Text -- Genesis 43:11-34 (NET)

43:11 Then their father Israel said to them, “If it must be so, then do this: Take some of the best products of the land in your bags, and take a gift down to the man– a little balm and a little honey, spices and myrrh, pistachios and almonds. 43:12 Take double the money with you; you must take back the money that was returned in the mouths of your sacks– perhaps it was an oversight. 43:13 Take your brother too, and go right away to the man. 43:14 May the sovereign God grant you mercy before the man so that he may release your other brother and Benjamin! As for me, if I lose my children I lose them.” 43:15 So the men took these gifts, and they took double the money with them, along with Benjamin. Then they hurried down to Egypt and stood before Joseph. 43:16 When Joseph saw Benjamin with them, he said to the servant who was over his household, “Bring the men to the house. Slaughter an animal and prepare it, for the men will eat with me at noon.” 43:17 The man did just as Joseph said; he brought the men into Joseph’s house. 43:18 But the men were afraid when they were brought to Joseph’s house. They said, “We are being brought in because of the money that was returned in our sacks last time. He wants to capture us, make us slaves, and take our donkeys!” 43:19 So they approached the man who was in charge of Joseph’s household and spoke to him at the entrance to the house. 43:20 They said, “My lord, we did indeed come down the first time to buy food. 43:21 But when we came to the place where we spent the night, we opened our sacks and each of us found his money– the full amount– in the mouth of his sack. So we have returned it. 43:22 We have brought additional money with us to buy food. We do not know who put the money in our sacks!” 43:23 “Everything is fine,” the man in charge of Joseph’s household told them. “Don’t be afraid. Your God and the God of your father has given you treasure in your sacks. I had your money.” Then he brought Simeon out to them. 43:24 The servant in charge brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys. 43:25 They got their gifts ready for Joseph’s arrival at noon, for they had heard that they were to have a meal there. 43:26 When Joseph came home, they presented him with the gifts they had brought inside, and they bowed down to the ground before him. 43:27 He asked them how they were doing. Then he said, “Is your aging father well, the one you spoke about? Is he still alive?” 43:28 “Your servant our father is well,” they replied. “He is still alive.” They bowed down in humility. 43:29 When Joseph looked up and saw his brother Benjamin, his mother’s son, he said, “Is this your youngest brother, whom you told me about?” Then he said, “May God be gracious to you, my son.” 43:30 Joseph hurried out, for he was overcome by affection for his brother and was at the point of tears. So he went to his room and wept there. 43:31 Then he washed his face and came out. With composure he said, “Set out the food.” 43:32 They set a place for him, a separate place for his brothers, and another for the Egyptians who were eating with him. (The Egyptians are not able to eat with Hebrews, for the Egyptians think it is disgusting to do so.) 43:33 They sat before him, arranged by order of birth, beginning with the firstborn and ending with the youngest. The men looked at each other in astonishment. 43:34 He gave them portions of the food set before him, but the portion for Benjamin was five times greater than the portions for any of the others. They drank with Joseph until they all became drunk.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 43:11

If no corn can be had but upon those terms, as good expose him to the perils of the journey, as suffer ourselves and families, and Benjamin among the rest, to perish for want of bread: it is no fault, but our wisdom and duty, to alter our resolutions when there is a good reason for so doing: constancy is a virtue, but obstinacy is not: it is God's prerogative to make unchangeable resolves.

Wesley: Gen 43:12

As much again as they took the time before, upon supposition that the price of corn might be risen, or that, if it should be insisted upon, they might pay a ransom for Simeon. And he sent a present of such things as the land afforded, and were scarce in Egypt, the commodities that Canaan exported.

Wesley: Gen 43:14

Jacob had formerly turned an angry brother into a kind one with a present and a prayer, and here he betakes himself to the same tried method. Those that would find mercy with men must seek it of God. He concludes all with this, if I be bereaved of my children, I am bereaved - If I must part with them thus one after another, I acquiesce and say, The will of the Lord be done.

Wesley: Gen 43:23

Hereby he shews that he had no suspicion of dishonesty in them: for what we get by deceit we cannot say God gives it us. He silences their farther enquiry about it: ask not how it came thither, providence brought it you, and let that satisfy you. It appears by what he said, that by his master's instructions he was brought to the knowledge of the true God, the God of the Hebrews. He directs them to look up to God, and acknowledge his providence in the good bargain they had. We must own ourselves indebted to God as our God, and the God of our fathers, (a God in covenant with us and them) for all our successes and advantages, and the kindnesses of our friends; for every creature is that to us, and no more, than God makes it to be.

Wesley: Gen 43:26

Thus were Joseph's dreams fulfilled more and more; and even the father, by the sons, bowed before him. Probably Jacob had directed them, if they had occasion to speak of him to the man, the Lord of the land, to call him his servant.

Wesley: Gen 43:29

Joseph's favour, though he was the lord of the land, would do him little good, unless God were gracious to him.

Wesley: Gen 43:33

He placed his brethren according to their seniority, as if he could certainly divine. Some think they placed themselves so according to their custom; but if so, I see not why such particular notice is taken of it, especially as a thing they marvelled at.

Wesley: Gen 43:34

Their cares and fears were now over, and they eat their bread with joy, concluding they were now upon good terms with the man, the lord of the land. If God accept our works, our present, we have reason to be chearful.

JFB: Gen 43:11

It is an Oriental practice never to approach a man of power without a present, and Jacob might remember how he pacified his brother (Pro 21:14) --balm, spices, and myrrh (see on Gen 37:25),

JFB: Gen 43:11

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

JFB: Gen 43:11

Pistachio nuts, of which Syria grows the best in the world;

JFB: Gen 43:11

Which were most abundant in Palestine.

JFB: Gen 43:12

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

JFB: Gen 43:14

Jacob is here committing them all to the care of God and, resigned to what appears a heavy trial, prays that it may be overruled for good.

JFB: Gen 43:15

We may easily imagine the delight with which, amid the crowd of other applicants, the eye of Joseph would fix on his brethren and Benjamin. But occupied with his public duties, he consigned them to the care of a confidential servant till he should have finished the business of the day.

JFB: Gen 43:16

In the houses of wealthy Egyptians one upper man servant was intrusted with the management of the house (compare Gen 39:5).

JFB: Gen 43:16

Hebrew, "kill a killing"--implying preparations for a grand entertainment (compare Gen 31:54; 1Sa 25:11; Pro 9:2; Mat 22:4). The animals have to be killed as well as prepared at home. The heat of the climate requires that the cook should take the joints directly from the hands of the flesher, and the Oriental taste is, from habit, fond of newly killed meat. A great profusion of viands, with an inexhaustible supply of vegetables, was provided for the repasts, to which strangers were invited, the pride of Egyptian people consisting rather in the quantity and variety than in the choice or delicacy of the dishes at their table.

JFB: Gen 43:16

The hour of dinner was at midday.

JFB: Gen 43:18

Their feelings of awe on entering the stately mansion, unaccustomed as they were to houses at all, their anxiety at the reasons of their being taken there, their solicitude about the restored money, their honest simplicity in communicating their distress to the steward and his assurances of having received their money in "full weight," the offering of their fruit present, which would, as usual, be done with some parade, and the Oriental salutations that passed between their host and them--are all described in a graphic and animated manner.

JFB: Gen 43:31

Equivalent to having dinner served, "bread" being a term inclusive of all victuals. The table was a small stool, most probably the usual round form, "since persons might even then be seated according to their rank or seniority, and the modern Egyptian table is not without its post of honor and a fixed gradation of place" [WILKINSON]. Two or at most three persons were seated at one table. But the host being the highest in rank of the company had a table to himself; while it was so arranged that an Egyptian was not placed nor obliged to eat from the same dish as a Hebrew.

JFB: Gen 43:32

The prejudice probably arose from the detestation in which, from the oppressions of the shepherd-kings, the nation held all of that occupation.

JFB: Gen 43:34

In Egypt, as in other Oriental countries, there were, and are, two modes of paying attention to a guest whom the host wishes to honor--either by giving a choice piece from his own hand, or ordering it to be taken to the stranger. The degree of respect shown consists in the quantity, and while the ordinary rule of distinction is a double mess, it must have appeared a very distinguished mark of favor bestowed on Benjamin to have no less than five times any of his brethren.

JFB: Gen 43:34

Hebrew, "drank freely" (same as Son 5:1; Joh 2:10). In all these cases the idea of intemperance is excluded. The painful anxieties and cares of Joseph's brethren were dispelled, and they were at ease.

Clarke: Gen 43:11

Carry down the man a present - From the very earliest times presents were used as means of introduction to great men. This is particularly noticed by Solomon: A man’ s gift maketh room for him, and bringeth him before great men, Pro 18:16. But what was the present brought to Joseph on this occasion? After all the labor of commentators, we are obliged to be contented with probabilities and conjecture. According to our translation, the gifts were balm, honey, spices, myrrh, nuts, and almonds

Clarke: Gen 43:11

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

Clarke: Gen 43:11

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

Clarke: Gen 43:11

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

Clarke: Gen 43:11

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

Clarke: Gen 43:11

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

Clarke: Gen 43:11

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

Clarke: Gen 43:12

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

Clarke: Gen 43:14

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

Clarke: Gen 43:16

Slay, and make ready - טבח טבח teboach tebach , slay a slaying, or make a great slaughter - let preparations be made for a great feast or entertainment. See a similar form of speech, Pro 9:2 (note); 1Sa 25:11 (note); and Gen 31:54 (note).

Clarke: Gen 43:18

And the men were afraid - A guilty conscience needs no accuser. Every thing alarms them; they now feel that God is exacting retribution, and they know not what the degrees shall be, nor where it shall stop

Clarke: Gen 43:18

Fall upon us - התגלל עלינו hithgolel alainu , roll himself upon us. A metaphor taken from wrestlers; when a man has overthrown his antagonist, he rolls himself upon him, in order to keep him down

Clarke: Gen 43:18

And our asses - Which they probably had in great number with them; and which, if captured, would have been a great loss to the family of Jacob, as such cattle must have constituted a principal part of its riches.

Clarke: Gen 43:20

O sir, we came indeed - to buy food - There is a frankness now in the conduct of Joseph’ s brethren that did not exist before; they simply and honestly relate the whole circumstance of the money being found in their sacks on their return from their last journey. Afflictions from the hand of God, and under his direction, have a wonderful tendency to humble the soul. Did men know how gracious his designs are in sending such, no murmur would ever be heard against the dispensations of Divine Providence.

Clarke: Gen 43:23

And he said - The address of the steward in this verse plainly proves that the knowledge of the true God was in Egypt. It is probable that the steward himself was a Hebrew, and that Joseph had given him intimation of the whole affair; and though he was not at liberty to reveal it, yet he gives them assurances that the whole business would issue happily

Clarke: Gen 43:23

I had your money - כספכם בא אלי caspechem ba elai , your money comes to me. As I am the steward, the cash for the corn belongs to me. Ye have no reason to be apprehensive of any evil; the whole transaction is between myself and you; receive therefore the money as a present from the God of your father, no matter whose hands he makes use of to convey it. The conduct of the steward, as well as his words, had a great tendency to relieve their burdened minds.

Clarke: Gen 43:24

Brought the men into Joseph’ s house, etc. - This is exactly the way in which a Hindoo receives a guest. As soon as he enters, one of the civilities is the presenting of water to wash his feet. So indispensable is this, that water to wash the feet makes a part of the offering to an image.

Clarke: Gen 43:27

And he asked them of their welfare - This verse may be thus translated: "And he asked them concerning their prosperity; and he said, is your father prosperous, the old man who ye told me was alive? And they said, Thy servant our father prospers; he is yet alive."

Clarke: Gen 43:29

He lifted up his eyes, and saw his brother Benjamin - They were probably introduced to him successively; and as Benjamin was the youngest, he would of course be introduced last

Clarke: Gen 43:29

God be gracious unto thee, my son! - A usual salutation in the east from the aged and superiors to the younger and inferiors, which, though very emphatic and expressive in ancient times, in the present day means no more than "I am your humble servant,"or "I am exceedingly glad to see you;"words which among us mean-just nothing. Even in David’ s time they seem to have been, not only devoid of meaning, but to be used as a cloak for the basest and most treacherous designs: They bless with their mouths, but they curse inwardly. Hence Joab salutes Amasa, kisses him with apparent affection, and stabs him in the same moment! The case of Judas, betraying the Son of man with a kiss, will not be forgotten.

Clarke: Gen 43:32

They set on for him by himself, etc. - From the text it appears evident that there were three tables, one for Joseph, one for the Egyptians, and one for the eleven brethren

Clarke: Gen 43:32

The Egyptians might not eat bread with the Hebrews - There might have been some political reason for this, with which we are unacquainted; but independently of this, two may be assigned. 1. The Hebrews were shepherds; and Egypt had been almost ruined by hordes of lawless wandering bandits, under the name of Hycsos, or King-shepherds, who had but a short time before this been expelled from the land by Amasis, after they had held it in subjection for 259 years, according to Manetho, committing the most wanton cruelties. 2. The Hebrews sacrificed those animals which the Egyptians held sacred, and fed on their flesh. The Egyptians were in general very superstitious, and would have no social intercourse with people of any other nation; hence we are informed that they would not even use the knife of a Greek, because they might have reason to suspect it had cut the flesh of some of those animals which they held sacred. Among the Hindoos different castes will not eat food cooked in the same vessel. If a person of another caste touch a cooking vessel, it is thrown away. Some are of opinion that the Egyptian idolatry, especially their worship of Apis under the figure of an ox, was posterior to the time of Joseph; ancient monuments are rather against this opinion, but it is impossible to decide either way. The clause in the Alexandrian Septuagint stands thus, Βδελυγμα γαρ εστιν τοις Αιγυπτιοις [ πας ποιμην προβατων, ] "For [every shepherd] is an abomination to the Egyptians;"but this clause is probably borrowed from Gen 46:34, where it stands in the Hebrew as well as in the Greek. See Clarke on Gen 46:34 (note).

Clarke: Gen 43:33

The first-born according to his birthright - This must greatly astonish these brethren, to find themselves treated with so much ceremony, and at the same time with so much discernment of their respective ages.

Clarke: Gen 43:34

Benjamin’ s mess was five times so much as any of theirs - Sir John Chardin observes that "in Persia, Arabia, and the Indies, there are several houses where they place several plates in large salvers, and set one of these before each person, or before two or three, according to the magnificence of each house. This is the method among the Hindoos; the dishes are not placed on the table, but messes are sent to each individual by the master of the feast or by his substitute. The great men of the state are always served by themselves, in the feasts that are made for them; and with greater profusion, their part of each kind of provision being always Double, Treble, or a Larger proportion of each kind of meat."The circumstance of Benjamin’ s having a mess Five times as large as any of his brethren, shows the peculiar honor which Joseph designed to confer upon him. See several useful observations on this subject in Harmer’ s Observ., vol. ii., p. 101, etc., Edit. 1808

1. The scarcity in Canaan was not absolute; though they had no corn, they had honey, nuts, almonds, etc. In the midst of judgment, God remembers mercy. If there was scarcity in Canaan, there was plenty in Egypt; and though his providence had denied one country corn, and accumulated it in the other, his bounty had placed in the former money enough to procure it from the latter. How true is the saying, "It is never ill with any but it might be worse!"Let us be deeply thankful to God that we have any thing, seeing we deserve no good at his hands

2. If we examine our circumstances closely, and call to remembrance the dealings of God’ s providence towards us, we shall find that we can sing much both of mercy and of judgment. For one day of absolute unavoidable want, we shall find we had three hundred and sixty-four, if not of fullness, yet of a competency. Famines, though rarely happening, are everywhere recorded; innumerable years of abundance are scarcely ever registered! Such is the perverseness and ingratitude of man!

Calvin: Gen 43:11

11.Take of the best fruits ¹⁶⁷ Though the fruits which Moses enumerates were, for the most part, not very precious, because the condition of holy Jacob was not such that he could send any royal present; yet, according to his slender ability, he wished to appease Joseph. Besides we know that fruits are not always estimated according to their cost. And now, having commanded his sons to do what he thought necessary, he has recourse to prayer, that God would give them favor with the governor of Egypt. We must attend to both these points whenever we are perplexed in any business; for we must not omit any of those things which are expedient, or which may seem to be of use; and yet we must place our reliance upon God. For the tranquillity of faith has no affinity with indolence: but he who expects a prosperous issue of his affairs from the Lord, will, at the same time, look closely to the means which are in his power, and will apply them to present use. Meanwhile, let the faithful observe this moderation, that when they have tried all means, they still ascribe nothing to their own industry. At the same time, let them be certainly convinced that all their endeavors will be in vain, unless the Lord bless them. It is to be observed, also, in the form of his supplication, that Jacob regards the hearts of men as subject to the will of God. When we have to deal with men, we too often neglect to look unto the Lord, because we do not sufficiently acknowledge him as the secret governor of their hearts. But to whatever extent unruly men may be carried away by violence, it is yet certain that their passions are turned by God in whatever direction he pleases, so that he can mitigate their ferocity as often as he sees good; or can permit those to become cruel, who before were disposed to mildness. So Jacob, although his sons had found an austere severity in Joseph, yet trusts that his heart will be so in the hand of God, that it shall be suddenly mounded to humanity. Therefore, as we must hope in the Lord, when men deal unjustly with us, and must pray that they may be changed for the better; so, on the other hand, we must remember that, when they act with severity towards us, it is not done without the counsel of God.

Calvin: Gen 43:14

14.If I be bereaved. Jacob may seem here to be hardly consistent with himself; for, if the prayer which Moses has just related, was the effect of faith, he ought to have been more calm; and, at least, to have given occasion to the manifestation of the grace of God. But he appears to cut himself off from every ground of confidence, when he supposes that nothing is left for him but bereavement. It is like the speech of a man in despair, “I shall remain bereaved as I am.” As if truly he had prayed in vain; or had feignedly professed that the remedy was in the hand of God. If, however, we observe to whom his speech was directed, the solution is easy. It is by no means doubtful that he stood firmly on the promise which had been given to him, and therefore he would hope for some fruit of his prayers; yet he wished deeply to affect his sons, in order that they might take greater care of their brother. For, it was in no common manner that Benjamin was intrusted to their protection, when they saw their father altogether overcome and almost lifeless with grief, until he should receive his son again in safety. Interpreters, however, expound these words variously. Some think that he complained, because now he was about to be entirely bereaved. To others, the meaning seems to be, that nothing worse could happen; since he had lost Joseph, whom he had preferred to all the rest. Others are disposed to mark a double bereavement, as if he had said, “I have lost two sons, and now a third follows them.” But what, if we should thus interpret the words, “I see what is my condition; I am a most wretched old man; my house, which lately was filled with people, I find almost deserted.” So that, in general terms, he is deploring the loss of all his sons, and is not speaking of a part only. Moreover, it was his design to inspire his sons with a degree of solicitude which should cause them to attend to their duty with greater fidelity and diligence. ¹⁶⁸

Calvin: Gen 43:16

16.And he said to the ruler of his house. Here we perceive the fraternal disposition of Joseph; though it is uncertain whether he was perfectly reconciled, as I will shortly show, in its proper place. If, however, remembering the injury, he loved his brethren less than before, he was still far from having vindictive feelings towards them. But because it was something suspicious that foreigners and men of ignoble rank should be received in a friendly manner, like known guests, to a banquet, by the chief governor of the kingdom, the sons of Jacob would conceive a new fear; namely, that he wished to cast them all into chains; and that their money had been craftily concealed in their sacks, in order that it might prove the occasion of accusation against them. It is however probable, that the crime which they had committed against Joseph, occurred to their minds, and that this fear had proceeded from a guilty conscience. For, unless the judgment of God had tormented them, there was no cause why they should apprehend such an act of perfidy. It may seem absurd, that unknown men should be received to a feast by a prince of the highest dignity. But why not rather incline to a different conjecture; namely, that the governor of Egypt has done this for the purpose of exhibiting to his friends the new and unwonted spectacle of eleven brethren sitting at one table? It will, indeed, sometimes happen that similar anxiety to that felt by Joseph’s brethren, may invade even the best of men; but I would rather ascribe it to the judgment of God, that the sons of Jacob, whose conscience accused them of having inhumanely treated their brother, suspected that they would be dealt with in the same manner. However, they take an early opportunity of vindicating themselves, before inquiry is made respecting the theft. Now, freely to declare that the money had been found in their sacks, and that they had brought it from home to repay it immediately was a strong mark of their innocence. Moreover, they do this in the very porch of the house, because they suspected that, as soon as they entered, the question would be put to them.

Calvin: Gen 43:23

23.Peace be to you. Because שלום ( shalom,) among the Hebrews, signifies not only peace, but any prosperous and desirable condition, as well as any joyful event, this passage may be expounded in two ways: either that the ruler of Joseph’s house commands them to be of a peaceful and secure mind; or that he pronounces it to be well and happy with them. The sum of his answer, however, amounts to this, that there was no reason for fear, because their affairs were in a prosperous state. And since, after the manner of men, it was not possible that they should have paid the money for the corn which was found in their sacks, he ascribes this to the favor of God. For though true religion was then almost extinct in the world, God nevertheless caused some knowledge of his goodness always to remain in the hearts of men, which should render them responsible. Hence it has happened that, following nature as their guide, unbelievers have called every peculiarly excellent gift Divine. Moreover, because corruption was so prevalent, that each nation deemed it lawful to worship different gods, the ruler of Joseph’s house distinguishes the God worshipped by the sons of Jacob from Egyptian idols. The conjecture, however, is probable, that this man had been imbued with some sense of religion. We know how great was the arrogance of that nation, and that it supposed the whole world besides, to be deceived in the worship of gods. Therefore, unless he had learned something better, he never would have assigned so great an honor to any other gods than those of his own country. Moreover, he does not ascribe the miracle to the God of the land of Canaan, but to the peculiar God of their father. I, therefore, do not doubt that Joseph, though not permitted openly to correct anything in the received superstitions, endeavored, at least in his own house, to establish the true worship of the one God, and always held fast the covenant, concerning which, as a boy, he had heard his father speak. This is the more to be observed, because the holy man could not swerve, even in the least degree, from the common practice, without incurring the odium of a nation so proud. Therefore, the excellency of Joseph is commended in the person of his steward; because without fear of public envy, he gives honor, within his own walls, to the true God. If any one should ask, whence he knew that Jacob was a worshipped of the true God; the answer is ready; that Joseph, notwithstanding his assumed severity, had commanded that Simon should be gently treated in prison. Though he had been left as a hostage, yet, if he had been regarded as a spy, the keeper of the prison would have dealt more harshly with him. There must, therefore, have been some command given respecting the humane or moderate treatment of him. Whence the probable conjecture is elicited, that Joseph had explained the affair to his steward, who was admitted to his secret counsels.

Calvin: Gen 43:25

25.Against Joseph came at noon-day. It is doubtful whether this was the ordinary hour of dining among the Egyptians, or whether Joseph, on that day, sat down earlier than he was accustomed to do, on account of his guests. It is, however, most likely that the usual custom of dining was observed. Although, among the people of the East, there might be a different manner of living, dinners were in use, not only among the Egyptians, but also in Judea, and in other neighboring regions. Yet it is probable that this was to them, also, in the place of a supper, both because they would sit long at table, and our quick method of eating would not have been tolerable to people in those heated climes; especially when they received guests with greater luxury than usual, as it will presently appear, was done at this time. The washing of the feet, (as we have seen before,) was a part of hospitality, and intended to relieve weariness; because, in those parts, the feet might easily become inflamed whenever they journeyed on foot. It was also more honorable, according to ancient custom, that a portion of food should be sent to each from Joseph, rather than that it should be distributed by the cook. But because these things are trivial, and are not conducive to piety, I only slightly touch upon them; and would even omit them entirely, except that, to remove a scruple from the minds of the unskillful, is sometimes useful, if it be but done sparingly and with brevity.

Calvin: Gen 43:32

32.Because the Egyptians might not eat, etc ¹⁶⁹ Moses says they might not eat with the Hebrews, because they abhorred it, as being unlawful. For seeing that their religion forbade it, they were so bound, that they could not do what they did not dare to do. This passage teaches us how great was the pride of that nation; for, whence did it arise that they so utterly detested the Hebrews, unless because they thought themselves alone to be pure and holy in the world, and acceptable to God? God, indeed, commands his worshipers to abstain from all the pollutions of the Gentiles. But it behaves any one who separates himself from others, to be himself pure and upright. Therefore superstitious persons vainly attempt to claim this privilege for themselves, seeing they carry their impurity within, and are destitute of sincerity. Superstition, also, is affected with another disease; namely, that it is full of pride, so that it despises all men, under the pretext that they are vicious. It is asked, however, whether the Egyptians were separated from Joseph, because they regarded him as polluted: for this the words of Moses seem to intimate. If this interpretation is received, then they esteemed their false religion so highly, that they did not scruple to load their governor with reproaches. I rather conjecture, that Joseph sat apart from them, for the sake of honor; since it would be absurd that they, who disdained to sit at the same table with him, should be invited as his guests. Therefore it is probable that this distinct order was made by Joseph himself, that he might maintain his own dignity; and yet that the sons of Jacob were not mixed with the Egyptians, because the former were an abomination to the latter. For though the origin of Joseph was known, yet he had so passed over to the Egyptians, that he had become as one of their body. For which reason, also, the king had given him a name, when he adorned him with the insignia of his office as chief governor. Now, when we see that the church of God was, at that time, so proudly despised by profane men, we need not wonder that we also, at the present day, are subjected to similar reproach. Meanwhile, we must endeavor to keep ourselves pure from the filth of the world, for the Lord’s sake; and yet this desire must be so at tempered, that we may be alienated from the vices, rather than from the persons of men. For on this account does God sanctify his children, that they may beware of the vices of the unbelievers among whom they are conversant; and nevertheless may allure, as many as are curable, to a participation of their piety. Two things are here to be attended to; first, that we may be fully persuaded of the genuineness of our faith; secondly, that our excessive and fruitless fastidiousness may not entirely alienate many from the Lord, who otherwise might have been won. For we are not expressly commanded so to abhor the wicked, as not eat with them; but to avoid such association as may subject us to the same yoke. Besides, this passage confirms what I have before said, that the Hebrews had derived their name, not from their passing over the river; (as some falsely imagine,) but from their ancestor Heber. Nor was the fame of a single small and distantly situated family, sufficiently celebrated in Egypt, to become the cause of public dissension.

Calvin: Gen 43:33

33.The first-born according to his birthright ¹⁷⁰ Although of the sons of Jacob four were born of bond-women; yet, since they were the elder, they had precedence of their younger brethren, who had descended from free-born mothers; whence it appears that they had been accustomed by their father to keep this order. What, then, some one may say, becomes of the declaration, “the son of the bond-woman shall not be heir with the son of the free-woman?” Truly, I think, since Ishmael was rejected, by the divine oracle proceeding from the mouth of Sarah, as Esau was afterwards, Jacob was fully taught that he had as many heirs as he had sons. Hence arose that equality which caused each to keep his place, first, middle, or last, according to his age. But the design of Moses was to show, that although Benjamin was the youngest, yet he was preferred to all the rest in honor; because Joseph could not refrain from giving him the principal token of his love. It was, indeed, his intention to remain unknown; but affection so far prevails, that, beyond the purpose of his mind, he suddenly breaks out into a declaration of his affection. From the concluding portion of the chapter we gather, what I recently intimated, that the feast was unusually luxurious, and that they were received to it, in a liberal and joyful manner, beyond the daily custom. For the word שכר ( shakar,) they “were merry,” signifies, either that they were not always accustomed to drink wine, or that there was more than ordinary indulgence at the sumptuous tables spread for them. Here, however, no intemperance is implied, (so that drunkards may not plead the example of the holy fathers as a pretext for their crime,) but an honorable and moderate liberality. I acknowledge, indeed, that the word has a double meaning, and is often taken in an ill sense; as in Gen 9:21, and in similar places: but in the present instance the design of Moses is clear. Should any one object, that a frugal use of food and drink is simply that which suffices for the nourishing of the body: I answer, although food is properly for the supply of our necessities, yet the legitimate use of it may proceed further. For it is not in vain, that our food has savor as well as vital nutriment; but thus our heavenly Father sweetly delights us with his delicacies. And his benignity is not in vain commended in Psa 104:15, where he is said to create “wine that maketh glad the heart of man.” Nevertheless, the more kindly he indulges us, the more solicitously ought we to restrict ourselves to a frugal use of his gifts. For we know how unbridled are the appetites of the flesh. Whence it happens that, in abundance, it is almost always lascivious, and in penury, impatient. We must, however, adhere to St. Paul’s method, that we know how to abound and to suffer need; that is, we must take great care if we have unusual plenty, that it does not hurry us into luxury; and, on the other hand, we must see to it, that we bear poverty with an equal mind. Some one, perhaps, will say, that the flesh is more than sufficiently ingenious in giving a specious color to its excesses; and, therefore, nothing more should be allowed to it than necessity demands. And, truly, I confess, we must diligently attend to what Paul prescribes, (Rom 13:14,)

“Make not provision for the flesh to fulfill the lusts thereof.”

But because it greatly concerns all pious people to receive their food from the hand of God, with quiet consciences, it is necessary for them to know to what extent the use of food and wine is lawful.

Defender: Gen 43:33

No wonder they marveled. The probability that eleven men could be "accidentally" arranged in order of age is only one chance out of 39,917,000 (calculated by multiplying the numbers one through eleven together). Putting it another way, there are almost forty million different ways in which eleven men could be seated."

TSK: Gen 43:11

If it must be : Gen 43:14; Est 4:16; Act 21:14

carry down : Gen 32:13-21, Gen 33:10, Gen 37:25; Deu 33:14; 1Sa 9:7, 1Sa 25:27; 1Ki 4:21, 1Ki 10:25; 1Ki 15:19; 2Ki 8:8, 2Ki 16:8, 2Ki 20:12; Psa 68:29, Psa 72:10, Psa 76:11; Pro 17:18; Pro 18:16, Pro 19:6, Pro 21:14; Eze 27:17

a little balm : Gen 37:25; Jer 8:22; Eze 27:15

balm : For an explanation of the words tzori , nechoth , and lot , here rendered respectively balm, spices, and myrrh, see note on Gen 37:25. Devash , honey, is supposed by some not to have been that produced by bees, but a syrup produced from ripe dates. The Jewish doctors observe, that the word in 2Ch 31:5 signifies dates; and the Arabians, at this day, call the choicest dates preserved with butter, dabous , and the honey obtained from them, dibs , or dabs . Benanim , nuts signifies pistachio nuts, the finest thing found in Syria; but, according to the others, a small nut, the produce of a species of the turpentine tree. Shekaidim is certainly almonds.

honey : Lev 20:24

spices : 1Ki 10:15; Son 4:10, Son 4:14-16, Son 5:1, Son 8:14

TSK: Gen 43:12

double : Rom 12:17, Rom 13:8; 2Co 8:21; Phi 4:8; 1Th 4:6, 1Th 5:21; Heb 13:8

mouth : Gen 42:25, Gen 42:35

TSK: Gen 43:13

Gen 42:38

TSK: Gen 43:14

Gen 43:11

And God : Gen 17:1, Gen 22:14, 32:11-28, Gen 39:21; Ezr 7:27; Neh 1:11; Est 4:16; Psa 37:5-7; Psa 85:7, Psa 100:5, Psa 119:41; Pro 1:1, Pro 16:7, Pro 21:1; Isa 49:13; Luk 1:50; Act 7:10, Act 21:14; 1Ti 1:2, 1Ti 1:16; Tit 1:4; 2Jo 1:3

If I be : etc. or, and I, as I have been, etc. Est 4:16

TSK: Gen 43:16

the ruler : Gen 43:19, Gen 15:2, Gen 24:2-10, Gen 39:4, Gen 39:5, Gen 44:1

slay : Heb. kill a killing, Gen 21:8, Gen 26:30, Gen 31:54; 1Sa 25:11 Tevoch taivach , ""slay a slaying,""or make a great slaughter: Let preparations be made for a great feast or entertainment. See note on a similar form of speech in Gen 31:54. 1Sa 25:11; Pro 9:2

dine with : Heb. eat

TSK: Gen 43:18

the men : Gen 42:21, Gen 42:28, Gen 42:35; Jdg 13:22; Job 15:21; Psa 53:5, Psa 73:16; Isa 7:2; Mat 14:26, Mat 14:27; Mar 6:16

seek occasion against us : Heb. Roll himself upon us, Deu 22:14, Deu 22:17; Jdg 14:4; Job 30:14; Rom 7:8

TSK: Gen 43:20

we came indeed down : Heb. coming down we came down, Gen 43:3, Gen 43:7, Gen 42:3, Gen 42:10, Gen 42:27, Gen 42:35

TSK: Gen 43:21

we came : Gen 42:27-35

we have : Gen 43:12; Rom 12:17, Rom 13:8; Heb 13:5, Heb 13:18; 1Pe 2:12, 1Pe 3:16

TSK: Gen 43:23

Peace : Jdg 6:23, Jdg 19:20; 1Sa 25:6; 1Ch 12:18; Ezr 4:17; Luk 10:5, Luk 24:36; Joh 14:27, Joh 20:19, Joh 20:21, Joh 20:26

I had your money : Heb. Your money came to me, Caspechem ba ailai , ""your money comes to me:""as I am the steward, the cash for the corn belongs to me. Ye have no occasion to be apprehensive of any evil; the whole transaction is between myself and you; receive therefore the money as a present from ""the God of your father,""no matter whose hands he employs to convey it.

Simeon : Gen 43:14, Gen 42:24, Gen 42:36

TSK: Gen 43:24

Gen 18:4, Gen 19:2, Gen 24:32; Luk 7:44; Joh 13:4-17

TSK: Gen 43:25

Gen 43:11, Gen 43:16

TSK: Gen 43:26

bowed : Gen 43:28, Gen 27:29, Gen 37:7-10, Gen 37:19, Gen 37:20, Gen 42:6; Psa 72:9; Rom 14:11; Phi 2:10, Phi 2:11

TSK: Gen 43:27

welfare : Heb. peace, Gen 37:14, Gen 41:16; Exo 18:7; Jdg 18:15; 1Sa 17:22, 1Sa 25:5; 1Ch 18:10

Is your father well : Heb. Is there peace to your father, the old. Gen 42:11, Gen 42:13

TSK: Gen 43:28

bowed : Gen 43:26, Gen 37:7, Gen 37:9, Gen 37:10

made obeisance : Exo 18:7; 2Sa 1:2, 2Sa 14:4; 1Ki 1:16; 2Ch 24:17

TSK: Gen 43:29

mother’ s son : Gen 30:22-24, Gen 35:17, Gen 35:18

of whom : Gen 42:11, Gen 42:13

God : Gen 45:8; Jos 7:19; 2Ch 29:11; Psa 133:1, Psa 133:2; Mat 9:2, Mat 9:22; Mar 10:24; 1Ti 1:2; Heb 13:1

my son : Num 6:25; Psa 111:4, Psa 112:4; Isa 30:19, Isa 33:2; Mal 1:9

TSK: Gen 43:30

his bowels : 1Ki 3:26; Jer 31:20; Hos 11:8; Phi 1:8, Phi 2:1; Col 3:12; 1Jo 3:17

wept there : Gen 42:24; Joh 11:33-38; Act 20:19, Act 20:31, Act 20:37; 2Ti 1:4

TSK: Gen 43:31

refrained : Gen 45:1; Isa 42:14; Jer 31:16; 1Pe 3:10

bread : Gen 43:25

TSK: Gen 43:32

eat bread : Gen 43:16, Gen 31:54

for that is an abomination : The Chaldee Paraphrast renders this clause, ""Because the Hebrews eat the cattle which the Egyptians worship.""But, as we learn from Gen 43:16, compared with this verse, that the provision for the entertainment of the Egyptians themselves was animal food, this reason cannot be just. The true reason seems to be that assigned by the LXX, Βδελυγμα γαρ εστιν τοις Αιγυπτιοις πας ποιμην προβατων· ""For every shepherd is an abomination to the Egyptians.""Gen 46:34; Exo 8:26

TSK: Gen 43:33

Gen. 43; Gen 44:12

TSK: Gen 43:34

messes : 2Sa 11:8

was five times : Sir John Chardin observes, that ""in Persia, Arabia, and the Indies, there are some houses where they place several plates in large salvers, and set one of these before each person, or before two or three, according to the magnificence of each house. The great men of the state are always served by themselves, in the feasts that are made for them; and with great profusion, their part of each kind of provision being always double, treble, or a larger proportion of each kind of meat.""Gen 45:22; 1Sa 1:5, 1Sa 9:22-24

were merry : Heb. drank largely, Pro 31:6; Ecc 9:7, Ecc 10:19; Son 5:1; Hab 1:6; Mat 11:19; Joh 2:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 43:1-34

- Joseph and His Eleven Brethren

11. דבשׁ d^e bash , "honey,"from the bee, or sirup from the juice of the grape. בטנים bôṭ^e n , "pistachio nuts." שׁקד shâqêd , "almond tree;"related: "awake."The tree is also called לוּז lûz . Some refer the former to the fruit, the latter to the tree.

The eleven brothers are now to bow down before Joseph.

Gen 43:1-10

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

Gen 43:11-15

Jacob at length reluctantly sends Benjamin with them. He employs all means, as is usual with him, of securing a favorable result. "The best of the land"- the sung or celebrated products of the land. "A little honey."Palestine abounded with bee honey. A sirup obtained by boiling down the juice of the grape was also called by the same name, and formed an article of commerce. "Nuts."These are supposed to be pistachio nuts, from the pistacia vera, a tree resembling the terebinth, a native of Anatolia, Syria, and Palestine. "Almonds."The almond tree buds or flowers earlier in the spring than other trees. It is a native of Palestine, Syria, and Persia. For the other products see Gen 37:25. "Other silver;"not double silver, but a second sum for the new purchase. "God Almighty"- the Great Spirit, who can dispose the hearts of men as he pleases. Jacob looks up to heaven for a blessing, while he uses the means. "If I am bereaved, I am bereaved."This is the expression of acquiescence in whatever may be the will of Providence. "Double silver,"- what was returned and what was to pay for a second supply of corn.

Gen 43:16-18

The invitation into Joseph’ s house fills the brothers with alarm. "Saw with them Benjamin."This was an unspeakable relief to Joseph, who was afraid that his full brother, also the favorite of his father, might have incurred the envy and persecution of the brothers. "Brought the men to Joseph’ s house."This he eventually did, but not until after the conference between him and them took place. The men were afraid of a plot to rob them of their liberty and property.

Gen 43:19-25

They are encouraged by the steward of Joseph’ s house to lay aside their fears, and prepare their present. "Spake to him at the door of the house."This was, of course, before they entered. "When we came to the inn."The relater is prone to lump matters in the narration, for the sake of brevity. They began to "open their bags"at the first lodging-place, and finished the process at the last when they got home. Other silver. This explains the phrase "second silver"in Gen 43:12. "Peace be to you."Be at rest. All is well. Your God. The steward of Joseph expresses himself as one who fears and trusts God, the God of the Hebrews, who had displayed his omniscience and omnipotence in Egypt. "He brought out unto them Simon."While they still linger at the entrance, the considerate steward bethought himself of bringing out Simon to them, which reassured their hearts, and induced them to enter willingly. He now succeeds therefore, in bringing them in, and then bestows upon them the usual attentions of Eastern hospitality. They now "make ready their present."

Gen 43:26-34

They are now entertained by Joseph. They brought the present, and made a lowly obeisance before him. "They bent the head."See Gen 24:26. "God be gracious unto thee, my son."His kind treatment of Benjamin, on whose presence he had so much insisted, was calculated to reassure the brothers. The latter was born in his thirteenth year, and therefore, he was entitled to assume the paternal style in regard to him. Joseph still appeals with a natural and unconstrained reverence to his own God. "And Joseph hastened away."The little touch of tenderness he had involuntarily thrown into his address to Benjamin, is too much for his feelings, which yearn toward his brother, and he is obliged to retreat to his chamber to conceal his tears and compose his countenance. "They set for him by himself."As the governor, or as connected by affinity with the priestly caste, Joseph does not eat with the other Egyptians. The Egyptians cannot eat with the Hebrews. "That is an abomination to the Mizrites."For the Hebrews partook of the flesh of kine, both male and female.

But Herodotus informs us (ii. 41), that "male kine, if clean, are used by the Egyptians, but the females they are not allowed to sacrifice, since they are sacred to Isis."And he adds that "a native of Egypt will not kiss a Greek, use his knife, his spit, or his cauldron, or taste the flesh cut with a Greek knife."They considered all foreigners unclean, and therefore, refused to eat with them (see Rawlinson’ s Herodotus on p. q.). They sat in his presence; arranged according to the order of their birth, to their great amazement. Egypt was to them a land of wonders, and Egypt’ s sultan a man of wonder. "Benjamin’ s mess."The honored guest was distinguished by a larger or daintier portion of the fare (1Sa 9:23-24; Homer, ii. 7,321). A double portion was assigned to the Spartan kings. The fivefold division was prominent in Egyptian affairs Gen 41:34; Gen 45:22; Gen 47:2, Gen 47:24, Gen 47:26. "And were merry."They drank freely, so as to be exhilarated, because their cares were dissipated by the kindness they were receiving, the presence of Simon, and the attention paid to Benjamin.

Poole: Gen 43:11

Of all which see Gen 37:25 . The

nuts were of that kind which we call pistaches, as some Hebrew and other expositors render the word; for that was both an excellent fruit, and peculiar to Judea and Syria, and well agreeing with the

almonds which here follow.

Poole: Gen 43:12

Take double money double to what you carried last, either to procure more corn, which may prevent the frequency of such perilous journeys; or because the continuance and increase of the scarcity had advanced the price.

Carry it again for it is their money, not ours, and therefore must be restored.

Peradventure it was an oversight either in you, or in the receiver of your money, who through multitude of buyers, and haste in his business, might easily be mistaken.

Poole: Gen 43:14

An expression whereby he submits himself and children to God’ s will and providence, whatever the issue shall be. Compare Est 4:16 . Or thus, As I have been already

bereaved of some of my dearest children, so I shall be bereaved of the rest, and I shall be left solitary; and if this be my portion, God’ s will be done.

Poole: Gen 43:16

The usual time for the more solemn meal in the east countries, as the evening was the time, and the supper the great meal, among the Romans.

Poole: Gen 43:18

Take us for bondmen the proper punishment for thieves.

Poole: Gen 43:23

Peace be to you no harm shall come to you for that matter.

Your God, and the God of your father: thus he speaks, because Joseph had instructed him, as well as others of his family, in the true religion.

Hath given you treasure by his power and providence secretly putting it there.

Poole: Gen 43:28

Thy servant by which expression delivered in Jacob’ s name, and by his order, Jacob himself made obeisance to him, as was foretold, Gen 37:9 .

Poole: Gen 43:29

Saw his brother i.e. more narrowly observed him, having now more leisure than he seems to have had when he saw him first, Gen 43:16 .

My son so he calls him, not from special affection, which he intended not yet to discover; but because this compellation is commonly used when a man speaks to another who is his inferior in age or dignity.

Poole: Gen 43:30

His bowels did yearn his heart and inward parts were vehemently moved, as they commonly are upon occasion of any excessive passion, of love, pity, grief, or joy, &c.

Poole: Gen 43:32

They set on for him by himself partly because the dignity of his place, and the custom of princes, required this state; and partly for the reason here following.

That is an abomination unto the Egyptians not so much from their pride and disdain of other people, as from their superstition and idolatry; partly because they worshipped the creatures which the Hebrews and others did commonly eat; and partly because of some peculiar rites and customs which they had in the dressing and ordering of their diet. Whence Herodotus affirms, that the Egyptians would not use the pots nor knives of the Grecians about their food. Compare Gen 46:34 . See there, Exo 8:26 .

Poole: Gen 43:33

The youngest according to his youth being so placed either by Joseph’ s appointment; or rather by their own choice, and according to their custom; by which the elder, though the handmaidens’ children, took place of the younger, who by that order were taught what veneration they owe to the aged, and how great a sin it is, though very customary, in young men to despise those whom they should reverence.

The men not the Egyptians, but the Hebrews, the men last spoken of,

marvelled either at the matter and manner of the feasts and entertainments of the Egyptians; or rather, at the singular honour which Joseph did to them above all others, the reason whereof they could not conceive, and therefore marvelled at it.

Poole: Gen 43:34

It was the ancient custom of Egypt and other countries in their feasts, that either all the meat, or at least some eminent parts and parcels of it, were not promiscuously set before all the guests, but peculiarly distributed by the master of the feast to the several guests, and that differently, according to his respect and affection to them, or to their several qualities. See 1Sa 1:5 9:22-24 .

Five times so much as any of theirs partly, because of his nearer relation and dearer affection to him; and partly, to observe whether this would raise that envy in them towards him, which was the occasion of their malicious enterprise against himself, that he might accordingly provide for his security.

Were merry: the Hebrew word oft signifies to be drunk, but ofttimes it is only to drink liberally, though not to drunkenness, as may appear from Son 5:1 Hag 1:6 Joh 2:10 .

Haydock: Gen 43:11

Best fruits: Hebrew literally, "of the praise, or song of the earth;" or of those things for which the country is most renowned, and which are not found in Egypt. (Origen) ---

Balm. Literally, rosin, resinæ; but here by that name is meant balm. (Challoner) See chap. xxxvii. 25. ---

Honey, or all sorts of sweet fruit. ---

Storax: Septuagint, "incense," or perfumes. It is like balm; thick, odoriferous, and medicinal. ---

Myrrh, (stactes); Hebrew Lot. A liquor stamped from fresh myrrh pilled, with a little water. (Calmet) ---

Sometimes it is translated Gutta, a drop. (Psalm xliv. 9.) (Menochius) ---

Turpentine. St. Jerome and the Septuagint seem to have read Bothmin instead of the present Hebrew Batenim, which some translate, "nuts of the pistacium," (Bochart); which hand in clusters, and are of an oblong shape. Vitellius first brought them out of Syria. (Pliny, Natural History xv. 22.) ---

Almonds; Septuagint nuts, of which almonds are one species. (Menochius)

Haydock: Gen 43:14

Desolate. Hebrew and Septuagint, "Since I am deprived of my children, I am deprived of my children:" I must submit.

Haydock: Gen 43:16

Victims: the blood of which was first offered to God, as he had appointed, (chap. xviii. 1; Leviticus xvii. 5.) and the flesh brought upon the table. If idolatry was then common in Egypt, as Calmet supposes, in opposition to Grotius, Joseph did not participate at least in that impiety. ---

At noon. This was the time for the chief meal in Egypt. The Hebrews generally took something at this time, and again in the evening. To eat before noon was esteemed a mark of intemperance. (Ecclesiastes x. 16; Acts ii. 15.) Plato thought the people of Italy, who eat two full meals in the day, would never be eminent for wisdom or for prudence. (Atheneus iv. 10.) (Calmet)

Haydock: Gen 43:21

We opened. Chap. xlii. 35. They seem to have discovered the whole of their money only when they were in the presence of Jacob; though they had already, perhaps, seen part of it at the inn, and left it in their sacks for the satisfaction of their father. (Haydock)

Haydock: Gen 43:23

Your God. To Him we must always refer what advantage we derive from men. He inspired Joseph to give such orders to his steward. ---

I have for good. I received it, and was satisfied that it was good: you need not be uneasy; you are not suspected of any fraud. (Haydock) ---

Hebrew, "Your money came into my hands." (Menochius)

Haydock: Gen 43:28

Living. The Samaritan and Septuagint add, "Joseph replied, Blessed be he of God: and bowing themselves," &c. Thus all Joseph's brethren adore him, chap. xxxvii. 7. (Haydock)

Haydock: Gen 43:32

Hebrews. "They had the same aversion for all who did not adopt their superstition." (Porphyrius, Abstin. iv.) Herod. ii. 41, says, that would not use a knife which had been in the hands of a Greek, nor kiss him. This aversion arose, from their custom of abstaining from various meats which other nations eat. (Chaldean; &c.) They disliked the Hebrews, because they were also shepherds, chap. xlvi. 34 (Calmet); and because they knew they were accustomed to eat goats, oxen, and sheep, the objects of adoration in Egypt, (Exodus viii. 26): though they were not, probably, served upon Joseph's table. (Tirinus) ---

They who dwelt in the towns could not bear even the Egyptian shepherds, because they were of a more stirring and warlike temper. (Calmet) (Cunæus)

Haydock: Gen 43:33

They sat. This posture is more ancient than that of lying down at table. The Hebrews adopted the latter, from the Persians, during the captivity, Esther i. 6, and vii. 8. ---

We have at least no earlier vestige of this custom in Scripture. (Calmet) ---

Very much: as they were placed in that order by the steward. They knew not how he could so exactly discover who was born first, as there was so short an interval between the births of many of them. (Haydock)

Haydock: Gen 43:34

Of him. Joseph, the master of the feast, sends a portion to each of his guests, according to the ancient custom. (Plut.[Plutarch,?] Sympos. ii.) ---

Five parts: in order to distinguish Benjamin the more. So Hector reproaches Diomed for fleeing before him, though he was placed in the highest place at table among the Greeks, and had the largest portion both of meat and drink. ---

Merry. Inebriati sunt, sometimes means intoxicated: but it is not at all probably that Joseph's brethren would indulge in any such excess, while they knew him not, (Calmet) and were under the impressions of fear and wonder. They took what was sufficient, and even decently abundant, with thankfulness for so unexpected an honour. (Haydock) ---

The word is often taken in this sense, as at the feast of Cana, where Jesus would never have furnished such an abundance of wine for people already drunk. (John ii. 10; Proverbs xi. 24.) Homer's feasts consist in every man taking what he pleased. (Calmet)

Gill: Gen 43:11

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

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

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

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

a little balm: or rosin, of which there was great quantity in and about Gilead; See Gill on Jer 8:22,

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

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

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

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

Gill: Gen 43:12

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

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

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

Gill: Gen 43:13

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

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

Gill: Gen 43:14

And God Almighty give you mercy before the man,.... Who has the hearts of all men in his hands, kings, princes, governors, even those who are the most cruel and hardhearted, rough and severe in their tempers and dispositions, and such an one they had represented this man to be; one that had spoke roughly to them, and used them roughly: Jacob therefore sent him a present to soften his mind, and now he puts up a prayer to God, and dismisses his sons with his good wishes for them, that God would incline the heart of the governor to show kindness to them, and let them have corn, nor use any of them ill: particularly:

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

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

Gill: Gen 43:15

And the men took the present,.... Their father directed them to:

and they took double money in their hand; besides what they found in their sacks mouths, which they also carried with them:

and Benjamin; they took him likewise with their father's leave:

and rose up, and went down to Egypt, and stood before Joseph; presented themselves to him, and their petitions for more corn, as well as to answer to any questions that should be asked them.

Gill: Gen 43:16

And when Joseph saw Benjamin with them,.... Whom he knew, though he had not seen him twenty two years, and though he must be very much altered, being but about ten years of age when Joseph was said into Egypt, yet being with the rest of his brethren, whom he knew very well, concluded it must be him:

he said to the ruler of his house; his steward, as be is after called, not his son Manasseh, as the Targum of Jonathan:

bring these men home; to his own house, for Joseph was now at or near the place where were the granaries of corn, and where that was said and distributed:

and slay, and make ready; or "slay a slaughter" ^t, that is, of beasts for food; a sheep, or a lamb, or a calf, very probably, and order it to be dressed, boiled or roasted, or both, that it might be fit for food: wherefore Aben Ezra must be mistaken when Gen 46:34; he says, that the Egyptians in those times did not eat flesh, nor might any kill a sheep; for it cannot be thought that Joseph could order a dinner for his brethren, to whom as yet he did not choose to make himself known, in direct violation of the customs and laws of Egypt, and who, it is plain by what follows, dined as an Egyptian, and with the Egyptians, and not as an Hebrew, and with his brethren as Hebrews; besides, for what purpose did Pharaoh get and possess such herds and flocks of cattle, if not for food as well as other uses? see Gen 47:6; though in later times they abstained from eating various animals, as Porphyry ^u from Chaeremon relates, and particularly from sheep and goats, according to Juvenal ^x:

for these men shall dine with me at noon; which was the usual time of dining with the eastern people, as it is now with us, though with the Romans at evening.

Gill: Gen 43:17

And the man did as Joseph bade: and the man brought the men into Joseph's house. Showed them the way to it, and introduced them into it, and led them into some apartment in it, and ordered every thing to be got ready for dinner as his master had bid him, being a diligent and faithful servant: at old Cair is shown to travellers ^y the house of Joseph in the tower, and a very surprising well, said to be made by him, and here, they say; the granaries were, in which the corn was laid up.

Gill: Gen 43:18

And the men were afraid, because they were brought into Joseph's house,.... It not being usual, as Jarchi observes, for those that came to buy corn to lodge there, but at an inn in the city:

and they said, because of the money that was returned in our sacks at the first time are we brought in; to examine and inquire of them how they came to go away without paying for their corn, take up their money again after they had laid it down, and take it away with them, and so were guilty of tricking and defrauding, if not of theft:

that he may seek occasion against us: or "roll on us" ^z; cast all the shame on them, and leave the reproach and scandal of it on them:

and fall upon us; with hard words, and severe menaces, if not with blows:

and take us for bondmen, and our asses; imprison them, which was the punishment for fraud and theft, and take their asses as a forfeiture.

Gill: Gen 43:19

And they came near to the steward of Joseph's house,.... The same person before called the ruler of his house, under whose direction they were; just before they came to the house, as it seems by what follows, they made up to him as having something to say to him:

and they communed with him at the door of the house; before they went into it, being uneasy and eager to know what should be the meaning of their being brought thither, which was unusual.

Gill: Gen 43:20

And said, O sir,.... Or, "on me, my lord" ^a, one said in the name of the rest, perhaps Judah, on me let the blame lie, if guilty of rudeness in making our address to thee; or as the Vulgate Latin version, "we pray, sir, that thou wouldest hear us"; and so Jarchi and Aben Ezra say the phrase is expressive of beseeching, entreating, and supplicating:

we came indeed down at the first time to buy food; not to spy the land but to buy corn, and not to get it by fraud or tricking but by paying for it the price that was required.

Gill: Gen 43:21

And it came to pass when we came to the inn,.... Upon the road, on the first day's journey, to refresh themselves and their cattle:

that we opened our sacks; to give provender to our cattle; by which it appears that they all did this, though it is only said of one of them at the inn, and of all of them when they came home, Gen 42:27,

and, behold, every man's money was in the mouth of his sack, our money in full weight; nothing wanting of it; it being usual in those times to pay money by weight, and not by the tale of pieces:

and we have brought it again in our hand; in order to pay it for the corn we have had, having no design to defraud.

Gill: Gen 43:22

And other money have we brought down in our hands to buy food,.... Double money for a double quantity, or because the price of corn was now doubled; and their bringing this besides the other showed their honest and upright intentions:

we cannot tell who put our money in our sacks; we are quite ignorant of it, and can by no means account for it, and therefore hope no blame will be laid on us.

Gill: Gen 43:23

And he said, peace be unto you, fear not,.... Do not be uneasy and disturbed, you have nothing to fear, you are in no danger:

your God, and the God of your father, hath given you treasure in your sacks; the hidden treasure, as the word signifies, found in their sacks; was there by the providence of God, so disposing the heart of Joseph to order it to be put there, as the steward interpreted it; who by being Joseph's family had got some knowledge of the true God, and of his all wise and disposing Providence:

I had your money; he received it of them, which he acknowledges, and that was sufficient to acquit them from guile and theft, though he does not say that he put the money into their sacks, or by whose order it was done:

and he brought Simeon out unto them; either out of prison, or out of some other room to them, which was, no doubt, done by the direction of Joseph.

Gill: Gen 43:24

And the man brought the men into Joseph's house,.... After the above discourse had passed between them, and he had made their minds easy, both with respect to the money, and by bringing Simeon unbound to them:

and gave them water, and they washed their feet; which was usually done in the eastern countries after travelling, and when about to take a meal, and was both for refreshment and cleanliness:

and he gave their asses provender; thus were they hospitably entertained, they and all that belonged to them.

Gill: Gen 43:25

And they made ready the present against Joseph came at noon,.... They took it out of their vessels or bags in which they brought it, having unladen their asses, and disposed of it in a proper manner to present it to him when he came home at noon to dine:

for they heard that they should eat bread there; dine there, bread being put for all provision: this was told them, very probably, by the steward, or by some of the servants in the house, or they overheard what Joseph said to the steward, Gen 43:16.

Gill: Gen 43:26

And when Joseph came home,.... In order to dine, it being noontime:

they brought him the present which was in their hand into the house; everyone took a part of it in his hand, and brought it to Joseph in the parlour where he was, and delivered it to him as a present from their father, or from themselves, or it may be as from both:

and bowed themselves to him to the earth; in the most prostrate and humble manner, now again fulfilling his dream, and more completely than before, for now all his eleven brethren were together, signified by the eleven stars in the dream, that made obeisance to him, see Gen 37:9.

Gill: Gen 43:27

And he asked them of their welfare,.... Or "peace" ^b, their prosperity, especially of the health of their bodies, whether they were well and in good health after so long a journey:

and said, is your father well, the old man of whom ye spake? when they were with him before, and told him they were all the sons of one man, who dwelt in Canaan:

is he yet alive? which he was very desirous of knowing; for, being advanced in years, he might fear he was removed by death in the time between their going and returning.

Gill: Gen 43:28

And they answered, thy servant our father is in good health, he is yet alive,.... Which is an answer to both his questions; and by calling their father Joseph's servant, he did obeisance to him in them, as well as by sending a present to him, which they delivered as coming from him his servant; and it is not improbable that Jacob sent his salutation to him as his servant, and so that part of the dream of Joseph's was also fulfilled, which represented the sun doing obeisance to him, Gen 37:9,

and they bowed their heads, and made obeisance; a second time, as they did, no doubt, at every time they gave answer to Joseph's questions; and this is again observed, to show the full completion of the above dream.

Gill: Gen 43:29

And he lifted up his eyes and saw his brother Benjamin,.... He had seen him before when his brethren first presented themselves to him, but then took no particular and special notice of him, only gave him a side look as it were, but now he looked wistly at him:

his mother's son; the son of Rachel his mother, and who was his only brother by his mother's side, the rest, though his brethren, yet only by his father's side, not his mother's sons:

and said, is this your younger brother, of whom ye spake unto me? he knew he was the same, but was willing to have it from their mouths, to lead on to what he had further to say:

and he said; after they had answered his question, and told him it was he:

God be gracious unto thee, my son; speaking as a superior, a governor, in which capacity he was a father to his inferiors; and as a man, a relation, a brother, though not as yet discovered; he spoke in the most tender and affectionate manner, and, as a religious good man, he wishes the best thing he could for his brother, the grace and goodness of God; and which may be understood in the largest and most expressive sense, as including all good things, temporal, spiritual, and eternal.

Gill: Gen 43:30

And Joseph made haste,.... To get out of the room where he was with his brethren as fast as he could:

for his bowels did yearn upon his brother; his passions grew strong, his affections were raised, his heart was full of tenderness, and there was such a flow of love and joy at the sight of his brother, and the little conversation he had with him, that he was ready to burst out, and must have discovered himself if he had not immediately turned and got out of the room:

and he sought where to weep; a proper place to vent his passion in tears of joy, and relieve himself

and he entered into his chamber, and wept there; where he could be the most retired, and not likely to be overheard.

Gill: Gen 43:31

And he washed his face,.... From the tears on it, that it might not be discerned that he had been weeping:

and went out; of his chamber into the room again, where his brethren were:

and refrained himself; from weeping, or showing any excess of passion, love, joy, &c.

and said, set on bread; gave orders to his servants to bring in dinner, and set it upon the table; bread, as before, being put for all kind of food.

Gill: Gen 43:32

And they set on for him by himself,.... A table was placed and provisions set upon it in one part of the room for Joseph by himself; which was done either because he was an Hebrew, and the Egyptians might not eat with him, nor he with them; or rather for the sake of grandeur, he being the next man in the kingdom to Pharaoh:

and for them by themselves; another table was placed and spread for Joseph's brethren by themselves, the reason of which is after given:

and for the Egyptians, which did eat with him, by themselves; a third table was laid for such Egyptian noblemen and others, who were at this time Joseph's guests, or used to dine with him:

because the Egyptians might not eat bread with the Hebrews, for that is an abomination unto the Egyptians; the reason of which, as given by the Targums of Onkelos and, Jonathan, is, because the creatures the Egyptians worshipped the Hebrews eat; but it is a question whether such creatures as oxen, sheep, goats, &c. which were eaten by the Hebrews, were so early worshipped by the Egyptians; though they were in later times, and particularly the Apis or ox, which is supposed by many to be worshipped on the account of Joseph, and so after his time; rather the abhorrence the Egyptians had the Hebrews in was on account of their being shepherds, on a political account, they having before this time suffered much by the insurrections and rebellions of such sort of persons among themselves, who set up a kingdom and kings of their own, called the "Hycsi", or pastor kings: or else this difference made between the Egyptians and Hebrews at eating, was not on account of what they did eat, as of the certain rites and customs the Egyptians had peculiar to themselves in dressing their food, and eating it; and therefore would not eat with any of another nation; so that this was not any particular distaste they had to the Hebrews, but was their usage towards men of all nations; for so Herodotus says ^c, that"no Egyptian, man or woman, might kiss the month of a Greek, or use a knife, or spit, or pot;''that is, a knife a Greek had cut anything with, or a spit he had roasted meat on, or a pot he had boiled it in; and adds,"nor might taste of the flesh of an ox, cut with the knife of a Greek.''And indeed they would not eat nor converse with any of another religion ^d, be they who they would.

Gill: Gen 43:33

And they sat before him,.... At a table, so placed that they were in his sight, and he had a full view of them:

the firstborn according to his birthright, and the youngest according to his youth; everyone according to his age, Reuben, the firstborn, first, and so on to Benjamin the youngest: thus they placed themselves as they used to be in their father's family, or they were so placed by Joseph; and if this was the case, it may be a reason, and a principal one, of what follows:

and the men marvelled one at another; not the Egyptians, the guests of Joseph, seeing eleven brethren placed in this manner, and these being Hebrews, taken so much notice of; but Joseph's brethren, who either wondered at the manner of their being seated so regular, according to their age; or at the honour done them to dine with the governor, and at the grandeur of the entertainment, and at the separate manner in which the governor, and the nobles of Egypt, sat at meals; or at what follows.

Gill: Gen 43:34

And he took and sent messes unto there from before him,.... The several dishes were brought before him, who cut them up, and sent to everyone their part and portion, as was usual in those times and countries, and afterwards elsewhere ^e, for the master of the family or feast to divide the food into parts, and to give to every guest his part; and these were called, from their being sent, "missus", and from whence seems to be our English word "messes", here used:

but Benjamin's mess was five times so much as any of theirs; which was done out of his great affection to him, being his own brother both by father and mother's side; and, as some think, to try his brethren, how they stood affected to Benjamin, and observe if this did not raise their envy to him, as his father's particular respect to him had raised it in them against himself; and that, if it should, he might provide for his safety, lest they should use him in like manner as they had used him. This undoubtedly was designed as a peculiar favour, and a mark of special honour and respect, it being usual for princes to send messes from their tables to such as they favoured; and particularly it was usual with the Egyptians for their kings to have double messes more than the rest, in honour of them, as Herodotus ^f relates: Benjamin's mess consisted either of five parts, or it was five times bigger than what was sent to the rest; not but that they had all what was sufficient; there was no want to any, but great plenty of everything for them all; nor was this designed Benjamin, that he should eat the larger quantity, only to show him distinguishing respect:

and they drank, and were merry with him; after dinner they drank wine liberally and plentifully, but not to excess and intemperance, yet so as to be cheerful and in good spirits; their fears being all dissipated by this generous entertainment they met with.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 43:12

¹ tn Heb “in your hand.”

² tn Heb “take back in your hand.” The imperfect verbal form probably has an injunctive or obligatory force here, since Jacob is instructing his sons.

NET Notes: Gen 43:13

¹ tn Heb “arise, return,” meaning “get up and go back,” or “go back immediately.”

² sn The man refers to the Egyptian official, whom the reader or hearer of the narrative knows is Joseph. In this context both the sons and Jacob refer to him simply as “the man” (see vv. 3-7).

NET Notes: Gen 43:14

¹ tn Heb “El Shaddai.” See the extended note on the phrase “sovereign God” in Gen 17:1.

² tn Heb “release to you.” After the jussive this perfect verbal form with prefixed vav (ו) probably indicates logical consequence, as well as temporal sequence.

³ sn Several Jewish commentators suggest that the expression your other brother refers to Joseph. This would mean that Jacob prophesied unwittingly. However, it is much more likely that Simeon is the referent of the phrase “your other brother” (see Gen 42:24).

⁴ tn Heb “if I am bereaved I am bereaved.” With this fatalistic sounding statement Jacob resolves himself to the possibility of losing both Benjamin and Simeon.

NET Notes: Gen 43:15

¹ tn Heb “they arose and went down to Egypt.” The first verb has an adverbial function and emphasizes that they departed right away.

NET Notes: Gen 43:17

¹ tn Heb “the man.” This has been replaced in the translation by the pronoun “he” for stylistic reasons.

² sn This verse is a summary statement. The next verses delineate intermediate steps (see v. 24) in the process.

NET Notes: Gen 43:18

¹ tn Heb “over the matter of.”

² tn Heb “in the beginning,” that is, at the end of their first visit.

³ tn Heb “to roll himself upon us and to cause himself to fall upon us.” The infinitives here indicate the purpose (as viewed by the brothers) for their being brought to Joseph’s house.

⁴ tn The word “take” has been supplied in the translation for stylistic reasons.

NET Notes: Gen 43:20

¹ tn The infinitive absolute is used for emphasis before the finite verbal form.

² tn Heb “in the beginning” (see the note on the phrase “last time” in v. 18).

NET Notes: Gen 43:21

¹ tn Heb “in its weight.”

² tn Heb “brought it back in our hand.”

NET Notes: Gen 43:23

¹ tn Heb “and he said, ‘peace to you.’” Here the statement has the force of “everything is fine,” or perhaps even “calm down.” The referent of “he” (the man in charge of Joseph’ household) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

² sn Your God and the God of your father…This is the first clear reference in the story to the theme of divine providence – that God works through the human actions to do his will.

³ tn Heb “your money came to me.”

NET Notes: Gen 43:24

¹ tn Heb “the man.”

NET Notes: Gen 43:25

¹ tn The construction uses the infinitive construct after the preposition, followed by the subjective genitive.

² tn The action precedes the action of preparing the gift, and so must be translated as past perfect.

³ tn Heb “eat bread.” The imperfect verbal form is used here as a historic future (future from the perspective of the past).

NET Notes: Gen 43:26

¹ tn Heb “into the house.”

NET Notes: Gen 43:27

¹ tn Heb “concerning peace.”

NET Notes: Gen 43:28

¹ tn Heb “and they bowed low and they bowed down.” The use of synonyms here emphasizes the brothers’ humility.

NET Notes: Gen 43:29

¹ tn Heb “and he lifted his eyes.” The referent of “he” (Joseph) has been specified in the translation for clarity.

² sn Joseph’s language here becomes warmer and more personal, culminating in calling Benjamin my son.

NET Notes: Gen 43:30

¹ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

² tn Heb “and he sought to weep.”

NET Notes: Gen 43:31

¹ tn Heb “and he controlled himself and said.”

NET Notes: Gen 43:32

¹ tn Heb “them”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

² tn Or “disgraceful.” The Hebrew word תּוֹעֵבָה (to’evah, “abomination”) describes something that is loathsome or off-limits. For other practices the Egyptians considered disgusting, see Gen 46:34 and Exod 8:22.

³ tn Heb “and they set for him by himself, and for them by themselves, and for the Egyptians who were eating with him by themselves, for the Egyptians are not able to eat food with the Hebrews, for it is an abomination for the Egyptians.” The imperfect verbal form in the explanatory clause is taken as habitual in force, indicating a practice that was still in effect in the narrator’s time.

sn That the Egyptians found eating with foreigners disgusting is well-attested in extra-biblical literature by writers like Herodotus, Diodorus, and Strabo.

NET Notes: Gen 43:33

¹ tn Heb “the firstborn according to his birthright and the youngest according to his youth.”

² sn The brothers’ astonishment indicates that Joseph arranged them in this way. They were astonished because there was no way, as far as they were concerned, that Joseph could have known the order of their birth.

NET Notes: Gen 43:34

¹ tn Heb “and he lifted up portions from before his face to them.”

² tn Heb “and they drank and were intoxicated with him” (cf. NIV “drank freely with him”; NEB “grew merry”; NRSV “were merry”). The brothers were apparently relaxed and set at ease, despite Joseph’s obvious favoritism toward Benjamin.

Geneva Bible: Gen 43:12

And take ^{( b )} double money in your hand; and the money that was brought again in the mouth of your sacks, carry [it] again in your hand; peradventure it [was] an oversight:

^{( b )} When we are in need or danger, God does not forbid us to use honest means to better our estate and condition.

Geneva Bible: Gen 43:14

And ^{( c )} God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be ^{( d )} bereaved [of my children], I am bereaved.

^{( c )} Our main trust should be in God, not in worldly means.

^{( d )} He speaks these words not so much in despair, but to make his sons more careful to return with their brother.

Geneva Bible: Gen 43:18

And the men were ^{( e )} afraid, because they were brought into Joseph's house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.

^{( e )} So the judgment of God weighed on their consciences.

Geneva Bible: Gen 43:23

And he said, Peace [be] to you, fear not: ^{( f )} your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them.

^{( f )} Despite the corruption of Egypt, Joseph taught his family to fear God.

Geneva Bible: Gen 43:29

And he lifted up his eyes, and saw his brother Benjamin, his ^{( g )} mother's son, and said, [Is] this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son.

^{( g )} For only these two were born of Rachel.

Geneva Bible: Gen 43:32

And they ^{( h )} set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that [is] an ^{( i )} abomination unto the Egyptians.

^{( h )} To signify his dignity.

^{( i )} The nature of the superstitions is to condemn all others in respect to themselves.

Geneva Bible: Gen 43:34

And he took [and sent] messes unto them from before him: but Benjamin's mess was five times so much as any of theirs. And they drank, ^{( k )} and were merry with him.

^{( k )} Sometimes this word means "to be drunken", but here it means that they had enough, and drank of the best wine.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 43:1-34

1 Jacob is hardly persuaded to send Benjamin.

15 Joseph entertains his brethren.

19 They discover their fears to the steward.

26 Joseph makes them a feast.

MHCC: Gen 43:1-14

Jacob urges his sons to go and buy a little food; now, in time of dearth, a little must suffice. Judah urges that Benjamin should go with them. It is not against the honour and duty children owe their parents, humbly to advise them, and when needful, to reason with them. Jacob saw the necessity of the case, and yielded. His prudence and justice appeared in three things. 1. He sent back the money they had found in the sack. Honesty obliges us to restore not only that which comes to us by our own fault, but that which comes to us by the mistakes of others. Though we get it by oversight, if we keep it when the oversight is discovered, it is kept by deceit. 2. He sent as much again as they took the time before; the price of corn might be risen, or they might have to pay a ransom for Simeon. 3. He sent a present of such things as the land afforded, and as were scarce in Egypt, balm, and honey, etc. Providence dispenses not its gifts to all alike. But honey and spice will never make up the want of bread-corn. The famine was sore in Canaan, yet they had balm and myrrh, etc. We may live well enough upon plain food, without dainties; but we cannot live upon dainties without plain food. Let us thank God that what is most needful and useful, generally is most cheap and common. Though men value very highly their gold and silver, and the luxuries which are counted the best fruits of every land, yet in a time of famine they willingly barter them for bread. And how little will earthly good things stand us in stead in the day of wrath! How ready should we be to renounce them all, as loss, for the excellency of the knowledge of Jesus Christ! Our way to prevail with man is by first prevailing with the Lord in fervent prayer. But, Thy will be done, should close every petition for the mercies of this life, or against the afflictions of this life.

MHCC: Gen 43:15-25

Jacob's sons went down the second time into Egypt to buy corn. If we should ever know what a famine of the word means, let us not think it much to travel as far for spiritual food, as they did for bodily food. Joseph's steward had orders from his master to take them to his house. Even this frightened them. Those that are guilty make the worst of every thing. But the steward encouraged them. It appears, from what he said, that by his good master he was brought to the knowledge of the true God, the God of the Hebrews. Religious servants should take all fit occasions to speak of God and his providence, with reverence and seriousness.

MHCC: Gen 43:26-34

Observe the great respect Joseph's brethren paid to him. Thus were Joseph's dreams more and more fulfilled. Joseph showed great kindness to them. He treated them nobly; but see here the early distance between Jews and gentiles. In a day of famine, it is enough to be fed; but they were feasted. Their cares and fears were now over, and they ate their bread with joy, reckoning they were upon good terms with the lord of the land. If God accept our works, our present, we have reason to be cheerful. Joseph showed special regard for Benjamin, that he might try whether his brethren would envy him. It must be our rule, to be content with what we have, and not to grieve at what others have. Thus Jesus shows those whom he loves, more and more of their need. He makes them see that he is their only refuge from destruction. He overcomes their unwillingness, and brings them to himself. Then, as he sees good, he gives them some taste of his love, and welcomes them to the provisions of his house, as an earnest of what he further intends for them.

Matthew Henry: Gen 43:11-14

Observe here, I. Jacob's persuasibleness. He would be ruled by reason, though they were his inferiors that urged it. He saw the necessity of the case; and, since there was no remedy, he consented to yield to the necessity (Gen 43:11): " If it must be so now, take your brother. If no corn can be had but upon those terms, we may as well expose him to the perils of the journey as suffer ourselves and families, and Benjamin amongst the rest, to perish for want of bread." Skin for skin, and all that a man has, even a Benjamin, the dearest of all, will he give for his life. No death so dreadful as that by famine, Lam 4:9. Jacob had said (Gen 42:38), My son shall not go down; but now he is over-persuaded to consent. Note, It is no fault, but our wisdom and duty, to alter our purposes and resolutions when there is a good reason for our so doing. Constancy is a virtue, but obstinacy is not. It is God's prerogative not to repent, and to make unchangeable resolves.

II. Jacob's prudence and justice, which appeared in three things: - 1. He sent back the money which they had found in the sacks' mouths, with this discreet construction of it, Peradventure it was an oversight. Note, Honesty obliges us to make restitution, not only of that which comes to us by our own fault, but of that which comes to us by the mistakes of others. Though we get it by oversight, if we keep it when the oversight is discovered, it is kept by deceit. In the stating of accounts, errors must be excepted, even those that make for us as well as those that make against us. Jacob's words furnish us with a favourable construction to put upon that which we are tempted to resent as an injury and affront; pass it by, and say, Peradventure it was an oversight. 2. He sent double money, as much again as they took the time before, upon supposition that the price of corn might have risen, - or to show a generous spirit, that they might be the more likely to find generous treatment with the man, the lord of the land. 3. He sent a present of such things as the land afforded, and as were scarce in Egypt - balm and honey, etc. (Gen 43:11), the commodities that Canaan exported, Gen 37:25. Note, (1.) Providence dispenses its gifts variously. Some countries produce one commodity, others another, that commerce may be preserved. (2.) Honey and spice will never make up the want of bread-corn. The famine was sore in Canaan, and yet they had balm and myrrh, etc. We may live well enough upon plain food without dainties; but we cannot live upon dainties without plain food. Let us thank God that that which is most needful and useful is generally most cheap and common. (3.) A gift in secret pacifies wrath, Pro 21:14. Jacob's sons were unjustly accused as spies, yet Jacob was willing to be at the expense of a present, to pacify the accuser. Sometimes we must not think it too much to buy peace even where we may justly demand it, and insist upon it as our right.

III. Jacob's piety appearing in his prayer: God Almighty give you mercy before the man! Gen 43:14. Jacob had formerly turned an angry brother into a kind one with a present and a prayer; and here he betakes himself to the same tried method, and it sped well. Note, Those that would find mercy with men must seek it of God, who has all hearts in his hands, and turns them as he pleases.

IV. Jacob's patience. He concludes all with this: " If I be bereaved of my children, I am bereaved; If I must part with them thus one after another, I must acquiesce, and say, The will of the Lord be done. "Note, It is our wisdom to reconcile ourselves to the sorest afflictions, and make the best of them; for there is nothing got by striving with our Maker, 2Sa 15:25, 2Sa 15:26.

Matthew Henry: Gen 43:15-25

Jacob's sons, having got leave to take Benjamin with them, were observant of the orders their father had given them, and went down the second time into Egypt to buy corn. If we should ever know what a famine of the word means, let us not think it much to travel as far for spiritual food as they did for corporal food. Now here we have an account of what passed between them and Joseph's steward, who, some conjecture, was in the secret, and knew them to be Joseph's brethren, and helped to humour the thing; I rather think not, because no man was permitted to be present when Joseph afterwards made himself known to them, Gen 45:1. Observe, 1. Joseph's steward has orders from his master (who was busy selling corn, and receiving money) to take them to his house, and make ready for their entertainment. Though Joseph saw Benjamin there, he would not leave his work at working-time, nor trust another with it. Note, Business must take place of civility in its season. Our needful employments must not be neglected, no, not to pay respect to our friends. 2. Even this frightened them: They were afraid, because they were brought into Joseph's house, Gen 43:18. The just challenges of their own consciences, and Joseph's violent suspicions of them, forbade them to expect any favour, and suggested to them that this was done with a bad design upon them. Note, Those that are guilty and timorous are apt to make the worst of every thing. Now they thought they should be reckoned with about the money in the sacks' mouths, and should be charged as cheats, and men not fit to be dealt with, who had taken advantage of the hurry of the market to carry off their corn unpaid for. They therefore laid the case before the steward, that he, being apprized of it, might stand between them and danger; and, as a substantial proof of their honesty, before they were charged with taking back their money they produced it. Note, Integrity and uprightness will preserve us, and will clear themselves as the light of the morning. 3. The steward encouraged them (Gen 43:23): Peace be to you, fear not; though he knew not what his master drove at, yet he was aware these were men whom he meant no harm to, while he thus amused them; and therefore he directs them to look at the divine Providence in the return of their money: Your God, and the God of your father, has given you treasure in your sacks. Observe, (1.) Hereby he shows that he had no suspicion at all of dishonesty in them: for of what we get by deceit we cannot say, "God gives it to us."(2.) Hereby he silences their further enquiry about it. "Ask not how it came thither; Providence brought it to you, and let that satisfy you."(3.) It appears by what he said that, by his good master's instructions, he was brought to the knowledge of the true God, the God of the Hebrews. It may justly be expected that those who are servants in religious families should take all fit occasions to speak of God and his providence with reverence and seriousness. (4.) He directs them to look up to God, and acknowledge his providence in the good bargain they had. We must own ourselves indebted to God, as our God and the God of our fathers (a God in covenant with us and them) for all our successes and advantages, and the kindnesses of our friends; for every creature is that to us, and no more, which God makes it to be. The steward encouraged them, not only in words but in deeds; for he made very much of them till his master came, Gen 43:24.

Matthew Henry: Gen 43:26-34

Here is, I. The great respect that Joseph's brethren paid to him. When they brought him the present, they bowed themselves before him (Gen 43:26); and again, when they gave him an account of their father's health, they made obeisance, and called him, Thy servant our father, Gen 43:28. Thus were Joseph's dreams fulfilled more and more: and even the father, by the sons, bowed before him, according to the dream, Gen 37:10. Probably Jacob had directed them, if they had occasion to speak of him to the man, the lord of the land, to call him his servant.

II. The great kindness that Joseph showed to them, while they little thought it was a brotherly kindness. Here is,

1. His kind enquiry concerning Jacob: Is he yet alive? - a very fit question to be asked concerning any, especially concerning old people; for we are dying daily: it is strange that we are yet alive. Jacob had said many years before, I will go to the grave to my son; but he is yet alive: we must not die when we will.

2. The kind notice he took of Benjamin, his own brother. (1.) He put up a prayer for him: God be gracious unto thee, my son, Gen 43:29. Joseph's favour, though he was the lord of the land, would do him little good, unless God were gracious to him. Many seek the ruler's favour, but Joseph directs him to seek the favour of the ruler of rulers. (2.) He shed some tears for him, Gen 43:30. His natural affection to his brother, his joy to see him, his concern at seeing him and the rest of them in distress for bread, and the remembrance of his own griefs since he last saw him, produced a great agitation in him, which perhaps was the more uneasy because he endeavoured to stifle and suppress it; but he was forced to retire into his closet, there to give vent to his feeling by tears. Note, [1.] Tears of tenderness and affection are no disparagement at all, even to great and wise men. [2.] Gracious weepers should not proclaim their tears. My soul shall weep in secret, says the prophet, Jer 13:17. Peter went out and wept bitterly. See Mat 26:75.

3. His kind entertainment of them all. When his weeping had subsided so that he could refrain himself, he sat down to dinner with them, treated them nobly, and yet contrived every thing to amuse them.

(1.) He ordered three tables to be spread, one for his brethren, another for the Egyptians that dined with him (for so different were their customs that they did not care to eat together), another for himself, who durst not own himself a Hebrew, and yet would not sit with the Egyptians. See here an instance, [1.] Of hospitality and good house-keeping, which are very commendable, according as the ability is. [2.] Of compliance with people's humours, even whimsical ones, as bishop Patrick calls this of the Egyptians not eating with the Hebrews. Though Joseph was the lord of the land, and orders were given that all people should obey him, yet he would not force the Egyptians to eat with the Hebrews, against their minds, but let them enjoy their humours. Spirits truly generous hate to impose. [3.] Of the early distance between Jews and Gentiles; one table would not hold them.

(2.) He placed his brethren according to their seniority (Gen 43:33), as if he could certainly divine. Some think they placed themselves so, according to their custom; but, if so, I see not why such particular notice is taken of it, especially as a thing they marvelled at.

(3.) He gave them a very plentiful entertainment, sent messes to them from his own table, Gen 43:34. This was the more generous in him, and the more obliging to them, because of the present scarcity of provisions. In a day of famine, it is enough to be fed; but here they were feasted. Perhaps they had not had such a good dinner for many months. It is said, They drank and were merry; their cares and fears were now over, and they ate their bread with joy, concluding they were now upon good terms with the man, the lord of the land. If God accept our works, our present, we have reason to be cheerful. Yet when we sit, as they here did, to eat with a ruler, we should consider what is before us, and not indulge our appetite, nor be desirous of dainties, Pro 23:1-3. Joseph gave them to understand that Benjamin was his favourite; for his mess was five times as much as any of theirs, not as if he would have him eat so much more than the rest, for then he must eat more than would do him good (and it is no act of friendship, but rather an injury and unkindness, to press any either to eat or drink to excess), but thus he would testify his particular respect for him, that he might try whether his brethren would envy Benjamin his larger messes, as formerly they had envied himself his finer coat. And it must be our rule, in such cases, to be content with what we have, and not to grieve at what others have.

Keil-Delitzsch: Gen 43:11

And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds: After this, the old man gave way to what could not be avoided, and let Benjamin go. But that nothing might be wanting on his part, which could contribute to the success of the journey, he suggested that they should take a present for the man, and that they should also take the money which was brought back in their sacks, in addition to what was necessary for the corn they were to purchase; and he then commended them to the mercy of Almighty God. " If it must be so, yet do this ( אפוא belongs to the imperative, although it precedes it here, cf. Gen 27:37): take of the prize (the most choice productions) of the land-a little balm and a little honey ( דּבשׁ the Arabian dibs, either new honey from bees, or more probably honey from grapes, - a thick syrup boiled from sweet grapes, which is still carried every year from Hebron to Egypt), gum-dragon and myrrh (vid., Gen 37:25), pictachio nuts and almonds ." בּטנים , which are not mentioned anywhere else, are, according to the Samar. vers. , the fruit of the pistacia vera , a tree resembling the terebinth, - long angular nuts of the size of hazel-nuts, with an oily kernel of a pleasant flavour; it does not thrive in Palestine now, but the nuts are imported from Aleppo.

Keil-Delitzsch: Gen 43:12-13

" And take second (i.e., more) money ( משׁנה כּסף is different from משׁנה־כּסף doubling of the money = double money, Gen 43:15) in your hand; and the money that returned in your sacks take with you again; perhaps it is a mistake, "i.e., was put in your sacks by mistake.

Keil-Delitzsch: Gen 43:14-15

Thus Israel let his sons go with the blessing, " God Almighty give you mercy before the man, that he may liberate to you your other brother ( Simeon ) and Benjamin; "and with this resigned submission to the will of God, " And I, if I am bereaved, I am bereaved, "i.e., if I am to lose my children, let it be so! For this mode of expression, cf. Est 4:16 and 2Ki 7:4. שׁכּלתּי with the pausal a , answering to the feelings of the speaker, which is frequently used for o ; e.g., טרף for יטרף , Gen 49:27.

Keil-Delitzsch: Gen 43:16-25

When the brethren appeared before Joseph, he ordered his steward to take them into the house, and prepare a dinner for them and for him. טבה the original form of the imperative for טבח . But the brethren were alarmed, thinking that they were taken into the house because of the money which returned the first time ( השּׁב which came back, they could not imagine how), that he might take them unawares (lit., roll upon them), and fall upon them, and keep them as salves, along with their asses. For the purpose of averting what they dreaded, they approached (Gen 43:19) the steward and told him, "at the door of the house,"before they entered therefore, how, at the first purchase of corn, on opening their sacks, they found the money that had been paid, " every one's money in the mouth of his sack, our money according to its weight, "i.e., in full, and had now brought it back, together with some more money to buy corn, and they did not know who had put their money in their sacks (Gen 43:20-22). The steward, who was initiated into Joseph's plans, replied in a pacifying tone, "Peace be to you ( לכם שׁלום is not a form of salutation here, but of encouragement, as in Jdg 6:23): fear not; your God and the God of your father has given you a treasure in your sacks; your money came to me; "and at the same time, to banish all their fear, he brought Simeon out to them. He then conducted them into Joseph's house, and received them in Oriental fashion as the guests of his lord. But, previous to Joseph's arrival, they arranged the present which they had brought with them, as they heard that they were to dine with him.

Keil-Delitzsch: Gen 43:26-34

When Joseph came home, they handed him the present with the most reverential obeisance.

Gen 43:27-29

Joseph first of all inquired after their own and their father's health ( שׁלום first as substantive, then as adjective = שׁלם Gen 33:18), whether he was still living; which they answered with thanks in the affirmative, making the deepest bow. His eyes then fell upon Benjamin, the brother by his own mother, and he asked whether this was their youngest brother; but without waiting for their reply, he exclaimed, " God be gracious to thee, my son! " יחנך for יחנך as in Isa 30:19 (cf. Ewald , §251 d ). He addressed him as "my son,"in tender and, as it were, paternal affection, and with special regard to his youth. Benjamin was 16 years younger than Joseph, and was quite an infant when Joseph was sold.

Gen 43:30-31

And "his (Joseph's) bowels did yearn"( נכמרוּ lit., were compressed, from the force of love to his brother), so that he was obliged to seek (a place) as quickly as possible to weep, and went into the chamber, that he might give vent to his feelings in tears; after which, he washed his face and came out again, and, putting constraint upon himself, ordered the dinner to be brought in.

Gen 43:32-33

Separate tables were prepared for him, for his brethren, and for the Egyptians who dined with them. This was required by the Egyptian spirit of caste, which neither allowed Joseph, as minister of state and a member of the priestly order, to eat along with Egyptians who were below him, nor the latter along with the Hebrews as foreigners. " They cannot (i.e., may not) eat (cf. Deu 12:17; Deu 16:5; Deu 17:15). For this was an abomination to the Egyptians ."The Hebrews and others, for example, slaughtered and ate animals, even female animals, which were regarded by the Egyptians as sacred; so that, according to Herod. ii. 41, no Egyptian would use the knife, or fork, or saucepan of a Greek, nor would any eat of the flesh of a clean animal which had been cut up with a Grecian knife (cf. Exo 8:22).

Gen 43:33-34

The brothers sat in front of Joseph, " the first-born according to his birthright, and the smallest (youngest) according to his smallness (youth);"i.e., the places were arranged for them according to their ages, so that they looked at one another with astonishment, since this arrangement necessarily impressed them with the idea that this great man had been supernaturally enlightened as to their family affairs. To do them honour, they brought ( ישּׂא , Ges. §137, 3) them dishes from Joseph, i.e., from his table; and to show especial honour to Benjamin, his portion was five times larger than that of any of the others ( ידות lit., hands, grasps, as in Gen 47:24; 2Ki 11:7). The custom is met with elsewhere of showing respect to distinguished guests by giving them the largest and best pieces (1Sa 9:23-24; Homer , Il. 7, 321; 8, 162, etc.), by double portions (e.g., the kings among the Spartans, Herod. 6, 57), and even by fourfold portions in the case of the Archons among the Cretans ( Heraclid . po lit., 3). But among the Egyptians the number 5 appears to have been preferred to any other (cf. Gen 41:34; Gen 45:22; Gen 47:2, Gen 47:24; Isa 19:18). By this partiality Joseph intended, with a view to his further plans, to draw out his brethren to show their real feelings towards Benjamin, that he might see whether they would envy and hate him on account of this distinction, as they had formerly envied him his long coat with sleeves, and hated him because he was his father's favourite (Gen 37:3-4). This honourable treatment and entertainment banished all their anxiety and fear. " They drank, and drank largely with him, "i.e., they were perfectly satisfied with what they ate and drank; not, they were intoxicated (cf. Hag 1:9).

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 43:1-34

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

Chapters 43-45 are a unit describing what happened when Joseph's brothers returned to Egypt. Like chapter 42, which it echoes, it consists of seven scenes arranged palistrophically with the central scene being the arrest of Joseph's brothers (44:1-13).

A Jacob sends his sons to Egypt (43:1-14).

B Arrival in Egypt; the steward and the brothers (43:15-25)

C Lunch with Joseph (43:26-34)

D The brothers arrested (44:1-13)

C' Joseph's self-disclosure (44:14-45:15)

B' Departure from Egypt; Pharaoh and the brothers (45:16-24)

A' Jacob receives his sons' report (45:25-28).⁸⁶⁸

Upon returning to Canaan the brothers had to persuade Jacob to let Benjamin accompany them on their next trip to Egypt, which they did with considerable difficulty. When they went back to Egypt and tried to return the money they had found in their sacks, Joseph received them graciously and dealt with them peacefully. He also showered Benjamin with lavish favoritism to test his brothers for jealousy.

43:1-15 Judah evidently took the lead and spoke for his brothers because Jacob had already refused Reuben (42:37-38), Simeon was in Egypt, and Levi had previously forfeited his father's confidence (ch. 34). As Reuben had done, Judah offered to bear responsibility in Jacob's place.

Facing a crisis like his meeting with Esau (chs. 32-33), Jacob again prepared a lavish present to appease "the man," Joseph.

"Jacob has no guarantee El Shaddai will do anything. His if I am to be bereaved, bereaved I shall be is the same construction as Esther's if I perish, I perish' (Est. 4:16) . . ."⁸⁶⁹

"The and Benjamin' [v. 15] hangs like the resigned sigh of a father trapped between the need to live and the possibility of a life made utterly empty through another loss."⁸⁷⁰

43:16-25 A better translation of, "I had your money," (v. 23) is, "Your money had come to me." Joseph was not lying to his brothers.

43:26-34 Again the brothers fulfilled God's prophecy in Joseph's dreams by bowing before Joseph (vv. 26-28; cf. 37:5-9).

Benjamin was 16 years younger than Joseph, so he would have been 23 at this time (v. 29). Joseph was 39 (41:46; 45:6).

". . . according to the prevailing custom of the East, the very fact that they had been invited to Joseph's table was in itself an encouraging circumstance. Though the Orientals are for the most part a revengeful people, yet if you eat with them, you are thenceforward sure of having their protection. Even should you have done them the greatest injury, yet you need be under no apprehension from their resentment."⁸⁷¹

The caste system in Egypt required that Joseph as a member of the upper class eat at a table separate from his Egyptian companions. The Hebrews sat at a third table since they were foreigners (v. 32). The Hebrews and other foreigners ate animals that the Egyptians regarded as sacred. The Egyptians also followed strict rules for the ceremonial cleansing of their food before they ate it. This made the Hebrews "loathsome" to the Egyptians.⁸⁷² Joseph hosted a meal for his brothers who years before had callously sat down to eat while he languished in a pit.⁸⁷³

Joseph showed respect to Benjamin as his distinguished guest by giving him larger and better servings of food than his brothers received (v. 34). Special honorees frequently received double portions, but a five-fold portion was the sign of highest privilege. With this favor Joseph sought not only to honor Benjamin but also to test his other brothers' feelings toward Benjamin. He wanted to see if they would hate him as they had hated himself, his father's former favorite. Evidently they passed this test.

"Those who would participate in God's program must be willing to take responsibility for their actions, make restitution when they are culpable, and accept their lot gratefully and without jealousy."⁸⁷⁴

Guzik: Gen 43:1-34

Genesis 43 - Joseph Meets His Brothers a Second Time

A. Jacob decides to let the brothers return to Egypt with Benjamin.

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

Now the famine was severe in the land. And it came to pass, when they had eaten up the grain which they had brought from Egypt, that their father said to them, "Go back, buy us a little food."

a. When they had eaten up the grain which they had brought from Egypt: Perhaps Jacob originally thought they had enough to tide them over, so that they would never need to go back with Benjamin, and never need to go back and get Simeon. But they ran out of food.

b. Go back, buy us a little food: Necessity drove Jacob to do something he would normally never do. We might imagine Jacob prayed so hard for the famine to break, and asked God to send relief. We might imagine Jacob became angry and bitter against God for not answering those prayers. But God knew what He was doing and had something so much better for Jacob than he could ever imagine.

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

But Judah spoke to him, saying, "The man solemnly warned us, saying, 'You shall not see my face unless your brother is with you.' If you send our brother with us, we will go down and buy you food. But if you will not send him, we will not go down; for the man said to us, 'You shall not see my face unless your brother is with you.'" And Israel said, "Why did you deal so wrongfully with me as to tell the man whether you had still another brother?" But they said, "The man asked us pointedly about ourselves and our family, saying, 'Is your father still alive? Have you another brother?' And we told him according to these words. Could we possibly have known that he would say, 'Bring your brother down'?" Then Judah said to Israel his father, "Send the lad with me, and we will arise and go, that we may live and not die, both we and you and also our little ones. I myself will be surety for him; from my hand you shall require him. If I do not bring him back to you and set him before you, then let me bear the blame forever. For if we had not lingered, surely by now we would have returned this second time."

a Why did you deal so wrongfully with me as to tell the man whether you had still another brother? Jacob clearly was grasping at straws. They must have discussed this question a hundred times before.

b. I myself will be surety for him: Judah put his own life on the line as a surety for Benjamin. This is the first good thing we see Judah doing. Previously, he was the one who had proposed the sale of Joseph. He was the one who wronged his daughter-in-law Tamar and had sex with her as a harlot.

i. Previously, Satan may have directed his attack against Joseph because he believed he was the one who would ultimately bring the Messiah. To this point, God had not revealed which of the 12 it would be.

ii. Satan not only hated the children of Jacob for what they were, but also for what God would make of them. He directs the same kind of hatred against believers today, as Satan considers the destiny God has for His people.

3. (11-14) Jacob sends them with money and gifts for the Egyptian leader.

And their father Israel said to them, "If it must be so, then do this: Take some of the best fruits of the land in your vessels and carry down a present for the man; a little balm and a little honey, spices and myrrh, pistachio nuts and almonds. Take double money in your hand, and take back in your hand the money that was returned in the mouth of your sacks; perhaps it was an oversight. Take your brother also, and arise, go back to the man. And may God Almighty give you mercy before the man, that he may release your other brother and Benjamin. If I am bereaved, I am bereaved!"

a. Take some of the best fruits of the land in your vessels and carry down a present for the man: Perhaps Jacob remembers how well it seemed to work when he showered Esau with gifts (Genesis 33:10-11).

b. Take double money in your hand: They took double money with them to Egypt to buy grain and the Egyptian leader's favor. Since ten brothers went to Egypt and they took double money, there were 20 units of money. This answers exactly to the 20 pieces of silver they sold Joseph for (Genesis 37:28). The words for silver and money are the same.

B. The sons of Jacob face Joseph again.

1. (15-18) Joseph invites the brothers to dinner.

So the men took that present and Benjamin, and they took double money in their hand, and arose and went down to Egypt; and they stood before Joseph. When Joseph saw Benjamin with them, he said to the steward of his house, "Take these men to my home, and slaughter an animal and make ready; for these men will dine with me at noon." Then the man did as Joseph ordered, and the man brought the men into Joseph's house. Now the men were afraid because they were brought into Joseph's house; and they said, "It is because of the money, which was returned in our sacks the first time, that we are brought in, so that he may make a case against us and fall upon us, to take us as slaves with our donkeys."

a. Now the men were afraid because they were brought into Joseph's house: Perhaps they figured that the kindness from the Egyptian leader was just the prelude to an execution.

2. (19-23) The brothers explain about the money, and are treated well in Joseph's house.

When they drew near to the steward of Joseph's house, they talked with him at the door of the house, and said, "O sir, we indeed came down the first time to buy food; but it happened, when we came to the encampment, that we opened our sacks, and there, each man's money was in the mouth of his sack, our money in full weight; so we have brought it back in our hand. And we have brought down other money in our hands to buy food. We do not know who put our money in our sacks." But he said, "Peace be with you, do not be afraid. Your God and the God of your father has given you treasure in your sacks; I had your money." Then he brought Simeon out to them.

a. Your God and the God of your father has given you treasure in your sacks; I had your money: This was not a lie, because he really did have it, and he gave it back. It really was because of God's goodness (if they only knew) that they had the money back.

3. (24-30) An emotionally charged meeting with Joseph and his brothers.

So the man brought the men into Joseph's house and gave them water, and they washed their feet; and he gave their donkeys feed. Then they made the present ready for Joseph's coming at noon, for they heard that they would eat bread there. And when Joseph came home, they brought him the present which was in their hand into the house, and bowed down before him to the earth. Then he asked them about their well-being, and said, "Is your father well, the old man of whom you spoke? Is he still alive?" And they answered, "Your servant our father is in good health; he is still alive." And they bowed their heads down and prostrated themselves. Then he lifted his eyes and saw his brother Benjamin, his mother's son, and said, "Is this your younger brother of whom you spoke to me?" And he said, "God be gracious to you, my son." Now his heart yearned for his brother; so Joseph made haste and sought somewhere to weep. And he went into his chamber and wept there.

a. Gave them water, and they washed their feet: The brothers expected to be taken as slaves and have everything stolen (Genesis 43:18). Yet Joseph treated them with kindess. This love and goodness from Joseph will win them over.

i. The brothers received the blessings of love and kindness from Joseph without knowing who he was. In the same way, God showers love and blessing upon man even when man doesn't know whom the blessing comes from.

b. Now his heart yearned for his brother: Joseph was especially affected at meeting his only full brother, Benjamin, whom he last saw as only a small child.

4. (31-32) The dinner tables are segregated.

Then he washed his face and came out; and he restrained himself, and said, "Serve the bread." So they set him a place by himself, and them by themselves, and the Egyptians who ate with him by themselves; because the Egyptians could not eat food with the Hebrews, for that is an abomination to the Egyptians.

a. The set him a place by himself: Joseph did not eat with his brothers because at the time, Egypt was one of the most racist societies on earth. The believed that Egyptians came from the gods, and all other peoples came from lesser origins. There was absolutely no social mixing with foreigners in the Egypt of Joseph's day.

b. And the Egyptians who ate with him by themselves: The Egyptians would not even eat with Joseph, much less these strangers from Canaan. Even with all his status and power, Joseph could still not eat with "real" Egyptians.

i. "It is known from Herodotus that Egyptians so abhorred things foreign, that priests, at least, ate and drank nothing that was imported, nor would they use utensils for eating that had been used by Greeks." (Leupold)

ii. Herein is the wisdom of God. God will bring the entire family of Jacob into Egypt, where they will be isolated from the surrounding people for some 400 years. In that time, they will multiply greatly, increasing to the millions. If God had allowed them to remain in Canaan, they would have simply assimilated into the corrupt and godless peoples of Canaan. The rape of Dinah and its aftermath (Genesis 34) and the sin of Judah's sons and Judah with Tamar (Genesis 38) revealed this danger.

iii. God not only had to take the family of Israel out of the corrupt environment of Canaan, but He had to put them among a racist people who would not intermarry or even mingle with them. God simply sent Joseph on ahead to make the arrangements.

5. (33-34) Joseph arranges them by order of birth and he favors Benjamin.

And they sat before him, the firstborn according to his birthright and the youngest according to his youth; and the men looked in astonishment at one another. Then he took servings to them from before him, but Benjamin's serving was five times as much as any of theirs. So they drank and were merry with him.

a. The firstborn according to his birthright and the youngest according to his youth: No wonder the brothers were filled with astonishment. The arrangement of the brothers was so amazing because they sensed it couldn't happen by chance. Statistically, the odds of placing 11 brothers in their precise order of birth are something like 1 in 40 million.

b. Benjamin's serving was five times as much as any of theirs: Joseph wanted to see how the brothers reacted when the younger brother (in this case, Benjamin) was favored, because they resented it so much when Joseph was favored by his father.

i. Joseph wanted to see if there was a change in the hearts of his brothers, or if they were the same men who threw him into a pit and were deaf to his cries for help.

ii. This may be his whole motivation in asking for Benjamin. He wondered if they would take care of Benjamin on such a journey, as they failed to do with Joseph.

iii. We should expect if we fail in a test somewhere, God will make arrangements for us to "take the test" again another time. This is a sobering reason to take the test "well" the first time.

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

Commentary -- Other

Bible Query: Gen 43:14

Q: In Gen 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3, what exactly does the name El Shaddai mean?

A: El-Shaddai is a name for God that most literally means El "God" Shaddai "Almighty" according to Unger’s Bible Dictionary p.1000-1001, The New NIV Dictionary of the Bible p.309-310, and the Wycliffe Bible Dictionary p.695. This name was one of the main names for God that Abraham, Isaac, and Jacob knew.

Even if they had been taught God’s "personal" name of Yahweh (which they probably were not), God Himself did not reveal Himself to them as Yahweh as he did to Moses according to Exodus 6:2,3.   Names for God apply to Jesus as a member of the Holy Trinity, but there is no suggestion that El Shaddai applies to Jesus more than to the Father or Holy Spirit.

The Hebrew word el was used very similar to the way we use the English word "God/god" today. We refer to the One and Only Almighty Creator as God, we refer to an idol as a "god", etc. The word Shaddai (Almighty) without el is used in Genesis 49:25; Numbers 24:4,16; Ruth 1:20,21; 31 times in Job 5:17-40:2; and Psalms 68:14; 91:1.

Some liberal critics claim that El-Shaddai was derived form a pagan term for "mountain god", but there is no evidence the Bible means this.

El Shaddai is used in Genesis to Abraham in 17:1; to Jacob in 28:3; 35:11; 43:14; 48:3; and Moses in Exodus 6:3.

Similar names for God are El Elyon "Most High God" used by Melchizedek in Genesis 14:18; Numbers 24:16; Deuteronomy 32:8; 2 Samuel 22:14; Psalm 9:2; Isaiah 14:14; Lamentations 3:35,38), El Hai "Living God" Joshua 3:10, or simply El "God" in many places.

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 43 (Chapter Introduction)

Overview

Gen 43:1, Jacob is hardly persuaded to send Benjamin; Gen 43:15, Joseph entertains his brethren; Gen 43:19, They discover their fears to the steward; Gen 43:26, Joseph makes them a feast.

Poole: Genesis 43 (Chapter Introduction)

CHAPTER 43

The famine continuing, and their provision being spent, Jacob commands them to go again to Egypt, Gen 43:1,2 . They prevail with their father to send Benjamin: Judah undertakes for him, Gen 43:3-10 . He gives them presents, double money, and his blessing, Gen 43:11-14 . They go to Egypt; stand before Joseph, Gen 43:15 . He seeing Benjamin with them, causeth them to be brought to his house, and entertained, Gen 43:16,17 ; whereat they are afraid, and make an apology to the steward about their money, Gen 43:18-22 . He bids them good cheer, useth them courteously, brings Simeon to them, Gen 43:23,24 . They prepare to bring their presents to Joseph, who speaks kindly to them, (and asks them of their father,) especially to Benjamin, with whom he is so moved that he must retire to weep, Gen 43:25-30 . He feasts them, but Benjamin in an especial manner, Gen 43:31-34 .

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 43 (Chapter Introduction)

(Gen 43:1-14) Jacob is persuaded to send Benjamin into Egypt.

(Gen 43:15-25) Joseph's reception of his brethren, their fears.

(Gen 43:26-34) Joseph makes a feast for his brethren.

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 43 (Chapter Introduction)

Here the story of Joseph's brethren is carried on, and very particularly related I. Their melancholy parting with their father Jacob in Canaan (Gen 43:1-14). II. Their pleasant meeting with Joseph in Egypt (Gen 43:15, etc.). For on this occasion nothing occurs there but what is agreeable and pleasant.

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

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_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

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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 43 (Chapter Introduction)

INTRODUCTION TO GENESIS 43

This chapter informs us how that the famine continued in the land of Canaan, and the corn that Jacob's family had from Egypt being consumed, Jacob pressed his sons to go down for more, which they refused to do, unless Benjamin was sent with them, for whose safety Judah offered to become a surety, Gen 43:1; Jacob with reluctance was prevailed upon to let him go, and dismissed them with a present to the governor of Egypt, and with double money to buy corn with, and with his blessing upon them, Gen 43:11; upon which they set out for Egypt; and when they came into the presence of Joseph, he seeing Benjamin with them, ordered his steward to have them to his house, and get dinner ready, it being his pleasure that they should dine with him that day, Gen 43:15; this threw them into a fright, supposing they were going to be called to an account for the money they found in their sacks; wherefore they related to the steward very particularly the whole of that affair, who bid them not be uneasy, for he had had their money; and as a proof that things would go well with them, brought Simeon out to them, and treated them very kindly and gently, Gen 43:18; and having got their present ready against Joseph came home, they delivered it to him with great veneration and submission; who asked of the welfare of their father, and whether that was not their younger brother they spoke of, the sight of whom so affected him, that he was obliged in haste to retire to his chamber, and weep, Gen 43:25; and having washed his face, and composed himself, he returned and ordered dinner to be brought, which was set on different tables, one for himself and the Egyptians, and the other for his brethren, whom he placed according to their age, to their great surprise; and sent them messes from his table to each, and to Benjamin five times more than the rest, and they were so liberally entertained, that they became cheerful and merry, Gen 43:31.