Text -- Genesis 43:14 (NET)

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.”

Commentary -- Word/Phrase Notes (per phrase)

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.

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.

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.

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

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

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 43:14

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.

Haydock: Gen 43:14

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

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.

Commentary -- Verse Notes / Footnotes

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.

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.

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.

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.

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.

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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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.