Text -- Genesis 42:25-38 (NET)

42:25 Then Joseph gave orders to fill their bags with grain, to return each man’s money to his sack, and to give them provisions for the journey. His orders were carried out. 42:26 So they loaded their grain on their donkeys and left. 42:27 When one of them opened his sack to get feed for his donkey at their resting place, he saw his money in the mouth of his sack. 42:28 He said to his brothers, “My money was returned! Here it is in my sack!” They were dismayed; they turned trembling one to another and said, “What in the world has God done to us?” 42:29 They returned to their father Jacob in the land of Canaan and told him all the things that had happened to them, saying, 42:30 “The man, the lord of the land, spoke harshly to us and treated us as if we were spying on the land. 42:31 But we said to him, ‘We are honest men; we are not spies! 42:32 We are from a family of twelve brothers; we are the sons of one father. One is no longer alive, and the youngest is with our father at this time in the land of Canaan.’ 42:33 “Then the man, the lord of the land, said to us, ‘This is how I will find out if you are honest men. Leave one of your brothers with me, and take grain for your hungry households and go. 42:34 But bring your youngest brother back to me so I will know that you are honest men and not spies. Then I will give your brother back to you and you may move about freely in the land.’” 42:35 When they were emptying their sacks, there was each man’s bag of money in his sack! When they and their father saw the bags of money, they were afraid. 42:36 Their father Jacob said to them, “You are making me childless! Joseph is gone. Simeon is gone. And now you want to take Benjamin! Everything is against me.” 42:37 Then Reuben said to his father, “You may put my two sons to death if I do not bring him back to you. Put him in my care and I will bring him back to you.” 42:38 But Jacob replied, “My son will not go down there with you, for his brother is dead and he alone is left. If an accident happens to him on the journey you have to make, then you will bring down my gray hair in sorrow to the grave.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 42:28

They knew that the Egyptians abhorred a Hebrew, Gen 43:32, and therefore, since they could not expect to receive any kindness from them, they concluded that this was done with a design to pick a quarrel with them, the rather because the man, the lord of the land, had charged them as spies. Their own conscience were awake, and their sins set in order before them, and this puts them into confusion. When the events of providence concerning us are surprising, it is good to enquire what it is that God has done and is doing with us?

Wesley: Gen 42:38

He plainly intimates a distrust of them, remembering that he never saw Joseph since he had been with them; therefore Benjamin shall not go with you.

JFB: Gen 42:25-28

This private generosity was not an infringement of his duty--a defrauding of the revenue. He would have a discretionary power--he was daily enriching the king's exchequer--and he might have paid the sum from his own purse.

JFB: Gen 42:27

A mere station for baiting beasts of burden.

JFB: Gen 42:27

The discovery threw them into greater perplexity than ever. If they had been congratulating themselves on escaping from the ruthless governor, they perceived that now he would have a handle against them; and it is observable that they looked upon this as a judgment of heaven. Thus one leading design of Joseph was gained in their consciences being roused to a sense of guilt.

JFB: Gen 42:35

It appears that they had been silent about the money discovery at the resting-place, as their father might have blamed them for not instantly returning. However innocent they knew themselves to be, it was universally felt to be an unhappy circumstance, which might bring them into new and greater perils.

JFB: Gen 42:36

This exclamation indicates a painfully excited state of feeling, and it shows how difficult it is for even a good man to yield implicit submission to the course of Providence. The language does not imply that his missing sons had got foul play from the hands of the rest, but he looks upon Simeon as lost, as well as Joseph, and he insinuates it was by some imprudent statements of theirs that he was exposed to the risk of losing Benjamin also.

JFB: Gen 42:37

This was a thoughtless and unwarrantable condition--one that he never seriously expected his father would accept. It was designed only to give assurance of the greatest care being taken of Benjamin. But unforeseen circumstances might arise to render it impossible for all of them to preserve that young lad (Jam 4:13), and Jacob was much pained by the prospect. Little did he know that God was dealing with him severely, but in kindness (Heb 12:7-8), and that all those things he thought against Him were working together for his good.

Clarke: Gen 42:25

Commanded to fill their sacks - כליהם keleyhem , their vessels; probably large woolen bags, or baskets lined with leather, which, as Sir John Chardin says, are still in use through all Asia, and are called tambellet ; they are covered with leather, the better to resist the wet, and to prevent dirt and sand from mixing with the grain. These vessels, of whatever sort, must have been different from those called שק sak in the twenty-seventh and following verses, which was probably only a small sack or bag, in which each had reserved a sufficiency of corn for his ass during the journey; the larger vessels or bags serving to hold the wheat or rice they had brought, and their own packages. The reader will at once see that the English word sack is plainly derived from the Hebrew.

Clarke: Gen 42:26

They laded their asses - Amounting, no doubt, to several scores, if not hundreds, else they could not have brought a sufficiency of corn for the support of so large a family as that of Jacob.

Clarke: Gen 42:27

One of them opened his sack - From Gen 42:35 we learn that each of the ten brethren on emptying his sack when he returned found his money in it; can we suppose that this was not discovered by them all before? It seems not; and the reason was probably this: the money was put in the mouth of the sack of one only, in the sacks of the others it was placed at or near to the bottom; hence only one discovered it on the road, the rest found it when they came to empty their sacks at their father’ s house

Clarke: Gen 42:27

In the inn - במלון bammalon , from לן lan , to lodge, stay, remain, etc. The place at which they stopped to bait or rest themselves and their asses. Our word inn gives us a false idea here; there were no such places of entertainment at that time in the desert over which they had to pass, nor are there any to the present day. Travellers generally endeavor to reach a well, where they fill their girbahs, or leather bottles, with fresh water, and having clogged their camels, asses, etc., permit them to crop any little verdure there may be in the place, keeping watch over them by turns. This is all we are to understand by the malon or inn in the text, for even caravansaries were not then in use, which are generally no more than four walls perfectly exposed, the place being open at the top.

Clarke: Gen 42:28

Their heart failed them - ויצא לבם valyetse libbam , their heart went out. This refers to that spasmodic affection which is felt in the breast at any sudden alarm or fright. Among the common people in our own country we find an expression exactly similar, "My heart was ready to leap out at my mouth,"used on similar occasions

Clarke: Gen 42:28

What is this that God hath done unto us? - Their guilty consciences, now thoroughly awakened, were in continual alarms; they felt that they deserved God’ s curse, and every occurrence served to confirm and increase their suspicions.

Clarke: Gen 42:35

As they emptied their sacks - See Clarke on Gen 42:27 (note).

Clarke: Gen 42:36

All these things are against me - עלי היו כלנה alai hayu cullanah ; literally, All these things are upon me. Not badly translated by the Vulgate, In me haec omnia mala reciderunt , "All these evils fall back upon me."They lie upon me as heavy loads, hastening my death; they are more than I can bear.

Clarke: Gen 42:37

Slay my two sons, if I bring him not to thee - What a strange proposal made by a son to his father, concerning his grandchildren! But they show the honesty and affection of Reuben’ s heart; he felt deeply for his father’ s distress, and was determined to risk and hazard every thing in order to relieve and comfort him. There is scarcely a transaction in which Reuben is concerned that does not serve to set his character in an amiable point of view, except the single instance mentioned Gen 35:22 (note), and which for the sake of decency and piety we should wish to understand as the Targumists have explained it. See the notes.

Clarke: Gen 42:38

He is left alone - That is, Benjamin is the only remaining son of Rachel; for he supposed Joseph, who was the other son, to be dead

Clarke: Gen 42:38

Shall ye bring down my gray hairs with sorrow - Here he keeps up the idea of the oppressive burden mentioned Gen 42:36, to which every occurrence was adding an additional weight, so that he felt it impossible to support it any longer

The following observations of Dr. Dodd on this verse are very appropriate and judicious: "Nothing can be more tender and picturesque than the words of the venerable patriarch. Full of affection for his beloved Rachel, he cannot think of parting with Benjamin, the only remaining pledge of that love, now Joseph, as he supposes, is no more. We seem to behold the gray-headed, venerable father pleading with his sons, the beloved Benjamin standing by his side, impatient sorrow in their countenances, and in his all the bleeding anxiety of paternal love. It will be difficult to find in any author, ancient or modern, a more exquisite picture.

1.    There is one doctrine relative to the economy of Divine Providence little heeded among men; I mean the doctrine of restitution. When a man has done wrong to his neighbor, though, on his repentance, and faith in our Lord Jesus, God forgives him his sin, yet he requires him to make restitution to the person injured, if it lie in the compass of his power. If he do not, God will take care to exact it in the course of his providence. Such respect has he for the dictates of infinite justice that nothing of this kind shall pass unnoticed. Several instances of this have already occurred in this history, and we shall see several more. No man should expect mercy at the hand of God who, having wronged his neighbor, refuses, when he has it in his power, to make restitution. Were he to weep tears of blood, both the justice and mercy of God would shut out his prayer, if he made not his neighbor amends for the injury he may have done him. The mercy of God, through the blood of the cross, can alone pardon his guilt; but no dishonest man can expect this; and he is a dishonest man who illegally holds the property of another in his hand. The unnatural brethren who sold their brother are now about to be captivated themselves; and the binder himself is bound in his turn: and though a kind Providence permits not the evil to fall upon them, yet, while apprehending it, they feel all its reality, conscience supplying the lack of prison, jailer, and bonds

2.    The ways of Providence are often to us dark and perplexed, so that we are ready to imagine that good can never result from what appears to us to be directly contrary to our interest; and we are often tempted to think that those very providential dealings of God, which have for their object our present and eternal welfare, are rather proofs of his displeasure, or evidences of his vindictive judgment. All these things are against me, said poor desponding Jacob; whereas, instead of being against him, all these things were for him; and by all these means was the merciful God working for the preservation of himself and his family, and the fulfillment of his ancient promise, that the posterity of Abraham should be as the stars of heaven for multitude. How strange is it that our faith, after so many evidences of his goodness, should still be so weak; and that our opinion of him should be so imperfect, that we can never trust in him but while he is under our own eye! If we see him producing good, we can believe that he is doing so, and this is all. If we believe not, he abides faithful; but our unbelief must make our own way extremely perplexing and difficult.

Calvin: Gen 42:27

27.And as one of them opened his sack. With what intention Joseph had commanded the price paid for the corn to be secretly deposited in the sacks of his brethren, may easily be conjectured; for he feared lest his father being already impoverished, would not be able again to buy provisions. The brethren, having found their money, knew not where to seek the cause; except that, being terrified, they perceived that the hand of God was against them. That they were greatly astonished appears from their not voluntarily returning to Joseph, in order to prove their own innocence: for the remedy of the evil was at hand, if they had not been utterly blinded. Wherefore we must ask God to supply us, in doubtful and troubled affairs, not only with fortitude, but also with prudence. We see also how little can be effected even by a great multitude, unless the Lord preside among them. The sons of Jacob ought mutually to have exhorted each other, and to have consulted together what was necessary to be done: but there is an end to all deliberation; no solace nor remedy is suggested. Even while each sees the rest agitated, they mutually increase each other’s trepidation. Therefore, the society and countenance of men will profit us nothing, unless the Lord strengthen us from heaven.

Calvin: Gen 42:28

28.What is this that God has done unto us? They do not expostulate with God, as if they thought this danger had come upon them without cause: but, perceiving that God was angry with them in many ways, they deplore their wretchedness. But why do they not rather turn their thoughts to Joseph? For the suspicion was natural, that this had been done by fraud, because he wished to lay new snares for them. How does it happen, then, that losing sight of man, they set God as an avenger directly before them? Truly, because this single thought possessed their minds, that a just reward, and such as their sins deserved, would be given them; and, from that time, they referred whatever evils happened to the same cause. Before (as we have said) they were asleep: but from the time that they began to be affected by the lively fear of God’s judgment, his providence always presented itself to their view. So David, when, by the inward suggestion of the Spirit, he has learned that the rod with which he was chastised had been sent from heaven, is not distracted or perplexed, though he sees plainly that the evils have proceeded from another quarter; but prays to God to heal the wounds which He had made. It is no common act of prudence, and is at the same time profitable, whenever any adversity overtakes us, to accustom ourselves to the consideration of the judgments of God. We see how unbelievers, while they imagine their misfortunes to be accidental, or while they are bent on accusing their enemies, only exasperate their grief by fretting and raging, and thus cause the anger of God to burn the more against them. But he who, in his affliction, exercises himself in reflecting on his own sins, and sets God before him as his Judge, will humble himself in the divine presence, and will compose his mind to patience by the hope of pardon. Let us, however, remember that the providence of God is not truly acknowledged, except in connection with his justice. Forthough the men by whose hand he chastises us are often unjust, yet, in an incomprehensible manner, he executes his judgments through them, against which judgments it is not lawful for us either to reply or to murmur. For sometimes even the reprobate, though they acknowledge themselves to be stricken by the hand of God, yet do not cease to complain against him, as Moses teaches us by the example of Cain. I do not, however, understand that this complaint was made by the sons of Jacob, for the purpose of charging God with tyrannical violence; but because they, being overcome with fear, inferred from this double punishment that God was highly displeased with them.

Calvin: Gen 42:29

29.And they came unto Jacob their father. Here is a long repetition of the former history, but it is not superfluous; because Moses wished to show how anxiously they made their excuse to their father for having left Simon in chains, and how strenuously they pleaded with him, that, for the sake of obtaining Simeon’s liberty, he should allow them to take their brother Benjamin: for this was greatly to the purpose. We know what a sharp dart is hunger: and yet, though the only method of relieving their want was to fetch corn out of Egypt, Jacob would rather that he and his family should perish, than allow Benjamin to accompany the rest. What can he mean by thus peremptorily refusing what his sons were compelled by necessity to ask, except to show that he was suspicious of them? This also more clearly appears from his own words, when he imputes his bereavement to them. For, though their declaration, that Joseph had been torn by a wild beast, had some color of probability, there still remained in the heart of the holy patriarch a secret wound, arising from suspicion; because he was fully aware of their fierce and cruel hatred of the innocent youth. Moreover, it is useful for us to know this; for it appears hence how miserable was the condition of the holy man, whose mind, during thirteen successive years, had been tortured with dire anxiety. Besides, his very silence added greatly to his torment, because he was compelled to conceal the grief he felt. But the chief burden of the evil was the temptation which oppressed him, that the promise of God might prove illusory and vain. For he had no hope except from the promised seed; but he seemed to be bringing up devils at home, from whom a blessing was no more to be expected than life from death. He thought Joseph to be dead, Benjamin alone remained to him uncorrupted: how could the salvation of the world proceed from such a vicious offspring? He must, therefore, have been endowed with great constancy, seeing he did not cease to rely upon God; and being certainly persuaded that he cherished in his house the Church, of which scarcely any appearance was left, he bore with his sons till they should repent. Let the faithful now apply this example to themselves, lest their minds should give way at the horrible devastation which is almost everywhere perceived.

Calvin: Gen 42:35

35.As they emptied their sacks Here, again, it appears how greatly they had been alarmed in their journey, seeing that each had not at least examined his sack, after money had been found in one. But these things are written to show that, as soon as men are smitten with fear, they have no particle of wisdom and of soundness of mind, until God tranquilizes them. Moreover, Joseph did not act with sufficient consideration, in that he occasioned very great grief to his father, whose poverty he really intended to relieve. Whence we learn that even the most prudent are not always so careful, but that something may flow from their acts which they do not wish.

Calvin: Gen 42:36

36.Me have ye bereaved. Jacob does not, indeed, openly accuse his sons of the crime of their brother’s murder; yet he is angry as if, two of his sons being already taken away, they were hastening to destroy the third. For he says that all these evils were falling on himself alone; because he does not think that they were affected as they ought to be, nor shared his grief with him, but were carelessly making light of the destruction of their brethren, as if they had no interest in their lives. It seems, however, exceedingly barbarous that Reuben should offer his two sons to his father to be slain, if he did not bring Benjamin back. Jacob might, indeed, slay his own grandchildren: what comfort, then, could he take in acting cruelly to his own bowels? But this is what I before alluded to, that they were suspected of having dealt perfidiously towards Joseph; for which reason Reuben deemed it necessary to assuage his father’s fear, by such a vehement protestation; and to give this pledge, that he and his brethren were designing nothing wicked against Benjamin.

Calvin: Gen 42:38

38.My son shall not go down with you. Again we see, as in a lively picture, with what sorrow holy Jacob had been oppressed. He sees his whole family famishing: he would rather be torn away from life than from his son: whence we gather that he was not iron-hearted: but his patience is the more deserving of praise, because he contended with the infirmity of the flesh, and did not sink under it. And although Moses does not give a rhetorical amplification to his language, we nevertheless easily perceive that he was overcome with excessive grief, when he thus complained to his sons, You are too cruel to your father, in taking away from me a third son, after I have been plundered of first one and then another.

TSK: Gen 42:25

commanded : Gen 44:1, Gen 44:2; Isa 55:1

to give them : Gen 45:21; Mat 6:33

and thus : Mat 5:44; Rom 12:17-21; 1Pe 3:9

TSK: Gen 42:27

the inn : Gen 43:21, Gen 44:11; Exo 4:24; Luk 2:7, Luk 10:34

inn : Malon , from loon , to stay, abide, lodge, denotes any place to stay and lodge in, particularly a place where travellers usually stop to lodge, which is generally near a well , where they fill their girbehs , or leathern bottles, with fresh water, and having unladen and clogged their camels, asses, etc., permit them to crop any little verdure there may be in the place, keeping watch over them by turns. Our word inn here gives us a false idea, there were no such places of entertainment in the desert which Joseph’ s brethren had to pass; nor are there any at the present day. The only accommodation such a place affords is either a well, or a khan , or caravanserai , which is generally no more than four bare walls , perfectly exposed, the place being open at the top, and furnishing a wretched lodging, and even these, it is probable, were not in use at this early period.

TSK: Gen 42:28

their heart : Gen 42:36, Gen 27:33; Lev 26:36; Deu 28:65; 1Ki 10:5; Psa 61:2; Son 5:6; Luk 21:26

failed them : Heb. went forth, This refers to the spasmodic affection which is felt in the breast at any sudden alarm or fright.

What is : Isa 45:7; Lam 2:17, Lam 3:37; Amo 3:6

TSK: Gen 42:30

roughly to us : Heb. with us hard things, Gen 42:7-20

TSK: Gen 42:31

true : Gen 42:11

TSK: Gen 42:32

twelve brethren : Gen 42:13

TSK: Gen 42:33

Gen 42:15, Gen 42:19, Gen 42:20

TSK: Gen 42:34

traffic : Gen 34:10, Gen 34:21; 1Ki 10:15; Eze 17:4

TSK: Gen 42:35

every man’ s : Gen 42:27, Gen 42:28, Gen 43:21

TSK: Gen 42:36

Me have ye : Gen. 37:20-35, Gen 43:14

all these things are against me : Alay hayoo cullanah , literally, ""upon me are all these things:""rendered by the Vulgate, in me hec omnia mala reciderunt , ""all these evils fall back upon me;""they lie upon me as heavy loads, hastening my deathcaps1 . tcaps0 hey are more than I can bear. Gen 45:28, Gen 47:12; 1Sa 27:1; Job 7:7; Psa 34:19; Ecc 7:8; Isa 27:9, Isa 38:10; Isa 41:10, Isa 41:13, Isa 41:14; Mat 14:31; Rom 8:28, Rom 8:31; 1Co 10:13; 2Co 4:17; Jam 5:7-11

TSK: Gen 42:37

Slay my : Gen 43:9, Gen 44:32-34, Gen 46:9; Mic 6:7

TSK: Gen 42:38

his brother : Gen 42:13, Gen 30:22-24, Gen 35:16-18, Gen 37:33, Gen 37:35, Gen 44:20, Gen 44:27-34

if mischief : Gen 42:4, Gen 44:29

bring : Gen 37:35, Gen 44:29, Gen 44:31; 1Ki 2:6; Psa 71:18, Psa 90:10; Ecc 1:14, Ecc 2:26; Isa 38:10; Isa 46:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 42:1-38

- Joseph and Ten of His Brethren

1. שׁבר sheber , "fragment, crumb, hence, grain." בר bar "pure,""winnowed,"hence, "corn"(grain).

6. שׁליט shallı̂yṭ , "ruler, governor, hence,"Sultan. Not elsewhere found in the Pentateuch.

25. כלי k^e lı̂y , "vessel,"here any portable article in which grain may be conveyed. שׂק śaq , "sack,"the very word which remains in our language to this day. אמתחת 'amtachath "bag."

Twenty years, the period of Joseph’ s long and anxious waiting, have come to an end. The dreams of his boyhood are now at length to be fulfilled. The famine has reached the chosen family, and they look at one another perplexed and irresolute, not knowing what to do.

Gen 42:1-5

The aged Jacob is the only man of counsel. "Behold, I have heard there is grain in Mizraim:"go down and buy. The ten brothers are sent, and Benjamin, the youngest, is retained, not merely because of his youth, for he was now twenty-four years of age, but because he was the son of his father’ s old age, the only son of Rachel now with him, and the only full brother of the lost Joseph. "Lest mischief befall him,"and so no child of Rachel would be left. "Among those that went."The dearth was widespread in the land of Kenaan.

Gen 42:6-17

The ten brothers meet with a rough reception from the lord of the land. "The governor"- the sultan. This, we see, is a title of great antiquity in Egypt or Arabia. Joseph presided over the cornmarket of the kingdom. "Bowed down to him with their faces to the earth."Well might Joseph think of those never-to-be-forgotten dreams in which the sheaves and stars bowed down to him. "And knew them."How could he fail to remember the ten full-grown men of his early days, when they came before him with all their peculiarities of feature, attitude, and mother tongue. "And he made himself strange unto them."All that we know of Joseph’ s character heretofore, and throughout this whole affair, goes to prove that his object in all his seemingly harsh treatment was to get at their hearts, to test their affection toward Benjamin, and to bring them to repent of their unkindness to himself.

"They knew not him."Twenty years make a great change in a youth of seventeen. And besides, with his beard and head shaven, his Egyptian attire, his foreign tongue, and his exalted position, who could have recognized the stripling whom, twenty years ago, they had sold as a slave? "Spies are ye."This was to put a color of justice on their detention. To see the nakedness of the land, not its unfortified frontier, which is a more recent idea, but its present impoverishment from the famine. "Sons of one man are we."It was not likely that ten sons of one man would be sent on the hazardous duty of spies. "And behold the youngest is with our father this day."It is intensely interesting to Joseph to hear that his father and full brother are still living. "And one is not."Time has assuaged all their bitter feelings, both of exasperation against Joseph and of remorse for their unbrotherly conduct. This little sentence, however, cannot be uttered by them, or heard by Joseph, without emotion. "By the life of Pharaoh."Joseph speaks in character, and uses an Egyptian asseveration. "Send one of you."This proposal is enough to strike terror into their hearts. The return of one would be a heavy, perhaps a fatal blow to their father. And how can one brave the perils of the way? They cannot bring themselves to concur in this plan. Sooner will they all go to prison, as accordingly they do. Joseph is not without a strong conviction of incumbent duty in all this. He knows he has been put in the position of lord over his brethren in the foreordination of God, and he feels bound to make this authority a reality for their moral good.

Gen 42:18-25

After three days, Joseph reverses the numbers, allowing nine to return home, and retaining one. "This do and live."Joseph, notwithstanding the arbitrary power which his office enabled him to exercise, proves himself to be free from caprice and unnecessary severity. He affords them a fair opportunity of proving their words true, before putting them to death on suspicion of espionage. "The God do I fear."A singular sentence from the lord paramount of Egypt! It implies that the true God was not yet unknown in Egypt. We have heard the confession of this great truth already from the lips of Pharaoh Gen 41:38-39. But it intimates to the brothers the astonishing and hopeful fact that the grand vizier serves the same great Being whom they and their fathers have known and worshipped; and gives them a plain hint that they will be dealt with according to the just law of heaven.

"Carry grain for your houses."The governor then is touched with some feeling for their famishing households. The brothers, though honoring their aged father as the patriarch of their race, had now their separate establishments. Twelve households had to be supplied with bread. The journey to Egypt was not to be undertaken more than once a year if possible, as the distance from Hebron was upwards of two hundred miles. Hence, the ten brothers had with them all their available beasts of burden, with the needful retinue of servants. We need not be surprised that these are not especially enumerated, as it is the manner of Scripture to leave the secondary matters to the intelligence and experience of the reader, unless, as in the case of Abraham’ s three hundred and eighteen trained servants, they happen to be of essential moment in the process of events. "Your youngest brother."Joseph longs to see his full brother alive, whom he left at home a child of four summers. "Verily guilty are we concerning our brother."

Their affliction is beginning to bear the fruit of repentance. "Because we saw the distress of his soul when he besought us, and we would not hear."How vividly is the scene of Joseph’ s sale here brought before us. It now appears that he besought them to spare him, and they would not hear! "This distress."Retribution has come at last. "His blood is required."Reuben justly upbraids them with their hardness of heart. Their brother’ s blood is required; for murder was intended, and when he was sold his death was pretended. "The interpreter was betwixt them."The dragoman was employed in holding conversation with them. But Joseph heard the spontaneous expressions of remorse, coming unprompted from their lips. The fountain of affection is deeply stirred. He cannot repress the rising tear. He has to retire for a time to recover his composure. He now takes, not Reuben, who was not to blame, but Simon, the next oldest, and binds him before them: a speaking act. He then gives orders to supply them with corn (grain), deposit their money in their sacks without their knowledge, and furnish them with provision for the way. Joseph feels, perhaps, that he cannot take money from his father. He will pay for the corn out of his own funds. But he cannot openly return the money to his brothers without more explanation than he wishes at present to give.

Gen 42:26-34

The nine brothers return home and record their wonderful adventure. "In the inn;"the lodge or place where they stopped for the night. This place was not yet perhaps provided with even the shelter of a roof. It was merely the usual place of halting. They would probably occupy six or seven days on the journey. Apparently at the first stage one opened his sack to give provender to his ass. The discovery of the silver in its mouth strikes them with terror. In a strange land and with an uneasy conscience they are easily alarmed. It was not convenient or necessary to open all the bags on the way, and so they make no further discovery.

Gen 42:35-38

Upon emptying the other sacks all the silver turns up, to their great amazement and consternation. Jacob laments the loss of his son. Reuben offers two of his sons to Jacob as pledges for Benjamin, to be slain if he did not bring him back in safety. The sorrowing parent cannot yet bring himself to consent to Benjamin’ s departure on this hazardous journey. "And ye shall bring down."Jacob either speaks here in the querulous tone of afflicted old age, or he had come to know or suspect that his brothers had some hand in the disappearance of Joseph.

Poole: Gen 42:27

And after him the rest by his example and information did so, as is affirmed Gen 43:21 , and it is not denied here.

Poole: Gen 42:28

They were afraid lest this should be a design to entrap, and so destroy them. Whoever were the instruments, they knew that God was the chief author of this occurrent, and wisely reflect upon his providence in it, and their own guilt which provoked him against them.

Poole: Gen 42:35

i.e. Their fear returned upon them with more violence, having now more leisure to consider things, and their wise and experienced father suggesting new matters to them, which might more deeply affect them.

Poole: Gen 42:36

Simeon is not he gave him up for lost, as being, as he thought, in the power of a cruel enemy.

All these things are against me I am the great sufferer in all these things: you carry yourselves as if you were neither concerned nor affected with them.

Poole: Gen 42:37

Slay my two sons two of the four mentioned Gen 46:9 . An absurd proposition, neither fit for him to make, nor for Jacob to accept.

Poole: Gen 42:38

He is left alone to wit of his mother, my dear Rachel.

Haydock: Gen 42:25

Simeon. If he had joined himself to Ruben and Juda, who seemed inclined to protect Joseph, they might easily have prevented the cruel act, by overawing their younger brothers. Hence he was most guilty. (Menochius) ---

Presence. That they might learn to condole with an afflicted brother.

Haydock: Gen 42:34

And you may, &c. Joseph had said, (ver. 20,) and you may not die, which they thus interpret. (Haydock)

Haydock: Gen 42:35

Astonished. One had before made the discovery, ver. 28. Now all find their purses among the corn, which renews their astonishment. (Calmet)

Haydock: Gen 42:36

Without. Through excess of grief, Jacob speaks with a degree of exaggeration; or he thought his children were now taken from him so fast, that he would soon have none left.

Haydock: Gen 42:37

Kill, &c. By this proposal, he meant to signify his utmost care and zeal to bring back young Benjamin safe to his father.

Haydock: Gen 42:38

Alone: the son of my beloved Rachel. (Haydock) ---

To hell. That is, to that place where the souls then remained, as above, chap. xxxvii. ver. 35, (Challoner) though with respect to his grey hairs, and body, it may signify the grave. (Haydock)

Gill: Gen 42:25

Then Joseph commanded to fill their sacks with corn,.... Which was as much as they came for:

and to restore every man's money into his sack; the money paid by each for his quantity of corn delivered to him, not into the person's hands, but to be put into his sack privately, and unknown to him:

and to give them provision for the way; sufficient both for themselves and for their cattle, that they might carry the whole of what corn they bought to their families:

and thus did he unto them; that is, not Joseph, but his steward or deputy, or however the servant that he gave the above order to.

Gill: Gen 42:26

And they laded their asses with the corn,.... Cattle very fit to carry burdens, and no doubt they had each of them one at least:

and departed thence; from the place where Joseph was, and from the land of Egypt.

Gill: Gen 42:27

And as one of them opened his sack,.... According to the Targum of Jonathan and Jarchi, this was Levi; but Aben Ezra thinks it is more likely to be Reuben the firstborn, who was one, that is, the first of them:

to give his ass provender in the inn; at which they lay very probably the first night of their journey; a good man regards the life of his beast, and takes care of that as well as of himself, and generally in the first place:

he espied his money; the money which he paid for his corn:

for, behold, it was in his sack's mouth; just as he opened it.

Gill: Gen 42:28

And he said unto his brethren, my money is restored,.... The money paid for the corn is returned:

and, lo, it is even in my sack; this put them all upon opening their sacks, where every man found his money, though not expressed, see Gen 43:21,

and their heart failed them; through surprise and fear; or "went out" ^c front them, as it were, they were ready to faint and swoon away:

and they were afraid; their consciences being awakened, and loaded with the guilt of their former sins, they were afraid that more evil was coming upon them for them; and that this was a scheme laid to entrap them, and that they should be pursued and seized, and fetched back, and charged with a fraud and trick, as going off with their corn without paying for it:

saying one to another, what is this that God hath done unto us? for whoever was the instrument, they concluded the overruling hand of divine Providence was in it, for the further chastisement and correction of them for their iniquity: instead of being thus frightened and distressed, it is very much it did not give them suspicion of Joseph, that he was the person they had been conversing with, and that he had done this in kindness to them; but their minds were so pressed with the guilt of their sin, that they were possessed of nothing but fears and dreadful apprehensions of things, and put the worst construction upon them they could, as men in such circumstances usually do, even fear where no fear is, or no occasion for it.

Gill: Gen 42:29

And they came unto Jacob their father, unto the land of Canaan,.... Without being pursued and fetched back, or retarded in their journey as they might fear:

and told him all that befell unto them; chiefly what befell them while in Egypt:

saying, as follows.

Gill: Gen 42:30

The man, who is the lord of the land,.... Of Egypt; not the king, but the deputy governor of it, whose authority under Pharaoh was very great, and reached to the whole land, and all political affairs, and especially what related to the corn, and the sale of it; he, say they:

spake roughly to us; gave them hard words, and stern looks, and used them in a very rough manner, see Gen 42:7,

and took us for spies of the country; laid such a charge against them, and treated them as such; or "gave" them ^d, committed them to prison as such.

Gill: Gen 42:31

And we said unto him, we are true men,.... Honest, upright men, not given to treacherous and treasonable practices, either in the country where they lived, or any other; they came to Egypt with no ill design upon the country, only to buy corn for the relief of their families in necessity:

we are no spies; or never were ^e: they had never been guilty of such practices, and never charged with anything of that kind; they denied the charge, and detested the character.

Gill: Gen 42:32

We be twelve brethren, sons of our father,.... All brethren by the father's side, though not by the mother's, and by one father; they had been twelve, and were so now, though they knew it not, supposing that one was dead, as is next observed:

one is not; is not alive, but dead; the Targum of Jonathan is,"what is become of one we know not"

and the youngest is this day with our father in the land of Canaan; see Gen 42:13.

Gill: Gen 42:33

And the man, the lord of the country, said unto us, hereby shall I know that you are true men,.... This will be a proof and demonstration of it:

leave one of your brethren here with me; as an hostage; they do not say "bound in the prison", Gen 42:19, as Joseph did, because they would not grieve their father, at least would not tell him of it at once, lest it should too much affect him:

and take food for the famine of your household, and be gone; that is, corn for the relief of their families, being distressed with a famine.

Gill: Gen 42:34

And, bring your youngest brother unto me,.... Their brother Benjamin:

then shall I know that you are no spies, but that you are true men; he knew they were no spies now, but true, honest, upright men, with respect to any designs upon the country; but then he should own and acknowledge them to be such, having such plain proof that what they said was true:

so will I deliver your brother; their brother Simeon, who was left bound; though this circumstance they also here studiously conceal from their father:

and ye shall traffic in the land; not only for corn, but for any other commodity Egypt furnished its neighbours with.

Gill: Gen 42:35

And it came to pass, as they emptied their sacks,.... Both those in which were the corn they had bought, and those in which were their provender for their cattle, and provision for themselves:

that, behold, every man's bundle of money was in his sack; the same purse, and the same pieces of money, gold or silver, they had paid to the steward:

and when both they and their father saw the bundles of money, they were afraid; the Targum of Jonathan adds,"because of Simeon, whom they had left there;''fearing that they should he charged with theft or fraud, and that Simeon would be put to death; they had opened their sacks before, and found their money in them, but put it up again as it was, in order to open them in their father's presence, from whom they thought proper to conceal this circumstance, lest he should blame them for not returning to the governor with their money upon the first notice of it, when they had travelled but one day's journey; wherefore they make no mention of it in the account of things that befell them, and express their surprise and fear upon finding it when they opened their sacks, as if they had known, nothing of it before; though it may be their fears were renewed and increased by what Jacob might observe to them, as the consequence of it, which they had not so thoroughly considered before.

Gill: Gen 42:36

And Jacob their father said unto them, me have ye bereaved of my children,.... Which looks as if Jacob suspected that they had either sold or slain Joseph, and had done one or the other by Simeon:

Joseph is not, and Simeon is not: neither of them were with him, and both were given up by him as dead, or, as the Targum of Jonathan paraphrases it,"of Joseph ye have said an evil beast hath devoured him; and Simeon, ye say, the king of the country hath bound him;''as for Joseph he knew not but he was dead, he feared he was; and as for Simeon, he being in the hands of so rough a man as they had represented the lord of the land to be, and especially as his release depended upon sending Benjamin, which he was determined at present not to do; he was reckoned by him as a lost or dead man:

and ye will take Benjamin away; they were desirous of it, and what their design was he could not tell; he seems to have a strong suspicion that it was not good:

all these things are against me; against his will, his peace, and comfort, and happiness, though they were all working and would work as they did for his good, and for the good of his family, for the preservation of it during the seven years of famine; or are "upon me" ^f, as heavy burdens, too heavy for him to bear, ready to sink him down to the earth.

Gill: Gen 42:37

And Reuben spoke unto his father,.... Being the eldest son, it most property lay upon him to make answer to his father in the name of his brethren, and to offer a word of comfort to him:

saying, slay my two sons, if I bring him not to thee; meaning not Simeon, who was in Egypt, but Benjamin, whom it was proposed to take thither, and whom Jacob was very loath to part with; and to persuade him to it Reuben offers to him, and gives him leave to slay his two sons, or rather two of his sons ^g, since he had four, Gen 46:9; if he did not bring Benjamin again to him: this was a strange proposal, for what were two sons of his to his own son, so exceedingly beloved by him? besides, to lose his own son, and to have two of his grandchildren slain, would have been an increase of his sorrow and grief, instead of being an alleviation of it; but Reuben's meaning was, not that his children should be slain, but this he says, to show that he would be as careful and solicitous for the return of Benjamin as if the life of two sons of his lay at stake, and was so confident of it that he could risk the life of them upon it, who were as dear to him as one Benjamin was to his father:

deliver him into my hand, and I will bring him to thee again; he undertook to be responsible for him.

Gill: Gen 42:38

And he said, my son shall not go down with you,.... He gives a peremptory denial; this was his then present resolution and determination:

for his brother is dead; meaning Joseph, Benjamin's own brother by father and mother's side; him he supposed to be dead, such circumstances being related and produced, which made it highly probable, and he had not heard anything of him for twenty two years:

and he is left alone; Benjamin being the only surviving child of his dearly beloved Rachel, as he thought:

if mischief befall him by the way in which ye go; that is, to Egypt, whether by thieves and robbers, or by the fatigue of the journey, or by any means whatever, so that he loses his life. All the Targums interpret this mischief of death:

then shall ye bring down my gray heirs with sorrow to the grave; the sense is, should this be the case he should never lift up his head, or have any more comfort in this world, but should pass his time with continual sorrow until his gray head was laid in the grave, or till he came to the state of the dead.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 42:25

¹ tn Heb “and they filled.” The clause appears to be elliptical; one expects “Joseph gave orders to fill…and they filled.” See GKC 386 §120.f.

² tn Heb “and he did for them so.” Joseph would appear to be the subject of the singular verb. If the text is retained, the statement seems to be a summary of the preceding, more detailed statement. However, some read the verb as plural, “and they did for them so.” In this case the statement indicates that Joseph’s subordinates carried out his orders. Another alternative is to read the singular verb as passive (with unspecified subject), “and this was done for them so” (cf. NEB, NIV, NRSV).

NET Notes: Gen 42:26

¹ tn Heb “and they went from there.”

NET Notes: Gen 42:27

¹ tn Heb “and the one.” The article indicates that the individual is vivid in the mind of the narrator, yet it is not important to identify him by name.

² tn Heb “at the lodging place.”

³ tn Heb “and look, it [was] in the mouth of his sack.” By the use of the particle הִנֵּה (hinneh, “look”), the narrator invites the reader to look through the eyes of the character and thereby draws attention to the money.

NET Notes: Gen 42:28

¹ tn Heb “and their heart went out.” Since this expression is used only here, the exact meaning is unclear. The following statement suggests that it may refer to a sudden loss of emotional strength, so “They were dismayed” adequately conveys the meaning (cf. NRSV); NIV has “Their hearts sank.”

² tn Heb “and they trembled, a man to his neighbor.”

³ tn Heb “What is this God has done to us?” The demonstrative pronoun (“this”) adds emphasis to the question.

NET Notes: Gen 42:30

¹ tn Heb “made us.”

² tn The words “if we were” have been supplied in the translation for stylistic reasons.

NET Notes: Gen 42:32

¹ tn Heb “twelve [were] we, brothers, sons of our father [are] we.”

² tn Heb “the one is not.”

³ tn Heb “today.”

NET Notes: Gen 42:33

¹ tn The word “grain” is not in the Hebrew text, but has been supplied in the translation for stylistic reasons.

NET Notes: Gen 42:34

¹ tn After the imperative, the cohortative with prefixed vav indicates purpose/result.

² tn Heb “that you are not spies, that you are honest men.”

³ sn Joseph’s brothers soften the news considerably, making it sound like Simeon was a guest of Joseph (Leave one of your brothers with me) instead of being bound in prison. They do not mention the threat of death and do not at this time speak of the money in the one sack.

NET Notes: Gen 42:36

¹ tn Heb “is not.”

² tn Heb “is not.”

³ tn The nuance of the imperfect verbal form is desiderative here.

NET Notes: Gen 42:37

¹ tn The nuance of the imperfect verbal form is permissive here.

² tn Heb “my hand.”

NET Notes: Gen 42:38

¹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

² sn The expression he alone is left meant that (so far as Jacob knew) Benjamin was the only surviving child of his mother Rachel.

³ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble.

⁴ tn Heb “to Sheol,” the dwelling place of the dead.

Geneva Bible: Gen 42:28

And he said unto his brethren, My money is restored; and, lo, [it is] even in my sack: and their heart failed [them], and they were ^{( i )} afraid, saying one to another, What [is] this [that] God hath done unto us?

^{( i )} Because their conscience accused them of their sin, they thought God had brought them trouble through the money.

Geneva Bible: Gen 42:36

And Jacob their father said unto them, Me have ye bereaved [of my children]: Joseph [is] not, and Simeon [is] not, and ye will take Benjamin [away]: all these things are against ^{( k )} me.

^{( k )} For they did not seem to be concerned or have any love for their brother which increased his sorrow: and partly as it appears he suspected them for Joseph.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 42:1-38

1 Jacob sends his ten sons to buy corn in Egypt.

16 They are imprisoned by Joseph for spies.

18 They are set at liberty, on condition to bring Benjamin.

21 They have remorse for Joseph.

24 Simeon is kept for a pledge.

25 They return with corn, and their money.

29 Their relation to Jacob.

36 Jacob refuses to send Benjamin.

MHCC: Gen 42:25-28

The brethren came for corn, and corn they had: not only so, but every man had his money given back. Thus Christ, like Joseph, gives out supplies without money and without price. The poorest are invited to buy. But guilty consciences are apt to take good providences in a bad sense; to put wrong meanings even upon things that make for them.

MHCC: Gen 42:29-38

Here is the report Jacob's sons made to their father. It troubled the good man. Even the bundles of money Joseph returned, in kindness, to his father, frightened him. He laid the fault upon his sons; knowing them, he feared they had provoked the Egyptians, and wrongfully brought home their money. Jacob plainly distrusted his sons, remembering that he never saw Joseph since he had been with them. It is bad with a family, when children behave so ill that their parents know not how to trust them. Jacob gives up Joseph for gone, and Simeon and Benjamin as in danger; and concludes, All these things are against me. It proved otherwise, that all these things were for him, were working together for his good, and the good of his family. We often think that to be against us, which is really for us. We are afflicted in body, estate, name, and in our relations; and think all these things are against us, whereas they are really working for us a weight of glory. Thus does the Lord Jesus conceal himself and his favour, thus he rebukes and chastens those for whom he has purposes of love. By sharp corrections and humbling convictions he will break the stoutness and mar the pride of the heart, and bring to true repentance. Yet before sinners fully know him, or taste that he is gracious, he consults their good, and sustains their souls, to wait for him. May we do thus, never yielding to discouragement, determining to seek no other refuge, and humbling ourselves more and more under his mighty hand. In due time he will answer our petitions, and do for us more than we can expect.

Matthew Henry: Gen 42:21-28

Here is, I. The penitent reflection Joseph's brethren made upon the wrong they had formerly done to him, Gen 42:21. They talked the matter over in the Hebrew tongue, not suspecting that Joseph, whom they took for a native of Egypt, understood them, much less that he was the person they spoke of.

1. They remembered with regret the barbarous cruelty wherewith they persecuted him: We are verily guilty concerning our brother. We do not read that they said this during their three days' imprisonment; but now, when the matter had come to some issue and they saw themselves still embarrassed, now they began to relent. Perhaps Joseph's mention of the fear of God (Gen 42:18) put them upon consideration and extorted this reflection. Now see here, (1.) The office of conscience; it is a remembrancer, to bring to mind things long since said and done, to show us wherein we have erred, though it was long ago, as the reflection here mentioned was above twenty years after the sin was committed. As time will not wear out the guilt of sin, so it will not blot out the records of conscience; when the guilt of this sin of Joseph's brethren was fresh they made light of it, and sat down to eat bread; but now, long afterwards, their consciences reminded them of it. (2.) The benefit of affliction; they often prove the happy and effectual means of awakening conscience, and bringing sin to our remembrance, Job 13:26. (3.) The evil of guilt concerning our brethren; of all their sins, it was this that conscience now reproached them for. Whenever we think we have wrong done us, we ought to remember the wrong we have done to others, Ecc 7:21, Ecc 7:22.

2. Reuben alone remembered, with comfort, that he had been an advocate for his brother, and had done what he could to prevent the mischief they did him (Gen 42:22): Spoke I not unto you, saying, Do not sin against the child? Note, (1.) It is an aggravation of any sin that it was committed against admonitions. (2.) When we come to share with others in their calamities, it will be a comfort to us if we have the testimony of our consciences for us that we did not share with them in their iniquities, but, in our places, witnessed against them. This shall be our rejoicing in the day of evil, and shall take out the sting.

II. Joseph's tenderness towards them upon this occasion. He retired from them to weep, Gen 42:24. Though his reason directed that he should still carry himself as a stranger to them, because they were not as yet humbled enough, yet natural affection could not but work, for he was a man of a tender spirit. This represents the tender mercies of our God towards repenting sinners. See Jer 31:20, Since I spoke against him I do earnestly remember him still. See Jdg 10:16.

III. The imprisonment of Simeon, Gen 42:24. He chose him for the hostage probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned; he bound him before their eyes to affect them all; or perhaps it is intimated that, though he bound him with some severity before them, yet afterwards, when they were gone, he took off his bonds.

IV. The dismission of the rest of them. They came for corn, and corn they had; and not only so, but every man had his money restored in his sack's mouth. Thus Christ, our Joseph, gives out supplies without money and without price. Therefore the poor are invited to buy, Rev 3:17, Rev 3:18. This put them into great consternation (Gen 42:28): Their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us?

1. It was really a merciful event; for I hope they had no wrong done to them when they had their money given them back, but a kindness; yet they were thus terrified by it. Note, (1.) Guilty consciences are apt to take good providences in a bad sense, and to put wrong constructions even upon those things that make for them. They flee when none pursues. (2.) Wealth sometimes brings as much care along with it as want does, and more too. If they had been robbed of their money, they could not have been worse frightened than they were now when they found their money in their sacks. Thus he whose ground brought forth plentifully said, What shall I do? Luk 12:17.

2. Yet in their circumstances it was very amazing. They knew that the Egyptians abhorred a Hebrew (Gen 43:32), and therefore, since they could not expect to receive any kindness from them, they concluded that this was done with a design to pick a quarrel with them, and the rather because the man, the lord of the land, had charged them as spies. Their own consciences also were awake, and their sins set in order before them; and this put them into confusion. Note, (1.) When men's spirits are sinking every thing helps to sink them. (2.) When the events of Providence concerning us are surprising it is good to enquire what it is that God has done and is doing with us, and to consider the operation of his hands.

Matthew Henry: Gen 42:29-38

Here is, 1. The report which Jacob's sons made to their father of the great distress they had been in in Egypt; how they had been suspected, and threatened, and obliged to leave Simeon a prisoner there, till they should bring Benjamin with them thither. Who would have thought of this when they left home? When we go abroad we should consider how many sad accidents, that we little think of, may befall us before we return home. We know not what a day may bring forth; we ought therefore to be always ready for the worst. 2. The deep impression this made upon the good man. The very bundles of money which Joseph returned, in kindness to his father, frightened him (Gen 42:35); for he concluded it was done with some mischievous design, or perhaps suspected his own sons to have committed some offence, and so to have run themselves into a praemunire - a penalty, which is intimated in what he says (Gen 42:36): Me have you bereaved. He seems to lay the fault upon them; knowing their characters, he feared they had provoked the Egyptians, and perhaps forcibly, or fraudulently, brought home their money. Jacob is here much out of temper. (1.) He has very melancholy apprehensions concerning the present state of his family: Joseph is not, and Simeon is not; whereas Joseph was in honour and Simeon in the way to it. Note, We often perplex ourselves with our own mistakes, even in matters of fact. True griefs may arise from false intelligence and suppositions, 2Sa 13:31. Jacob gives up Joseph for gone, and Simeon and Benjamin as being in danger; and he concludes, All these things are against me. It proved otherwise, that all these were for him, were working together for his good and the good of his family: yet here he thinks them all against him. Note, Through our ignorance and mistake, and the weakness of our faith, we often apprehend that to be against us which is really for us. We are afflicted in body, estate, name, and relations; and we think all these things are against us, whereas these are really working for us the weight of glory. (2.) He is at present resolved that Benjamin shall not go down. Reuben will undertake to bring him back in safety (Gen 42:37), not so much as putting in, If the Lord will, nor expecting the common disasters of travellers; but he foolishly bids Jacob slay his two sons (which, it is likely, he was very proud of) if he brought him not back; as if the death of two grandsons could satisfy Jacob for the death of a son. No, Jacob's present thoughts are, My son shall not go down with you. He plainly intimates a distrust of them, remembering that he never saw Joseph since he had been with them; therefore, "Benjamin shall not go with you, by the way in which you go, for you will bring down my gray hairs with sorrow to the grave. "Note, It is bad with a family when children conduct themselves so ill that their parents know not how to trust them.

Keil-Delitzsch: Gen 42:18-25

On the third day Joseph modified his severity. " This do and live, "i.e., then ye shall live: "I fear God." One shall remain in prison, but let the rest of you take home "corn for the famine of your families,"and fetch your youngest brother, that your words may be verified, and ye may not die, i.e., may not suffer the death that spies deserve. That he might not present the appearance of despotic caprice and tyranny by too great severity, and so render his brethren obdurate, Joseph stated as the reason for his new decision, that he feared God. From the fear of God, he, the lord of Egypt, would not punish or slay these strangers upon mere suspicion, but would judge them justly. How differently had they acted towards their brother! The ruler of all Egypt had compassion on their families who were in Canaan suffering from hunger; but they had intended to leave their brother in the pit to starve! These and similar thoughts could hardly fail to pass involuntarily through their minds at Joseph's words, and to lead them to a penitential acknowledgement of their sin and unrighteousness. The notion that Joseph altered his first intention merely from regard to his much afflicted father, appears improbable, for the simple reason, that he can only have given utterance to the threat that he should keep them all in prison till one of them had gone and fetched Benjamin, for the purpose of giving the greater force to his accusation, that they were spies. But as he was not serious in making this charge, he could not for a moment have thought of actually carrying out the threat. " And they did so: "in these words the writer anticipates the result of the colloquy which ensued, and which is more fully narrated afterwards. Joseph's intention was fulfilled. The brothers now saw in what had happened to them a divine retribution: "Surely we atone because of our brother, whose anguish of soul we saw, when he entreated us and we would not hear; therefore is this distress come upon us." And Reuben reminded them how he had warned them to no purpose, not to sin against the boy - " and even his blood...behold it is required "(cf. Gen 9:5); i.e., not merely the sin of casting him into the pit and then selling him, but his death also, of which we have been guilty through that sale. Thus they accused themselves in Joseph's presence, not knowing that he could understand; "for the interpreter was between them." Joseph had conversed with them through an interpreter, as an Egyptian who was ignorant of their language. " The interpreter,"viz., the one appointed for that purpose; בּינות like Gen 26:28. But Joseph understood their words, and " turned away and wept "(Gen 42:24), with inward emotion at the wonderful leadings of divine grace, and at the change in his brothers' feelings. He then turned to them again, and, continuing the conversation with them, had Simeon bound before their eyes, to be detained as a hostage (not Reuben, who had dissuaded them from killing Joseph, and had taken no part in the sale, but Simeon, the next in age). He then ordered his men to fill their sacks with corn, to give every one ( אישׁ as in Gen 15:10) his money back in his sack, and to provide them with food for the journey.

Keil-Delitzsch: Gen 42:26-27

Thus they started with their asses laden with the corn. On the way, when they had reached their halting-place for the night, one of them opened his sack to feed the ass, and found his money in it. מלון , camping-place for the night, is merely a resting-place, not an inn, both here and in Exo 4:24; for there can hardly have been caravanserais at that time, either in the desert or by the desert road. אמתחת : an antiquated word for a corn-sack, occurring only in these chapters, and used even here interchangeably with שׂק .

Keil-Delitzsch: Gen 42:28

When this discovery was made known to the brethren, their hearts sank within them. They turned trembling to one another, and said, " What is this that God hath done to us! "Joseph had no doubt had the money returned, "merely because it was against his nature to trade with his father and brethren for bread;"just as he had caused them to be supplied with food for the journey, for no other reason than to give them a proof of his good-will. And even if he may have thought it possible that the brothers would be alarmed when they found the money, and thrown into a state of much greater anxiety from the fear of being still further accused by the stern lord of Egypt of cheating or of theft, there was no reason why he should spare them this anxiety, since it could only help to break their hard hearts still more. At any rate, this salutary effect was really produced, even if Joseph had no such intention. The brothers looked upon this incomprehensible affair as a punishment from God, and neglected in their alarm to examine the rest of the sacks.

Keil-Delitzsch: Gen 42:29-34

On their arrival at home, they told their father all that had occurred.

Keil-Delitzsch: Gen 42:35-36

But when they emptied their sacks, and, to their own and their father's terror, found their bundles of money in their separate sacks, Jacob burst out with the complaint, " Ye are making me childless! Joseph is gone, and Simeon is gone, and will ye take Benjamin! All this falls upon me "( כּלּנה for כּלּן as in Pro 31:29).

Keil-Delitzsch: Gen 42:37-38

Reuben then offered his two sons to Jacob as pledges for Benjamin, if Jacob would entrust him to his care: Jacob might slay them, if he did not bring Benjamin back-the greatest and dearest offer that a son could make to a father. But Jacob refused to let him go. " If mischief befell him by the way, he would bring down my grey hairs with sorrow into Sheol "(cf. Gen 37:35).

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 37:2--Exo 1:1

E. What Became of Jacob 37:2-50:26

Here begins the tenth and last toledot in Genesis. Jacob remains a major character throughout Genesis. Moses recorded his death in chapter 49. Nevertheless Joseph replaces him as the focus of the writer's attention at this point.⁷⁹⁵ These chapters are not entirely about Joseph, however. The writer showed interest in all the sons of Jacob.

"The emphasis now shifts from Jacob's personal struggles to receive the blessing promised to Abraham and Isaac, to the events in Jacob's life that lead up to the formation of Israel as a nation."⁷⁹⁶

The story of Joseph also links the history of the patriarchs with their settlement in Egypt.

"The Joseph story . . . develops the theme of the Pentateuch by showing the gradual fulfillment of the promises made to Abraham in 12:1-3. In particular, it shows how God blesses the nations through the descendants of Abraham [cf. 50:20]."⁷⁹⁷

"The theme of the Joseph narrative concerns God's hidden and decisive power which works in and through but also against human forms of power. A soft' word for that reality is providence. A harder word for the same reality is predestination. Either way God is working out his purpose through and in spite of Egypt, through and in spite of Joseph and his brothers."⁷⁹⁸

Human responsibility is as much a revelation of this section as divine sovereignty.

Constable: Gen 42:1-38

7. Joseph's brothers' first journey into Egypt ch. 42

Joseph awakened his brothers' guilty consciences when he put his brothers in prison as spies after they had come to Egypt for grain. His keeping Simeon hostage while allowing the others to bring Benjamin back pricked their consciences even further.

Joseph treated his brothers as he did to discover how they felt toward Jacob and Benjamin who had taken Joseph's place in his father's affections. He also did so to see if they had genuinely repented of their sin against himself. He apparently did not act out of revenge, and he was not vindictive. Joseph simply wanted to uncover his brothers' hearts.

"Joseph's tests of his brothers were important in God's plan to channel his blessing through the seed of Abraham. God had planned to bring the family to Egypt so that it might grow into a great nation. But because the people who would form that nation had to be faithful, the brothers needed to be tested before they could share in the blessing. Joseph's prodding had to be subtle; the brothers had to perceive that God was moving against them so that they would acknowledge their crime against Joseph and demonstrate that they had changed. If they failed the test, God could have started over with Joseph, just as he had said he would with Moses in Exodus 32:10, when his wrath was kindled against Israel."⁸⁵⁹

42:1-7 Twenty-one years after his brothers sold Joseph into slavery they bowed before him in fulfillment of his youthful dreams (vv. 6-7; cf. 37:5-9).⁸⁶⁰

"The time was when Joseph's brethren were men of high respectability in the land of Canaan, whilst Joseph himself was a slave or a prisoner in the land of Egypt. Now, by a signal reverse, Joseph was governor over all the land of Egypt, while they appeared before him as humble suppliants, almost craving as an alms those supplies of food for which they were both able and willing to pay the price demanded."⁸⁶¹

"The double identification of Joseph as hassallit [administrator] and hammasbir [dispenser] recall Joseph's two earlier dreams, the one in which the sun, moon, and eleven stars bowed before him (his position of authority), and the other in which the brothers' sheaves bowed before his sheaf (his position of provider)."⁸⁶²

The chiastic structure of verses 7-24 focuses attention on the brothers' imprisonment.

"A Joseph knew his brothers and remembered (7-9a).

B Joseph accused them of being spies, but they explained their situation (9b-13).

C Joseph set out a test whereby they could prove they were honest men (14-16).

D Joseph put them in prison (17).

C' Joseph set out a new test for the brothers to prove they were honest (18-20).

B' The brothers confessed their guilt concerning their brother, and Reuben accused them of their fault (21-22).

A' Joseph understood and wept (23-24)."⁸⁶³

42:8-17 Joseph remembered his dreams (v. 9), and the proof of God's faithfulness undoubtedly encouraged his confidence as he proceeded to deal with his brothers. He played a role before them charging them with a crime punishable with death in Egypt. Such a serious accusation encouraged his brothers to be as honest as possible, which is what Joseph wanted.

Probably Joseph wanted to be sure that his brothers had not killed Benjamin since they had contemplated killing himself (v. 15).

The three-day imprisonment provided Joseph with time to plan his strategy, and it impressed the brothers with the importance of cooperating with Joseph (v. 17). These three days also gave the brothers a taste of what Joseph had endured for three years. Joseph may have intended that they serve one day's imprisonment for each year he had suffered incarceration because of their hatred.

"A vindictive Joseph could have dismayed his brothers with worthless sackloads, or tantalized them at his feast as they had tantalized him (37:24, 25); his enigmatic gifts were a kinder and more searching test. Just how well-judged was his policy can be seen in the growth of quite new attitudes in the brothers, as the alternating sun and frost broke them open to God."⁸⁶⁴

42:18-24 Joseph's profession of faith in God (Elohim) told his brothers that he realized he was under divine authority and therefore would be fair with them.

The brothers saw divine retribution in what had happened to them (vv. 21-23). The brothers confessed their guilt in dealing with Joseph as they had done in his hearing. However, Joseph wanted to assure himself that they had also borne the fruits of genuine repentance (i.e., taken a different course of action with Benjamin and Jacob). Therefore he did not reveal himself to them at this time.

Joseph's heart had not become hard toward his brothers because of their treatment of him. He did not hate them (v. 24).

"There is nothing more striking in the character of Joseph than the utter absence of revengeful feeling, whether it was against his brothers, or against Potiphar, or against the chief butler."⁸⁶⁵

Rather his heart remained tender, and his brothers' confession moved him. Reuben as the eldest and most responsible son would have been the logical choice to retain as a hostage. Yet because Reuben had talked his brothers out of killing Joseph, Joseph passed him over and selected Simeon who was the next oldest.

42:25-28 Joseph restored his brothers' money to them out of the goodness of his heart. His gracious act would satisfy their needs but also cause them to search their souls further as they contemplated the consequences of their good fortune. When they first discovered the money in one of their sacks, they regarded what God was doing to them as a divine punishment (v. 28).

42:29-38 Each time Jacob's sons had left home they returned with more money but minus a brother (chs. 37, 42).⁸⁶⁶ Jacob despaired because he had forgotten the promises of God (v. 36). He therefore concluded that, "All these things are against me." In reality God was causing all those things to work for Jacob (cf. Rom. 8:28). He would soon realize God's blessing.

"A great portion of our present trouble arises from our not knowing the whole truth."⁸⁶⁷

Reuben's offer of his two sons was the greatest he could make to Jacob and indicates true concern for his father (v. 37). He was willing to suffer in Jacob's place so that Jacob would not need to suffer. Nevertheless Jacob declined Reuben's offer (v. 38).

Throughout this chapter we can observe the attitude of Joseph's brothers changing. Faced with a personal crisis they acknowledged their guilt. They regarded their suffering as righteous divine punishment, and they began to place Jacob's interests above their own. However their repentance was not yet complete. The process of contrition had to run further before reconciliation was possible.

When believers have unresolved guilt in their hearts, God often convicts their consciences to discover if they are spiritually sensitive enough to participate in His program.

Guzik: Gen 42:1-38

Genesis 42 - Joseph Meets His Brothers in Egypt

A. The sons of Jacob come to Egypt.

1. (1-4) Jacob sends his sons to Egypt to buy grain.

When Jacob saw that there was grain in Egypt, Jacob said to his sons, "Why do you look at one another?" And he said, "Indeed I have heard that there is grain in Egypt; go down to that place and buy for us there, that we may live and not die." So Joseph's ten brothers went down to buy grain in Egypt. But Jacob did not send Joseph's brother Benjamin with his brothers, for he said, "Lest some calamity befall him."

a. Why do you look at one another? Jacob noticed a strange expression among the brothers when Egypt was mentioned, because the brothers knew it was likely Joseph was sold as a slave there. Their conscience made them feel terrible any time Egypt was mentioned.

i. "The father has noted the look of perplexity in his son's faces" . . . literally, the phrase means, "to look questioningly one at the other." (Leupold)

ii. "The word Egypt in their ears must have sounded like the word rope in the house of a man who has hanged himself." (Barnhouse)

iii. Joseph's brothers had lived with a terrible secret these 20 years. They never talked about it but it never left them. Any mention of Joseph or Egypt would dredge up the guilt. They needed to be set free from the power of this terrible secret.

b. Lest some calamity befall him: The impression we have of Jacob from this chapter is of a man who is bitter and pessimistic about everything. Because of this calamity, he believes another disaster is on the way.

c. Jacob did not send Joseph's brother Benjamin: In keeping with this attitude, he demanded Benjamin be left behind. Though he had 11 sons only one was a son of his beloved wife Rachel, and Jacob felt he must protect him.

i. Yet, if Jacob only knew! If he could only trust the hand of God which he could not see! In fact, the only reason there is grain in Egypt to provide for their needs is because God sent Joseph on ahead. God knew what He was doing.

ii. Famine is not a good thing, but God used it. God can and does use material need and lack in our life to get us to do things we normally would never do. Normally, the brothers would never go to Egypt. But need drove them to Egypt.

2. (5-6) The sons of Jacob bow down before Joseph.

And the sons of Israel went to buy grain among those who journeyed, for the famine was in the land of Canaan. Now Joseph was governor over the land; and it was he who sold to all the people of the land. And Joseph's brothers came and bowed down before him with their faces to the earth.

a. Bowed down before him with their faces to the earth: They knew that in this time of famine, their lives literally depended on this Egyptian official. Therefore they paid him great respect by bowing.

b. With their faces to the earth: Obviously, this reminded Joseph of the dream he had some 20 years before, that his brothers would bow down to him (Genesis 37:5-8).

i. When Joseph's brothers plotted murder against him and sold him into slavery they did it specifically attempting to defeat his dreams (Genesis 37:19-20). Instead, by sending Joseph to Egypt, they provided the way the dreams would be fulfilled.

ii. The great and glorious truth of God's providence is He can and does use the evil actions of man towards us to further His good plan. This never excuses man's evil, but it means God's wisdom and goodness are greater than man's evil. Surely the wrath of man shall praise You (Psalm 76:10).

3. (7-17) Joseph interrogates his brothers and puts them into prison.

Joseph saw his brothers and recognized them, but he acted as a stranger to them and spoke roughly to them. Then he said to them, "Where do you come from?" And they said, "From the land of Canaan to buy food." So Joseph recognized his brothers, but they did not recognize him. Then Joseph remembered the dreams which he had dreamed about them, and said to them, "You are spies! You have come to see the nakedness of the land!" And they said to him, "No, my lord, but your servants have come to buy food. "We are all one man's sons; we are honest men; your servants are not spies." But he said to them, "No, but you have come to see the nakedness of the land." And they said, "Your servants are twelve brothers, the sons of one man in the land of Canaan; and in fact, the youngest is with our father today, and one is no more." But Joseph said to them, "It is as I spoke to you, saying, 'You are spies!' In this manner you shall be tested: By the life of Pharaoh, you shall not leave this place unless your youngest brother comes here. Send one of you, and let him bring your brother; and you shall be kept in prison, that your words may be tested to see whether there is any truth in you; or else, by the life of Pharaoh, surely you are spies!" So he put them all together in prison three days.

a. Joseph saw his brothers and recognized them, but he acted as a stranger: Joseph, speaking through an interpreter (he did not yet want to reveal that he speaks Hebrew), did not reveal his identity to his brothers, but instead treated them roughly.

b. Then Joseph remembered the dreams which he had dreamed about them: Joseph was not playing games with his bothers. Some commentators believe that if it were up to Joseph, he would have revealed himself to his brothers right then and there. But God recalled the dreams to his mind and guided him to be an instrument for the correction and restoration of the brothers.

i. God can, and must, sometimes use ways we think are harsh to call us to where He wants us to be. We must never resent it, because it was the hardness of our hearts that demanded it. Before I was afflicted I went astray, but now I keep Your word. (Psalm 119:67)

c. One is no more: This was a lie, and the brothers knew it. They had every reason to believe Joseph was not dead, but living a horrible life of slavery. Perhaps they had repeated the lie to themselves so often they came to believe it.

4. (18-20) Joseph gives the terms for their release from prison.

Then Joseph said to them the third day, "Do this and live, for I fear God: If you are honest men, let one of your brothers be confined to your prison house; but you, go and carry grain for the famine of your houses. And bring your youngest brother to me; so your words will be verified, and you shall not die." And they did so.

a. Do this and live: After three days in an Egyptian prison, the brothers ready to agree to whatever Joseph wanted them to do. This was good, because Joseph was clearly in control.

b. I fear God: Joseph didn't want his brothers to fear him as much as he wanted his brothers to trust him. If the brothers were wise enough to consider what this really meant, it would be a great comfort to them.

c. If you are honest men: Joseph's demand was clear. They had to prove they were not spies by proving they were honest and that they told the truth about the brother back home. The brothers agreed to this (And they did so) but only reluctantly, because they knew their father would never want to part with Benjamin.

5. (21-24) The guilty conscience of Joseph's brothers at work.

Then they said to one another, "We are truly guilty concerning our brother, for we saw the anguish of his soul when he pleaded with us, and we would not hear; therefore this distress has come upon us." And Reuben answered them, saying, "Did I not speak to you, saying, 'Do not sin against the boy'; and you would not listen? Therefore behold, his blood is now required of us." But they did not know that Joseph understood them, for he spoke to them through an interpreter. And he turned himself away from them and wept. Then he returned to them again, and talked with them. And he took Simeon from them and bound him before their eyes.

a. We are truly guilty concerning our brother: They thought this mess was before them because of the way they treated Joseph before, and their conscience was pricked. This was a good sign. The quickness with which they associated these events with their sin against Joseph probably meant they often remembered their sin against him.

i. There was not a completely logical connection between their current situation and their previous treatment of Joseph. But a guilty conscience sees every trouble as sin's penalty.

ii. The United States government has something called the Federal Conscience Fund, which collects money people send in because they know they cheated the government in some way. People have sent in money because they took army blankets for souvenirs, for cheating on postage, or on income tax. But our consciences are notoriously weak or corrupt. One man wrote the IRS and said, "I cheated on my taxes and can't sleep at night. Here is a check for $100. If I still can't sleep, I'll send the rest I owe."

b. Therefore this distress has come upon us: In these words we hear the conscience of the brothers at work. Some describe the conscience as the "sundial of the soul." It tells time well enough when there is light, but in darkness it is of no use. At night, you can shine a flashlight on a sundial and make it read any time you want it to. When the light of God's word shines on our conscience, it is reliable and trustworthy.

i. Otherwise, our conscience can be like a circus-trained poodle. Whistle once, it stands up. Whistle twice, it rolls over. Whistle a third time, and it plays dead.

c. He turned himself away from them and wept: Joseph was overcome with emotion as he saw and understood this work of God in the conscience of his brothers. God had to do a profound work in the hearts of these brothers for the relationship to be reconciled.

i. There could be no quick and easy "We are sorry, Joseph!" in this situation. God will guide events so the brothers see their sin clearly and repent completely before Joseph is revealed and relationship is restored.

ii. Yet even before the restoration, Joseph will not allow himself to be bound by bitterness and hatred. He still loves his brothers and wants to be with them (he returned to them again, and talked with them).

d. He took Simeon from them and bound him before their eyes: Joseph retained Simeon as a prisoner to guarantee the return of the brothers. Simeon was not mentioned as having a prominent role in the selling of Joseph, as both Reuben and Judah were (Genesis 37:21-28), so we don't know exactly why Simeon was chosen. Perhaps he volunteered.

B. Jacob's sons return home to Canaan.

1. (25-28) The brothers find their money returned.

Then Joseph gave a command to fill their sacks with grain, to restore every man's money to his sack, and to give them provisions for the journey. Thus he did for them. So they loaded their donkeys with the grain and departed from there. But as one of them opened his sack to give his donkey feed at the encampment, he saw his money; and there it was, in the mouth of his sack. So he said to his brothers, "My money has been restored, and there it is, in my sack!" Then their hearts failed them and they were afraid, saying to one another, "What is this that God has done to us?"

a. Their hearts failed them and they were afraid: They were terrified because they were already suspected as spies. Now they can be accused as thieves also.

b. What is this that God has done to us? The guilty consciences of the brothers are hard at work, bringing every adversity back to God.

2. (29-35) They return to Jacob and tell him the story.

Then they went to Jacob their father in the land of Canaan and told him all that had happened to them, saying: "The man who is lord of the land spoke roughly to us, and took us for spies of the country. But we said to him, 'We are honest men; we are not spies. We are twelve brothers, sons of our father; one is no more, and the youngest is with our father this day in the land of Canaan.' Then the man, the lord of the country, said to us, 'By this I will know that you are honest men: Leave one of your brothers here with me, take food for the famine of your households, and be gone. And bring your youngest brother to me; so I shall know that you are not spies, but that you are honest men. I will grant your brother to you, and you may trade in the land.' " Then it happened as they emptied their sacks, that surprisingly each man's bundle of money was in his sack; and when they and their father saw the bundles of money, they were afraid.

a. We are honest men: The same brothers lied to their father some twenty years before, saying that Joseph was killed by a wild animal when they sold him to slave-traders.

a. One is no more: The brothers repeat the lie again, and will be proven dramatically wrong.

3. (36) Jacob's reaction: All these things are against me.

And Jacob their father said to them, "You have bereaved me: Joseph is no more, Simeon is no more, and you want to take Benjamin. All these things are against me."

a. You have bereaved me: Jacob obviously lost his trust in the ability of God to do more than he can see or understand. Jacob could not rest in faith, trusting God to take care of the things which he did not know.

i. Jacob's heart sang this song: "No one loves me, this I know. My misfortunes tell me so."

b. All these things are against me: There was a sobering contrast between Jacob and Joseph. Joseph had far worse circumstances, but he never took the attitude all these things are against me.

i. The motto of too many Christians is all these things are against me. Instead, our motto should be Romans 8:28: And we know that all things work together for good to those who love God, to those who are the called according to His purpose.

4. (37-38) Jacob refuses to let Benjamin go back to Egypt with them.

Then Reuben spoke to his father, saying, "Kill my two sons if I do not bring him back to you; put him in my hands, and I will bring him back to you." But he said, "My son shall not go down with you, for his brother is dead, and he is left alone. If any calamity should befall him along the way in which you go, then you would bring down my gray hair with sorrow to the grave."

a. Kill my two sons if I do not bring him back to you: Reuben did the best he could, making the dramatic gesture to allow Jacob to take Reuben's own two sons as surety, but Jacob would have none of it. He would not allow Benjamin to go to Egypt.

b. My son shall not go down with you: Apparently, Jacob didn't think too much of Simeon. It didn't matter to him that Simeon spent the rest of his life in an Egyptian jail.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 42 (Chapter Introduction)

Overview

Gen 42:1, Jacob sends his ten sons to buy corn in Egypt; Gen 42:16, They are imprisoned by Joseph for spies; Gen 42:18, They are set at liberty, on condition to bring Benjamin; Gen 42:21, They have remorse for Joseph; Gen 42:24, Simeon is kept for a pledge; Gen 42:25, They return with corn, and their money; Gen 42:29, Their relation to Jacob; Gen 42:36, Jacob refuses to send Benjamin.

Poole: Genesis 42 (Chapter Introduction)

CHAPTER 42

Jacob hearing there was corn in Egypt, sends all his sons thither but Benjamin, Gen 42:1-5 . They bow before Joseph, who knew them, but not they him; he treats them roughly, Gen 42:6-8 ; remembers his dreams; charges them for spies, Gen 42:9-12 . They, to vindicate themselves, declare that they were all sons of one father, and had a younger brother at home, Gen 42:13 . Joseph imprisons them, but releases all but Simeon, and sends the rest to fetch their brother, and so prove their words true, Gen 42:14-20 . Their consciences are awakened, and charge them with their sin against Joseph; they accuse one another, Gen 42:21,22 . Joseph hears them; weeps; binds Simeon, Gen 42:23,24 . Joseph orders their sacks to be filled with corn, and to return their money, Gen 42:25,26 . In the way one finds his money in his sack; they are the more afraid, Gen 42:27,28 . At home they relate to Jacob what happened to them, so far as to persuade Jacob to let Benjamin go, Gen 42:29-35 . He complains; Reuben undertakes for him; he cannot consent to let him go, Gen 42:36-38 .

1707 When Jacob saw i.e. heard, as the word is used, Exo 20:18 ; as seeing is put for smelling, Exo 5:21 ; and for tasting, Psa 34:8 ; and for touching, Joh 20:29 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 42 (Chapter Introduction)

(Gen 42:1-6) Jacob sends ten sons to buy corn.

(Gen 42:7-20) Joseph's treatment of his brethren.

(Gen 42:21-24) Their remorse, Simeon detained.

(Gen 42:25-28) The rest return with corn.

(Gen 42:29-38) Jacob refuses to send Benjamin to Egypt.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 42 (Chapter Introduction)

We had, in the foregoing chapter, the fulfilling of the dreams which Joseph had interpreted: in this and the following chapters we have the fulfilling of the dreams which Joseph himself had dreamed, that his father's family should do homage to him. The story is very largely and particularly related of what passed between Joseph and his brethren, not only because it is an entertaining story, and probably was much talked of, both among the Israelites and among the Egyptians, but because it is very instructive, and it gave occasion for the removal of Jacob's family into Egypt, on which so many great events afterwards depended. We have, in this chapter, I. The humble application of Jacob's sons to Joseph to buy corn (Gen 42:1-6). II. The fright Joseph put them into, for their trial (Gen 42:7-20). III. The conviction they were now under of their sin concerning Joseph long before (Gen 42:21-24). IV. Their return to Canaan with corn, and the great distress their good father was in upon hearing the account of their expedition (Gen 42:25, etc.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 42 (Chapter Introduction)

INTRODUCTION TO GENESIS 42

This chapter relates how that Jacob having heard there was corn in Egypt, sent all his sons but Benjamin thither to buy corn, Gen 42:1; and coming before Joseph, they bowed to him, and he knowing them, though they knew not him, spoke roughly to them, and charged them with being spies, Gen 42:6; they in their defence urged that they were the sons of one man in Canaan, with whom their youngest brother was left, on which Joseph ordered them to send for him, to prove them true men, Gen 42:10; and put them all into prison for three days, and then released them, and sent them away to fetch their brother, Gen 42:17; this brought to mind their treatment of Joseph, and they confessed their guilt to each other, which Joseph heard, and greatly affected him, they supposing he understood them not, and before he dismissed them bound Simeon before their eyes, whom he retained till they returned, Gen 42:21; then he ordered his servants to fill their sacks with corn, and put each man's money in his sack, which one of them on the road found, opening his sack for provender, filled them all with great surprise and fear, Gen 42:25; upon their return to Jacob they related all that had befallen them, and particularly that the governor insisted on having Benjamin brought to him, Gen 42:29; their sacks being opened, all their money was found in them, which greatly distressed them and Jacob also, who was very unwilling to let Benjamin go, though Reuben offered his two sons as pledges for him, and himself to be a surety, Gen 42:35.