Genesis 43 commentary

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.

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.

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.

1. And the famine was sore in the land. In this chapter is recorded the second journey of the sons of Jacob into Egypt, when the former supply of provision had been exhausted. It may, however, here be asked, how Jacob could have supported his family, even for a few days, with so small a quantity of corn: for, suppose it to be granted that several asses were conducted by each of the brethren, what was this to sustain three hundred persons? Dr. A. Clarke supposes the assess to have amounted to several scores, if not hundreds. The latter supposition seems improbable. — Ed. For, since Abraham had a much larger number of servants, and mention has been made above of the servants of Isaac; it is incredible that Jacob was so entirely destitute, as to have no servants left. If we say, that he, being a stranger, had been compelled to sell them all, it is but an uncertain guess. It seems to me more probable that they lived on acorns, herbs, and roots. For we know that the orientals, especially when any necessity urges, are content with slender and dry food, and we shall see presently, that, in this scarcity of wheat, there was a supply of other food. I suppose, therefore, that no more corn had been bought than would suffice to furnish a frugal and restricted measure of food for Jacob himself, and for his children and grandchildren: and that the food of the servants was otherwise provided for. There is, indeed, no doubt that the whole region had been compelled to resort to acorns, and fruits of this kind, for food for the servants, and that wheaten bread was a luxury belonging to the rich. This was, indeed, a severe trial, that holy Jacob, of whom God had engaged to take care, should almost perish, with his family, through hunger, and that the land of which he was constituted the lord, in order that he might there happily enjoy the abundance of all things, should even deny him bread as a stranger. For he might seriously doubt what was the meaning of that remarkable promise, I am God Almighty, grow and multiply: I will bless thee. It is profitable for us to know these conflicts of the holy fathers, that, fighting with the same arms with which they conquered, we also may stand invincible, although God should withhold present help.

3. And Judah spake unto him, saying. Judah seems to feign something, for the purpose of extorting from his father what he knew he would not freely grant; but it is probable that many discourses had been held on both sides, which Moses, according to his custom, has not related. And since Joseph so ardently desired the sight of his brother Benjamin, it is not surprising that he should have labored, in every possible way, to obtain it. It may also have happened that he had caused some notification or legal summons to be served, by which his brother was cited to make his appearance, as in judicial causes. This however deserves to be noticed, that Moses relates the long disputation which Jacob had with his sons, in order that we may know with what difficulty he allowed his son Benjamin to be torn away from him. For, though hunger was pressing, he nevertheless contended for retaining him, just as if he were striving for the salvation of his whole family. Whence, again, we may conjecture, that he suspected his sons of a wicked conspiracy; and on this account Judah offers himself as a surety. For he does not promise anything respecting the event, but only, for the sake of clearing himself and his brethren, he takes Benjamin under his care, with this condition, that if any injury should be done to Benjamin, he would bear the punishment and the blame. From the example of Jacob let us learn patient endurance, should the Lord often compel us, by pressure of circumstances, to do many things contrary to the inclination of our own minds; for Jacob sends away his son, as if he were delivering him over unto death.

11. Take of the best fruits Literally, “Fruits of the song;” alluding to the songs which were sung over the ingathering of harvest. — Ed. 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.

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. There is, however, another interpretation of the passage which is worthy of attention. In our version, the words are, “If I am bereaved of my children, I am bereaved;” but the expression, of my children, is not in the original. The close translation is simply, “If I be bereaved, I am bereaved.” And this may be the language of entire resignation to the will of God. Jacob had had a severe struggle in his mind, before he could give up his beloved Benjamin: But having at length succeeded, he seems now freely to surrender himself and his family to the divine will. “If I am bereaved, I am bereaved.” I know the worst, and I am prepared to meet it. Ainsworth says, “A like phrase is in Esther 4:16, ‘If I perish, I perish.’ Both of them seem to be a committing of themselves, and of the event of their actions, unto God in faith; which, if it fell out otherwise than they wished, they would patiently bear.” — Ed.

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.

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.

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.

32. Because the Egyptians might not eat, etc “At the entertainment to which Joseph invited his brethren, they sat apart from the Egyptians, while Joseph was again separated from both. The author [Moses} shows the reason of this in the remark, ‘Because the Egyptians might not eat bread with the Hebrews, for that is an abomination to the Egyptians.’ Herodotus also remarks, that the Egyptians abstained from all familiar intercourse with foreigners, since these were unclean to them, especially because they slew and ate the animals which were sacred among the Egyptians. The circumstance that Joseph eats separately from the other Egyptians is strictly in accordance with the great difference of rank, and the spirit of caste, which prevailed among the Egyptians.” — Egypt and the Books of Moses, p. 39. — Ed. 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.

33. The first-born according to his birthright “It appears that the brothers of Joseph sat before him at the table, while, according to patriarchal practice, they were accustomed to recline. It appears from the sculptures, that the Egyptians also were in the habit of sitting at table, although they had couches.” — Egypt and the Books of Moses, p. 39. — Ed. Although of the sons of Jacob four were born of bond-women; yet, since they were the elder, they had precedence of their younger brethren, who had descended from free-born mothers; whence it appears that they had been accustomed by their father to keep this order. What, then, some one may say, becomes of the declaration, “the son of the bond-woman shall not be heir with the son of the free-woman?” Truly, I think, since Ishmael was rejected, by the divine oracle proceeding from the mouth of Sarah, as Esau was afterwards, Jacob was fully taught that he had as many heirs as he had sons. Hence arose that equality which caused each to keep his place, first, middle, or last, according to his age. But the design of Moses was to show, that although Benjamin was the youngest, yet he was preferred to all the rest in honor; because Joseph could not refrain from giving him the principal token of his love. It was, indeed, his intention to remain unknown; but affection so far prevails, that, beyond the purpose of his mind, he suddenly breaks out into a declaration of his affection. From the concluding portion of the chapter we gather, what I recently intimated, that the feast was unusually luxurious, and that they were received to it, in a liberal and joyful manner, beyond the daily custom. For the word שכר (shakar,) they “were merry,” signifies, either that they were not always accustomed to drink wine, or that there was more than ordinary indulgence at the sumptuous tables spread for them. Here, however, no intemperance is implied, (so that drunkards may not plead the example of the holy fathers as a pretext for their crime,) but an honorable and moderate liberality. I acknowledge, indeed, that the word has a double meaning, and is often taken in an ill sense; as in Genesis 9:21, and in similar places: but in the present instance the design of Moses is clear. Should any one object, that a frugal use of food and drink is simply that which suffices for the nourishing of the body: I answer, although food is properly for the supply of our necessities, yet the legitimate use of it may proceed further. For it is not in vain, that our food has savor as well as vital nutriment; but thus our heavenly Father sweetly delights us with his delicacies. And his benignity is not in vain commended in Psalm 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, (Romans 13:14,)

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

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

CHAPTER 44.

Genesis 44:1-34

1. And he commanded the steward of his house, saying, Fill the men’s sacks with food, as much as they can carry, and put every man’s money in his sack’s mouth.

1. Et praecepit praefecto domus suae, dicendo, Imple saccos virorum esca, quantum potuerint ferre, et pone pecuniam uniuscujusque in ore sacci sui,

2. And put my cup, the silver cup, in the sack’s mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.

2. Et scyphum meum, scyphum argenteum, pone in ore saccijunioris, et pecuniam alimenti ejus: et fecit secundum verbum Joseph, quod loquutus fuerat.

3. As soon as the morning was light, the men were sent away, they and their asses.

3. Mane illuxit, et viri dimissi sunt, ipsi et asini eorum.

4. And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?

4. Ipsi egressi erant urbem, nec long abierant, quum Joseph dixit praefecto domus suae, Surge, persequere viros, et apprehende eos, et dices eis, Utquid reddidistis malum pro bono?

5. Is not this it in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing.

5. Nonne hic est, in quo bibit dominus meus: et ipse augurando auguratur in eo? Male fecistis quod fecistis.

6. And he overtook them, and he spake unto them these same words.

6. Et apprehendit eos, et loquutus est ad eos verba ista.

7. And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing:

7. Et dixerunt ad eum, Utquid loquitur dominus meus secundum verba ista? Absit a servis tuis, ut faciant secundum verbum hoc.

8. Behold, the money, which we found in our sacks’ mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord’s house silver or gold?

8. Ecce, pecuniam, quam invenimus in ore saccorum nostrorum, retulimus ad tee terra Chenaan: et quomodo furati essemus e domo domini tui argentum vel aurum.

9. With whomsoever of thy servants it be found, both let him die, and we also will be my lord’s bondmen.

9. Is penes quem inventus fuerit e servis tuis, moriatur: et etiam nos erimus domino meo servi.

10. And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless.

10. Et dixit, Etiam nunc secundum verba vestra ita sit: is penes quem inventus fuerit, erit mihi servus, et vos critis innocentes.

11. Then they speedily took down every man his sack to the ground, and opened every man his sack.

11. Et festinaverunt, et deposuerunt unusquisque saccum suum super terram: et aperuerunt singuli saccum suum.

12. And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin’s sack.

12. Scrutatus est autem: a maximo incepit, et in minimo finivit: et inventus est scyphus in sacco Benjamin.

13. Then they rent their clothes, and laded every man his ass, and returned to the city.

13. Et sciderunt vestimenta sua, et oneravit unusquique asinum suum, et reversi sunt in urbem.

14. And Judah and his brethren came to Joseph’s house; for he was yet there: and they fell before him on the ground.

14. Veneruntque Jehudah et fratres ejus ad domum Joseph, et erat adhuc ipse ibi: et prostraverunt se coram eo super terram.

15. And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine?

15. Et dixit ad eos Joseph, Quod facinus est hoc quod fecistis? Nonne notis quod augurando auguratur vir, qui est sicut ego?

16. And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord’s servants, both we, and he also with whom the cup is found.

16. Respondit Jehudah, Quid dicemus domino meo? Quid loquemur, et in quo justificabimus nos? Deus invenit iniquitatem servorum tuorum: ecce, sumus servi domini mei, etiam nos, etiam ille in cujus manu inventus est scyphus.

17. And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.

17. Ille autem dixit, Absit a me ut faciam hoc: vir in cujus manu inventus est scyphus, ipse erit mini servus: et vos ascendite in pace ad patrem vestrum.

18. Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord’s ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh.

18. Et accessit ad eum Jehudah, et dixit, Quaeso, domine mi: loquatur quaeso servus tuus verbum in auribus domini mei, et ne irascatur furor tuus in servum tuum: quia tu sicut Pharao.

19. My lord asked his servants, saying, Have ye a father, or a brother?

19. Dominus meus interrogavit servos suos, dicendo, Numquid est vobis pater vel frater?

20. And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.

20. Et diximus domino meo, Est nobis pater senex, et puer senectutum parvus, frater autem ejus mortuus est: et remansit ipse tantum matri suae, itaque pater ejus diligit eum.

21. And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him.

21. Et dixisti servis tuis, Descendere facite eum ad me, et ponam oculum meum super eum.

22. And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die.

22. Respondimus vero domino meo, Non potest puer relinquere patrem suum, et si reliquerit patrem suum, morietur.

23. And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more.

23. Tu autem dixisti servis tuis, Nisi descendat frater vester minimus vobiscum, ne addatis ut videatis faciem meam.

24. And it came to pass when we came up unto thy servant my father, we told him the words of my lord.

24. Fuit igitur, quando ascendimus ad servum tuum patrem meum, et narravimus ei verba domini mei.

25. And our father said, Go again, and buy us a little food.

25. Dixit pater noster, Revertimini, emite nobis pusillum escae.

26. And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man’s face, except our youngest brother be with us.

26. Et diximus, non possumus descendere: si fuerit frater noster minimus nobiscum, descendemus: quia non possumus videre faciem viri illus, fratre nostro minimo non existente nobiscum.

27. And thy servant my father said unto us, Ye know that my wife bare me two sons:

27. Tune dixit servus tuus pater meus nobis, Vos nostis quod duos peperit mihi uxor mea.

28. And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since:

28. Egressus est unus a me, et dixi, Certe rapiendo raptus est: et non vidi eum hactenus.

29. And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave.

29. Et capietis etiam hunc a facie mea, et accidet ei mors, descendereque facietis canitiem meam in malo ad sepulcrum.

30. Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad’s life;

30. Nune ergo quum venero ad servum tuum patrem meum, et puer non fuerit nobiscum, (et anima ejus ligata est cum anima ipsius):

31. It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave.

31. Erit sane, quum viderit ipse quod non sit puer, morietur, et descendere facient servi tui canitiem servi tui patris nostri cum colore ad sepulcrum.

32. For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever.

32. Servus enim tuus fidejussit pro puero patri meo, dicendo, Si non reduxero eum ad to, obnoxius ero poenae patri meo omnibus diebus.

33. Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren.

33. Et nunc maneat quaeso servus tuus pro puero servus domino meo, puer autem ascendat cum fratribus suis.

34. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father

34. Quomodo enim ascendam ad patrem meum, si puer non fuerit mecum? Ne forte videam malum quod inveniet patrem meum.

CHAPTER 43

Ge 43:1-14. Preparations for a Second Journey to Egypt.

2. their father said, ... Go again, buy us a little food--It was no easy matter to bring Jacob to agree to the only conditions on which his sons could return to Egypt (Ge 42:15). The necessity of immediately procuring fresh supplies for the maintenance of themselves and their families overcame every other consideration and extorted his consent to Benjamin joining in a journey, which his sons entered on with mingled feelings of hope and anxiety--of hope, because having now complied with the governor's demand to bring down their youngest brother, they flattered themselves that the alleged ground of suspecting them would be removed; and of apprehension that some ill designs were meditated against them.

11. take of the best fruits ... a present--It is an Oriental practice never to approach a man of power without a present, and Jacob might remember how he pacified his brother (Pr 21:14)--balm, spices, and myrrh (see on Ge 37:25),

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

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

almonds--which were most abundant in Palestine.

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

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

Ge 43:15-30. Arrival in Egypt.

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

16. ruler of his house--In the houses of wealthy Egyptians one upper man servant was intrusted with the management of the house (compare Ge 39:5).

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

dine ... at noon--The hour of dinner was at midday.

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

Ge 43:31-34. The Dinner.

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

32. Egyptians might not eat bread with the Hebrews; for that is an abomination--The prejudice probably arose from the detestation in which, from the oppressions of the shepherd-kings, the nation held all of that occupation.

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

they drank, and were merry with him--Hebrew, "drank freely" (same as So 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.

Send the lad with me - As the original is not ילד yeled, from which we have derived our word lad, but נער naar, it would have been better had our translators rendered it by some other term, such as the youth, or the young man, and thus the distinction in the Hebrew would have been better kept up. Benjamin was at this time at least twenty-four years of age, some think thirty, and had a family of his own. See Gen 46:21.

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

Let me bear the blame for ever - וחטאתי לך כל הימים - re vechatathi lecha col haiyamim, then shall I sin against thee all my days, and consequently be liable to punishment for violating my faith.

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

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

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.

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

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

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.

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.

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

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.

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); 1Sam 25:11 (note); and Gen 31:54 (note).

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

Fall upon us - 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.

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.

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.

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

I had your money - 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.

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.

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."

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

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

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

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

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.

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!

Judah's conscience had lately smitten him for what he had done a great while ago against Joseph; and as an evidence of the truth of his repentance, he is ready to undertake, as far as a man could do it, for Benjamin's security. He will not only not wrong him but will do all he can to protect him. This is such restitution as the case will admit: when he knew not how he could retrieve Joseph, he would make some amends for the irreparable injury he had done him, by doubling his care concerning Benjamin.

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

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

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

Your God, and the God of your father, has given you treasure in your sacks - 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.

When they brought him the present, they bowed themselves before him, and again, when they gave him an account of their father's health, they made obeisance, and called him, Thy servant, our father - Thus were Joseph's dreams fulfilled more and more; and even the father, by the sons, bowed before him. Probably Jacob had directed them, if they had occasion to speak of him to the man, the Lord of the land, to call him his servant.

God be gracious unto thee, my son - Joseph's favour, though he was the lord of the land, would do him little good, unless God were gracious to him.

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.

They drank and were merry - 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.

2 And it came to pass when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food .

He saith, a little, either to shew, that he took no thought to satisfie his or their curiosity or luxury, but onely their necessity, for which a little would suffice, and that they must all moderate their appetites, especially in a time of such scarcity: or to encourage them to the journey by suggesting to them that they needed not bring great stores but onely what was sufficient for that year, and that God would provide better for them hereafter so as they should not need to go so far for corn any more.

3 And Judah spake unto him, saying, The man did solemnly protest unto us saying, Ye shall not see my face except your brother be with you.

See the same expression 2 S[illegible: 1+ letters]m. 14. 24, 32. Act. 20. 25, 38. Ye shall not be admitted into my presence, nor to the purchasing of any corn here.

Marginal references: Heb. protesting he protested.; chap. 42. 20. and 44. 23.

5 But if thou wilt not send him, we will not go down , for the man said unto us, Ye shall not see my face, except your brother be with you.

Because we shall both lose the end of our journey, viz. the getting of corn, and run the utmost hazard of all our lives.

7 And they said, The man asked us straitly of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenour of these words ; could we certainly know that he would say, Bring your brother down?

We gave answers su[illegible: 1+ letters]ble to his questions, or such as his words required.

Marginal references: Heb. asking he asked us.; Heb. mouth.; Heb. knowing could we know.

8 And Judah said unto Israel his father, Send the lad with me, and we will arise and go, that we may live, and not die, both we and thou, and also our little ones.

Who for his age and prudence and penitent carriage for his youthful follies was most beloved and regarded by his father.

So he calls him, because he was the youngest of all, though he was now 30 years old, and a father of divers children. See Gen. 30. 22. and 35. 18. and 41. 46. and 46. 21.

9 I will be surety for him: of my hand shalt thou require him: If I bring him not unto thee, and set him before thee, then let me bear the blame for ever.

Heb. be an offender to thee, Let me bear the guilt and shame and punishment due to so great an offence.

Marginal references: chap. 44. 3[illegible: 1+ letters] ▪

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 myrrhe , nuts and almonds.

Of all which see Gen. 37. 25.

That kind of nuts which we call pistaches, as some Hebrew and other expositours render the word; for that was both an excellent fruit and peculiar to Iudea and Syria and well agreeing with the almonds which here follow.

12 And take 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 .

Double to what you carried last, either to procure more corn, which may prevent the frequency of such perillous journies: or because the continuance and increase of the scarcity had advanced the price.

For it is their money, not ours, and therefore must be restored.

Either in you, or in the receiver of your money, who through multitude of buyers and haste in his business might easily be mistaken.

14 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin: If I be bereaved of my children, I am bereaved .

An expression whereby he submits himself and children to Gods will and providence, whatever the issue shall be. Compare Esth. 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, Gods will be done.

Marginal references: Or, and I, as I have been, &c.

16 And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready: for these men shall dine with me at noon .

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.

Marginal references: Heb. [illegible: 1 word] [illegible: 1+ letters] killing.; Heb. [illegible: 1 word].

18 And the men were afraid, because they were brought into Josephs 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.

The proper punishment for thieves.

Marginal references: Heb. roll himself upon us.

23 And he said, Peace be to you , fear not: your God, and the God of your father hath given you treasure in your sacks : I had your money. And he brought Simeon out unto them.

No harm shall come to you for that matter.

Thus he speaks, because Ioseph had instructed him, as well as others of his family, in the true Religion.

By his power and providence secretly putting it there.

Marginal references: Heb. your money came to me.

28 And they answered, Thy servant our father is in good health, he is yet alive: and they bowed down their heads, and made obeisance.

By which expression delivered in Iacobs name and by his order Iacob himself made obeisance to him, as was foretold, Gen. 37. 9.

29 And he lift up his eyes, and saw his brother Benjamin, his mothers son, and said, Is this your younger brother, of whom ye spake unto me? and he said, God be gracious unto thee my son .

(i. e.) More narrowly observed him, having now more leasure, than he seems to have had when he saw him first, ver. 16.

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 inferiour in age, or dignity.

Marginal references: chap. 42. 13.

30 And Joseph made haste: for his bowels did yern upon his brother: and he sought where to weep, and he entred into his chamber, and wept there.

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.

32 And they 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 abomination unto the Egyptians .

Partly because the dignity of his place and the custom of Princes required this state: and partly for the reason here following.

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 customes 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 Graecians about their food. Compare Gen. 46. 34. Exod. 8. 26.

33 And they sate before him, the first-born according to his birth-right, and the youngest according to his youth : and the men marvelled one at another.

Being so placed either by Iosephs appointment: or rather by their own choice and according to their custome; 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.

Not the Egyptians, but the Hebrews, the men last spoken of.

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

34 And he took, and sent messes unto them from before him : but Benjamins mess was five times so much as any of theirs : and they drunk, and were merry with him.

It was the antient 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 1 Sam. 1. 5. and 9. 22, 23, 24.

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 enterprize against himself, that he might accordingly provide for his security.

The Hebrew word oft signifies to be drunk, but oft-times it is onely to drink liberally, though not to drunkenness, as may appear from Cant. 5. 1. Hag. 1. 6. Ioh. 2. 10.

Marginal references: Heb. they drank largely.

Gen 43:1-2

When the corn brought from Egypt was all consumed, as the famine still continued, Jacob called upon his sons to go down and fetch a little corn (little in proportion to their need).

Gen 43:3-5

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

Gen 43:6-7

To the father’s reproachful question, why they had dealt so ill with him, as to tell the man that they had a brother, Judah replied: “The man asked after us and our kinsmen: Is your father yet alive? have ye a brother? And we answered him in conformity (פּי על as in Exo 34:27, etc.) with these words (i.e., with his questions). Could we know, then, that he would say, Bring your brother down?” Joseph had not made direct inquiries, indeed, about their father and their brother; but by his accusation that they were spies, he had compelled them to give an exact account of their family relationships. So that Judah, when repeating the main points of the interview, could very justly give them in the form just mentioned.

Gen 43:8-10

He then repeated the only condition on which they would go to Egypt again, referring to the death by famine which threatened them, their father, and their children, and promising that he would himself be surety for the youth (הנּער, Benjamin was twenty-three years old), and saying, that if he did not restore him, he would bear the blame (חטא to be guilty of a sin and stone for it, as in 1Ki 1:21) his whole life long. He then concluded with the deciding words, “for if we had not delayed, surely we should already have returned a second time.”

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.

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.

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.

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.

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).

Jacob Unwilling to Part with Benjamin. (b. c. 1707.)

1 And the famine was sore in the land. 2 And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food. 3 And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you. 4 If thou wilt send our brother with us, we will go down and buy thee food: 5 But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you. 6 And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother? 7 And they said, The man asked us straitly of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: could we certainly know that he would say, Bring your brother down? 8 And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones. 9 I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever: 10 For except we had lingered, surely now we had returned this second time.

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

Joseph's Brethren Again Sent to Egypt. (b. c. 1707.)

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: 12 And take 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: 13 Take also your brother, and arise, go again unto the man: 14 And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved.

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 (v. 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. iv. 9. Jacob had said (ch. xlii. 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 that if it should be insisted upon they might pay a ransom for Simeon, or his prison-fees,—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, &c. (v. 11), the commodities that Canaan exported, ch. xxxvii. 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, &c. 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, Prov. xxi. 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! v. 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, 2 Sam. xv. 25, 26.

Joseph Entertains His Brethren. (b. c. 1707.)

15 And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph. 16 And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready; for these men shall dine with me at noon. 17 And the man did as Joseph bade; and the man brought the men into Joseph's house. 18 And the men were 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. 19 And they came near to the steward of Joseph's house, and they communed with him at the door of the house, 20 And said, O sir, we came indeed down at the first time to buy food: 21 And it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand. 22 And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks. 23 And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them. 24 And the man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave their asses provender. 25 And they made ready the present against Joseph came at noon: for they heard that they should eat bread there.

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, ch. xlv. 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, v. 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 (v. 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, v. 24.

26 And when Joseph came home, they brought him the present which was in their hand into the house, and bowed themselves to him to the earth. 27 And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive? 28 And they answered, Thy servant our father is in good health, he is yet alive. And they bowed down their heads, and made obeisance. 29 And he lifted up his eyes, and saw his brother Benjamin, his 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. 30 And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there. 31 And he washed his face, and went out, and refrained himself, and said, Set on bread. 32 And they 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 abomination unto the Egyptians. 33 And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another. 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, and were merry with him.

Here is, I. The great respect that Joseph's brethren paid to him. When they brought him the present, they bowed themselves before him (v. 26); and again, when they gave him an account of their father's health, they made obeisance, and called him, Thy servant our father, v. 28. Thus were Joseph's dreams fulfilled more and more: and even the father, by the sons, bowed before him, according to the dream, ch. xxxvii. 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, v. 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, v. 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. xiii. 17. Peter went out and wept bitterly. See Matt. xxvi. 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 (v. 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, v. 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, Prov. xxiii. 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.

CHAP. XLIII.

ANd the famine, was heavie in the land. And it was, when they had made-an-end of eating the corne which they had brought, out of Egypt: that their father said unto them; Goe-againe, buy for us a little food. And Iudah said unto him, saying; The man did protesting protest unto us, saying, ye shall not see my face; except your brother be with you. If thou wilt send our brother, with us, wee will goe-downe, and buy food for thee. And if thou wilt not send him, we will not goe-downe: for the man sayd unto us, ye shall not see my face; except your brother be with you. And Israel said; wherfore did you me the evill; to tell the man, whether ye had yet a brother? And they sayd, the man asking asked of us and of our kindred, saying; Is your father yet alive? have ye a brother? and wee told him, according to the tenour of these words: Did wee knowing know, that hee would say, bring your brother downe? And Iudah sayd unto Israel his father; send the yong man with me, and we will arise and goe: that we may live and not dye, both we and thou, and also our little ones. I, will be surety for him; of my hand, shalt thou require him: if I doe not bring him unto thee, and set him before thee, then will I bee a sinner unto thee, all dayes. For, except wee had lingred: surely now we had returned these two-times. And Israel their father, said unto them; if (it must be) so now, doe this, take of the prais-worthy fruit of the land, in your vessels; and cary downe to the man, a present: a little baulm, and a little honey, spices and myrrh, terebinth-nuts, and almonds. And take in your hand, double money: and the money that was restored, into the mouth of your baggs, ye shall cary againe in your hand: peradventure it was an over-sight. And take your brother: and arise, goe-againe unto the man. And God Almighty, give you mercies, before the man; that he may send-away with you, your other brother, and Benjamin: and I, if I be bereaved of-my-children, I am bereaved. And the men tooke this present; and tooke double money in their hand, and Benjamin: and arose, and wentdown-to Egypt; and stood, before Ioseph. And Ioseph saw Benjamin, with them, & he sayd to him that was over his house, bring the men to house: and slay a slaughter (of beasts,) and make-ready; for the men shal eat with me at noone. And the man did as Ioseph had said: and the man brought the men into Iosephs house. And the men feared, because they were brought into Iosephs house: and they sayd, for the matter of the money, that was returned in our bagges at the first; are we brought-in: to roll himselfe upon us: and to fall upon us; and to take us for servants, and our asses. And they came neer unto the man, which was over Iosephs house: and they spake unto him at the doore of the house. And sayd, Oh my lord: comming-downe we came-down at first, to buy food. And it was, when we came to the Inn, and opened our baggs; that behold every-mans money was in the mouth of his bagge; our money in the weight thereof: and wee have brought it againe, in our hand. And other money, have wee brought-downe in our hand, to buy food: we know not, who put our money, in our baggs. And he said, peace be to you, feare not; your God, and the God of your father, hath given to you the treasure, in your bags; your mony, came unto me: and he brought out Simeon, unto them. And the man brought the men, into Iosephs house: and gave them water, and they washed their feet, and he gave provender to their asses: And they made ready, the present; against Ioseph came, at noone: for they heard, that they should eate bread, there. And Ioseph came to house; and they brought unto him, the present which was in their hand, into the house: and they bowed-downe-themselves unto him, to the earth. And he asked them, of their peace; and said is there peace to your father the old-man, of whom you spake? is hee yet alive? And they said; there is peace to thy servant, to our father, he is yet alive: and they bendeddowne-the-head, and bowed-themselvesdowne. And hee lifted-up his eyes; and saw Benjamin his brother, his mothers-son; and sayd, is this your younger brother, of whom you spake unto me? and he said, God be gracious unto thee, my son. And Ioseph made-hast; for his bowels did yern, towards his brother; and he sought, (where) to weep; and entred into a chamber, and wept there. And he washed his face, and went-out: and refreyned himselfe; and sayd, set-on bread. And they set-on for him, by himselfe alone, and for them by themselves alone; and for the Egyptians that did eat with him, by thē selves alone: because the Egyptians, might not eat bread with the Hebrewes; for that is an abhomination, unto the Egyptians. And they sate before him; the first-borne, according to his first birthright; and the yongest, according to his youth: & the men marvelled, each man at his neighbour. And he tooke-up measses from before him, unto them; and Benjamins measse, was five times more, then the measses of any of them: and they dranke and largely-dranke, with him.

Annotations. BUy] Hebrew, breake: so after, vers. 4. 20. &c. See Gen. 41. 56. Vers. 3. protesting] that is, did solemnly and earnestly protest, even with oath, Gen. 42. 15. Of this phrase, see Gen. 2. 17. be] or, as the Greeke translateth, unlesse your yonger brother come with you. Verse 7. asking] that is, straitly asked: see ver. 3. They excuse themselves, as having not done it purposely, but of necessitie; which they could not honestly avoyd. tenour] Hebrew mouth of these words; that is, as the Greeke translateth, according to this asking, of his. did we knowing know] that is, did (or could) we any way know; or certainly know? Ver. 8. yong-man] meaning Benjamin: who was now above 30. yeeres of age; being but seven yeers yonger then Ioseph. Vers. 9. will I be a sinner] or sin; that is, be guilty, as a violator of my faith; and subject to punishment according. So the word sinners, is used in 1 King. 1. 21. all dayes] of my life: or, for ever: Vers. 11. praise-worthy-fruit] Hebrew of the musicke (or melodie) of the land; meaning the best fruits most commendable, and for which songs of praise are given to God. So the Greeke translateth it, fruits; and the Chaldee, that which is laudable. So a blessing is sayd to bee in the cluster of grapes, Esay 65. 8. baulm] or rosen: see Gen. 37. 25. Therebint nuts] or, nuts of the turpentins tree. So the Greeke translateth it, Terebinth. The word is not found elsewhere in holy scripture. By this present, Iakob thought to procure favour, as hee did before, Gen. 32. 20 &c. for, a mans gift maketh roome for him, & bringeth him before great men. Prov. 18. 16. So Kings, bring presents to Christ; Psal. 72. 10. Verse 12. double money] because the famine continuing, it was like, corne was dearer. an over-sight] or errour, Greeke, an ignorant act. Hereupon justice required, that the money should bee restored. Verse 14. if I be] or, when I be bereaved: a like phrase is in Esth. 4. 16. if I perish, I perish. Both of them, seeme to bee a committing of themselves, and of the event of their actions unto God in faith: which if it fell out otherwise then they wished, they would patiently beare. Vers. 16. him that was over] that is, his steward: so verse 19. and 44. 1. see Gen. 41. 40. a slaughter.] as is wonnto be killed for a feast. So in Prov. 9. 2. 1 Sam. 25. 11. Gen. 31. 54. Vers. 18. for the matter] or, because of the money, as the Greeke translateth. So gnal debar, signifieth because, or concerning, Exod. 8. 12. to roll] that he may roll; namely, the Lord of the land; by rolling, meaning violent oppression, as the Chaldee expoundeth it domintering, and the Greeke false accusing, or, calumniation. See the like phrase in Iob 30. 14. to fall] or to fell, that is, cast downe himselfe; which the Chaldee translateth, seeke an occasion against us. A guilty conscience made them fearfull and suspicious. So Gods workes of grace, through our sinne and ignorance, doe occasion our feare; Iudg. 13. 32. 23. Mat. 14. 25. 26. 27. Vers. 20. Oh] or Vnto me; understand, looke, or let thine eyes be; as the phrase is more fully expressed, in Iob 6. 28. and 7. 8. The Greeke and Chaldee translations make it here a word of intreating, Wee pray. So Gen. 44. 18. Exod. 4. 10. Iudg. 6. 15. Ios. 7. 8. Vers. 23. peace to you] that is, bee of good comfort: or, ye are in safety. Peace is here opposed to seare: so in Iob 21. 9. Vers. 25. against] or, untill Ioseph come. eate bread] the Greeke explaineth it, dine there. Vers. 26. the present] Gr. the gifts which they had in their hands, which being also from their father; now the sunne, and eleven starres, doe obeysance to Ioseph; as he dreamed. Gen. 37. 10. Vers. 27. of their peace] that is, of their welfare, how they did, as the Greeke translateth, how doe yee? So after, is your father in health? See Gen. 37. 14. and 41. 16. Vers. 30. made-hast] Gr. was troubled. did yerne] or did burne, were kindled with naturall affection. The Greeke and Chaldee expresse it, by being turned. The like is in 1 King. 3. 26. Vers. 32. an abhomination] The Greeke explaineth the cause, for that every feeder of sheepe was an abhomination to the Egyptians: and Moses telleth the same, Gen. 46. 34. The Chaldee more plainely saith, because the Hebrewes eat the cattell which the Egyptians worship. Compare this exposition with Exod. 8. 26. Vers. 33. yongest] Hebr. least according to his littlenesse: meaning of age, not of stature. at] or, looking upon his neighbour. Vers. 34. unto them] understand, and sent unto them. five times] or five parts: Hebr. five hands: which the Greeke expoundeth five fold; the Chaldee five parts, (or portions.) so Gen. 47. 24. largely-dranke] or drunke themselves-merry: were drunken, which word is used for large drinking, unto mirth, but with sobriety. Hag. 1. 6. Ioh. 2. 10.