Genesis · Chapter 42

V. 1. Jacob saw that there was corn-That is, he saw the corn that his neighbours had bought there and brought home.

Verse 1. Jacob saw that there was corn] That is, Jacob heard from the report of others that there was plenty in Egypt. The operations of one sense, in Hebrew, are often put for those of another. Before agriculture was properly known and practised, famines were frequent; Canaan seems to have been peculiarly vexed by them. There was one in this land in the time of Abraham, Genesis 12:10; another in the days of Isaac, Genesis 26:1; and now a third in the time of Jacob. To this St. Stephen alludes, Acts 7:11: there was great affliction, and our fathers found no sustenance.

Verses 1, 2. When Jacob saw — That is, heard, as the word is used, Exodus 20:18; or saw the corn which his neighbours had bought there and brought home. Why look ye one upon another? — As careless and helpless persons, each one expecting relief from the other; but none offering either counsel or help for the subsistence of all. Go down thither — Masters of families must not only pray for daily bread for their families, but must, with care and industry, endeavour to provide it.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

V. 2. Get you down thither-Masters of families must not only pray for daily bread for their families, but must with care and industry provide it.

Verses 1, 2. When Jacob saw — That is, heard, as the word is used, Exodus 20:18; or saw the corn which his neighbours had bought there and brought home. Why look ye one upon another? — As careless and helpless persons, each one expecting relief from the other; but none offering either counsel or help for the subsistence of all. Go down thither — Masters of families must not only pray for daily bread for their families, but must, with care and industry, endeavour to provide it.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

3. Joseph’s ten brethren went — No one of them would go alone, and they conclude it is best for all of them to go together. They might thus mutually protect and help each other. In this there is another intimation of their guilty fears.

Verse 4. Benjamin. Jacob wished to reserve him to be heir of the blessing instead of Joseph, who he thought was dead. Hence he let the ten go, for it is highly probable that the Egyptians would not sell corn in large quantities to one man. Jacob’s fears seem to indicate a secret suspicion that Joseph had received foul treatment.

4. Benjamin… Jacob sent not — His partiality for Joseph has now become transferred to Benjamin. And Jacob seems to have entertained a suspicion that his elder sons had had something to do with Joseph’s strange disappearance. Comp. verse 36.

5. Among those that came — They mingled themselves with the multitudes of some caravan, as if anxious to escape notice.

Verse 6. Joseph was the governor] cylv shallit, an intendant, a protector, from clv skalat, to be over as a protector; hence µyclv shelatim, shields, or arms for protection and defence, 2 Samuel 8:7; and ˆwclv shilton, power and authority, Ecclesiastes 8:4,8; and hence the Arabic [Arabic] sultan, a lord, prince, or king, from [Arabic] salata, he obtained and exercised dominion, he ruled. Was it not from this very circumstance, Joseph being shallit, that all the Mohammedan governors of Egypt, &c., took the title of sultan?

Bowed down themselves before him] Thus fulfilling the prophetic dream, Genesis 37:7,8, which they had taken every precaution to render null and void. But there is neither might nor counsel against the Lord.

Verse 6. Joseph’s brethren came and bowed themselves before him — Some have inferred from this that the names of all the strangers that came to buy corn in Egypt were brought to Joseph and registered; and such persons or families as were any way remarkable, were brought before him. Thus his brethren would of course be introduced to him: but, in general, he undoubtedly sold the corn by deputies. With their faces to the earth — The common method of salutation in the eastern nations. Thus Joseph’s first dream was already fulfilled; their sheaves bowed to his sheaf.

Ver. 6. Bowed down. The ten sheaves now made obeisance to Joseph’s sheaf, though they knew it not. Joseph, it would seem, made all strangers come to Memphis, the capital; and as sultan, or minister, he wished to be well acquainted with the laws and strength of all the neighbouring nations.

6. The governor — The word (cylv) thus rendered occurs elsewhere only in the later Hebrew books — Ezekiel, Daniel, and Ecclesiastes. It seems, says Keil, “to have been the standing title which the Shemites gave to Joseph as ruler in Egypt, and from this the later legend of Salatis, the first king of the Hyksos, arose.” Josephus, Apion, 1:14. He it was that sold — Not that Joseph personally attended to all the details of the selling; but he had general oversight and authority; and when, as in the present instance, a large number of foreigners came to buy, he would be called upon to receive them in due form, and see that all was proper. He would not allow a general traffic in Egyptian grain to be carried on among foreign nations in such a time of famine.

V. 7. We may well wonder that Joseph, during the twenty years he had been in Egypt, especially during the last seven years that he had been in power there, never sent to his father to acquaint him with his circumstances; nay, ‘tis strange that he who so oft went throughout all the land of Egypt, never made a step to Canaan, to visit his aged father. When he was in the borders of Egypt that lay next to Canaan, perhaps it would not have been above three or four days journey for him in his chariot. ‘Tis a probable conjecture, that his whole management of himself in this affair was by special direction from heaven, that the purpose of God, concerning Jacob and his family, might be accomplished. When Joseph’s brethren came, he knew them by many a good token, but they knew not him, little thinking to find him there.

Verse 7. We may well wonder that Joseph, during the twenty years he had been in Egypt, especially during the last seven years that he had been in power there, never sent to his father to acquaint him with his circumstances; nay, it is strange that he, who so oft went through all the land of Egypt, never made a step to Canaan, to visit his aged father. When he was in the borders of Egypt that lay next to Canaan, perhaps it would not have been above three or four days’ journey for him in his chariot. It is a probable conjecture, that his whole management of himself in this affair was by special direction from Heaven, that the purpose of God, concerning Jacob and his family, might be accomplished. When Joseph’s brethren came, he knew them by many a good token, but they knew not him, little thinking to find him there.

7. Made himself strange — rknty, acted like a foreigner, speaking to them through an interpreter. Verse 23. He dissembled, and spoke harsh things to them. Perhaps he had anticipated their coming, and had, therefore, arranged to have all foreigners presented to him personally; but in that moment of interest and excitement, noticing that Benjamin was not among them, he must find out the reason, and deems it best to treat them with severity.

Ver. 8. They knew not him. In a youth separated from his family at seventeen, the changes which twenty years made in his appearance would be considerable; and especially when raised from the rank of a shepherd to that of a prince.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

V. 9. He remembered the dreams, but they had forgot them. The laying up of God’s oracles in our hearts will be of excellent use to us in all our conduct. Joseph had an eye to his dreams, which he knew to be divine, in his carriage towards his brethren, and aimed at the accomplishment of them, and the bringing his brethren to repentance; and both those points were gained.

1. He shewed himself harsh with them: the very manner of his speaking, considering the post he was in, was enough to frighten them, for he spake roughly to them-He charged them with ill designs against the government, treated them as dangerous persons, ye are spies, protesting by the life of Pharaoh that they were so. Some make that an oath, others make it no more but a vehement asseveration; however, it was more than yea, yea, and nay, nay, and therefore came of evil.

2. They hereupon were very submissive; they spoke to him with all respect; nay, my lord. They modestly deny the charge, we are no spies; they tell him their business, they came to buy food, they give a particular account of themselves and their family, Genesis 42:13, and that was it he wanted. 3. He clapt them all up in prison three days. 4. He concluded with them at last, that one of them should be left as a hostage, and the rest should go home and fetch Benjamin. It was a very encouraging word he said, I fear God; q.d. You may assure yourselves, I will do you no wrong, I dare not, for I know that as high as I am, there is one higher than I. With those that fear God we have reason to expect fair dealing: the fear of God will be a check upon those that are in power, to restrain them from abusing their power to oppression and tyranny:

Verse 9. Ye are spies] אתם מרגלים meraggelim attem, ye are footmen, trampers about, footpads, vagabonds, lying in wait for the property of others; persons who, under the pretence of wishing to buy corn, desire only to find out whether the land be so defenceless that the tribes to which ye belong (see Genesis 42:11) may attack it successfully, drive out the inhabitants, and settle in it themselves; or, having plundered it, retire to their deserts. This is a frequent custom among the Arabs to the present day. Thus Joseph spake roughly to them merely to cover that warmth of affection which he felt towards them; and that being thus brought, apparently, into straits and dangerous circumstances, their consciences might be awakened to reflect on and abhor their own wickedness.

Verse 9. He remembered the dreams — But they had forgotten them. The laying up of God’s oracles in our hearts will be of excellent use to us in all our conduct. Joseph had an eye to his dreams, which he knew to be divine, in his carriage toward his brethren, and aimed at the accomplishment of them, and the bringing his brethren to repentance; and both those points were gained.

Ver. 9. Joseph remembered the dreams, when he saw his ten brothers bowing to the earth. His soul melted with divine emotions, and all his sentiments were collected on this one point, What shall I do to bring them to true repentance, and make them good men? What an idea of God’s faithfulness must now strike him; and how deeply must he have been affected with a sense of the divine goodness.—Ye are spies. Ten fine looking men, not servants but masters, he would insinuate had a suspicious appearance. He here judiciously accuses them of a probable crime, to bring them to repentance for a real crime. Joseph would here plead that they looked too well to have spent their life in driving asses, and that they were too near of an age to be brethren.

9. Remembered the dreams — How strangely but clearly fulfilled! They had thought to put him out of their way, and said, “We shall see what will become of his dreams.” Genesis 37:20. Now, behold, what comes of his dreams! Ye are spies — This would be a very natural charge for Joseph to make in order to carry out his policy with his brethren. “The Egyptians were always most liable to be assailed from the east and north-east. The various Arab and Canaanitish tribes seem to have constantly made incursions into the more settled and civilized land of Egypt. Particularly the Hittites were at constant feud with the Egyptians. Moreover, the famous Hyksos invasion and domination may have been very nearly impending at this period.” — Speaker’s Com. Nakedness of the land — In this time of dearth the land may have been in a comparatively exposed and defenceless condition.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

Verse 11. We are all one man’s sons] We do not belong to different tribes, and it is not likely that one family would make a hostile attempt upon a whole kingdom. This seems to be the very ground that Joseph took, viz., that they were persons belonging to different tribes. Against this particularly they set up their defence, asserting that they all belonged to one family; and it is on the proof of this that Joseph puts them, Genesis 42:15, in obliging them to leave one as a hostage, and insisting on their bringing their remaining brother; so that he took exactly the same precautions to detect them as if he had had no acquaintance with them, and had every reason to be suspicious.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

Verse 13. One is not.] An elliptical sentence, One is not alive.

Ver. 13. And one is not. In appearance suspicion falls heavily upon them; yet they now tell the truth, forbearing expressly to say that Joseph was dead, though the words implied as much. The Jews have a tradition that their affairs have never prospered since the sale of Joseph; they took this journey partly to make inquiries concerning him.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

Verse 15. By the life of Pharaoh] פרעה yj chey Pharaoh, Pharaoh liveth. As if he had said, As surely as the king of Egypt lives, so surely shall ye not go hence unless your brother come hither. Here therefore is no oath; it is just what they themselves make it in their report to their father, Genesis 43:3: the man did solemnly protest unto us; and our translators should not have put it in the form of an oath, especially as the original not only will bear another version, but is absolutely repugnant to this in our sense of the word.

Verse 15. By the life of Pharaoh — As sure as Pharaoh lives, or as I value the life of Pharaoh. A solemn protestation, as Judah, who heard it, and must have understood its meaning, explains it to his father, Genesis 43:3; The man did solemnly protest unto us. It seems, however, to have been the form of an oath in use among the Egyptians, as afterward the Romans used to swear by the name and life of their emperors. And it is no wonder that Joseph was carried by the stream of the general practice of the court, especially as the law of God concerning the appropriation of oaths unto God, that men are to swear only by his name, or are only to appeal to him for the truth of what they affirm, was not yet delivered.

Ver. 15. By the life of Pharaoh. Joseph regarded this expression as proper language to be used by a man high in office; it cannot be supposed, and in a moment when his heart was so much affected by the divine goodness, that he would use a phrase offensive to God. The oath was sacred: the Hebrews swore by Jehovah, “As the Lord thy God liveth, I have not a cake.” 1 Kings 17:12.

15. By the life of Pharaoh — Joseph thus speaks like a true Egyptian, who was accustomed to swear by the life of the king.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

Ver. 17. Put into ward. Here they had time to recollect that they had put their brother into the pit, disregarding the anguish of his soul: now they were in the pit, and no man to comfort them.

17. Put them all together — Hebrews, Gathered, or, assembled them to prison. He huddled them together in one cell. This might remind them of their casting Joseph into the pit. Genesis 37:24. But Joseph’s character and tender heart forbid our supposing that his severity towards his brethren was in retaliation for their sins against him. He doubtless sought in this way to test them, and find out their feeling toward Jacob and Benjamin. And in all this he was acting, in a way which he scarcely comprehended, the part of a minister of retribution. God used him and his methods to chasten and punish those who were virtually guilty of his blood. He seems all through to have entertained dark suspicions of his brethren. How could he else, when his experience at their hands showed them to be utterly heartless and cruel? He proposes to find out if Benjamin still lives, and what their feeling is towards him. Also, if his father still lives, and whether they love or hate him. He may find it necessary to become the avenger of their blood.

Verse 18. I fear God] ary yna האלהים ta eth haelohim ani yare, literally translated the passage runs thus, I also fear the gods; but the emphatic h ha is probably added by Joseph, both here and in his conversation with Pharaoh, the more particularly to point out the eminence and perfection of the Supreme Being as contradistinguished from the gods of Egypt. He seems to say to his brethren, I am a worshipper of the true God, and ye have nothing to fear.

Verse 18. For I fear God — This was a very encouraging word unto them. It is as if he had said, You may assure yourselves I will do you no wrong; I dare not, for I know that, as high as I am, there is one higher than I. With those that fear God we have reason to expect fair dealing: the fear of God will be a check upon those that are in power, to restrain them from abusing their power to oppression and tyranny.

18. I fear God — By this remark Joseph designedly shows them that he is a religious man, and will not do them wrong. “This language,” says Lange, “is the first definite sign of peace, the first fair self-betrayal of his heart. Agitated feelings lie concealed under these words.”

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

V. 21. We are very guilty concerning our brother-We do not read that they said this during their three days imprisonment; but now when the matter was come to some issue, and they saw themselves still embarrassed, they began to relent. Perhaps Joseph’s mention of the fear of God, put them upon consideration, and extorted this reflexion.

Verse 21. We are verily guilty] How finely are the office and influence of conscience exemplified in these words! It was about twenty-two years since they had sold their brother, and probably their conscience had been lulled asleep to the present hour. God combines and brings about those favourable circumstances which produce attention and reflection, and give weight to the expostulations of conscience. How necessary to hear its voice in time, for here it may be the instrument of salvation; but if not heard in this world, it must be heard in the next; and there, in association with the unquenchable fire, it will be the never-dying worm. Reader, has not thy sin as yet found thee out? Pray to God to take away the veil from thy heart, and give thee that deep sense of guilt which shall oblige thee to flee for refuge to the hope which is set before thee in the Gospel of Christ.

Verse 21. We are verily guilty — This is the just punishment of that wickedness which we committed against our brother. Though we could conceal it from men, we now see and feel it was known to God, who is reckoning with us for it. Thus the divine vengeance overtakes them, and conscience tortures them for a sin committed twenty years before, and their affliction, we may hope, brought them to repentance. We saw the anguish of his soul when he besought us — This particular is not mentioned in the history of this affair, recorded chap. 37., from which circumstance we learn, that the silence of Scripture concerning certain matters, is not a sufficient proof that they did not take place. We do not read that Joseph’s brethren were brought to feel this remorse of conscience, or made this confession to each other, during their three days of imprisonment; but now, when the matter was come to some issue, and they saw themselves still embarrassed, they began to relent. Perhaps Joseph’s mention of the fear of God, put them upon consideration, and extorted this reflection from them.

21. We are verily guilty — How the guilty conscience smites them now, and makes them see and feel in this trial a divine retribution! The anguish of his soul — In their awakened souls the scene of their brother’s look of agony and cries for mercy rises up afresh and vividly, deepening their present distress.

22. Reuben answered — Reuben here acts as the accuser of his brethren. But he seems to have had no real sympathy with their cruelty, and had purposed to secure and restore Joseph to his father. Genesis 37:21, 22, 29, 30. His blood is required — Thus Reuben voices their deepest fears. It seems to him and them as if the avenger of blood (Genesis 9:5) in some dire form is suddenly to come upon them.

Verse 23. For he spake unto them by an interpreter.] Either there was a very great difference between the two languages as then spoken, or Joseph, to prevent all suspicion, might affect to be ignorant of both. We have many evidences in this book that the Egyptians, Hebrews, Canaanites, and Syrians, could understand each other in a general way, though there are also proofs that there was a considerable difference between their dialects.

Verse 23. He spake by an interpreter — Joseph’s pretending not to understand their language was a wise piece of art, as by that means he discovered their real sentiments, as it appears they spoke to one another in their own language without reserve before him, probably when the interpreter was gone forth.

Ver. 23. They knew not that Joseph understood them. Though the primitive language had been confounded at Babel, yet all the oriental nations could then with a little difficulty understand one another. See on Genesis 11:1.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

V. 24. He took Simeon-He chose him for the hostage, probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned. He bound him before their eyes, to affect them all.

Verse 24. Took-Simeon and bound him before their eyes.] This was retaliation, if, as the rabbins suppose, it was Simeon who bound Joseph, and put him into the pit. A recollection of this circumstance must exceedingly deepen the sense he had of his guilt.

Ver. 24. Simeon, who was principal in the massacre at Shechem, Genesis 34., and foremost in advising his brethren to kill Joseph. The Jews say, that Simeon bound Joseph with his own hands, little dreaming that after more than twenty years, Joseph should cause him to be bound. He certainly was a wicked man, as appears from Jacob’s dying words. Genesis 49. Hence Joseph fixed on Simeon, to do him good by affliction, and to edify his brethren. He well knew that the detention of this hostage would bring his family once more into Egypt, and Benjamin in particular. It was therefore a masterly stroke of more than human prudence.

24. Turned… and wept — On hearing their words of conscientious fear, he cannot control his feelings in their presence. Took from them Simeon — Probably his cruel temper (lxix, 5,) had largely instigated and controlled the action of his brethren in making away with Joseph.

Verse 25. Commanded to fill their sacks] כליהם keleyhem, their vessels; probably large woollen bags, or baskets lined with leather, which, as Sir John Chardin says, are still in use through all Asia, and are called tambellet; they are covered with leather, the better to resist the wet, and to prevent dirt and sand from mixing with the grain. These vessels, of whatever sort, must have been different from those called qc sak in the twenty-seventh and following verses, which was probably only a small sack or bag, in which each had reserved a sufficiency of corn for his ass during the journey; the larger vessels or bags serving to hold the wheat or rice they had brought, and their own packages. The reader will at once see that the English word sack is plainly derived from the Hebrew.

25. Restore every man’s money — He would not take pay for his father’s and brothers’ food, but he would not openly decline it, lest he inadvertently betray himself and his feelings. He also, probably, furnished them provision for the way that they might not open their sacks until they reached their home.

Verse 26. They laded their asses] Amounting, no doubt, to several scores, if not hundreds, else they could not have brought a sufficiency of corn for the support of so large a family as that of Jacob.

26. Asses — Some critics have objected that asses were an abomination to the Egyptians, and would not have been allowed in the land. But the monuments disprove the assertion by their numerous representation of this animal, and Genesis 47:17, shows that the Egyptians possessed asses.

Verse 27. One of them opened his sack] From Genesis 42:35 we learn that each of the ten brethren on emptying his sack when he returned found his money in it; can we suppose that this was not discovered by them all before? It seems not; and the reason was probably this: the money was put in the mouth of the sack of one only, in the sacks of the others it was placed at or near to the bottom; hence only one discovered it on the road, the rest found it when they came to empty their sacks at their father’s house.

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

27. The inn — ˆwlm, a lodging place; some sheltered and suitable place for encampment over night. Possibly some sort of caravansary was, even in that early time, provided along the great highways of travel for the convenience of caravans like this.

V. 28. Their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us?-They knew that the Egyptians abhorred a Hebrew, Genesis 43:32, and therefore, since they could not expect to receive any kindness from them, they concluded that this was done with a design to pick a quarrel with them, the rather because the man, the lord of the land, had charged them as spies. Their own conscience were awake, and their sins set in order before them, and this puts them into confusion. When the events of providence concerning us are surprising, it is good to enquire what it is that God has done and is doing with us?

Verse 28. Their heart failed them] mbl axyw valyetse libbam, their heart went out. This refers to that spasmodic affection which is felt in the breast at any sudden alarm or fright. Among the common people in our own country we find an expression exactly similar, “My heart was ready to leap out at my mouth,” used on similar occasions.

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

Verse 28. Their heart failed them, and they were afraid — Their awakened consciences set their sins in order before them, made them afraid of every thing, and threw them into the utmost dismay and consternation. Saying one to another, What is this that God hath done unto us? — They knew that the Egyptians abhorred a Hebrew, (Genesis 43:32,) and therefore, since they could not expect to receive any kindness from them, they concluded that their money was put into their sacks with a design to pick a quarrel with them, and the rather, because the man, the lord of the land, had charged them as spies. Thus they construed every circumstance in this affair as the purpose of God to bring evil upon them, for their unnatural and cruel usage of their brother. When the events of Providence concerning us are surprising, it is good to inquire what it is that God has done, and is doing with us.

Ver. 28. What is this that God hath done? On finding the money they were embarrassed and afraid. Return they could not, for want of Benjamin; and if they went forward they might be pursued. Ah, the covered sin of an injured brother, everywhere, whether in Canaan, in Egypt, or in the desert, presented itself to their view.

28. God hath done — Every thing seems to them now as the condemning acts of God; and the feeling deepens more and more, until, on finding all their money returned (verse 35) and Benjamin demanded, their aged father breaks out in a bitter wail of sorrow.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

Verse 35. As they emptied their sacks] See Clarke on “Genesis 42:27”.

JOSEPH’S FIRST MEETING WITH HIS BRETHREN, 1-38.

1. Jacob saw that there was corn in Egypt — He, perhaps, saw caravans returning from Egypt with grain, and he also heard (verse 2) that grain could there be had. Why do you look one upon another — The mention of Egypt and the thought of going thither probably filled the sons of Jacob with strange fears, and the aged father noticed their peculiar looks whenever the matter was alluded to. They seemed to shrink from going thither, as if they feared some retributive judgment in the land whither they had sold their brother.

Verse 36. All these things are against me.] hnlk wyh yl[ alai hayu cullanah; literally, All these things are upon me. Not badly translated by the Vulgate, In me haec omnia mala reciderunt, “All these evils fall back upon me.” They lie upon me as heavy loads, hastening my death; they are more than I can bear.

Verse 36. Me have ye bereaved of my children — Who can read Jacob’s lamentation here without being moved by it? He considers Simeon as already dead, being in the power of so rough a man as they described the lord of the country to be: he reflects on his former loss of Joseph, and he looks on Benjamin, the only remaining pledge of his beloved Rachel, as already taken from him. And what makes it the more moving is, that by his expressions it seems as if he thought his sons did not sympathize with him, and were little affected with these calamities. Nay, the unhappy father seems to have suspected that it was a plot of his sons to bereave him of Benjamin. All these things are against me — How ready have we all been to think and say the same amid disappointments, and afflictive dispensations of Providence, even at a time when all things, although in a mysterious way, were working together for our good!

36. Jacob… said — Jacob’s words are full of emotion, and may be literally rendered thus:

Me have ye bereft;

Joseph is not,

And Simeon is not,

And Benjamin ye will take:

Upon me are all these things!

Here Jacob more than intimates that they had been privy to Joseph’s and Simeon’s disappearance, and would fain seize away Benjamin also.

Verse 37. Slay my two sons, if I bring him not to thee] What a strange proposal made by a son to his father, concerning his grandchildren! But they show the honesty and affection of Reuben’s heart; he felt deeply for his father’s distress, and was determined to risk and hazard every thing in order to relieve and comfort him. There is scarcely a transaction in which Reuben is concerned that does not serve to set his character in an amiable point of view, except the single instance mentioned Genesis 35:22, and which for the sake of decency and piety we should wish to understand as the Targumists have explained it. See the notes.

Verse 37. Slay my two sons — This was a very rash and absurd proposal. What authority had Reuben to dispose of the lives of his children? And how could the murder of two grandchildren compensate Jacob for the loss of Benjamin? Besides, how did he know that Benjamin, if he went, would live to return, or that he should be able to restore him to his father? He ought, at least, to have said, “If the Lord will.” But he seems to have been little sensible of his dependance on Divine Providence.

Ver. 37. Slay my two sons. Reuben had four sons; but two he thought equivalent, for Joseph and Benjamin. No doubt, his words are to be understood as pledges of filial devotion; confident that his good old father could not augment the family calamities by the sacrifice of two grandsons in case of future disasters. Joseph must have foreseen the feelings of his father, but there was no milder way of bringing his offending brethren to repentance. What a stroke on the Sire that Benjamin must go into Egypt, and leave him childless.

37. Reuben spake — As became the firstborn. Joseph’s words (in verses 18-20) seem to have satisfied him that no harm would befall Benjamin.

V. 38. My son shall not go down with you-He plainly intimates a distrust of them, remembering that he never saw Joseph since he had been with them; therefore Benjamin shall not go with you.

Verse 38. He is left alone] That is, Benjamin is the only remaining son of Rachel; for he supposed Joseph, who was the other son, to be dead. Shall ye bring down my gray hairs with sorrow] Here he keeps up the idea of the oppressive burden mentioned Genesis 42:36, to which every occurrence was adding an additional weight, so that he felt it impossible to support it any longer.

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

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

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

Verse 38. My son shall not go down with you — Nothing can be more tender than this verse: it melts us while we read it, and is so expressive that it sets the venerable old patriarch full before our eyes. His brother is dead, and he is left alone — He plainly intimates a distrust of them, remembering that he never saw Joseph since he had been with them; therefore Benjamin should not go with them.

38. Sorrow to the grave — Comp. Genesis 37:35.