would be returned with them in safety; which he might ground upon the assurance that Joseph had given, that they should not die if they brought their brother with them, Gen_42:20; and perhaps Judah, as Schmidt thinks, might be under a special instinct of divine Providence, which directed him to say these things: and it may be added, that Jacob also might be under a divine impulse, which influenced him to regard what Judah said, or otherwise his suretyship was but a poor security, and of little avail.

BE�SO�, "Genesis 43:9. Let me bear the blame for ever — Hebrew, Be an offender

to thee: let me bear the guilt, and shame, and punishment due to so great an

offender — Judah’s conscience had lately smitten him for what he had done a great

while ago against Joseph; and as an evidence of the truth of his repentance, he is

ready to undertake, as far as a man could do it, for Benjamin’s security. He will not

only not wrong him, but will do all he can to protect him. This is such restitution as

the case will admit: when he knew not how he could retrieve Joseph, he would make

some amends for the irreparable injury he had done him, by doubling his care

concerning Benjamin.

�ISBET, "SURETY FOR A BROTHER

‘I will be surety for him.’

Genesis 43:9

I. I will be surety for him,’ said Judah; and so he became, in a faint and far-off way,

the forerunner of Jesus.

II. ‘I am Surety for thee,’ my Lord whispers to my heart; and then He asks me to

remember the flawless perfection of His obedience. I should have kept the holy law

of God, but I have broken all its precepts—I have sought out many inventions of my

own. But the Well-beloved Son takes my place, and fulfils commandment after

commandment; and His righteousness is counted mine.

III. ‘I am Surety for thee,’ says the Lord again; and He points me to the wonder and

the worth of His sacrifice on the Cross. I deserve to die. The sword hangs over my

head. The sentence is written against me. But my Saviour, ‘both Victor and Victim,’

loves me and gives Himself for me. The Good Shepherd lays down His life.

Out of pity Jesus said,

He’d bear the punishment instead.

IV. ‘I am Surety for thee,’ my Lord tells me once more; and He directs my eyes

upward to His priesthood in the heavenly places. Day and night there is no pause in

His intercessions on my behalf. Day and night He ever liveth to plead for me. O,

prevailing and persevering grace of Jesus Christ! It gains for me, unworthy,

helpless, every good gift and every perfect boon.

Illustration

‘The older sort of worshippers, the Rev. C. P. Golightly used to catch with guile. His

plan was to announce from the pulpit on a Sunday afternoon, what next Sunday

afternoon the sermon would be about. Of course he made a judicious selection of

subjects—e.g., �oah in the ark, Jonah in the whale’s belly, Daniel in the lion’s den,

and so on. The church used to be thronged to suffocation; and Golightly on

emerging from the vestry in his M.A.’s gown was devoured by the eyes of the

expectant rustics; some of them by a slight confusion of ideas, seeming to suppose

that it was �oah himself, Daniel, or Jonah, as the case might be, who had come back

in order to relate his experiences. We were talking about the character and sayings

of Jacob—full of human pathos. “Come now,” said I, “tell me which you consider

the most human of all his utterances.” Instantly—in a deep tone of mournful

reproach which quite startled me—he exclaimed, “Wherefore dealt ye so ill with me,

as to tell the man whether ye had yet a brother.”’

10 As it is, if we had not delayed, we could have

gone and returned twice.”

GILL, "For except we had lingered,.... Delayed going down to Egypt, through the demur Jacob made of tending Benjamin with them:

surely now we had returned this second time; they would have made their

journey to Egypt, and returned again with their corn, and their brother Benjamin too, as Judah supposed, before this time; so that by these delays they were losing time, and involving themselves and families in distress for want of corn.

11 Then their father Israel said to them, “If it

must be, then do this: Put some of the best

products of the land in your bags and take them

down to the man as a gift—a little balm and a

little honey, some spices and myrrh, some

pistachio nuts and almonds.

BAR�ES, "Gen_43:11-15

Jacob at length reluctantly sends Benjamin with them. He employs all means, as is usual with him, of securing a favorable result. “The best of the land” - the sung or celebrated products of the land. “A little honey.” Palestine abounded with bee honey. A sirup obtained by boiling down the juice of the grape was also called by the same name, and formed an article of commerce. “Nuts.” These are supposed to be pistachio nuts, from the pistacia vera, a tree resembling the terebinth, a native of Anatolia, Syria, and Palestine. “Almonds.” The almond tree buds or flowers earlier in the spring than other trees. It is a native of Palestine, Syria, and Persia. For the other products see Gen_37:25. “Other silver;” not double silver, but a second sum for the new purchase. “God Almighty” - the Great Spirit, who can dispose the hearts of men as he pleases. Jacob looks up to heaven for a blessing, while he uses the means. “If I am bereaved, I am bereaved.” This is the expression of acquiescence in whatever may be the will of Providence. “Double silver,” - what was returned and what was to pay for a second supply of corn.

CLARKE, "Carry down the man a present - From the very earliest times presents were used as means of introduction to great men. This is particularly noticed by Solomon: A man’s gift maketh room for him, and bringeth him before great men, Pro_18:16. But what was the present brought to Joseph on this occasion? After all the labor

of commentators, we are obliged to be contented with probabilities and conjecture. According to our translation, the gifts were balm, honey, spices, myrrh, nuts, and almonds.

Balm - tsori is supposed to signify resin in general, or some kind of gum issuing צריfrom trees.

Honey - debash has been supposed to be the same as the rob of grapes, called in דבשEgypt dibs. Others think that honey, in the common sense of the term, is to be understood here: we know that honey was plentiful in Palestine.

Spices - nechoth is supposed to mean gum storax, which might be very valuable נכאתon account of its qualities as a perfume.

Myrrh - lot, supposed by some to mean stacte; by others to signify an ointment לטmade of myrrh.

Nuts - botnim, by some rendered pistachio nuts, those produced in Syria being בטניםthe finest in the world; by others, dates; others, walnuts; others, pine apples; others, the nuts of the terebinth tree.

Almonds - shekedim, correctly enough translated, and perhaps the only article שקדיםin the collection of which we know any thing with certainty. It is generally allowed that the land of Canaan produces the best almonds in the east; and on this account they might be deemed a very acceptable present to the governor of Egypt. Those who wish to see this subject exhausted must have recourse to the Physica Sacra of Scheuehzer.

GILL, "And their father said unto them,.... Being in some measure convinced by their reasonings, and in part at least reconciled to let Benjamin go with them, there being nothing to be done, he perceived, unless he consented to it:

if it must be so now, do this; if nothing else will do but Benjamin must go, which after all he was reluctant to, then he advises them to do as follows:

take of the best fruits in the land in your vessels; such as were the peculiar produce of the land of Canaan, and the best of it; for which it was most famous, and praised, as the word used signifies; these Jacob advises to take and put into their sacks they carried to bring back their corn in:

and carry down the man a present; the great man and governor of Egypt, whose name was not known, little thinking it was his son Joseph; this he proposed to be done, in order to procure his friendship, that he might carry it kindly and respectfully to them, release Simeon, and send back Benjamin with them. The present consisted of the following things:

a little balm: or rosin, of which there was great quantity in and about Gilead; See Gill on Jer_8:22,

and a little honey; the land of Canaan in general is called a land flowing with milk and honey; and some parts of it were famous for it, as the, parts about Ziph, called from thence the honey of Ziphim (i): this is the first time mention is made of "honey" in

Scripture. Some say (k) Bacchus was the inventor of it. Justin (l) makes a very ancient king of a people in the country, now called Spain, to whom he gives the name of Gorgoris, to be the first that found out the way of gathering honey; but by this it appears to be of a more early date. Dr. Shaw (m) thinks, that not honey, properly so called, is meant, but a kind of "rob" made of the juice of grapes, called by the Arabs "dibsa", a word near in sound with, and from the same root as this. And who further observes, that Hebron alone (the place were Jacob now was) sends every year to Egypt three hundred camel loads, i.e. near two thousand quintals of this rob: and Leo Africanus says (n), there is but little honey to be found in Egypt, wherefore it made this part of the present the more acceptable:

spices; of various sorts, a collection of them; though it is thought, by Bochart and others, that the "storax" is particularly meant; the best of that sort being, as Pliny (o)says in Judea. The Targum and Jarchi take it to be "wax", as do also other Jewish writers:

and myrrh; the liquor called "stacte", that drops from the myrrh tree. Some will have this "lot", as the word is, the same with "ladanum"; one should rather think that it should be the lotus or lote tree, the fruit of which, Pliny (p) says, is the size of a bean, and of a saffron colour, and Herodotus (q) says, it is sweet like a date; but that it was frequent in Egypt, and needed not be carried there. The Targum renders it "chestnuts", and so Ben Melech, as it does what follows:

nuts, and almonds, the oil of nuts, and the oil of almonds: the former design not common, but the pistachio nuts, as Jarchi observes from R. Machir; and these, as Pliny (r) says, were well known in Syria, and were good for food and drink, and against the bites of serpents; and, as Bochart (s) observes, are frequently mentioned by naturalists along with almonds, and as like unto them.

HE�RY 11-14, "Observe here, I. Jacob's persuasibleness. He would be ruled by reason, though they were his inferiors that urged it. He saw the necessity of the case; and, since there was no remedy, he consented to yield to the necessity (Gen_43:11): “If it must be so now, take your brother. If no corn can be had but upon those terms, we may as well expose him to the perils of the journey as suffer ourselves and families, and Benjamin amongst the rest, to perish for want of bread.” Skin for skin, and all that a man has, even a Benjamin, the dearest of all, will he give for his life. No death so dreadful as that by famine, Lam_4:9. Jacob had said (Gen_42:38), My son shall not go down; but now he is over-persuaded to consent. Note, It is no fault, but our wisdom and duty, to alter our purposes and resolutions when there is a good reason for our so doing. Constancy is a virtue, but obstinacy is not. It is God's prerogative not to repent, and to make unchangeable resolves.

II. Jacob's prudence and justice, which appeared in three things: - 1. He sent back the money which they had found in the sacks' mouths, with this discreet construction of it, Peradventure it was an oversight. Note, Honesty obliges us to make restitution, not only of that which comes to us by our own fault, but of that which comes to us by the mistakes of others. Though we get it by oversight, if we keep it when the oversight is discovered, it is kept by deceit. In the stating of accounts, errors must be excepted, even those that make for us as well as those that make against us. Jacob's words furnish us with a favourable construction to put upon that which we are tempted to resent as an injury and affront; pass it by, and say, Peradventure it was an oversight. 2. He sent

double money, as much again as they took the time before, upon supposition that the price of corn might have risen, - or to show a generous spirit, that they might be the more likely to find generous treatment with the man, the lord of the land. 3. He sent a present of such things as the land afforded, and as were scarce in Egypt - balm and honey, etc. (Gen_43:11), the commodities that Canaan exported, Gen_37:25. Note, (1.) Providence dispenses its gifts variously. Some countries produce one commodity, others another, that commerce may be preserved. (2.) Honey and spice will never make up the want of bread-corn. The famine was sore in Canaan, and yet they had balm and myrrh, etc. We may live well enough upon plain food without dainties; but we cannot live upon dainties without plain food. Let us thank God that that which is most needful and useful is generally most cheap and common. (3.) A gift in secret pacifies wrath, Pro_21:14. Jacob's sons were unjustly accused as spies, yet Jacob was willing to be at the expense of a present, to pacify the accuser. Sometimes we must not think it too much to buy peace even where we may justly demand it, and insist upon it as our right.

III. Jacob's piety appearing in his prayer: God Almighty give you mercy before the man! Gen_43:14. Jacob had formerly turned an angry brother into a kind one with a present and a prayer; and here he betakes himself to the same tried method, and it sped well. Note, Those that would find mercy with men must seek it of God, who has all hearts in his hands, and turns them as he pleases.

IV. Jacob's patience. He concludes all with this: “If I be bereaved of my children, I am bereaved; If I must part with them thus one after another, I must acquiesce, and say, The will of the Lord be done.” Note, It is our wisdom to reconcile ourselves to the sorest afflictions, and make the best of them; for there is nothing got by striving with our Maker, 2Sa_15:25, 2Sa_15:26.

JAMISO�, "take of the best fruits ... a present— It is an Oriental practice never to approach a man of power without a present, and Jacob might remember how he pacified his brother (Pro_21:14) - balm, spices, and myrrh (see on Gen_37:25),

honey— which some think was dibs, a syrup made from ripe dates [Bochart]; but others, the honey of Hebron, which is still valued as far superior to that of Egypt;

nuts— pistachio nuts, of which Syria grows the best in the world;

almonds— which were most abundant in Palestine.

K&D, "And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds: After this, the old man gave way to what could not be avoided, and let Benjamin go. But that nothing might be wanting on his part, which could contribute to the success of the journey, he suggested that they should take a present for the man, and that they should also take the money which was brought back in their sacks, in addition to what was necessary for the corn they were to purchase; and he then commended them to the mercy of Almighty God. “If

it must be so, yet do this (אפוא belongs to the imperative, although it precedes it here, cf. Gen_27:37): take of the prize (the most choice productions) of the land-a little balm and

a little honey (1בש the Arabian dibs, either new honey from bees, or more probably honey from grapes, - a thick syrup boiled from sweet grapes, which is still carried every

year from Hebron to Egypt), gum-dragon and myrrh (vid., Gen_37:25), pictachio nuts

and almonds.” 2טנים, which are not mentioned anywhere else, are, according to the Samar. vers., the fruit of the pistacia vera, a tree resembling the terebinth, - long angular nuts of the size of hazel-nuts, with an oily kernel of a pleasant flavour; it does not thrive in Palestine now, but the nuts are imported from Aleppo.

CALVI�, "11.Take of the best fruits (167) Though the fruits which Moses

enumerates were, for the most part, not very precious, because the condition of holy

Jacob was not such that he could send any royal present; yet, according to his

slender ability, he wished to appease Joseph. Besides we know that fruits are not

always estimated according to their cost. And now, having commanded his sons to

do what he thought necessary, he has recourse to prayer, that God would give them

favor with the governor of Egypt. We must attend to both these points whenever we

are perplexed in any business; for we must not omit any of those things which are

expedient, or which may seem to be of use; and yet we must place our reliance upon

God. For the tranquillity of faith has no affinity with indolence: but he who expects

a prosperous issue of his affairs from the Lord, will, at the same time, look closely to

the means which are in his power, and will apply them to present use. Meanwhile,

let the faithful observe this moderation, that when they have tried all means, they

still ascribe nothing to their own industry. At the same time, let them be certainly

convinced that all their endeavors will be in vain, unless the Lord bless them. It is to

be observed, also, in the form of his supplication, that Jacob regards the hearts of

men as subject to the will of God. When we have to deal with men, we too often

neglect to look unto the Lord, because we do not sufficiently acknowledge him as the

secret governor of their hearts. But to whatever extent unruly men may be carried

away by violence, it is yet certain that their passions are turned by God in whatever

direction he pleases, so that he can mitigate their ferocity as often as he sees good; or

can permit those to become cruel, who before were disposed to mildness. So Jacob,

although his sons had found an austere severity in Joseph, yet trusts that his heart

will be so in the hand of God, that it shall be suddenly mounded to humanity.

Therefore, as we must hope in the Lord, when men deal unjustly with us, and must

pray that they may be changed for the better; so, on the other hand, we must

remember that, when they act with severity towards us, it is not done without the

counsel of God.

BE�SO�, "Genesis 43:11. If it must be so now, take your brother — If no corn can

be had but upon those terms, as good expose him to the perils of the journey, as

suffer ourselves and families, and Benjamin among the rest, to perish for want of

bread: it is no fault, but our wisdom and duty, to alter our resolutions, when there is

a good reason for so doing: constancy is a virtue, but obstinacy is not: it is God’s

prerogative to make unchangeable resolves.

COFFMA�, "Verses 11-13

"And their father Israel said unto them, If it be so now, do this: take of the choice

fruits of the land in your vessels, and carry down the man a present, a little balm, a

little honey, spicery and myrrh, nuts, and almonds; and take double money in you

hand; and the money that was returned in the mouth of your sacks carry again in

your hand; peradventure it was an oversight: take also your brother, and arise, go

again unto the man."

Having resolved to consent to Benjamin's making the journey, Jacob at once moved

to handle the mission as astutely as possible. Adequate preparations of an

appropriate gift for "the man" was ordered, also the return of the money they had

found in their sacks, and double money with which to buy more were among the

preparations made for the journey, including, of course, the taking of Benjamin on

the trip.

COKE, "Genesis 43:11. Take of the best fruits— Of the most rare and excellent

productions of the land of Canaan; in the Hebrew, of the praise of the land. The

authors of the Universal History observe, that "it is to be feared the generality of

our expositors have not been very happy in their translation of some of the presents

which Jacob sent into AEgypt; which has induced some learned critics, of a later

date, to endeavour to give us a more rational account of them." Such were the

honey, nuts, and almonds, which could be no great rarities in AEgypt; nor indeed

any of the others, except the balm, which was that of Gilead, and of great price all

the world over, a small quantity of which was a present worth accepting; but as for

resin and wax, as many of our interpreters have rendered it, they could not be

worth sending.

Bochart, indeed, in the place above quoted, thinks that it was either resin or

turpentine, rather than balm of Gilead; because Gilead was on one side Jordan, and

Jacob was then at some small distance from it on the other: but that does not prove

that there was none to be bought there, or to be sent for upon such an occasion. He

adds, indeed, that Josephus affirms balm to have been unknown in Judea till the

queen of Sheba brought some of it to Solomon from Arabia Felix; but Josephus may

be mistaken. Besides, how came Gilead to be so famous for it afterwards? The queen

hardly brought the trees thither; and if Solomon had sent for them afterwards, he

would have planted them, in all likelihood, nearer to him; but whatever it was, it is

plain that resin and turpentine could not be a present worth Joseph's acceptance.

The next is honey, which was indeed very much admired by the ancients, as well

Jews as Gentiles, for a delicious food; but, unless that of Canaan was better than

ordinary, it was scarcely worth sending to an AEgyptian prime minister, since it is

not probable that that country was without it. It is most likely, therefore, that they

were dates, which are called by the same name, דבש debash, as the Jewish doctors

observe, and which, when fully ripe, yield a sort of honey not inferior to the other.

The Arabic calls dates duboos, and the honey of them dibo, or dibis, to this day; and

it is plain that Judea abounded in palm-trees of all sorts, more especially about

Jericho, if we may believe Josephus and Pliny. The next is what we translate spices;

but the Hebrew word, נכאת nekath, rather signifies storax than spices, being a noble

aromatic gum, which was put into all precious spicy ointments. Myrrh, or, as it is in

the original, לוט lot, is rather the stacte or laudanum of the Chaldee and Septuagint,

the last name coming nearer the Hebrew word. It is thought to be the gum of the

cypress-tree, and was one of the aromatics in the perfume prescribed by GOD to

Moses. The word botnim, which our version renders nuts, signifies, according to

Maimonides and Kimchi, pistaches, a sort of almonds very much esteemed by the

ancients, not only for their taste, but also for their stomachic and alexipharmic

quality. Theophrastus and Diascorides join the almonds with these, as fruits of the

same kind.

ELLICOTT, "(11) The best fruits.—Heb., the song, that is, whatever in the land is

most celebrated in song.

In your vessels.—The word used in Genesis 42:25, where see �ote. Concerning this

present two remarks must be made; the first, that it proves that though there was

not rain enough in Palestine to bring the corn to perfection, yet that there was some

small supply, sufficient to maintain a certain amount of vegetation; and but for this

Jacob could not have kept his cattle alive (Genesis 47:1). And next, the smallness of

the present does not so much show that Jacob had very simple ideas respecting the

greatness of the king of Egypt, as that there was a scarcity even of these fruits.

Probably the trade in them had ceased, and therefore even a moderate quantity

‘would be welcome. For the words rendered balm, spices and myrrh really balsam,

gum-tragacanth and ladanum), see �ote on Genesis 37:25.

Honey.—As both the honey made by bees and date honey were common in Egypt,

many suppose that this was grape-honey, prepared by boiling down the juice of ripe

grapes to a third of its original quantity. Hebron is famous for its preparation, and

even in modern times three hundred camel loads used to be exported thence

annually into Egypt. Diluted with water it forms a very grateful drink, and it is also

largely eaten with bread, as we eat butter.

�uts.—That is, pistachio nuts, the fruit of the pistachio, vera. As the tree delights in

dry, rocky situations, it will not grow in Egypt. It has an oily kernel, both palatable

in itself and also much used for making savoury meats. These and the almonds,

which also do not grow well in Egypt, would be acceptable gifts.

GUZIK , " (11-14) Jacob sends them with money and gifts for the Egyptian leader.

And their father Israel said to them, If it must be so, then do this: Take some of the

best fruits of the land in your vessels and carry down a present for the man; a little

balm and a little honey, spices and myrrh, pistachio nuts and almonds. Take double

money in your hand, and take back in your hand the money that was returned in

the mouth of your sacks; perhaps it was an oversight. Take your brother also, and

arise, go back to the man. And may God Almighty give you mercy before the man,

that he may release your other brother and Benjamin. If I am bereaved, I am

bereaved!

a. Take some of the best fruits of the land in your vessels and carry down a present

for the man: Perhaps Jacob remembered how well it seemed to work when he

showered Esau with gifts (Genesis 33:10-11).

b. Take double money in your hand: They took double money with them to Egypt to

buy grain and the Egyptian leaders favor. Since ten brothers went to Egypt and they

took double money, there were 20 units of money. This answered exactly to the 20

pieces of silver they sold Joseph for (Genesis 37:28). The words for silver and money

are the same.

PETT, "Verses 11-14

‘And their father Israel said to them, “If it is so now, do it. Take of the choice fruits

of the land in your vessels, and carry the Man down a present, a little balm and a

little honey, spicery and myrrh, nuts and almonds. And take double the amount of

silver in your hand, and carry again in your hand the silver that was returned in the

mouth of your sacks. Perhaps it was an oversight. Take also your brother and arise,

go again to the Man, and El Shaddai (God Almighty) give you mercy before the

Man that he may release to you your other brother and Benjamin. And if I am

bereaved of my children, I am bereaved.” ’

“If it is so, now do it.” We would say, ‘if it must be so’. Jacob is very reluctant but

accepts the inevitable. The prospect of starvation leaves them with no alternative.

He suggests they take with them a gift. This was a normal courtesy when

approaching a high official and a sign of good breeding.

“The choice fruits (literally ‘strength”) of the land.’ These have not been quite so

badly affected by the famine. They grow on bushes and trees which are less

susceptible. The honey is wild bees’ honey which was used then instead of sugar (see

Ezekiel 27:17).

They must also take double the silver so as to replace that which was sent back as it

must surely have been an oversight. That is all they can hope. The alternative would

leave them with no hope anyway.

“El Shaddai give you mercy before the man -.” He prays that the One Who

promised they would become a company of nations protect them before the high

official of that great nation Egypt.

The meaning of ‘El Shaddai’ is not yet apparent to us but the LXX translates it as

‘the Almighty’. Whenever God is mentioned under the name of El Shaddai it is in

relation to many nations, not just to the family tribe. To Abraham in Genesis 17

‘you shall be the father of a multitude of nations (hamon goyim)’, and Ishmael is a

part of that covenant, to Isaac as he blesses Jacob in Genesis 28:3 ‘that you may be a

company of peoples’ (liqhal ‘amim), to Jacob at Bethel in Genesis 35:11 ‘a nation

and a company of nations (uqhal goyim) shall be of you’, and again to Jacob in

Genesis 48:4 reference is made to ‘a company of peoples’ (liqhal ‘amim). It is in

recognition of this fact that Jacob now speaks of El Shaddai when he sends his sons

back to Egypt to obtain the release of Simeon and entrusts them with Benjamin

(Genesis 43:14). It is Yahweh as El Shaddai, the sovereign God over the whole

world, who has the power to prevail over the great governor of Egypt. This may also

be why Isaac used this title of Yahweh when he sent his son into a foreign land.

“That he may release to you your other brother and Benjamin.” How little the other

brothers mean to him compared with Benjamin is made clear here. He does not even

mention Simeon’s name. His release is of secondary importance. What matters is

that Benjamin is not held. We can see now why the brothers had not mentioned the

release of Simeon as an argument. They knew their father’s thoughts.

“And if I am bereaved of my children, I am bereaved.” A final note of resignation.

His hand has been forced by the famine. He may even lose all his children but he

can do nothing about it. The choice is to risk that or the death for all.

12 Take double the amount of silver with you, for

you must return the silver that was put back into

the mouths of your sacks. Perhaps it was a

mistake.

CLARKE, "Double money -What was returned in their sacks, and what was farther necessary to buy another load.

GILL, "And take double money in your hand,.... Than what they carried before, either to buy as much more as they then did; or rather because of the greater scarcity of corn, as Jarchi observes, which made it doubly dearer; for this seems to be different from the money they are also bid to take in return for that found in their sacks, which was a third parcel, as follows:

and the money that was brought again in the mouth of your sacks, carry itagain in your hand; that it might be ready to pay upon demand, should they be charged with nonpayment for the corn they had before:

peradventure it was an oversight; a mistake of the governors, or of those that were under him, concerned in the sale of the corn, and receiving money for it, or of Jacob's sons; he could not tell how it was, but some way or other he supposed a mistake was made.

JAMISO�, "take double money— the first sum to be returned, and another sum for a new supply. The restored money in the sacks’ mouth was a perplexing circumstance. But it might have been done inadvertently by one of the servants - so Jacob persuaded himself - and happy it was for his own peace and the encouragement of the travellers that he took this view. Besides the duty of restoring it, honesty in their case was clearly the best, the safest policy.

K&D, "“And take second (i.e., more) money (משנה משנה־6סף is different from 6סףdoubling of the money = double money, Gen_43:15) in your hand; and the money that returned in your sacks take with you again; perhaps it is a mistake,” i.e., was put in your sacks by mistake.

BE�SO�, "Genesis 43:12. Take double money — As much again as they took the

time before, upon supposition that the price of corn might be risen, or that, if it

should be insisted upon, they might pay a ransom for Simeon: And he sent a present

of such things as the land afforded, and were scarce in Egypt, the commodities that

Canaan exported.

13 Take your brother also and go back to the man

at once.

GILL, "Take also your brother,.... Their brother Benjamin, committing him into their hands and to their care, hereby declaring his consent and willingness that he should go with them:

and arise, go again to the man; the governor of Egypt, to buy corn of him.

14 And may God Almighty[a] grant you mercy

before the man so that he will let your other

brother and Benjamin come back with you. As for

me, if I am bereaved, I am bereaved.”

CLARKE, "This verse may be literally translated thus: - “And God, the all-sufficient, shall give you tender mercies before the man, and send to you your other brother, and Benjamin; and I, as I shall be childless, so I shall be childless.” That is, I will submit to this privation, till God shall restore my children. It appears that this verse is spoken prophetically; and that God at this time gave Jacob a supernatural evidence that his children should be restored.

GILL, "And God Almighty give you mercy before the man,.... Who has the hearts of all men in his hands, kings, princes, governors, even those who are the most cruel and hardhearted, rough and severe in their tempers and dispositions, and such an one they had represented this man to be; one that had spoke roughly to them, and used them roughly: Jacob therefore sent him a present to soften his mind, and now he puts up

a prayer to God, and dismisses his sons with his good wishes for them, that God would incline the heart of the governor to show kindness to them, and let them have corn, nor use any of them ill: particularly:

that he may send away your other brother and Benjamin; release Simeon, and send him and Benjamin aiming with them when they returned:

if I be bereaved of my children, I am bereaved; this he said, not as utterly despairing of their return, but as expressive of his patient submission to the divine will, be it as it may be.

JAMISO�, "God Almighty give you mercy before the man— Jacob is here committing them all to the care of God and, resigned to what appears a heavy trial, prays that it may be overruled for good.

K&D, "Thus Israel let his sons go with the blessing, “God Almighty give you mercy before the man, that he may liberate to you your other brother (Simeon) and Benjamin;” and with this resigned submission to the will of God, “And I, if I am bereaved, I am bereaved,” i.e., if I am to lose my children, let it be so! For this mode of

expression, cf. Est_4:16 and 2Ki_7:4. ש6ל8י with the pausal a, answering to the feelings

of the speaker, which is frequently used for o; e.g., .Gen_49:27 ,יטרף for טרף

CALVI�, "14.If I be bereaved. Jacob may seem here to be hardly consistent with

himself; for, if the prayer which Moses has just related, was the effect of faith, he

ought to have been more calm; and, at least, to have given occasion to the

manifestation of the grace of God. But he appears to cut himself off from every

ground of confidence, when he supposes that nothing is left for him but

bereavement. It is like the speech of a man in despair, “I shall remain bereaved as I

am.” As if truly he had prayed in vain; or had feignedly professed that the remedy

was in the hand of God. If, however, we observe to whom his speech was directed,

the solution is easy. It is by no means doubtful that he stood firmly on the promise

which had been given to him, and therefore he would hope for some fruit of his

prayers; yet he wished deeply to affect his sons, in order that they might take

greater care of their brother. For, it was in no common manner that Benjamin was

intrusted to their protection, when they saw their father altogether overcome and

almost lifeless with grief, until he should receive his son again in safety. Interpreters,

however, expound these words variously. Some think that he complained, because

now he was about to be entirely bereaved. To others, the meaning seems to be, that

nothing worse could happen; since he had lost Joseph, whom he had preferred to all

the rest. Others are disposed to mark a double bereavement, as if he had said, “I

have lost two sons, and now a third follows them.” But what, if we should thus

interpret the words, “I see what is my condition; I am a most wretched old man; my

house, which lately was filled with people, I find almost deserted.” So that, in

general terms, he is deploring the loss of all his sons, and is not speaking of a part

only. Moreover, it was his design to inspire his sons with a degree of solicitude

which should cause them to attend to their duty with greater fidelity and diligence.

(168)

BE�SO�, "Genesis 43:14. God Almighty give you mercy before the man! — Jacob

had formerly turned an angry brother into a kind one with a present and a prayer,

and here he betakes himself to the same tried method. Those that would find mercy

with men must seek it of God. He concludes all with this, If I be bereaved of my

children, I am bereaved — If I must part with them thus, one after another, I

acquiesce, and say, The will of the Lord be done.

COFFMA�, "Verse 14

"And God Almighty give you mercy before the man, that he may release unto you

your older brother and Benjamin. And if I am bereaved of my children, I am

bereaved."

In this, Jacob rested his hope on the blessing of God, agreeing to accept whatever

consequences came of the situation with faith and resignation. We cannot leave this

record of the preparations for that second journey without recalling the words of

Morris:

"These brothers had sold their brother into Egypt for twenty pieces of silver; and

now they were having to pay into the treasuries of Egypt, not merely twenty pieces

of money, but twenty bundles of money. The words for "silver" and "money" are

the same in the Hebrew [~keceph]."[8]

"Almighty God ..." The word for God here is [~'El] [~Shadday], the God of the

Abrahamic covenant (Genesis 17:1).[9] Jacob's use of this word showed that he had

returned to the trust in God from which he had apparently somewhat drifted away,

especially in his complaint in Genesis 42:36, "All these things are against me."

Indeed it seemed that way, but God was in reality doing the very things that were

required before Jacob could become a great nation. So it often is with men when it

seems that all is wrong, that troubles are multiplying, and that life is unfair. But in

reality the Lord knoweth them that are his, and he will never leave them nor forsake

them.

COKE, "Genesis 43:14. If I be bereaved— Houbigant says that the Hebrew is

verbatim, But I, as I shall be bereaved, so I will be bereaved: ego autem, ut orbus

ero, ita orbus ero. One word demonstrates the event of the thing; the other, a mind

prepared for that event, and that not a desirable one. So Esther, before she went in

to king Ahasuerus, said, "If I must perish, I will perish;" (so it is in the original;)

Esther 4:16. The prudence of Jacob is discernible in the present which he sent to

Joseph; his justice, in the care which he took to restore the money found in the

sacks; his piety, in the address which he makes to God Almighty for the success of

their journey: but that which crowns all these virtues, is the perfect resignation

which he shews to the will of God—If I be bereaved, I am, or rather, will be

bereaved; if Providence think fit to deprive me of my children, I will submit, and

bear it as patiently as I am able, entirely referring myself and the success of this

whole affair to him.

�ote; 1. What a blessing is bread! �either the mines of India, nor the spices of

Arabia, can supply the want of it. 2. Submission to God's will is not only most for his

glory, but for our comfort also. 3. Prayer should sanctify all our journies. If God

Almighty go with us, mercy will compass us on every side.

15 So the men took the gifts and double the

amount of silver, and Benjamin also. They

hurried down to Egypt and presented themselves

to Joseph.

GILL, "And the men took the present,.... Their father directed them to:

and they took double money in their hand; besides what they found in their sacks mouths, which they also carried with them:

and Benjamin; they took him likewise with their father's leave:

and rose up, and went down to Egypt, and stood before Joseph; presented themselves to him, and their petitions for more corn, as well as to answer to any questions that should be asked them.

HE�RY 15-25, "Jacob's sons, having got leave to take Benjamin with them, were observant of the orders their father had given them, and went down the second time into Egypt to buy corn. If we should ever know what a famine of the word means, let us not think it much to travel as far for spiritual food as they did for corporal food. Now here we have an account of what passed between them and Joseph's steward, who, some conjecture, was in the secret, and knew them to be Joseph's brethren, and helped to humour the thing; I rather think not, because no man was permitted to be present when Joseph afterwards made himself known to them, Gen_45:1. Observe, 1. Joseph's steward has orders from his master (who was busy selling corn, and receiving money) to take them to his house, and make ready for their entertainment. Though Joseph saw Benjamin there, he would not leave his work at working-time, nor trust another with it. Note, Business must take place of civility in its season. Our needful employments must not be neglected, no, not to pay respect to our friends. 2. Even this frightened them: They were afraid, because they were brought into Joseph's house, Gen_43:18. The just challenges of their own consciences, and Joseph's violent suspicions of them, forbade them to expect any favour, and suggested to them that this was done with a bad design upon them. Note, Those that are guilty and timorous are apt to make the worst of every thing. Now they thought they should be reckoned with about the money in the sacks' mouths, and should be charged as cheats, and men not fit to be dealt with, who had taken advantage of the hurry of the market to carry off their corn unpaid for. They therefore laid the case before the steward, that he, being apprized of it, might stand between them and danger; and, as a substantial proof of their honesty, before they were charged with taking back their money they produced it. Note, Integrity and uprightness will preserve us, and will clear themselves as the light of the morning. 3. The steward encouraged them (Gen_43:23): Peace be to you, fear not; though he knew not what his master drove at, yet he was aware these were men whom he meant no harm to, while he thus amused them; and therefore he directs them to look at the divine Providence in the return of their money: Your God, and the God of your father, has given you treasure in your sacks. Observe, (1.) Hereby he shows that he had no suspicion at all of dishonesty in them: for of what we get by deceit we cannot say, “God gives it to us.” (2.) Hereby he silences their further enquiry about it. “Ask not how it came thither; Providence brought it to you, and let that satisfy you.” (3.) It appears by what he said that, by his good master's instructions, he was brought to the knowledge of the true God, the God of the Hebrews. It may justly be expected that those who are servants in religious families

should take all fit occasions to speak of God and his providence with reverence and seriousness. (4.) He directs them to look up to God, and acknowledge his providence in the good bargain they had. We must own ourselves indebted to God, as our God and the God of our fathers (a God in covenant with us and them) for all our successes and advantages, and the kindnesses of our friends; for every creature is that to us, and no more, which God makes it to be. The steward encouraged them, not only in words but in deeds; for he made very much of them till his master came, Gen_43:24.

JAMISO�, "Gen_43:15-30. Arrival in Egypt.

stood before Joseph— We may easily imagine the delight with which, amid the crowd of other applicants, the eye of Joseph would fix on his brethren and Benjamin. But occupied with his public duties, he consigned them to the care of a confidential servant till he should have finished the business of the day.

GUZIK, "B. The sons of Jacob face Joseph again.

1. (15-18) Joseph invites the brothers to dinner.

So the men took that present and Benjamin, and they took double money in their

hand, and arose and went down to Egypt; and they stood before Joseph. When

Joseph saw Benjamin with them, he said to the steward of his house, Take these men

to my home, and slaughter an animal and make ready; for these men will dine with

me at noon. Then the man did as Joseph ordered, and the man brought the men into

Josephs house. �ow the men were afraid because they were brought into Josephs

house; and they said, It is because of the money, which was returned in our sacks

the first time, that we are brought in, so that he may make a case against us and fall

upon us, to take us as slaves with our donkeys.

a. Take these men to my home, and slaughter an animal and make ready; for these

men will dine with me: This was unusual interest and kindness. The brothers must

have wondered why the powerful Egyptian official took such an interest in them.

b. �ow the men were afraid because they were brought into Josephs house: Perhaps

they feared that the kindness from the Egyptian leader was just the prelude to an

execution.

LA�GE, "Genesis 43:15-30. Joseph and Benjamin.—And stood before Joseph.—

Knobel justly states that the audience they had with Joseph did not take place until

afterwards. The meaning here is that they took their place in front of Joseph’s

house, together with Benjamin and the presents, and so announced to him their

arrival.—Bring these men home.—With joy had Joseph observed Benjamin with

them, and concludes from thence that they had practised no treachery upon him,

through hatred to the children of Rachel, the darlings of their father. Benjamin’s

appearance sheds a reconciling light upon the whole group. He intends, therefore, to

receive them in a friendly and hospitable manner. His staying away, however, until

noon, characterizes not only the great and industrious statesman, but also the man

of sage discretion, who takes time to consult with himself about his future

proceeding.—And stay.—Bohlen’s assertion that the higher castes in Egypt ate no

meat at all, is refuted by Knobel, p326.—At noon.—The time when they partook of

their principal meal ( Genesis 18:1).—And the men were afraid.—Judging from

their former treatment they know not what to make of their being thus led into his

house. If a distinction, it is an incomprehensibly great one; they, therefore,

apprehended a plan for their destruction. Some monstrous intrigue they, perhaps,

anticipate, having its introduction in the reappearance of the money in their sacks,

whilst the fearful imagination of an evil conscience begins to paint the consequences

(see Genesis 43:18). “A thief, if unable to make restitution, was sold as a slave (

Exodus 22:3).” Therefore they are not willing to enter until they have justified

themselves about the money returned in their sacks. They address themselves, on

this account, to Joseph’s steward, with an explanatory vindication.—When we came

to the inn.—In a summary way they here state both facts ( Genesis 42:27; Genesis

42:35) together. For afterwards they might have concluded that the money found in

the sack of one of them was a sign that that money had been returned in all the

sacks.—In full weight.—There was, as yet, no coined money, only rings or pieces of

metal, which were reckoned by weight.—Peace be to you.—It can hardly be

supposed that the steward was let into Joseph’s plan. He knew, however, that

Joseph himself had ordered the return of the money, and might have supposed that

Joseph’s course toward them, as his countrymen, had in view a happy issue. In this

sense it is that he encourages them.—Your God and the God of your father.—The

shrewd steward is acquainted with Joseph’s religiousness, and, perhaps, has

adopted it himself. He undoubtedly regards them as confessors of the same faith

with Joseph. Knobel: “His own good fortune each man deduces from the God he

worships ( Hosea 2:7).”—Has given you treasure.—Thus intimating some secret

means by which God had given it to them; but for all this they still remain uneasy,

though sufficiently calmed by his verbal acknowledgment of receipt: I had your

money, but more so by the releasing of Simeon. It is not until now that they enter the

house which they had before regarded as a snare. �ow follow the hospitable

reception, the disposition of the presents, Joseph’s greeting, and their obeisance.—

And he asked them of their welfare.—This was his greeting. See the contrast,

Genesis 37:4. For the inquiry after their father’s welfare they thank him by the most

respectful obeisance, an expression of their courtesy and of their filial piety. They

represent their father, just as Benjamin represents the mother, and so it is that his

dream of the sun and moon fulfils itself ( Genesis 37:9). If we suppose Benjamin

born about a year before Joseph’s sale, he would be now twenty-three years of age.

Knobel does not know how to understand the repeated expressions of his youth (נער,

etc.). But they are explained from the tender care exercised towards him, and from

the great difference between his age and that of his brothers.—And he said.—It is

very significant that Joseph does not wait for an answer. He recognizes him

immediately, and his heart yearns.—My son.—An expression of inner tenderness,

and an indication, at the same time, of near relationship.—And Joseph made

haste.—His overwhelming emotion, the moment he saw his brethren, like Jacob’s

love of Rachel, has a gleam of the �ew-Testament life.[F�4] It is not, however, to be

regarded as a simple feeling; it is also an emotion of joy at the prospect of that

reconciliation which he had, for some time, feared their hatred towards Rachel’s

children might prevent, and so bring ruin upon Benjamin, upon Jacob’s house, and

upon themselves. �o emotions are stronger than those arising from the dissolution

of a ban, with which there Isaiah, at the same time, taken away the danger of a dark

impending doom, and the old hardening of impaired affection

BI 15-18, "The men were afraid, because they were brought into Joseph’s house

Joseph’s brethren under the influence of a guilty fear

I. THEY DREAD SOME GREAT MISFORTUNE. They are driven to Egypt by a dire necessity. A presentiment of disaster weigh upon their hearts. They expect no favourable solution of their mysterious treatment.

II. THEY ARE POSSESSED BY AN INVETERATE SPIRIT OF MISTRUST, They interpret adversely even the most favourable appearances. The generous reception which was given them only serves to raise their worst suspicions and to alarm their fears. They cannot get rid of the belief that Joseph meant to entrap them by a cunning device.

III. THEY ARE HAUNTED BY THE MEMORY OF AN OLD CRIME. They are innocent respecting this money in their sacks, and yet they feel themselves to be guilty men. Conscience makes cowards of them everywhere. (T. H.Leale.)

Lessons

1. Fear misinterprets kindness.

2. We are often being tested while we are unconscious of the fact that we are so.

3. An illustration of the difference between the outer appearance and the inner life of a man. (W. M. Taylor, D. D.)

Bring these men home

It was a whisper aside, addressed to one who proved himself very capable of executing Joseph’s wishes. This device of “bringing them home” and feasting them gave Joseph opportunity for testing their feelings towards Benjamin; it allowed them a chance of recognizing their brother; and it used them to his love as mingled and contrasted with his severity. Joseph wished to produce these three effects; but I scarcely think he intended another effect, which, however, was the first—the re-awakening of their fears. It was God who intended that. (A. M.Symington, D. D.)

Use of animal food in Egypt

It has been objected here that the narrator must be in error in representing Joseph as giving orders for the slaughter of animals for food, since that must have been contrary to the customs of the Egyptians; but Wilkinson, in describing preparations for dinner, says, “an ox, kid, wild-goat, gazelle, or oryx, and a quantity of geese, widgeons, quails, or other birds were obtained for the occasion”; and Kalisch alleges that “though there was scarcely an animal which was not held sacred in some province, there was, perhaps, with the only exception of the cow, none which was not eaten in other parts of the land”; so that the description here is in perfect harmony with what we now know to have been the habit of the people. (W. M. Taylor, D. D.)

16 When Joseph saw Benjamin with them, he said

to the steward of his house, “Take these men to

my house, slaughter an animal and prepare a

meal; they are to eat with me at noon.”

BAR�ES, "Gen_43:16-18

The invitation into Joseph’s house fills the brothers with alarm. “Saw with them Benjamin.” This was an unspeakable relief to Joseph, who was afraid that his full brother, also the favorite of his father, might have incurred the envy and persecution of the brothers. “Brought the men to Joseph’s house.” This he eventually did, but not until after the conference between him and them took place. The men were afraid of a plot to rob them of their liberty and property.

CLARKE, "Slay, and make ready - teboach�tebach, slay a slaying, or make טבח�טבחa great slaughter - let preparations be made for a great feast or entertainment. See a similar form of speech, Pro_9:2 (note); 1Sa_25:11 (note); and Gen_31:54 (note).

GILL, "And when Joseph saw Benjamin with them,.... Whom he knew, though he had not seen him twenty two years, and though he must be very much altered, being but about ten years of age when Joseph was said into Egypt, yet being with the rest of his brethren, whom he knew very well, concluded it must be him:

he said to the ruler of his house; his steward, as be is after called, not his son Manasseh, as the Targum of Jonathan:

bring these men home; to his own house, for Joseph was now at or near the place where were the granaries of corn, and where that was said and distributed:

and slay, and make ready; or "slay a slaughter" (t), that is, of beasts for food; a sheep, or a lamb, or a calf, very probably, and order it to be dressed, boiled or roasted, or both, that it might be fit for food: wherefore Aben Ezra must be mistaken when Gen_46:34; he says, that the Egyptians in those times did not eat flesh, nor might any kill a sheep; for it cannot be thought that Joseph could order a dinner for his brethren, to whom as yet he did not choose to make himself known, in direct violation of the customs and laws of Egypt, and who, it is plain by what follows, dined as an Egyptian, and with the Egyptians, and not as an Hebrew, and with his brethren as Hebrews; besides, for what purpose did Pharaoh get and possess such herds and flocks of cattle, if not for food as well as other uses? see Gen_47:6; though in later times they abstained from eating various animals, as Porphyry (u) from Chaeremon relates, and particularly from sheep and goats, according to Juvenal (x):

for these men shall dine with me at noon; which was the usual time of dining with the eastern people, as it is now with us, though with the Romans at evening.

JAMISO�, "ruler of his house— In the houses of wealthy Egyptians one upper man servant was intrusted with the management of the house (compare Gen_39:5).

slay, and make ready—Hebrew, “kill a killing” - implying preparations for a grand entertainment (compare Gen_31:54; 1Sa_25:11; Pro_9:2; Mat_22:4). The animals have

to be killed as well as prepared at home. The heat of the climate requires that the cook should take the joints directly from the hands of the flesher, and the Oriental taste is, from habit, fond of newly killed meat. A great profusion of viands, with an inexhaustible supply of vegetables, was provided for the repasts, to which strangers were invited, the pride of Egyptian people consisting rather in the quantity and variety than in the choice or delicacy of the dishes at their table.

dine ... at noon— The hour of dinner was at midday.

K&D, "When the brethren appeared before Joseph, he ordered his steward to take

them into the house, and prepare a dinner for them and for him. טבה� the original form of

the imperative for טבח. But the brethren were alarmed, thinking that they were taken

into the house because of the money which returned the first time (ה:ב which came back, they could not imagine how), that he might take them unawares (lit., roll upon them), and fall upon them, and keep them as salves, along with their asses. For the purpose of averting what they dreaded, they approached (Gen_43:19) the steward and told him, “at the door of the house,” before they entered therefore, how, at the first purchase of corn, on opening their sacks, they found the money that had been paid, “every one's money in the mouth of his sack, our money according to its weight,” i.e., in full, and had now brought it back, together with some more money to buy corn, and they did not know who had put their money in their sacks (Gen_43:20-22). The steward, who was initiated

into Joseph's plans, replied in a pacifying tone, “Peace be to you (לכם is not a form שלוםof salutation here, but of encouragement, as in Jdg_6:23): fear not; your God and the God of your father has given you a treasure in your sacks; your money came to me;” and at the same time, to banish all their fear, he brought Simeon out to them. He then conducted them into Joseph's house, and received them in Oriental fashion as the guests of his lord. But, previous to Joseph's arrival, they arranged the present which they had brought with them, as they heard that they were to dine with him.

CALVI�, "16.And he said to the ruler of his house. Here we perceive the fraternal

disposition of Joseph; though it is uncertain whether he was perfectly reconciled, as

I will shortly show, in its proper place. If, however, remembering the injury, he

loved his brethren less than before, he was still far from having vindictive feelings

towards them. But because it was something suspicious that foreigners and men of

ignoble rank should be received in a friendly manner, like known guests, to a

banquet, by the chief governor of the kingdom, the sons of Jacob would conceive a

new fear; namely, that he wished to cast them all into chains; and that their money

had been craftily concealed in their sacks, in order that it might prove the occasion

of accusation against them. It is however probable, that the crime which they had

committed against Joseph, occurred to their minds, and that this fear had proceeded

from a guilty conscience. For, unless the judgment of God had tormented them,

there was no cause why they should apprehend such an act of perfidy. It may seem

absurd, that unknown men should be received to a feast by a prince of the highest

dignity. But why not rather incline to a different conjecture; namely, that the

governor of Egypt has done this for the purpose of exhibiting to his friends the new

and unwonted spectacle of eleven brethren sitting at one table? It will, indeed,

sometimes happen that similar anxiety to that felt by Joseph’s brethren, may invade

even the best of men; but I would rather ascribe it to the judgment of God, that the

sons of Jacob, whose conscience accused them of having inhumanely treated their

brother, suspected that they would be dealt with in the same manner. However, they

take an early opportunity of vindicating themselves, before inquiry is made

respecting the theft. �ow, freely to declare that the money had been found in their

sacks, and that they had brought it from home to repay it immediately was a strong

mark of their innocence. Moreover, they do this in the very porch of the house,

because they suspected that, as soon as they entered, the question would be put to

them.

COFFMA�, "Verses 16-21

"And when Joseph saw Benjamin with them, he said to the steward of his house,

Bring the men into the house, and slay, and make ready; for the men shall dine with

me at noon. And the man did as Joseph bade; and the man brought the men to

Joseph's house. And the men were afraid, because they were brought to Joseph's

house; and they said, Because of the money that was returned in our sacks the first

time are we brought in; that he may seek occasion against us, and fall upon us, and

take us for bondmen, and our asses. And they came near to the steward of Joseph's

house, and they spake unto him at the door of the house, and said, Oh, my lord, we

came indeed down at the first time to buy food: and it came to pass, that when we

came to the lodging-place, that we opened our sacks, and behold, every man's

money was in the mouth of his sack, our money in full weight: and we have brought

it again in our hand."

The fear of the brothers is understandable enough. Joseph, the Chief Deputy of the

all-powerful Pharaoh was supreme in Egypt, no doubt living in a place befitting his

rank and authority. That these travelers from the land of Canaan were invited into

such a place was no doubt an occasion for the most dreadful apprehension and fear.

Supposing that the money in their sacks after the first journey might be an occasion

for their seizure, they sought to put that matter at rest in advance by returning the

money to the steward. His answers must have confounded and confused them even

more.

ELLICOTT, "(16) Slay.—The charge of inaccuracy brought against the narrator,

upon the supposition that the higher classes in Egypt, especially the priests, did not

eat flesh, has been abundantly disproved, as the representations of feasts belonging

to this period show that an abundance of animal food was consumed. Animals,

moreover, sacred in one district were freely eaten in another. Generally the priests

might eat the flesh of oxen and geese, but not mutton, pork or fish. (Rawlinson’s

Egypt, i. 438.)

PETT, "Verses 16-18

‘And when Joseph saw Benjamin with them he said to the steward of his house,

“Bring the men into the house, and kill and make ready, for the men will dine with

me at noon.” And the men were afraid because they were brought into Joseph’s

house, and they said, “We have been brought in because of the silver that was

returned in our sacks the first time, that he may seek occasion against us and fall on

us and take us for bondmen, and our asses.” ’

When Joseph sees Benjamin his heart is full and he tells his steward that he will eat

with the men at noon and that he must prepare a feast. His steward is, of course, an

important person in his own right. Meanwhile Joseph must continue ‘overseeing’

the sale of the corn.

But when they are brought to his splendid house, well guarded by Egyptian soldiers

and magnificent beyond their dreams, they are fearful as to what it means. Their

minds return to the silver that had mysteriously appeared in their sacks and they

remember how they had thought it was a plant. �ow they are sure of it. It has been

planted on them so that an excuse can be found to enslave them and take their

possessions.

“Fall on us.” They have a vision of the Egyptian guards suddenly pouncing on them

and carrying them off to prison.

17 The man did as Joseph told him and took the

men to Joseph’s house.

GILL, "And the man did as Joseph bade: and the man brought the men into Joseph's house. Showed them the way to it, and introduced them into it, and led them into some apartment in it, and ordered every thing to be got ready for dinner as his master had bid him, being a diligent and faithful servant: at old Cair is shown to travellers (y) the house of Joseph in the tower, and a very surprising well, said to be made by him, and here, they say; the granaries were, in which the corn was laid up.

18 �ow the men were frightened when they were

taken to his house. They thought, “We were

brought here because of the silver that was put

back into our sacks the first time. He wants to

attack us and overpower us and seize us as slaves

and take our donkeys.”

CLARKE, "And the men were afraid - A guilty conscience needs no accuser. Every thing alarms them; they now feel that God is exacting retribution, and they know not what the degrees shall be, nor where it shall stop.

Fall upon us - hithgolel�alainu, roll himself upon us. A metaphor taken התגלל�עלינו

from wrestlers; when a man has overthrown his antagonist, he rolls himself upon him, in order to keep him down.

And our asses -Which they probably had in great number with them; and which, if captured, would have been a great loss to the family of Jacob, as such cattle must have constituted a principal part of its riches.

GILL, "And the men were afraid, because they were brought into Joseph's house,.... It not being usual, as Jarchi observes, for those that came to buy corn to lodge there, but at an inn in the city:

and they said, because of the money that was returned in our sacks at the first time are we brought in; to examine and inquire of them how they came to go away without paying for their corn, take up their money again after they had laid it down, and take it away with them, and so were guilty of tricking and defrauding, if not of theft:

that he may seek occasion against us: or "roll on us" (z); cast all the shame on them, and leave the reproach and scandal of it on them:

and fall upon us; with hard words, and severe menaces, if not with blows:

and take us for bondmen, and our asses; imprison them, which was the punishment for fraud and theft, and take their asses as a forfeiture.

JAMISO�, "the men were afraid— Their feelings of awe on entering the stately mansion, unaccustomed as they were to houses at all, their anxiety at the reasons of their being taken there, their solicitude about the restored money, their honest simplicity in communicating their distress to the steward and his assurances of having received their money in “full weight,” the offering of their fruit present, which would, as usual, be done with some parade, and the Oriental salutations that passed between their host and them - are all described in a graphic and animated manner.

COKE, "Genesis 43:18. The men were afraid— Here again, as in ch. Genesis 42:28.

we see how conscience operates; they who had shewn no mercy are prone to believe

that none will be shewn to them. The phrase, May seek occasion against us, is, in the

Hebrew, as the margins of our Bibles render it, May roll himself upon us; i.e.. says

Le Clerc, May bring an accusation against us: it is a metaphor taken from

wrestling; where he who has overthrown his antagonist rolls himself upon him to

keep him down. So Job 30:14. In my desolation they rolled themselves upon me.

19 So they went up to Joseph’s steward and spoke

to him at the entrance to the house.

BAR�ES, "Gen_43:19-25

They are encouraged by the steward of Joseph’s house to lay aside their fears, and prepare their present. “Spake to him at the door of the house.” This was, of course, before they entered. “When we came to the inn.” The relater is prone to lump matters in the narration, for the sake of brevity. They began to “open their bags” at the first lodging-place, and finished the process at the last when they got home. Other silver. This explains the phrase “second silver” in Gen_43:12. “Peace be to you.” Be at rest. All is well. Your God. The steward of Joseph expresses himself as one who fears and trusts God, the God of the Hebrews, who had displayed his omniscience and omnipotence in Egypt. “He brought out unto them Simon.” While they still linger at the entrance, the considerate steward bethought himself of bringing out Simon to them, which reassured their hearts, and induced them to enter willingly. He now succeeds therefore, in bringing them in, and then bestows upon them the usual attentions of Eastern hospitality. They now “make ready their present.”

GILL, "And they came near to the steward of Joseph's house,.... The same person before called the ruler of his house, under whose direction they were; just before they came to the house, as it seems by what follows, they made up to him as having something to say to him:

and they communed with him at the door of the house; before they went into it, being uneasy and eager to know what should be the meaning of their being brought thither, which was unusual.

GUZIK, "(19-23) The brothers explain about the money, and are treated well in

Josephs house.

When they drew near to the steward of Josephs house, they talked with him at the

door of the house, and said, O sir, we indeed came down the first time to buy food;

but it happened, when we came to the encampment, that we opened our sacks, and

there, each mans money was in the mouth of his sack, our money in full weight; so

we have brought it back in our hand. And we have brought down other money in

our hands to buy food. We do not know who put our money in our sacks. But he

said, Peace be with you, do not be afraid. Your God and the God of your father has

given you treasure in your sacks; I had your money. Then he brought Simeon out to

them.

a. They talked with him at the door of the house: The brothers thought it was wise

to explain things to the steward of Josephs house before they had to explain it to the

Egyptian official himself.

b. Your God and the God of your father has given you treasure in your sacks; I had

your money: This was not a lie, because he really did have it, and he gave it back. It

really was because of Gods goodness that they had the money back.

BI 19-25, "And they came near to the steward of Joseph’s house, and they communed with him

Joseph’s steward

I. HE LISTENS PATIENTLY TO THE EXPLANATION OF THEIR CONDUCT, OFFERED BY JOSEPH’S BRETHREN.

II. HE TREATS THEM WITH A WISE KINDNESS AND WITH PIETY. (T. H.Leale.)

Lessons

1. Just orders are readily entertained by honest servants from their masters (Gen_43:17).

2. The house of kindness may sometimes terrify souls as the house of dangers.

3. Innocency itself may be suspicious of wrong charges, to raise up fear.

4. Groundless jealousies pretend dangers where none are (Gen_43:18).

5. Wisdom suggests unto innocency a fair defence to prevent danger (Gen_43:19).

6. Innocency’s plain acknowledgment of its designs is its best apology (Gen_43:20.)

7. Declaration of events of providence as they are tends to justify the innocent.

8. Where providence orders good, souls may make question of receiving or keeping it (Gen_43:21).

9. Just souls will deal justly in dealing with others about buying, &c.

10. Innoceney may plead ignorance of the fact of sin plainly, being not guilty (Gen_

43:22).

11. Upright hearts in power will speak peace and encouragement to fearful spirits.

12. Good hearts teach to ascribe all good providences unto God in covenant.

13. Just men will own their acts to discharge the innocent. So the steward.

14. Conditions being performed, hostages must be in justice returned (Gen_43:23).

15. Good hospitality will labour, to afford room and all convenient refreshings to its guests.

16. Hospitality in truth, provides for beasts as well as men (Gen_43:24).

17. Prudence will put men upon care to prepare a present for rulers in time of danger.

18. Courtesy from hosts gives opportunity for guests to express their returns.

19. Noon refreshments are suitable to morning’s labours.

20. Good rulers are careful first to work and then to eat (Gen_43:25). (G. Hughes, B. D.)

20 “We beg your pardon, our lord,” they said,

“we came down here the first time to buy food.

CLARKE, "O sir, we came indeed - to buy food - There is a frankness now in the conduct of Joseph’s brethren that did not exist before; they simply and honestly relate the whole circumstance of the money being found in their sacks on their return from their last journey. Afflictions from the hand of God, and under his direction, have a wonderful tendency to humble the soul. Did men know how gracious his designs are in sending such, no murmur would ever be heard against the dispensations of Divine Providence.

GILL, "O sir, we came indeed - to buy food - There is a frankness now in the conduct of Joseph’s brethren that did not exist before; they simply and honestly relate the whole circumstance of the money being found in their sacks on their return from their last journey. Afflictions from the hand of God, and under his direction, have a wonderful tendency to humble the soul. Did men know how gracious his designs are in sending such, no murmur would ever be heard against the dispensations of Divine Providence.

PETT, "Verses 20-22

‘And said, “Oh my lord. We did indeed come down at the first time to buy food, and

it happened that as we came to the lodging place that we opened our sacks and

behold every man’s silver was in the mouth of his sack, our silver in full weight. And

we have brought it again in our hand. And we have brought other silver down in

our hand to buy food. We do not know who put the money in our sacks.”

The brothers are trying to summarise the story as quickly as possible before they

are brought into the house, thus they have to abbreviate what happened. They

remember vividly the moment that they first found the silver in one of the sacks and

telescope what happened into a few scared, hurried words. Thus the finding of the

silver in all the sacks is described as happening at the same time, although we know

from earlier that that happened later when they arrived home. It is the primary

point that they want to get home. They found the silver in their sacks. They have

only a few moments, so detail is of secondary importance. Then they assure him

earnestly that they have brought it back with other silver for new purchases.

21 But at the place where we stopped for the night

we opened our sacks and each of us found his

silver—the exact weight—in the mouth of his

sack. So we have brought it back with us.

GILL, "And it came to pass when we came to the inn,.... Upon the road, on the first day's journey, to refresh themselves and their cattle:

that we opened our sacks; to give provender to our cattle; by which it appears that they all did this, though it is only said of one of them at the inn, and of all of them when they came home, Gen_42:27,

and, behold, every man's money was in the mouth of his sack, our money in full weight; nothing wanting of it; it being usual in those times to pay money by weight, and not by the tale of pieces:

and we have brought it again in our hand; in order to pay it for the corn we have had, having no design to defraud.

ELLICOTT, "(21) The inn.—The lodging-place. (See �ote on Genesis 42:27.)

Our sacks.—Heb., our travelling or forage bags. It is the word used at the end of

Genesis 42:27. So immediately afterwards the silver was found “in the mouth of the

travelling-bag.” And so again in Genesis 43:22-23. This is accurate, as the silver was

placed in the private bag of each one, and not in the corn sacks; but as we have seen

in Genesis 42:27; Genesis 42:35, only one of them found his money at the lodging-

place. This, however, was a matter of no importance, while it was necessary to show

that they were a full day’s journey on the route homewards before the mistake was

discovered.

22 We have also brought additional silver with us

to buy food. We don’t know who put our silver in

our sacks.”

GILL, "And other money have we brought down in our hands to buy food,.... Double money for a double quantity, or because the price of corn was now doubled; and their bringing this besides the other showed their honest and upright intentions:

we cannot tell who put our money in our sacks; we are quite ignorant of it, and can by no means account for it, and therefore hope no blame will be laid on us.

COFFMA�, "Verses 22-25

"And the other money have we brought down in our hand to buy food: we know not

who put our money in our sacks. And he said, Peace be to you, fear not, your God,

and the God of your father hath given you treasure in your sacks: I had your

money. And he brought Simeon out unto them. And the man brought the men into

Joseph's house, and gave them water, and they washed their feet; and he gave their

asses provender. And they made ready the present against Joseph's coming at noon:

for they heard that they should eat bread there."

"And he brought Simeon out unto them ..." The notion of Skinner that this was

merely a convenient place to introduce this fact in the narrative and that it in no

way records what actually happened is unacceptable. That it was done, and that it

was done exactly as indicated here is obviously the truth.

"Your God and the God of your father . . ." From this, it appears that Joseph's

steward was aware of his master's faith in God, and that to some extent, at least, he

himself shared it.

23 “It’s all right,” he said. “Don’t be afraid. Your

God, the God of your father, has given you

treasure in your sacks; I received your silver.”

Then he brought Simeon out to them.

CLARKE, "And he said - The address of the steward in this verse plainly proves that the knowledge of the true God was in Egypt. It is probable that the steward himself was a Hebrew, and that Joseph had given him intimation of the whole affair; and though he was not at liberty to reveal it, yet he gives them assurances that the whole business would issue happily.

I had your money - caspechem�ba�elai, your money comes to me. As I כספכם�בא�אליam the steward, the cash for the corn belongs to me. Ye have no reason to be apprehensive of any evil; the whole transaction is between myself and you; receive therefore the money as a present from the God of your father, no matter whose hands he makes use of to convey it. The conduct of the steward, as well as his words, had a great tendency to relieve their burdened minds.

GILL, "And he said, peace be unto you, fear not,.... Do not be uneasy and disturbed, you have nothing to fear, you are in no danger:

your God, and the God of your father, hath given you treasure in your sacks; the hidden treasure, as the word signifies, found in their sacks; was there by the providence of God, so disposing the heart of Joseph to order it to be put there, as the steward interpreted it; who by being Joseph's family had got some knowledge of the true God, and of his all wise and disposing Providence:

I had your money; he received it of them, which he acknowledges, and that was sufficient to acquit them from guile and theft, though he does not say that he put the money into their sacks, or by whose order it was done:

and he brought Simeon out unto them; either out of prison, or out of some other room to them, which was, no doubt, done by the direction of Joseph.

CALVI�, "23.Peace be to you. Because שלום (shalom,) among the Hebrews, signifies

not only peace, but any prosperous and desirable condition, as well as any joyful

event, this passage may be expounded in two ways: either that the ruler of Joseph’s

house commands them to be of a peaceful and secure mind; or that he pronounces it

to be well and happy with them. The sum of his answer, however, amounts to this,

that there was no reason for fear, because their affairs were in a prosperous state.

And since, after the manner of men, it was not possible that they should have paid

the money for the corn which was found in their sacks, he ascribes this to the favor

of God. For though true religion was then almost extinct in the world, God

nevertheless caused some knowledge of his goodness always to remain in the hearts

of men, which should render them responsible. Hence it has happened that,

following nature as their guide, unbelievers have called every peculiarly excellent

gift Divine. Moreover, because corruption was so prevalent, that each nation

deemed it lawful to worship different gods, the ruler of Joseph’s house distinguishes

the God worshipped by the sons of Jacob from Egyptian idols. The conjecture,

however, is probable, that this man had been imbued with some sense of religion.

We know how great was the arrogance of that nation, and that it supposed the

whole world besides, to be deceived in the worship of gods. Therefore, unless he had

learned something better, he never would have assigned so great an honor to any

other gods than those of his own country. Moreover, he does not ascribe the miracle

to the God of the land of Canaan, but to the peculiar God of their father. I,

therefore, do not doubt that Joseph, though not permitted openly to correct

anything in the received superstitions, endeavored, at least in his own house, to

establish the true worship of the one God, and always held fast the covenant,

concerning which, as a boy, he had heard his father speak. This is the more to be

observed, because the holy man could not swerve, even in the least degree, from the

common practice, without incurring the odium of a nation so proud. Therefore, the

excellency of Joseph is commended in the person of his steward; because without

fear of public envy, he gives honor, within his own walls, to the true God. If any one

should ask, whence he knew that Jacob was a worshipped of the true God; the

answer is ready; that Joseph, notwithstanding his assumed severity, had

commanded that Simon should be gently treated in prison. Though he had been left

as a hostage, yet, if he had been regarded as a spy, the keeper of the prison would

have dealt more harshly with him. There must, therefore, have been some command

given respecting the humane or moderate treatment of him. Whence the probable

conjecture is elicited, that Joseph had explained the affair to his steward, who was

admitted to his secret counsels.

BE�SO�, "Genesis 43:23. And he said, Peace be to you — �o harm shall come to

you for that matter. God hath given you treasure in your sacks — By his power and

providence secretly putting it there. He speaks thus, because Joseph had instructed

him, as well as others of his family, in the knowledge and worship of the true God.

By this he meant to show that he had no suspicion of dishonesty in them: for what

we get by deceit we cannot say God gives it us. He silences their further inquiry

about it: ask not how it came thither; Providence brought it you, and let that satisfy

you. We must own ourselves indebted to God as our God, and the God of our

fathers, (a God in covenant with us and them,) for all our successes and advantages,

and the kindnesses of our friends; for every creature is that to us, and no more, than

God makes it to be.

COKE, "Genesis 43:23. Peace be to you— Set your hearts at ease; your God, and

the God of your father, hath given you treasure; as much as to say, you are to

acknowledge the providence of God in what hath befallen you: for the rest, I had

your money; it came to my hands, and you may make yourselves easy. There is an

ambiguity in the phrase, proper, and, no doubt, designed to keep up a state of

suspense in their minds.

REFLECTIO�S.—Once more they are safely arrived, nor grudge their pains to

relieve their hunger. When there is a famine of the word, shall we take less pains to

travel for it? They are kindly received, and invited to Joseph's house; and this,

instead of comforting, terrifies them. Fear makes every mole-hill a mountain, and

creates suspicion even of our mercies. They resolve to prevent all accusation, by

informing the steward of the money which was returned, with offers to repay it; but

he quiets their fears with an acknowledgment of its receipt, bids them regard it as a

gift from God, and takes all imaginable care till his master comes home. �ote; 1.

Honesty will be found the best policy. 2. Success in business should be regarded as

treasure given of God.

PETT, "Verse 23

‘And he said, “Peace be to you. Don’t be afraid. Your God and the God of your

father has given you treasure in your sacks. I had your money.” And he brought

Simeon out to them.’

The reply suggests that the steward has been well coached by Joseph. He has been

told exactly what to say when the obvious questions come up.

“Peace be to you.” ‘Shalom’ - a standard greeting put in Hebrew form, possibly by

the interpreter, although it may be that Joseph’s steward was familiar with their

language and thought forms, being chosen by Joseph for that very reason.

“Your God and the God of your father.” Let them be assured that it is their God

Who has provided for them. ‘The God of your father’ was also the way in which

Laban described Jacob’s God (31:29). It is a way of being courteous when details of

Who the God is are not well known. Let them be assured that their own tribal God

is looking after them.

“Has given you treasure.” He is suggesting that he does not know what was exactly

involved in the ‘treasure’ they found. It was not the silver they had paid over, for he

had received that.

“And he brought Simeon out.” The steward had Simeon waiting to greet his

brothers just inside the gate, and he is brought out to welcome the brothers. What

relief must have flooded their souls when they saw him alive and well. Things were

definitely beginning to look up.

24 The steward took the men into Joseph’s house,

gave them water to wash their feet and provided

fodder for their donkeys.

CLARKE, "Brought the men into Joseph’s house, etc. - This is exactly the way in which a Hindoo receives a guest. As soon as he enters, one of the civilities is the presenting of water to wash his feet. So indispensable is this, that water to wash the feet

makes a part of the offering to an image.

GILL, "And the man brought the men into Joseph's house,.... After the above discourse had passed between them, and he had made their minds easy, both with respect to the money, and by bringing Simeon unbound to them:

and gave them water, and they washed their feet; which was usually done in the eastern countries after travelling, and when about to take a meal, and was both for refreshment and cleanliness:

and he gave their asses provender; thus were they hospitably entertained, they and all that belonged to them.

GUZIK, " (24-30) An emotionally charged meeting with Joseph and his brothers.

So the man brought the men into Josephs house and gave them water, and they

washed their feet; and he gave their donkeys feed. Then they made the present

ready for Josephs coming at noon, for they heard that they would eat bread there.

And when Joseph came home, they brought him the present which was in their

hand into the house, and bowed down before him to the earth. Then he asked them

about their well-being, and said, Is your father well, the old man of whom you

spoke? Is he still alive? And they answered, Your servant our father is in good

health; he is still alive. And they bowed their heads down and prostrated themselves.

Then he lifted his eyes and saw his brother Benjamin, his mothers son, and said, Is

this your younger brother of whom you spoke to me? And he said, God be gracious

to you, my son. �ow his heart yearned for his brother; so Joseph made haste and

sought somewhere to weep. And he went into his chamber and wept there.

a. Gave them water, and they washed their feet: The brothers expected to be seized

as slaves and have everything taken from them (Genesis 43:18). Yet Joseph treated

them with kindness. This love and goodness from Joseph would win them over and

bring them to full repentance.

i. The brothers received the blessings of love and kindness from Joseph without

knowing who he was. In the same way, God showers love and blessing upon man

even when man doesnt know from whom the blessings come.

b. �ow his heart yearned for his brother: Joseph was especially affected at meeting

his only full brother, Benjamin, whom he last saw as only a small child.

PETT, "Verse 24-25

‘And the man brought the men into Joseph’s house and gave them water, and they

washed their feet. And he gave their asses provender. And they made ready the

present for when Joseph came at noon, for they learned that they would eat bread

there.’

Suddenly, to their bewilderment, everything has changed. They are being treated as

welcome guests. Water is provided for them to wash their feet. (The steward no

doubt ‘brings’ it through servants). Their tired and thirsty asses are taken and well

looked after. They are told that they would be eating with the great lord. This

especially must have given them strength, for to eat with someone was a sign of

peace. With some hopes that things might not be so bad after all they get their

present ready for when the great lord arrives.

25 They prepared their gifts for Joseph’s arrival

at noon, because they had heard that they were to

eat there.

GILL, "And they made ready the present against Joseph came at noon,.... They took it out of their vessels or bags in which they brought it, having unladen their asses, and disposed of it in a proper manner to present it to him when he came home at noon to dine:

for they heard that they should eat bread there; dine there, bread being put for all provision: this was told them, very probably, by the steward, or by some of the servants in the house, or they overheard what Joseph said to the steward, Gen_43:16.

CALVI�, "25.Against Joseph came at noon-day. It is doubtful whether this was the

ordinary hour of dining among the Egyptians, or whether Joseph, on that day, sat

down earlier than he was accustomed to do, on account of his guests. It is, however,

most likely that the usual custom of dining was observed. Although, among the

people of the East, there might be a different manner of living, dinners were in use,

not only among the Egyptians, but also in Judea, and in other neighboring regions.

Yet it is probable that this was to them, also, in the place of a supper, both because

they would sit long at table, and our quick method of eating would not have been

tolerable to people in those heated climes; especially when they received guests with

greater luxury than usual, as it will presently appear, was done at this time. The

washing of the feet, (as we have seen before,) was a part of hospitality, and intended

to relieve weariness; because, in those parts, the feet might easily become inflamed

whenever they journeyed on foot. It was also more honorable, according to ancient

custom, that a portion of food should be sent to each from Joseph, rather than that

it should be distributed by the cook. But because these things are trivial, and are not

conducive to piety, I only slightly touch upon them; and would even omit them

entirely, except that, to remove a scruple from the minds of the unskillful, is

sometimes useful, if it be but done sparingly and with brevity.

26 When Joseph came home, they presented to

him the gifts they had brought into the house, and

they bowed down before him to the ground.

BAR�ES, "Gen_43:26-34

They are now entertained by Joseph. They brought the present, and made a lowly obeisance before him. “They bent the head.” See Gen_24:26. “God be gracious unto thee, my son.” His kind treatment of Benjamin, on whose presence he had so much insisted, was calculated to reassure the brothers. The latter was born in his thirteenth year, and therefore, he was entitled to assume the paternal style in regard to him. Joseph still appeals with a natural and unconstrained reverence to his own God. “And Joseph hastened away.” The little touch of tenderness he had involuntarily thrown into his address to Benjamin, is too much for his feelings, which yearn toward his brother, and he is obliged to retreat to his chamber to conceal his tears and compose his countenance. “They set for him by himself.” As the governor, or as connected by affinity with the priestly caste, Joseph does not eat with the other Egyptians. The Egyptians cannot eat with the Hebrews. “That is an abomination to the Mizrites.” For the Hebrews partook of the flesh of kine, both male and female.

But Herodotus informs us (ii. 41), that “male kine, if clean, are used by the Egyptians, but the females they are not allowed to sacrifice, since they are sacred to Isis.” And he adds that “a native of Egypt will not kiss a Greek, use his knife, his spit, or his cauldron, or taste the flesh cut with a Greek knife.” They considered all foreigners unclean, and therefore, refused to eat with them (see Rawlinson’s Herodotus on p. q.). They sat in his presence; arranged according to the order of their birth, to their great amazement. Egypt was to them a land of wonders, and Egypt’s sultan a man of wonder. “Benjamin’s mess.” The honored guest was distinguished by a larger or daintier portion of the fare (1Sa_9:23-24; Homer, ii. 7,321). A double portion was assigned to the Spartan kings. The fivefold division was prominent in Egyptian affairs Gen_41:34; Gen_45:22; Gen_47:2, Gen_47:24, Gen_47:26. “And were merry.” They drank freely, so as to be exhilarated, because their cares were dissipated by the kindness they were receiving, the presence of Simon, and the attention paid to Benjamin.

GILL, "And when Joseph came home,.... In order to dine, it being noontime:

they brought him the present which was in their hand into the house; everyone took a part of it in his hand, and brought it to Joseph in the parlour where he was, and delivered it to him as a present from their father, or from themselves, or it may be as from both:

and bowed themselves to him to the earth; in the most prostrate and humble manner, now again fulfilling his dream, and more completely than before, for now all his eleven brethren were together, signified by the eleven stars in the dream, that made obeisance to him, see Gen_37:9.

HE�RY 26-32, "Here is, I. The great respect that Joseph's brethren paid to him. When they brought him the present, they bowed themselves before him (Gen_43:26); and again, when they gave him an account of their father's health, they made obeisance,and called him, Thy servant our father, Gen_43:28. Thus were Joseph's dreams fulfilled more and more: and even the father, by the sons, bowed before him, according to the dream, Gen_37:10. Probably Jacob had directed them, if they had occasion to speak of him to the man, the lord of the land, to call him his servant.

II. The great kindness that Joseph showed to them, while they little thought it was a

brotherly kindness. Here is,

1. His kind enquiry concerning Jacob: Is he yet alive? - a very fit question to be asked concerning any, especially concerning old people; for we are dying daily: it is strange that we are yet alive. Jacob had said many years before, I will go to the grave to my son;but he is yet alive: we must not die when we will.

2. The kind notice he took of Benjamin, his own brother. (1.) He put up a prayer for him: God be gracious unto thee, my son, Gen_43:29. Joseph's favour, though he was the lord of the land, would do him little good, unless God were gracious to him. Many seek the ruler's favour, but Joseph directs him to seek the favour of the ruler of rulers. (2.) He shed some tears for him, Gen_43:30. His natural affection to his brother, his joy to see him, his concern at seeing him and the rest of them in distress for bread, and the remembrance of his own griefs since he last saw him, produced a great agitation in him, which perhaps was the more uneasy because he endeavoured to stifle and suppress it; but he was forced to retire into his closet, there to give vent to his feeling by tears. Note, [1.] Tears of tenderness and affection are no disparagement at all, even to great and wise men. [2.] Gracious weepers should not proclaim their tears. My soul shall weep in secret, says the prophet, Jer_13:17. Peter went out and wept bitterly. See Mat_26:75.

3. His kind entertainment of them all. When his weeping had subsided so that he could refrain himself, he sat down to dinner with them, treated them nobly, and yet contrived every thing to amuse them.

(1.) He ordered three tables to be spread, one for his brethren, another for the Egyptians that dined with him (for so different were their customs that they did not care to eat together), another for himself, who durst not own himself a Hebrew, and yet would not sit with the Egyptians. See here an instance, [1.] Of hospitality and good house-keeping, which are very commendable, according as the ability is. [2.] Of compliance with people's humours, even whimsical ones, as bishop Patrick calls this of the Egyptians not eating with the Hebrews. Though Joseph was the lord of the land, and orders were given that all people should obey him, yet he would not force the Egyptians to eat with the Hebrews, against their minds, but let them enjoy their humours. Spirits truly generous hate to impose. [3.] Of the early distance between Jews and Gentiles; one table would not hold them.

COFFMA�, "Verses 26-30

THE MEETI�G WITH JOSEPH

"And when Joseph came home, they brought him the present which was in their

hand into the house, and bowed down themselves unto him to the earth. And he

asked them of their welfare, and he said, Is your father well, the old man of whom

ye spake? Is he yet alive? And they said, Thy servant our father is well, he is yet

alive. And they bowed the head, and made obeisance. And he lifted up his eyes and

saw Benjamin his brother, his mother's son, and said, Is this your youngest brother,

of whom ye spake unto me? And he said, God be gracious unto thee, my son. And

Joseph made haste; for his heart yearned over his brother: and he sought where to

weep; and he entered into his chamber, and wept there."

Twice on this occasion, the brothers prostrated themselves before Joseph, thus

fulfilling the dreams Joseph had dreamed such a long time ago, and which had

precipitated the hatred of his brothers and their action against him in selling him

into Egypt. Far from being elated over this, Joseph was deeply moved with

compassion for his brothers, especially for Benjamin his uterine brother. His

emotions almost overpowered him, but he retired to private quarters to weep, and

after washing his face and regaining full composure, he returned to order the

dinner.

CO�STABLE, "Verses 26-34

Again the brothers fulfilled God"s prophecy in Joseph"s dreams by bowing before

Joseph ( Genesis 43:26-28; cf. Genesis 37:5-9). Benjamin was16 years younger than

Joseph, so he would have been23at this time ( Genesis 43:29). Joseph was39 (

Genesis 41:46; Genesis 45:6).

". . . according to the prevailing custom of the East, the very fact that they had been

invited to Joseph"s table was in itself an encouraging circumstance. Though the

Orientals are for the most part a revengeful people, yet if you eat with them, you are

thenceforward sure of having their protection. Even should you have done them the

greatest injury, yet you need be under no apprehension from their resentment."

[�ote: Bush, 2:316.]

The caste system in Egypt required that Joseph as a member of the upper class eat

at a table separate from his Egyptian companions. The Hebrews sat at a third table

since they were foreigners ( Genesis 43:32). The Hebrews and other foreigners ate

animals that the Egyptians regarded as sacred. [�ote: Cf. Herodotus, Histories, 2:18

, 41.] The Egyptians also followed strict rules for the ceremonial cleansing of their

food before they ate it. This made the Hebrews "loathsome" to the Egyptians. [�ote:

See also the note on46:34.] This segregation later allowed the Israelites to develop

into a numberous nation within the borders of Egypt.

Joseph hosted a meal for his brothers who years before had callously sat down to eat

while he languished in a pit. [�ote: Sarna, Understanding Genesis , p302.] Joseph

showed respect to Benjamin as his distinguished guest by giving him larger and

better servings of food than his brothers received ( Genesis 43:34). Special honorees

frequently received double portions, but a fivefold portion was the sign of highest

privilege. With this favor Joseph sought not only to honor Benjamin but also to test

his other brothers" feelings toward Benjamin. He wanted to see if they would hate

him as they had hated himself, his father"s former favorite. Evidently they passed

this test.

"Coming forth from this crucible, the formerly callous brothers emerge a bonded

family, shining with integrity and love toward one another..." [�ote: Waltke,

Genesis , p557.]

"Those who would participate in God"s program must be willing to take

responsibility for their actions, make restitution when they are culpable, and accept

their lot gratefully and without jealousy." [�ote: Ross, Creation and . . ., p662.]

BI 26-34, "And he took and sent messes unto them from before him.

Joseph and his brethren at the banquet

Consider this incident—

I. As IT ILLUSTRATES SOME USEFUL PRINCIPLES OF SOCIAL LIFE.

1. That we should not set up the pretence of loving all alike. Benjamin was specially honoured (Gen_43:34), and greeted with loving words (Gen_43:29).

2. That it is wise to observe the established customs of society when they are not morally wrong.

II. AS IT ILLUSTRATES THE SECRET AND THE OUTWARD LIFE.

1. In the case of the brethren.

2. In the case of Joseph. (T. H. Leale.)

Joseph’s banquet

1. The banquet of Joseph’s joy, of his hope, of his trying watch.

2. The feast of reviving hope in Joseph’s brethren.

3. Their participation without envy in the honouring of Benjamin.

4. An introduction to the last trial, and a preparation for it.

5. The successful issue in the fearful proving of Israel’s sons. (J. P.Lange.)

The dinner designed to make Joseph known

And now, I apprehend, it was Joseph’s wish to discover himself m his brethren, or rather to enable them to discover him. There are three things in particular while they were at dinner, each tending to this end, and as I conceive, designed for it.

1. The order of the tables. One for himself, one for the strangers, and one for the Egyptians. The design of this was to set them a thinking of him, and who he was, or could be? That the Egyptians and Hebrews should eat apart they could easily account for: but who, or what is this man? Is he not an Egyptian? Yet if he be, why eat by himself? Surely he must be a foreigner . . .

2. The order in which they themselves were seated; it was “before him,” so that they had full opportunity of looking at him; and what was astonishing to them, every man was placed “ according to his age.” But who can this be that is acquainted with their ages, so as to be able to adjust things in this order? Surely it must be some one who knows us, though we know not him. Or is he a diviner Who or what can he be? They are said to have “marvelled one at another,” and well they might. It is marvellous that they did not from hence suspect who he was.

3. The peculiar favour which he expressed to Benjamin, in sending him a mess five times more than the rest. There is no reason to suppose that Benjamin ate more than the rest; but this was the manner of showing special favour in those times. It was therefore saying in effect, “I not only know all your ages, but towards that young man I have more than a common regard Look at all this, and look at me Look at me, my brother Benjamin. Dost thou not know me?” But all was hid from them. Their eyes, like those of the disciples towards their Lord, seem to have been holden, that they should not know him. Their minds however are eased from an apprehensions, and they drank, and were cheerful in his company. (A. Fuller.)

Lessons

1. Gracious hearts, however sometime they may deal severely, yet they desire their peace.

2. Providence sometimes orders peaceable entertainment, where worse is feared.

3. Nature itself, much more grace, inquire of and desires the peace of parents. He asked of their father, and meaneth his own (Gen_43:27).

4. It is equal that peaceable inquiries should have due answers.

5. In answering for others, Providence orders the accomplishment of his will The sunbows, &c.

6. All humility becomes their answers who are in fear of foreign powers (Gen_43:28.)

7. Sight of near relations moveth to inquire of their condition.

8. Natural affection desires to know its near relations for good.

9. Grace puts souls upon blessing relations as well as knowing them.

10. The best blessing is the grace of God procured upon souls.

11. Brethren may be fathers in blessing the fruit of the same womb (Gen_43:29). (G. Hughes, B. D.)

Lessons

1. Natural affection may speed to vent itself, after gracious benediction.

2. Natural bowels may burn in gracious souls to their relations.

3. Gracious wisdom teacheth to seek time, place, and measure of expressing affection to relations.

4. Secret venting of affections is best at some opportunities (Gen_43:30). (G. Hughes, B. D.)

Benjamin’s mess

I. PRESENTS FROM HOME. Those made to Joseph by men who little thought what feelings they might excite.

1. They were from his father. He would think of them as being selected by him. An act of homage.

2. They were peculiar to his native country and immediate neighbourhood. How often when a boy had he collected similar gums and nuts. They would take him back to the old time.

3. The presents we may receive from home have more of love in them than homage. We like them the better for that.

4. These presents were the gifts of poor men, who were the poorer by reason of the famine. Presents not to be valued by their intrinsic worth, but by the circumstances under which they were selected, and the feelings with which they are offered.

5. Every good gift is from above. God the author and giver of every good and perfect gift.

6. There is one unspeakable gift, made to us, suited to us; have we accepted this gift?

II. INQUIRIES ABOUT HOME.

1. They are asked concerning their welfare (see Exo_18:7). Such inquiries from us often mean only the welfare of the body, or relate to temporal things. Family greetings pleasant. Should include an interest in highest and best things.

2. They soon regarded the absent. His father in particular, the “old man.” It was about twenty-two years since he had seen his father. “Is he yet alive? A few years work great changes in families. Return to your native town after an absence of twenty-two years, and note the different names, and the vast changes. The father was poorer than when he saw him last by reason of the famine; the son was richer than when he left home to look after the shepherds in Shechem. The coat of many colours

exchanged for a robe of state. The shepherd boy become a prince. Absent friends to be remembered.

3. Benjamin specially addressed.

III. THE BANQUET.

1. The president of the feast. Joseph at a raised table by himself. His state and grandeur. Perhaps the presents from home were placed before him. His knowledge of the guests, and their ignorance of him. Jesus at the last supper knew all, and was little known; after the resurrection He was known in the breaking of bread.

2. The officers of his household. They would show the respect and honour in which he was held.

3. The Israelites. The arrangement of their places at the table. “Whence hath this man this knowledge?” Benjamin’s mess. What could this mean? Whether they liked it or not, their father’s regard for the younger son, whether Joseph or Benjamin, was to be respected. They needed to be taught this lesson. And we must honour our parents. As they thus sat and feasted with the prince, did they think of the time when they sat down to eat bread by the side of the pit where Joseph was once imprisoned? Joseph returned good for evil. Learn: Let us remember home, especially the heavenly home. (J. C. Gray.).

27 He asked them how they were, and then he

said, “How is your aged father you told me about?

Is he still living?”

CLARKE, "And he asked them of their welfare - This verse may be thus translated: “And he asked them concerning their prosperity; and he said, is your father prosperous, the old man who ye told me was alive? And they said, Thy servant our father prospers; he is yet alive.”

GILL, "And he asked them of their welfare,.... Or "peace" (b), their prosperity, especially of the health of their bodies, whether they were well and in good health after

so long a journey:

and said, is your father well, the old man of whom ye spake? when they were with him before, and told him they were all the sons of one man, who dwelt in Canaan:

is he yet alive? which he was very desirous of knowing; for, being advanced in years, he might fear he was removed by death in the time between their going and returning.

HE�RY, "

JAMISO�, "

K&D, "When Joseph came home, they handed him the present with the most reverential obeisance.

Gen_43:27-29

Joseph first of all inquired after their own and their father's health (שלום first as

substantive, then as adjective = שלם Gen_33:18), whether he was still living; which they answered with thanks in the affirmative, making the deepest bow. His eyes then fell upon Benjamin, the brother by his own mother, and he asked whether this was their youngest brother; but without waiting for their reply, he exclaimed, “God be gracious to

thee, my son!” יחנך� for יחנך� as in Isa_30:19 (cf. Ewald, §251d). He addressed him as “my son,” in tender and, as it were, paternal affection, and with special regard to his youth. Benjamin was 16 years younger than Joseph, and was quite an infant when Joseph was sold.

28 They replied, “Your servant our father is still

alive and well.” And they bowed down,

prostrating themselves before him.

GILL, "And they answered, thy servant our father is in good health, he is yet alive,.... Which is an answer to both his questions; and by calling their father Joseph's servant, he did obeisance to him in them, as well as by sending a present to him, which they delivered as coming from him his servant; and it is not improbable that Jacob sent his salutation to him as his servant, and so that part of the dream of Joseph's was also fulfilled, which represented the sun doing obeisance to him, Gen_37:9,

and they bowed their heads, and made obeisance; a second time, as they did, no doubt, at every time they gave answer to Joseph's questions; and this is again observed, to show the full completion of the above dream.

BE�SO�, "Genesis 43:28. When they brought him the present, they bowed

themselves before him, and again, when they gave him an account of their father’s

health, they made obeisance, and called him, Thy servant, our father — Thus were

Joseph’s dreams fulfilled more and more; and even the father, by the sons, bowed

before him. Probably Jacob had directed them, if they had occasion to speak of him

to the man, the lord of the land, to call him his servant.

29 As he looked about and saw his brother

Benjamin, his own mother’s son, he asked, “Is this

your youngest brother, the one you told me

about?” And he said, “God be gracious to you, my

son.”

CLARKE, "He lifted up his eyes, and saw his brother Benjamin - They were probably introduced to him successively; and as Benjamin was the youngest, he would of course be introduced last.

God be gracious unto thee, my son! - A usual salutation in the east from the aged and superiors to the younger and inferiors, which, though very emphatic and expressive in ancient times, in the present day means no more than “I am your humble servant,” or

“I am exceedingly glad to see you;” words which among us mean-just nothing. Even in David’s time they seem to have been, not only devoid of meaning, but to be used as a cloak for the basest and most treacherous designs: They bless with their mouths, but they curse inwardly. Hence Joab salutes Amasa, kisses him with apparent affection, and stabs him in the same moment! The case of Judas, betraying the Son of man with a kiss, will not be forgotten.

GILL, "And he lifted up his eyes and saw his brother Benjamin,.... He had seen him before when his brethren first presented themselves to him, but then took no particular and special notice of him, only gave him a side look as it were, but now he looked wistly at him:

his mother's son; the son of Rachel his mother, and who was his only brother by his mother's side, the rest, though his brethren, yet only by his father's side, not his mother's sons:

and said, is this your younger brother, of whom ye spake unto me? he knew he was the same, but was willing to have it from their mouths, to lead on to what he had further to say:

and he said; after they had answered his question, and told him it was he:

God be gracious unto thee, my son; speaking as a superior, a governor, in which capacity he was a father to his inferiors; and as a man, a relation, a brother, though not as yet discovered; he spoke in the most tender and affectionate manner, and, as a religious good man, he wishes the best thing he could for his brother, the grace and goodness of God; and which may be understood in the largest and most expressive sense, as including all good things, temporal, spiritual, and eternal.

BE�SO�, "Genesis 43:29-30. God be gracious to thee, my son — So he terms him,

not from special affection, which he did not yet intend to discover; but because it is a

courteous appellation, whereby superiors were wont to salute those below them.

Joseph’s favour, although he was the lord of the land, would do Benjamin little

good, unless God were gracious to him. His bowels did yearn — His heart and

inward parts were vehemently moved, as they commonly are upon occasion of any

excessive passion of love, pity, grief, or joy.

PETT, "Verse 29

‘And he lifted up his eyes and saw Benjamin his brother, his mother’s son, and said,

“Is this your youngest brother of whom you spoke to me?” And he said, “God be

gracious to you, my son.”

The writer is deliberately prolonging the welcome. He wants us to feel what Joseph

felt. He is seeing his own blood brother after so long a time. And he gives him his

blessing. The words come through an interpreter so that they are not aware of

which god he refers to. Little do they realise that it is the God Whom they too

worship.

“My son.” An indication of friendship from a great lord to a young man.

But in the end it is all too much for Joseph. As lord of Egypt he cannot give way to

his feelings in front of his servants and he goes aside into a private room to compose

himself.

30 Deeply moved at the sight of his brother,

Joseph hurried out and looked for a place to

weep. He went into his private room and wept

there.

GILL, "And Joseph made haste,.... To get out of the room where he was with his brethren as fast as he could:

for his bowels did yearn upon his brother; his passions grew strong, his affections were raised, his heart was full of tenderness, and there was such a flow of love and joy at the sight of his brother, and the little conversation he had with him, that he was ready to burst out, and must have discovered himself if he had not immediately turned and got out of the room:

and he sought where to weep; a proper place to vent his passion in tears of joy, and relieve himself

and he entered into his chamber, and wept there; where he could be the most retired, and not likely to be overheard.

K&D, "Gen_43:30-31

And “his (Joseph's) bowels did yearn” (נכמרו lit., were compressed, from the force of love to his brother), so that he was obliged to seek (a place) as quickly as possible to weep, and went into the chamber, that he might give vent to his feelings in tears; after which, he washed his face and came out again, and, putting constraint upon himself, ordered the dinner to be brought in.

SBC, "The text exhibits the contrast between the secret life and the outward life of each one of us; between the chamber and the banqueting-room; between the man whom God sees and the man whom the world sees, in each one of us. It is to the thought of secret sorrows that the text directs us; sorrows which, however keenly felt in secret, must be disguised and suppressed in the presence of others.

I. The trouble of Joseph, on this occasion, was one of the heart or affections. His pent-up love was overwhelming; it could only be relieved by a burst of tears; he entered into his chamber and wept there. Where is the house in which affection is not the source of some secret trouble? Loneliness of heart, unrequited love, is a calamity; God sees it, God pities it; but be brave in His strength to endure it, and do not put aside, in perverseness or self-will, that offer of Divine love which, in the long run, will be worth all else to you.

II. It is but a step from this to the next example—that of anxiety about the souls of others. What words could more aptly designate such a life of anxious watching than those which speak of a weeping in the chamber and a refraining oneself below—a couch watered with tears, yet a face which must smile by day that it may not tell its tale? Well is it written of such a sufferer, that he went out and refrained himself that he might not reveal, that he might not betray!

III. Think next of those distresses which come to us from the inward strivings of sin; from those restless workings of inward corruption which make the life of so many one long toil and conflict. These, too, above all, are secret things. They are our secrets, but they exist. They make a large part of our existence, and we have to refrain ourselves not to show them. (1) To some I would say, Do not nurse your secret sorrows. Sorrows of affection grow by pondering. They are loud calls to work. (2) To stronger men, who have no experiences of secret sorrow, I would say, Beware of disregarding and despising those who have. Make room for others. Recognise the existence of secret sorrow as an explanation of many phenomena of character.

C. J. Vaughan, Lessons of Life and Godliness, p. 98.

�ISBET, "TE�DER�ESS A�D SELF-CO�TROL

‘He entered into his chamber, and wept there. And he washed his face, and went

out, and refrained himself.’

Genesis 43:30-31

The text exhibits the contrast between the secret life and the outward life of each

one of us; between the chamber and the banqueting-room; between the man whom

God sees and the man whom the world sees, in each one of us. It is to the thought of

secret sorrows that the text directs us; sorrows which, however keenly felt in secret,

must be disguised and suppressed in the presence of others.

I. The trouble of Joseph, on this occasion, was one of the heart or affections. His

pent-up love was overwhelming; it could only be relieved by a burst of tears; he

entered into his chamber and wept there. Where is the house in which affection is

not the source of some secret trouble? Loneliness of heart, unrequited love, is a

calamity; God sees it, God pities it; but be brave in His strength to endure it, and do

not put aside, in perverseness or self-will, that offer of Divine love which, in the long

run, will be worth all else to you.

II. It is but a step from this to the next example—that of anxiety about the souls of

others. What words could more aptly designate such a life of anxious watching than

those which speak of a weeping in the chamber and a refraining oneself below—a

couch watered with tears, yet a face which must smile by day that it may not tell its

tale? Well is it written of such a sufferer, that he went out and refrained himself that

he might not reveal, that he might not betray!

III. Think next of those distresses which come to us from the inward strivings of sin;

from those restless workings of inward corruption which make the life of so many

one long toil and conflict. These, too, above all, are secret things. They are our

secrets, but they exist. They make a large part of our existence, and we have to

refrain ourselves not to show them. (1) To some I would say, Do not nurse your

secret sorrows. Sorrows of affection grow by pondering. They are loud calls to

work. (2) To stronger men, who have no experiences of secret sorrow, I would say,

Beware of disregarding and despising those who have. Make room for others.

Recognise the existence of secret sorrow as an explanation of many phenomena of

character.

—Dean Vaughan.

Illustrations

(1) ‘Joseph’s disclosure of himself to his brethren is not only a piece of the most

wonderful pathos in any literature, but it teaches great truths and forebodes

greater. It is the very sublime of patient love, which has no memory for injuries, and

no revenge but good. There, away back in these wild days, among the fierce and

ignoble passions of his brethren, the calm forgiveness of the ruler, who could so

easily have crushed them all, shines out like a bit of peaceful blue sky amid ragged

thunder-clouds. Sorrow had so completely done its work in killing the seeds of

anger, that not even the sunshine of power could cause them to germinate. This man

had learned love where he had found God, and had brought the pearl of great price

from the depths. He is not overcome of evil, but overcomes evil with good; and thus,

from the earliest age, Israel had recorded a pattern of that divine gentleness which

was afterwards perfected in the Brother who stoops from his throne to forgive his

enemies and to soothe their fears.’

(2) ‘If we are having certain discipline at the hands of Christ, we must anoint our

heads, wash our faces, and say our loveliest things about Him so that none may

guess. But all the while we may penetrate His disguise, and exchange shy glances of

love. Happy are they who will speak behind His back as before His face.’

31 After he had washed his face, he came out and,

controlling himself, said, “Serve the food.”

GILL, "And he washed his face,.... From the tears on it, that it might not be discerned that he had been weeping:

and went out; of his chamber into the room again, where his brethren were:

and refrained himself; from weeping, or showing any excess of passion, love, joy, &c.

and said, set on bread; gave orders to his servants to bring in dinner, and set it upon the table; bread, as before, being put for all kind of food.

JAMISO�, "Gen_43:31-34. The dinner.

Joseph said, Set on bread— equivalent to having dinner served, “bread” being a term inclusive of all victuals. The table was a small stool, most probably the usual round form, “since persons might even then be seated according to their rank or seniority, and the modern Egyptian table is not without its post of honor and a fixed gradation of place” [Wilkinson]. Two or at most three persons were seated at one table. But the host being the highest in rank of the company had a table to himself; while it was so arranged that an Egyptian was not placed nor obliged to eat from the same dish as a Hebrew.

COFFMA�, "Verses 31-34

THE DI��ER WITH JOSEPH

"And he washed his face, and came out; and he refrained himself, and said, Set on

bread. And they set on for him by himself, and for them by themselves, and for the

Egyptians, that did not eat with him, by themselves: because the Egyptians might

not eat bread with the Hebrews; for that is an abomination to the Egyptians. And

they sat before him, the firstborn according to his birthright, and the youngest

according to his youth; and the men marveled one with another. And he took and

sent messes unto them from before him: but Benjamin's mess was five times as

much as any of theirs. And they drank and were merry with him."

There are several things of the most extraordinary interest in these verses:

There is the order of the seating of the brothers in exactly the sequences of their

ages from oldest to the youngest. �o wonder the men marveled at it. The

mathematical odds that this could have been done accidentally were exactly

39,917,000 to 1.[10] This is about forty million to one!

The "mess" which Joseph sent to his brothers, with such preference for Benjamin.

It was the custom at such banquets in ancient times for the host to send especially

choice morsels to guests from his own table. Plenty of food was served for all, but

these tidbits were items of special honor to the guests chosen to receive them.

Prominent here was the preference for Benjamin.

"And they drank and were merry with him ..." The Hebrew here is literally, "they

drank largely with him."[11] We cannot consider this any sufficient grounds for

rendering the passage, "So they ate and drank with Joseph until they were drunk,"

as in the Good �ews Bible.[12] Aalders declared that such a rendition is, "more

than the original text can rightly bear."[13] They drank until they were perfectly

satisfied, but they were not drunk."[14] "There is no reason to suppose that either

Joseph or his brethren were intoxicated."[15]

Of great interest also is the fact that there were at least three different tables set for

the participants in this feast. First, Joseph ate by himself, due to his rank and

authority. There was also another table for the Egyptians present, and a third for

the Hebrews. It is a strict and unyielding caste system that appears in such

observances.

This chapter sets the stage for the dramatic triumph of the next in which Judah

became the hero of the Jewish people, and from whom they would, as a race, forever

bear his name. Joseph apparently wanted to reassure himself completely that the

brothers held no animosity against Benjamin, and accordingly arranged the trial

recorded in Genesis 44.

GUZIK, " (31-32) The dinner tables are segregated.

Then he washed his face and came out; and he restrained himself, and said, Serve

the bread. So they set him a place by himself, and them by themselves, and the

Egyptians who ate with him by themselves; because the Egyptians could not eat food

with the Hebrews, for that is an abomination to the Egyptians.

a. They set him a place by himself: Joseph did not eat with his brothers because at

the time, Egypt was one of the most racially separated societies on earth. The

believed that Egyptians came from the gods, and all other peoples came from lesser

origins. There was little social mixing with foreigners in the Egypt of Josephs day.

b. And the Egyptians who ate with him by themselves: The Egyptians would not eat

with Joseph, much less these strangers from Canaan. Even with all his status and

power, Joseph could still not eat with real Egyptians.

i. It is known from Herodotus that Egyptians so abhorred things foreign, that

priests, at least, ate and drank nothing that was imported, nor would they use

utensils for eating that had been used by Greeks. (Leupold)

ii. Herein is the wisdom of God. Before Genesis is finished, God brought the entire

family of Jacob into Egypt, where they were isolated from the surrounding people

for some 400 years. In that time, they multiplied greatly, increasing to the millions.

If God had allowed them to remain in Canaan they would have simply assimilated

into the corrupt and godless peoples of Canaan. The rape of Dinah and its aftermath

(Genesis 34) and the sin of Judahs sons and Judah with Tamar (Genesis 38)

revealed this danger.

iii. God not only had to take the family of Israel out of the corrupt environment of

Canaan, but He had to put them among a racially separated people who would not

often intermarry or mingle with them. God simply sent Joseph on ahead to make the

arrangements.

LA�GE, " Genesis 43:31-34. The banquet in honor of Benjamin.—And he washed

his face.—A proof of the depth of his emotion. It was still hard for him to maintain a

calm and composed countenance.—And they set on for him by himself.—Three

tables, from two different causes. Joseph’s caste as priest, and in which he stood

next to the king, did not allow him to eat with laymen. And, moreover, neither

Joseph’s domestics, nor his guests, could, as Egyptians, eat with Hebrews.

Concerning the rigidness of the Egyptian seclusion, see Knobel, p328. Besides, the

Hebrews were nomads ( Genesis 46:34). On the Egyptian castes, see Von Raumer,

Vorlesungen über die alte Gesch, i. p133.—And they set.—They were surprised to

see themselves arranged according to their age. But the enigma becomes more and

more transparent; whilst strange presentiments are more and more excited. The

transaction betrays the fact that they are known to the spirit of the house, and that

it can distinguish between their ages. The Egyptians sat at table, instead of

reclining; as appears from their pictures.—And he took and sent messes.—They

were thus distinguished by having portions sent to them; whilst, as yet, they were

hindered by no laws from eating of Joseph’s meat.—But Benjamin’s mess.—This is

a point not to be overlooked in the proving of the brethren; it is an imitation, so to

say, of the coat of many colors. It would determine whether Benjamin was to

become an object of their jealousy, just as his father’s present had before been to

him the cause of their hatred (so also Keil, p264). His mess is five times larger than

the rest. “Such abundance was an especial proof of respect. To the guest who was to

be distinguished there were given, at a meal, the largest and best pieces ( 1 Samuel

9:23; Hom.Il. vii321, etc.). Among the Spartans the king received a double portion

(Herod, vi57, etc.); among the Cretans the Archon received four times as much

(Heraclid. Polit. 3). Five was a favorite number among the Egyptians ( Genesis

41:34; Genesis 45:22; Genesis 47:2; Genesis 47:24; Isaiah 19:18). It may be

explained, perhaps, from the supposed five planets.—And they drank and were

merry with him.—Intoxication is not meant here (see Haggai 1:6), but a state of

exhilaration, in which they first lose their fear of the Egyptian ruler. Benjamin was

sitting as a guardian angel between them, and it was already a favorable sign, that

the distinction showed to him did not embitter their joy. �evertheless, whether

Joseph had reached the zenith of an inexpressible rapture, as Delitzsch says, may be

questioned. In all this happy, anticipation, we may suppose him still a careful

observer of his brethren, according to the proverb invino veritas. At all events, the

effect of the present to Benjamin was to be tested, and their disposition towards him

was to undergo a severe probing.

32 They served him by himself, the brothers by

themselves, and the Egyptians who ate with him

by themselves, because Egyptians could not eat

with Hebrews, for that is detestable to Egyptians.

CLARKE, "They set on for him by himself, etc. - From the text it appears evident that there were three tables, one for Joseph, one for the Egyptians, and one for the eleven brethren.

The Egyptians might not eat bread with the Hebrews - There might have been some political reason for this, with which we are unacquainted; but independently of this, two may be assigned. 1. The Hebrews were shepherds; and Egypt had been almost ruined by hordes of lawless wandering bandits, under the name of Hycsos, or King-shepherds, who had but a short time before this been expelled from the land by Amasis, after they had held it in subjection for 259 years, according to Manetho, committing the most wanton cruelties. 2. The Hebrews sacrificed those animals which the Egyptians held sacred, and fed on their flesh. The Egyptians were in general very superstitious, and would have no social intercourse with people of any other nation; hence we are informed that they would not even use the knife of a Greek, because they might have reason to suspect it had cut the flesh of some of those animals which they held sacred. Among the Hindoos different castes will not eat food cooked in the same vessel. If a person of another caste touch a cooking vessel, it is thrown away. Some are of opinion that the Egyptian idolatry, especially their worship of Apis under the figure of an ox, was posterior to the time of Joseph; ancient monuments are rather against this opinion, but it is impossible to decide either way. The clause in the Alexandrian Septuagint stands

thus, Βδελυγµα�γαρ�εστιν�τοις�Αιγυπτιοις [πας�ποιµην�προβατων,] “For [every shepherd] is an abomination to the Egyptians;” but this clause is probably borrowed from Gen_46:34, where it stands in the Hebrew as well as in the Greek. See Clarke on Gen_46:34(note).

GILL, "And they set on for him by himself,.... A table was placed and provisions set upon it in one part of the room for Joseph by himself; which was done either because he was an Hebrew, and the Egyptians might not eat with him, nor he with them; or rather for the sake of grandeur, he being the next man in the kingdom to Pharaoh:

and for them by themselves; another table was placed and spread for Joseph's brethren by themselves, the reason of which is after given:

and for the Egyptians, which did eat with him, by themselves; a third table was laid for such Egyptian noblemen and others, who were at this time Joseph's guests, or used to dine with him:

because the Egyptians might not eat bread with the Hebrews, for that is an abomination unto the Egyptians; the reason of which, as given by the Targums of Onkelos and, Jonathan, is, because the creatures the Egyptians worshipped the Hebrews eat; but it is a question whether such creatures as oxen, sheep, goats, &c. which were eaten by the Hebrews, were so early worshipped by the Egyptians; though they were in later times, and particularly the Apis or ox, which is supposed by many to be worshipped on the account of Joseph, and so after his time; rather the abhorrence the Egyptians had the Hebrews in was on account of their being shepherds, on a political account, they having before this time suffered much by the insurrections and rebellions of such sort of persons among themselves, who set up a kingdom and kings of their own, called the "Hycsi", or pastor kings: or else this difference made between the Egyptians and Hebrews at eating, was not on account of what they did eat, as of the certain rites and customs the Egyptians had peculiar to themselves in dressing their food, and eating it; and therefore would not eat with any of another nation; so that this was not any particular distaste they had to the Hebrews, but was their usage towards men of all nations; for so Herodotus says (c), that"no Egyptian, man or woman, might kiss the month of a Greek, or use a knife, or spit, or pot;''that is, a knife a Greek had cut anything with, or a spit he had roasted meat on, or a pot he had boiled it in; and adds,"nor might taste of the flesh of an ox, cut with the knife of a Greek.''And indeed they would not eat nor converse with any of another religion (d), be they who they would.

JAMISO�, "Egyptians might not eat bread with the Hebrews; for that is an abomination— The prejudice probably arose from the detestation in which, from the oppressions of the shepherd-kings, the nation held all of that occupation.

K&D, "Gen_43:32-33

Separate tables were prepared for him, for his brethren, and for the Egyptians who dined with them. This was required by the Egyptian spirit of caste, which neither allowed Joseph, as minister of state and a member of the priestly order, to eat along with Egyptians who were below him, nor the latter along with the Hebrews as foreigners. “They cannot (i.e., may not) eat (cf. Deu_12:17; Deu_16:5; Deu_17:15). For this was an abomination to the Egyptians.” The Hebrews and others, for example, slaughtered and ate animals, even female animals, which were regarded by the Egyptians as sacred; so that, according to Herod. ii. 41, no Egyptian would use the knife, or fork, or saucepan of a Greek, nor would any eat of the flesh of a clean animal which had been cut up with a Grecian knife (cf. Exo_8:22).

CALVI�, "32.Because the Egyptians might not eat, etc (169) Moses says they might

not eat with the Hebrews, because they abhorred it, as being unlawful. For seeing

that their religion forbade it, they were so bound, that they could not do what they

did not dare to do. This passage teaches us how great was the pride of that nation;

for, whence did it arise that they so utterly detested the Hebrews, unless because

they thought themselves alone to be pure and holy in the world, and acceptable to

God? God, indeed, commands his worshipers to abstain from all the pollutions of

the Gentiles. But it behaves any one who separates himself from others, to be

himself pure and upright. Therefore superstitious persons vainly attempt to claim

this privilege for themselves, seeing they carry their impurity within, and are

destitute of sincerity. Superstition, also, is affected with another disease; namely,

that it is full of pride, so that it despises all men, under the pretext that they are

vicious. It is asked, however, whether the Egyptians were separated from Joseph,

because they regarded him as polluted: for this the words of Moses seem to intimate.

If this interpretation is received, then they esteemed their false religion so highly,

that they did not scruple to load their governor with reproaches. I rather conjecture,

that Joseph sat apart from them, for the sake of honor; since it would be absurd

that they, who disdained to sit at the same table with him, should be invited as his

guests. Therefore it is probable that this distinct order was made by Joseph himself,

that he might maintain his own dignity; and yet that the sons of Jacob were not

mixed with the Egyptians, because the former were an abomination to the latter.

For though the origin of Joseph was known, yet he had so passed over to the

Egyptians, that he had become as one of their body. For which reason, also, the king

had given him a name, when he adorned him with the insignia of his office as chief

governor. �ow, when we see that the church of God was, at that time, so proudly

despised by profane men, we need not wonder that we also, at the present day, are

subjected to similar reproach. Meanwhile, we must endeavor to keep ourselves pure

from the filth of the world, for the Lord’s sake; and yet this desire must be so at

tempered, that we may be alienated from the vices, rather than from the persons of

men. For on this account does God sanctify his children, that they may beware of

the vices of the unbelievers among whom they are conversant; and nevertheless may

allure, as many as are curable, to a participation of their piety. Two things are here

to be attended to; first, that we may be fully persuaded of the genuineness of our

faith; secondly, that our excessive and fruitless fastidiousness may not entirely

alienate many from the Lord, who otherwise might have been won. For we are not

expressly commanded so to abhor the wicked, as not eat with them; but to avoid

such association as may subject us to the same yoke. Besides, this passage confirms

what I have before said, that the Hebrews had derived their name, not from their

passing over the river; (as some falsely imagine,) but from their ancestor Heber. �or

was the fame of a single small and distantly situated family, sufficiently celebrated

in Egypt, to become the cause of public dissension.

BE�SO�, "Genesis 43:32. That is an abomination to the Egyptians — The most

generally received opinion has been, according to the paraphrases of Onkelos and

Jonathan, that the reason of this was the Hebrews eating the animals which the

Egyptians held sacred. To this must be added, however, that the Egyptians were

addicted to such superstitious ceremonies in dressing and eating their victuals, that

they could not endure to sit at table with persons of other nations. According to

Herodotus, it was not only to the Hebrews that they had such an aversion, for he

assures us they would not use the pots or knives of the Grecians about their food,

lest these utensils should have been defiled with cutting or containing the flesh of

those animals which they accounted sacred. There is some reason, notwithstanding,

to think that these superstitions had not begun to prevail in Joseph’s days, and that

the cause of this abhorrence must be sought for in the difference of the civil rather

than the religious manners of the two nations.

COKE, "Genesis 43:32. And they set on for him by himself— There seems to have

been three tables; one where Joseph sat alone in state, a second for the Egyptian

courtiers, and the third for the eleven brethren.

Because the Egyptians— The LXX translate these words, because every shepherd is

an abomination to the Egyptians: and the paraphrases of Onkelos and Jonathan,

because the Hebrews eat the animals which the Egyptians hold sacred. See ch.

Genesis 46:34. and Exodus 8:26. The latter is the most generally received opinion,

though both, perhaps, might concur in the present case. The Egyptians were

addicted to such a number of superstitious niceties, even in their eating, that they

could not endure to sit at table with the people of any other nation. Their aversion

was not peculiar to the Hebrews; they had the same, as Herodotus informs us, to the

Greeks; they would not so much as kiss the mouth of a Greek, nor eat with his knife

or other instrument, apprehending it might be polluted by cutting or touching the

flesh of one of those animals which they held sacred. There are many, however, who

think that these superstitions were later than Joseph's days, and therefore resolve

this abhorrence, not into a religious, but into a civil difference of manners between

the two nations. Many learned men have thought, that the worship of the ox Apis

was not only posterior to the times of Joseph, but that it was Joseph himself whom

the Egyptians deified under the name of Apis, or the Father of his Country. See

Vossius de Idolol. lib. 1: cap. 29.

ELLICOTT, "(32) By himself . . . by themselves.—These caste distinctions were

common in ancient times, and still exist in India. Joseph probably had his food

served separately because of his high rank; but the word “abomination” shows that

eating with foreigners was shunned by the Egyptians for religious considerations.

Herodotus (ii. 41) says that the Greeks were equally the objects of their dislike, and

that the use even of a Greek knife would render food, otherwise clean, polluted in

the eyes of the Egyptians.

PETT, "Verse 32

‘And they set on for him by himself, and for them by themselves, and for the

Egyptians who ate with them by themselves, because the Egyptians are not allowed

to eat bread with Hebrews, for that is an abomination to them.’

Joseph, as vizier and lord of Egypt eats at his own table. �one may share with him

for they are not of sufficient rank. The Egyptians who have been invited also sit at

their own table. It would be ceremonially improper for them to mix with

‘foreigners’. Egyptians looked down on non-Egyptians, especially until they could

speak Egyptian. They looked on them as not really human. And the brothers sat at

their own table, separate from both.

33 The men had been seated before him in the

order of their ages, from the firstborn to the

youngest; and they looked at each other in

astonishment.

CLARKE, "The first-born according to his birthright - This must greatly astonish these brethren, to find themselves treated with so much ceremony, and at the same time with so much discernment of their respective ages.

GILL, "And they sat before him,.... At a table, so placed that they were in his sight, and he had a full view of them:

the firstborn according to his birthright, and the youngest according to his youth; everyone according to his age, Reuben, the firstborn, first, and so on to Benjamin the youngest: thus they placed themselves as they used to be in their father's family, or they were so placed by Joseph; and if this was the case, it may be a reason, and a principal one, of what follows:

and the men marvelled one at another; not the Egyptians, the guests of Joseph, seeing eleven brethren placed in this manner, and these being Hebrews, taken so much notice of; but Joseph's brethren, who either wondered at the manner of their being seated so regular, according to their age; or at the honour done them to dine with the governor, and at the grandeur of the entertainment, and at the separate manner in which the governor, and the nobles of Egypt, sat at meals; or at what follows.

HE�RY, " He placed his brethren according to their seniority (Gen_43:33), as if he could certainly divine. Some think they placed themselves so, according to their custom; but, if so, I see not why such particular notice is taken of it, especially as a thing they marvelled at.

CALVI�, "33.The first-born according to his birthright (170) Although of the sons

of Jacob four were born of bond-women; yet, since they were the elder, they had

precedence of their younger brethren, who had descended from free-born mothers;

whence it appears that they had been accustomed by their father to keep this order.

What, then, some one may say, becomes of the declaration, “the son of the bond-

woman shall not be heir with the son of the free-woman?” Truly, I think, since

Ishmael was rejected, by the divine oracle proceeding from the mouth of Sarah, as

Esau was afterwards, Jacob was fully taught that he had as many heirs as he had

sons. Hence arose that equality which caused each to keep his place, first, middle, or

last, according to his age. But the design of Moses was to show, that although

Benjamin was the youngest, yet he was preferred to all the rest in honor; because

Joseph could not refrain from giving him the principal token of his love. It was,

indeed, his intention to remain unknown; but affection so far prevails, that, beyond

the purpose of his mind, he suddenly breaks out into a declaration of his affection.

From the concluding portion of the chapter we gather, what I recently intimated,

that the feast was unusually luxurious, and that they were received to it, in a liberal

and joyful manner, beyond the daily custom. For the word שכר (shakar,) they “were

merry,” signifies, either that they were not always accustomed to drink wine, or that

there was more than ordinary indulgence at the sumptuous tables spread for them.

Here, however, no intemperance is implied, (so that drunkards may not plead the

example of the holy fathers as a pretext for their crime,) but an honorable and

moderate liberality. I acknowledge, indeed, that the word has a double meaning,

and is often taken in an ill sense; as in Genesis 9:21, and in similar places: but in the

present instance the design of Moses is clear. Should any one object, that a frugal

use of food and drink is simply that which suffices for the nourishing of the body: I

answer, although food is properly for the supply of our necessities, yet the legitimate

use of it may proceed further. For it is not in vain, that our food has savor as well as

vital nutriment; but thus our heavenly Father sweetly delights us with his delicacies.

And his benignity is not in vain commended in Psalms 104:15, where he is said to

create “wine that maketh glad the heart of man.” �evertheless, the more kindly he

indulges us, the more solicitously ought we to restrict ourselves to a frugal use of his

gifts. For we know how unbridled are the appetites of the flesh. Whence it happens

that, in abundance, it is almost always lascivious, and in penury, impatient. We

must, however, adhere to St. Paul’s method, that we know how to abound and to

suffer need; that is, we must take great care if we have unusual plenty, that it does

not hurry us into luxury; and, on the other hand, we must see to it, that we bear

poverty with an equal mind. Some one, perhaps, will say, that the flesh is more than

sufficiently ingenious in giving a specious color to its excesses; and, therefore,

nothing more should be allowed to it than necessity demands. And, truly, I confess,

we must diligently attend to what Paul prescribes, (Romans 13:14,)

“Make not provision for the flesh to fulfill the lusts thereof.”

But because it greatly concerns all pious people to receive their food from the hand

of God, with quiet consciences, it is necessary for them to know to what extent the

use of food and wine is lawful.

BE�SO�, "Genesis 43:33. The men marvelled one at another — They were greatly

surprised how he should know their respective ages, so as to place them, or cause

them to sit down, exactly according to their seniority, as if he could certainly divine.

Some, indeed, think they placed themselves so, according to their custom; but if so,

why should particular notice be taken of it? And why should they marvel at it? This

was, as it were, a preparative to the discovery of himself.

ELLICOTT, "(33) They sat.—The Egyptians are always represented on the

monuments as sitting at their meals. For the Hebrew custom see �ote on Genesis

27:19. The brethren, on finding themselves placed according to their age, must have

supposed that Joseph possessed powers of divination, especially as the giving of due

precedence was and is looked upon in the East as a matter of high importance.

GUZIK, " (33-34) Joseph arranges them by order of birth and he favors Benjamin.

And they sat before him, the firstborn according to his birthright and the youngest

according to his youth; and the men looked in astonishment at one another. Then he

took servings to them from before him, but Benjamins serving was five times as

much as any of theirs. So they drank and were merry with him.

a. The firstborn according to his birthright and the youngest according to his youth:

�o wonder the brothers were filled with astonishment. The arrangement of the

brothers was so amazing because it couldnt happen by chance. Statistically, the odds

of placing 11 brothers in their precise order of birth are something like 1 in 40

million.

b. Benjamins serving was five times as much as any of theirs: Joseph wanted to see

how the brothers reacted when the younger brother (in this case, Benjamin) was

favored, because they resented it so much when Joseph was favored by his father.

i. Joseph wanted to see if there was a change in the heart of his brothers, or if they

were the same men who threw him into a pit and were deaf to his cries for help.

ii. This might have been his whole motivation in asking for Benjamin. He wondered

if they would take care of Benjamin on such a journey, as they failed to do with

Joseph.

iii. We should expect if we fail in a test somewhere, God will make arrangements for

us to take the test again another time. This is a serious reason to take the test well

the first time.

PETT, "Verse 33

‘And they sat before him, the firstborn according to his birthright, and the youngest

according to his youth. And the men marvelled with one another.’

They were no doubt informed that they must follow protocol and sit in order of

seniority, the firstborn probably being nearest to the great lord’s table.

“The men marvelled with one another.” The circumstances are so different from

what they had been anticipating that they can only be filled with wonder. This great

show of favour by the vizier has astonished them. Little are they aware of the real

reason for it.

34 When portions were served to them from

Joseph’s table, Benjamin’s portion was five times

as much as anyone else’s. So they feasted and

drank freely with him.

CLARKE, "Benjamin’s mess was five times so much as any of theirs - Sir John Chardin observes that “in Persia, Arabia, and the Indies, there are several houses where they place several plates in large salvers, and set one of these before each person, or before two or three, according to the magnificence of each house. This is the method among the Hindoos; the dishes are not placed on the table, but messes are sent to each

individual by the master of the feast or by his substitute. The great men of the state are always served by themselves, in the feasts that are made for them; and with greater profusion, their part of each kind of provision being always Double, Treble, or a Larger proportion of each kind of meat.” The circumstance of Benjamin’s having a mess Five times as large as any of his brethren, shows the peculiar honor which Joseph designed to confer upon him. See several useful observations on this subject in Harmer’s Observ., vol. ii., p. 101, etc., Edit. 1808.

1. The scarcity in Canaan was not absolute; though they had no corn, they had honey, nuts, almonds, etc. In the midst of judgment, God remembers mercy. If there was scarcity in Canaan, there was plenty in Egypt; and though his providence had denied one country corn, and accumulated it in the other, his bounty had placed in the former money enough to procure it from the latter. How true is the saying, “It is never ill with any but it might be worse!” Let us be deeply thankful to God that we have any thing, seeing we deserve no good at his hands.

2. If we examine our circumstances closely, and call to remembrance the dealings of God’s providence towards us, we shall find that we can sing much both of mercy and of judgment. For one day of absolute unavoidable want, we shall find we had three hundred and sixty-four, if not of fullness, yet of a competency. Famines, though rarely happening, are everywhere recorded; innumerable years of abundance are scarcely ever registered! Such is the perverseness and ingratitude of man!

GILL, "And he took and sent messes unto there from before him,.... The several dishes were brought before him, who cut them up, and sent to everyone their part and portion, as was usual in those times and countries, and afterwards elsewhere (e), for the master of the family or feast to divide the food into parts, and to give to every guest his part; and these were called, from their being sent, "missus", and from whence seems to be our English word "messes", here used:

but Benjamin's mess was five times so much as any of theirs; which was done out of his great affection to him, being his own brother both by father and mother's side; and, as some think, to try his brethren, how they stood affected to Benjamin, and observe if this did not raise their envy to him, as his father's particular respect to him had raised it in them against himself; and that, if it should, he might provide for his safety, lest they should use him in like manner as they had used him. This undoubtedly was designed as a peculiar favour, and a mark of special honour and respect, it being usual for princes to send messes from their tables to such as they favoured; and particularly it was usual with the Egyptians for their kings to have double messes more than the rest, in honour of them, as Herodotus (f) relates: Benjamin's mess consisted either of five parts, or it was five times bigger than what was sent to the rest; not but that they had all what was sufficient; there was no want to any, but great plenty of everything for them all; nor was this designed Benjamin, that he should eat the larger quantity, only to show him distinguishing respect:

and they drank, and were merry with him; after dinner they drank wine liberally and plentifully, but not to excess and intemperance, yet so as to be cheerful and in good spirits; their fears being all dissipated by this generous entertainment they met with.

HE�RY, "He gave them a very plentiful entertainment, sent messes to them from his own table, Gen_43:34. This was the more generous in him, and the more obliging to them, because of the present scarcity of provisions. In a day of famine, it is enough to be fed; but here they were feasted. Perhaps they had not had such a good dinner for many months. It is said, They drank and were merry; their cares and fears were now over, and they ate their bread with joy, concluding they were now upon good terms with the man, the lord of the land. If God accept our works, our present, we have reason to be cheerful. Yet when we sit, as they here did, to eat with a ruler, we should consider what is before us, and not indulge our appetite, nor be desirous of dainties, Pro_23:1-3. Joseph gave them to understand that Benjamin was his favourite; for his mess was five times as much as any of theirs, not as if he would have him eat so much more than the rest, for then he must eat more than would do him good (and it is no act of friendship, but rather an injury and unkindness, to press any either to eat or drink to excess), but thus he would testify his particular respect for him, that he might try whether his brethren would envy Benjamin his larger messes, as formerly they had envied himself his finer coat. And it must be our rule, in such cases, to be content with what we have, and not to grieve at what others have.

JAMISO�, "took and sent messes ... Benjamin’s mess was five times— In Egypt, as in other Oriental countries, there were, and are, two modes of paying attention to a guest whom the host wishes to honor - either by giving a choice piece from his own hand, or ordering it to be taken to the stranger. The degree of respect shown consists in the quantity, and while the ordinary rule of distinction is a double mess, it must have appeared a very distinguished mark of favor bestowed on Benjamin to have no less than five times any of his brethren.

they drank, and were merry with him—Hebrew, “drank freely” (same as Son_5:1; Joh_2:10). In all these cases the idea of intemperance is excluded. The painful anxieties and cares of Joseph’s brethren were dispelled, and they were at ease.

COKE, "Genesis 43:34. And he took, and sent messes— In ancient times it was the

custom, when all the meat was set upon the table, for the master of the feast to

distribute their portion to every one. Joseph not only ranged his brothers in proper

rank according to their age, which must have greatly astonished them, but, in the

same order, sent each of them a mess, and to Benjamin, in token of his particular

favour and nearer alliance, he sent five times as much as to any of the rest. Whether

this was done merely as a distinguishing mark of kindness to Benjamin, or as a trial

of his brethren's temper, to see whether they would look upon him with the same

envious eyes as they had formerly done upon Joseph himself, it is certain that they

were thus prepared for the opening of the plot, and would be more inclined to give

credit to his words, when he discovered himself to them.

Were merry with him— The Vulgate renders this very coarsely, inebriati sunt cum

eo. The Hebrew signifies only, to drink heartily, in a middle, or indifferent sense.

Song of Solomon 5:1. Haggai 1:6. In like manner the Greek µεθυοµαι, by which the

LXX often render שכר shecar, primarily signifies, to drink heartily, though not to

drunkenness, and is plainly used in this sense in John 2:10.

REFLECTIO�S.—At dinner Joseph returns: his brethren renew their lowly

obeisance, and, in their father's name, bow down before him as his servants. The

sight of Benjamin awakens all his tenderness. With a heart melted with love (and

how could he refrain?) he inquires after the good old man: Is he alive? And now

unable longer to endure the moving scene, after an affectionate blessing on the lad,

he hastens to his chamber, to give vent in tears to those tender passions, which burst

involuntarily from his throbbing heart. When thus the commotion in his bosom was

somewhat abated, he washes, and returns to entertain them. The tables are spread

severally for him, them, and the AEgyptians; and while they wonder at the

disposition made according to their several ages, they are nobly entertained, forget

their fears and cares, and are merry with him. Benjamin is distinguished by a

peculiar mess, but it seems neither to awaken their suspicion of the cause, nor

jealousy of the favour. �ote; 1. The tenderest passions possess the noblest souls. 2. A

prayer for a blessing upon the soul, is a better gift than even Benjamin's

distinguished mess: in such charity, a poor man may be very rich. 3. If others, weak

or scrupulous, choose not to eat bread in communion with us, after our manner, we

should learn, as Joseph with the AEgyptians, to bear with them in love.

ELLICOTT, "(34) Messes.—A portion of food from that prepared for the chief is

regarded in the East as a mark both of honour and friendship, and the largeness of

Benjamin’s mess marked him out as the especial object of Joseph’s regard. The words

literally are, “And the portion of Benjamin was great above the portions of all of them

five hands,” that is, five times. It has been supposed that Joseph intended to try his

brethren by this preference, and see if they were still envious. More probably it was

dictated simply by his love.

They drank and were merry with him.—Heb., They drank and were drunken with him.

The verb is that used of Noah in Genesis 9:21, but probably the rendering in Haggai

1:6, “and were filled with drink,” would give the right meaning. They lost all fear and

suspicion, and gave themselves up to enjoyment.

PETT, "Verse 34

‘And he took and sent portions to them from before him. But Benjamin’s portion

was five times as much as any of theirs. And they drank and were merry with him.’

To receive a portion from the great lord’s table was a sign of favour and a great

privilege. And Benjamin received five times more than the others, a sign of special

favour. The ‘five times’ is significant. Five was the Egyptian number of

completeness.

“And they drank and were merry (drank largely) with him.” Their fears are now

forgotten. They drink merrily and without restraint. All appears to be well.