Genesis 43 commentary

GE ESIS 43 COMME TARY
EDITED BY GLE PEASE
The Second Journey to Egypt
1 ow the famine was still severe in the land.
BAR ES, "Gen_43:1-10
The famine was severe. The pressure began to be felt more and more. The twelve
households had at length consumed all the corn they had purchased, and the famine still
pressed heavily upon them. Jacob directs them to return. “And Judah said.” Reuben had
offended, and could not come forward. Simon and Levi had also grieved their father by
the treacherous slaughter of the Shekemites. Judah therefore, speaks. “Is your father yet
alive?” “Have ye a brother?” These questions do not come out in the previous narrative,
on account of its brevity. But how pointed they are, and how true to Joseph’s yearnings!
They explain how it was that these particulars came out in the replies of the brothers to
Joseph. For the charge of being spies did not call for them in exculpation. Judah now
uses all the arguments the case would admit of, to persuade his father to allow Benjamin
to go with them. He closes with the emphatic sentence, If I bring him not unto thee, and
set him before thee, then let me have sinned against thee all my days; that is, let me bear
the blame, and of course the penalty of having sinned against thee in so tender a point.
Both Judah and his father knew that this was a matter that touched the interest of the
former very deeply. Reuben was bearing the blame of a grievous sin, and had no hope of
the birthright. Simon and Levi were also bearing blame, and, besides, had not the
natural right, which belonged only to Reuben. Judah came next, and a failure in securing
the safe return of Benjamin might set him also aside. He undertakes to run this risk.
GILL, "And the famine was sore in the land. In the land of Canaan; it increased
yet more and more: this is observed for the sake of what follows, showing the reason and
necessity of Jacob's sons taking a second journey into Egypt.
HE RY 1-10, "Here, 1. Jacob urges his sons to go and buy more corn in Egypt, Gen_
43:1, Gen_43:2. 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_2:2. (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 (Gen_43:3) 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, Gen_43:8, Gen_43:9. Judah's
conscience had lately smitten him for what he had done a great while ago against Joseph
(Gen_42:21); 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.
CALVI , "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? (166) 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.
COFFMA , "Introduction
This chapter is entitled to special status in the sequence of events which was listed at
the beginning of Genesis 37 as a series of eleven episodes in the [~toledowth] of
Jacob. The list there, following Skinner and others, appended this chapter either to
number six or to number seven; but we shall treat it as a special unit, thus
expanding the outline.
The importance of this chapter lies in the narrative of Judah's offering of himself as
a substitute for Benjamin, in which he made an impassioned plea to Joseph on
behalf of his brother and his father. In all the writings which have come down from
antiquity, nothing surpasses this. Skinner said, "It is the finest specimen of dignified
and persuasive eloquence in the O.T."[1] We shall give further attention to this
under Genesis 44:18 below.
We are entitling the chapter:
JUDAH EMERGES AS A TYPE OF CHRIST
Significantly, it is Judah who is the hero of this chapter, not Joseph. Joseph indeed
was supreme in Egypt, but Judah was supreme among the sons of Jacob, and the
events of this chapter entitled him to his place in the ancestry of the Son of God, and
to the honor of giving his name to the Glorious One who would stand forever
honored upon the sacred page as, "The Lion of the Tribe of Judah" (Revelation
5:5).
The source-splitters are completely frustrated and defeated by this chapter. Speiser
admitted that, "There is not the slightest trace of any other source throughout the
chapter."[2] The significance of such an admission lies in the fact that a variable

name for God is found in Genesis 44:16, as well as other factors usually alleged as
"proof" of prior sources. The admitted truth that such things are not proof of prior
sources here discredits, absolutely, the notion that such things are "proofs" of prior
sources anywhere else. As a matter of fact, the whole Biblical record of the
providential appearance in history of the Jewish people, their miraculous
preservation, divine guidance in their dispossession of the Canaanites, and in time,
their deliverance of the blessed Messiah to mankind, exhibits a unity, coherence,
and authority that point inevitably to one author of the entire Pentateuch. It is
simply impossible that a redactor, or a hundred redactors, even if they possessed a
thousand "prior sources," could ever in a million years have produced anything like
the Book of Genesis. It is a person, a man, whose personality lies behind it all, an
inspired man, who delivered unto us the Word of God. It is true of the Bible as
Walther Eichrodt (quoted approvingly by George Foher and Martin oth) stated
concerning the religion of Israel:
"At the very beginning of Israelite religion, we find charisma, the special individual
endowment of a person; and to such an extent is the whole structure based on it,
that without it, it would be inconceivable."[3]
owhere else in the Bible does one encounter this mysterious person of Moses, the
author of Genesis, any more than in this chapter. The mind and authority of God
appear in every line of it. To appreciate this supernatural quality of the narrative,
one should read the tedious, belabored report of the same episode in the works of
Josephus. The Bible bears its own imprimitur as the Word of God.
Introduction
This chapter is a continuation of the remarkably dramatic history that began to
unfold in the last chapter. Here we have:
THE SECO D JOUR EY I TO EGYPT
Jacob's determination not to send Benjamin into Egypt with the brothers on their
return mission to buy grain gave way under the dire necessity for the procurement
of food for his posterity. The famine grew worse and worse. And although he had no
information about how long it might last, there was simply no other way to provide

for the children of Israel. Reluctantly, he consented to send Benjamin upon the
solemn assurance of Judah that he would be surety for the lad. He also put as good a
face on things as he could by sending an appropriate present for the officers from
whom they would buy grain, also returning the money which they had found in
their sacks following the first journey.
That we are dealing with hard historical facts in this narrative is evident from the
wealth of detail concerning social, political, cultural, and economic conditions
mentioned here which are corroborated absolutely by the archeological findings of
the present century. "The Biblical description of the historical background is
authentic."[1] The details of Joseph's elevation to viceroy of Egypt is exactly how
Egyptian artists depicted this ceremony. The ring, the costly vestments, the gold
chain, even the second chariot have been found on murals and reliefs. "There is
even a spot on the ile river that bears the name of Joseph!"[2]
Verse 1-2
"And the famine was sore in the land. And it came to pass when they had eaten up
the grain they had brought out of Egypt, their father said unto them, Go again, buy
us a little food."
This entire experience of God's people was, "as much of a testing of Jacob because
of his favoritism as it was of the sons because of their evil deeds."[3] It is not until
Genesis 43:14 that Jacob decides to rely upon God, instead of his own devices and
precautions. Until that time, he was centering his thoughts upon the dangers and
difficulties, OT the providence of God.
CO STABLE, "Verses 1-15
Judah evidently took the lead and spoke for his brothers because Jacob had already
refused Reuben ( Genesis 42:37-38), Simeon was in Egypt, and Levi had previously
forfeited his father"s confidence (ch34). As Reuben had done ( Genesis 42:37),
Judah offered to bear responsibility in Jacob"s place, but in contrast to Reuben,
Judah took personal responsibility for Benjamin"s safety ( Genesis 43:9). From this
point on, Judah becomes the leader of Jacob"s sons (cf. Genesis 49:8-10; Matthew
1:2; Matthew 1:17; Luke 3:23; Luke 3:33).

Facing a crisis like his meeting with Esau (chs32-33), Jacob again prepared a lavish
present to appease "the Prayer of Manasseh ," Joseph (cf. Proverbs 18:16).
"Jacob has no guarantee El Shaddai will do anything. His if I am to be bereaved,
bereaved I shall be is the same construction as Esther"s "if I perish, I perish" (
Esther 4:16) ..." [ ote: Hamilton, The Book . . . Chapters18-50 , p545. See also S. B.
Berg, The Book of Esther: Motifs, Themes, and Structure, pp123-42 , for linguistic
and thematic parallels between the Esther story and the Joseph story.]
Compare also Rebekah"s complaint when she thought she might lose both Jacob
and Esau ( Genesis 27:45).
"The "and Benjamin" [ Genesis 43:15] hangs like the resigned sigh of a father
trapped between the need to live and the possibility of a life made utterly empty
through another loss." [ ote: W. L. Humphreys, Joseph and His Family: A Literary
Study, p45.]
GUZIK 1-10, "A. Jacob decides to let the brothers return to Egypt with Benjamin.
1. (1-2) Jacob gives the order to get more food.
ow the famine was severe in the land. And it came to pass, when they had eaten up
the grain which they had brought from Egypt, that their father said to them, Go
back, buy us a little food.
a. When they had eaten up the grain which they had brought from Egypt: Perhaps
Jacob originally thought they had enough to survive the remainder of the famine
and they would never need to go back with Benjamin, and never need to go back
and get Simeon. The famine wore on, and eventually they ran out of food.

b. Go back, buy us a little food: ecessity drove Jacob to do something he would
normally never do. We might imagine Jacob prayed so hard for the famine to break,
and asked God to send relief. We might imagine Jacob became angry and bitter
against God for not answering those prayers. God knew what He was doing and had
something so much better for Jacob than he could ever imagine.
2. (3-10) Judah convinces his father to let them go to Egypt with Benjamin.
But Judah spoke to him, saying, The man solemnly warned us, saying, You shall not
see my face unless your brother is with you. If you send our brother with us, we will
go down and buy you food. But if you will not send him, we will not go down; for
the man said to us, You shall not see my face unless your brother is with you. And
Israel said, Why did you deal so wrongfully with me as to tell the man whether you
had still another brother? But they said, The man asked us pointedly about
ourselves and our family, saying, Is your father still alive? Have you another
brother? And we told him according to these words. Could we possibly have known
that he would say, Bring your brother down? Then Judah said to Israel his father,
Send the lad with me, and we will arise and go, that we may live and not die, both
we and you and also our little ones. I myself will be surety for him; from my hand
you shall require him. If I do not bring him back to you and set him before you,
then let me bear the blame forever. For if we had not lingered, surely by now we
would have returned this second time.
a. Why did you deal so wrongfully with me as to tell the man whether you had still
another brother? Jacob was clearly desperate. They must have discussed this
question a hundred times before, yet he brought it up again.
b. I myself will be surety for him: Judah put his own life on the line as a surety for
Benjamin. This is the first good thing we see that Judah did. Previously, he was the
one who had proposed the sale of Joseph. He was the one who wronged his
daughter-in-law Tamar and had sex with her as a harlot.
i. Previously, Satan may have directed his attack against Joseph because he believed

he was the one who would ultimately bring the Messiah. To this point, God had not
yet revealed which of the 12 sons of Jacob the Messiah would come from.
ii. Satan not only hated the children of Jacob for what they were, but also for what
God would make of them. The devil directs the same kind of hatred against
believers today, as Satan considers the destiny God has for His people.
LA GE, "a. The proving of the brothers. Their repentance and Joseph’s
forgiveness. Joseph and Benjamin, Genesis 43:1; Genesis 44:17. 1. Genesis 43:1-14;
Judah as surety for Benjamin unto the father.—Buy us a little bread.—In death and
famine a rich supply is but little; so it was especially in Jacob’s numerous family, in
regard to what they had brought the first time.—And Judah spake.—Judah now
stands forth as a principal personage, appearing more and more glorious in his
dignity, his firmness, his noble disposition, and his unselfish heroism. Hebrews, like
Reuben, could speak to his father, and with even more freedom, because he had a
freer conscience than the rest, and regarded the danger, therefore, in a milder light.
Judah does not act rashly, but as one who has a grand and significant purpose. His
explanation to the wounded father is as forbearing as it is firm. If they did not bring
Benjamin, Simeon was lost, and they themselves, according to Joseph’s threatening,
would have no admittance to him—yea, they might even incur death, because they
had not removed from themselves the suspicion of their being spies.—Wherefore
dealt ye so ill with me?—Knobel: “His grief and affliction urge him on to reproach
them without reason.” Unreasonable, however, as it appears, it becomes significant
on the supposition that he begins to read their guilty consciences, and, especially,
when, with the one preceding, we connect the expression that follows: Me have ye
bereaved of my children.—The man asked us straitly.—[Lange translates the
Hebrew ‫ישׁ‬ִ‫ָא‬‫ה‬ ‫אַל‬ ָ‫שׁ‬ ‫אוֹל‬ ָ‫שׁ‬ literally, or nearly so: er fragte und fragte uns aus; or, as it
might be rendered, still closer to the letter, he asked to ask; or, if we take the
infinitive in such cases as an adverb, he asked inquisitively, and then proceeds to
remark]: This expressive connection of the infinitive with the indicative in Hebrew
must not be effaced by grammatical rules; we hold fast to its literalness here. They
did not speak forwardly of their family relations, but only after the closest
questioning. By this passage and Judah’s speech ( Genesis 44), the account in the
preceding chapter ( Genesis 43:32) is to be supplemented. They owed him an
answer, since the question was to remove his suspicion; and, moreover, they had no
presentiment of what he wanted.—Send the lad with me.—‫י‬ִ‫תּ‬ִ‫א‬ (with me) says the
brave Judah. He presents himself as surety; he will take the guilt and bear the
blame forever. The strong man promises all he can. To offer to the grandfather his

own grandchildren, as Reuben offered his sons, that he might put them to death,
was too unreal and hyperbolical to occur to him. We become acquainted with him
here as a man full of feeling, and of most energetic speech, as Genesis 43:3, and
Genesis 33had before exemplified. He eloquently shows how they are all threatened
with starvation. The expression, too: Surely now we had returned the second time,
promises a happy issue.—If it must be so now.—Jacob had once experienced, in the
case of Esau, that presents had an appeasing effect on hostile dispositions. From this
universal human experience there is explained the ancient custom, especially in the
East, of rendering rulers favorably disposed by gifts (see 1 Kings 10:25; Matthew
2:11; Proverbs 18:16; Proverbs 19:6).—Of the first fruits of the land.—(Lange
translates: Of that which is most praiseworthy.) Literally, of the song; i.e, that
which was celebrated in song. The noblest products of nature are, for the most part,
celebrated and symbolized in poetry. In presents to distinguished persons, however,
the simple money-value of the things avails but little; it is the peculiar quality, or
some poetic fragrance attached to them, that makes them effective. Delitzsch doubts
this explanation, but without sufficient reason. They are especially to take balm, the
pride of Canaan, but in particular of Gilead. Then honey. Knobel and Delitzsch
suppose it to be the honey of grapes, Arab, dibs. “Grape syrup; i.e, must boiled
down to one third, an article, of which, even at the present day, there are sent yearly
three hundred camel-loads from Hebron’s vicinity to Egypt.” Delitzsch. But this
very abundance of the syrup of grapes would lead us to decide rather for the honey
of bees, were it not for the consideration, that in the Egypt of to-day great attention
is given to the raising of bees, and that it is no wine country, although not wholly
without the culture of the vine ( Genesis 40:10).—Spices.—(Lange, tragacanth-gum.)
A kind of white resinous medicament (see Winer, Tragacanth).—Myrrh.–
Frankincense, salve medicament (see Winer, Ladanum).— uts.—The Hebrew word
‫ִים‬‫ב‬ְ‫ָט‬‫בּ‬ occurs here only, but by the Samaritan translation it is interpreted of the fruit
of the Pistacia vera, “a tree similar to the terebinth—oblong and angular nuts of the
size of a hazel-nut, containing an oily but very palatable kernel, which do not,
however, grow any more in Palestine (as is stated in Schubert’s ‘Travels in the
East,’ ii. p478; iii114), but are obtained from Aleppo (comp. Rosen, in the ‘German
Orient. Magazine,’ xii. p502).” Keil.—Almonds.—(See Winer, Almond-tree.) On the
productions of Palestine in general, see CalwerBibl. “ atural History,” etc.—And
take double money.—(Lit. second money. They are not to take advantage of the
mistake, even though no unfavorable construction should be put upon it, or it
should occasion them no harm.—And God Almighty.—Here, when some strong
miraculous help is needed, he is again most properly designated by the name El
Shadai.—If I be bereaved of my children.—Be it so. An expression of resignation (
Esther 4:16). As his blessing here is not a prayer full of confidence, so the
resignation has not the full expression of sacrifice; for Jacob’s soul is unconsciously
restrained by a sense of the ban resting upon his sons. He is bowed down by the

spiritual burden of his house.
PETT, "Verse 1-2
The Second Visit of the Brothers - Joseph Makes Himself Known (Genesis 43:1 to
Genesis 45:28)
The Brothers Again Meet the Egyptian Vizier (Genesis 43:1-34)
Genesis 43:1-2
‘And the famine was sore in the land. And it happened that when they had eaten up
the corn which they had brought out of Egypt their father said to them, “Go again.
Buy us a little food.” ’
The famine continued and grew worse. o crops grew, those water holes which had
survived the first onslaught now dried up, the cattle and sheep grew thin and
scrawny. And the corn store became emptier and emptier. Meanwhile Simeon was
mourned as Joseph had been for they knew they would see him no more. Jacob’s
intransigence had seen to that.
At length it had to be accepted that there would be no possibility of even the most
meagre of harvests and as the corn store became depleted Jacob took the only
possible course. He had no choice. He asked his sons once more to take silver to
Egypt to buy corn. But he had not met the proud and stern Vizier of Egypt, and his
sons had, and a fierce argument ensues.
BI 1-14, "Go again, buy us a little food
Jacob under the pressure of want
I. His CHANGE OF RESOLUTION (Gen_43:11-14).
II. His PIETY THROUGHOUT.
1. His faith in God.
2. His honest principle.

3. It is no reflection on his piety that he changed his purpose.
Consistent with the unchanging truth of God, with the eternal law of righteousness, we
must and ought to be; but not invariably consistent with ourselves; for our goodness is
imperfect, and we are liable to mistake and error. Instead of adjusting our present
conduct to our former habits and thoughts, we should act upon our present convictions,
leaving the present and the past to reconcile themselves as they may. It is only by looking
continually to God, and not to ourselves, that we can walk sure-footedly in the present
life. (T. H. Leale.)
The second journey of Joseph’s brethren into Egypt
I. THE JOURNEY.
1. The resolve of Jacob to send at last his son Benjamin to Egypt. In this consent of
Jacob we read a double instance of faith, faith in God and in man.
(1) Faith in God; for he says, “God Almighty give you mercy before the man”
(Gen_43:14). Faith has been well defined thus, “the heart to make ventures for
God.” He alone knows what real faith is, who has been compelled to lose sight of
or to relinquish hold of those most dear to him, relying only on the mercy and
eternal love of God. Faith is that which makes us hold and cling to God when
nothing else is left for us to cling to; the grasp of the dying sailor to the mast, that
is faith.
(2) There was, besides, faith in humanity, in his son Judah, in one scarcely
worthy of his confidence, for once at least he had proved treacherous. But it was
better so, and it is better for us if we possess this faith in man.
2. Jacob’s honesty (Gen_43:12). We are bound not only to return that which is ours
unjustly, but also that which is ours by the oversight or mistake of others. But there
is another way of looking at this act of Jacob’s. It seems somewhat to savour of his
disposition to mollify and appease his enemies by presents; as, when he dreaded the
enmity of Esau, he sent presents to him, flattering him with the name of god. And if
it be so, we find here that which tells, not of honesty, but of pliancy.
3. The change of Jacob’s resolution in permitting Benjamin to go. At first we might
be inclined to charge him with inconsistency, but the circumstances were changed,
and the only choice now left him was between famine for them all and the loss of one
son.
II. THE ARRIVAL IN EGYPT.
1. The fear of Joseph’s brethren when invited to Joseph’s house. They came dreading
some misfortune. They were suspicious of Joseph’s intentions. They could not but
think that he wished to entrap them and make bondsmen of them. And this fear of
theirs arose partly out of their own capability for a similar act of treachery. “Thus
conscience doth make cowards of us all.” It is the worst penalty of a deceitful and
crooked disposition that it always dreads being overreached.
2. In the next place we observe the bowing down of the brethren before Joseph
(Gen_43:26). This was an exact fulfilment of one of his early dreams, when the sun,
moon, and eleven stars bowed down before him. But Joseph was now changed; he
had been too much saddened by misfortune, and was far too much accustomed to
Egyptian homage, to find any real pleasure in this, from which he had formerly

expected so much. For us this is a pregnant example of the illusiveness of human life.
Now that his dream was fulfilled to the very letter, he could not enjoy it.
3. We next observe Joseph’s relief in the indirect utterance of his feelings. He asked,
“Is your father yet alive, and your youngest brother?” &c. (Gen_43:27).
4. The feast of brotherhood. (F. W. Robertson, M. A.)
Lessons from Jacob’s behaviour at this crisis
1. Did he at length admit the necessity of making the sacrifice which he declared he
would never make? Let us never be ashamed to retract any hasty and improper
resolution which we have ever formed. And when we perceive how necessary it is to
give up any idol, or any forbidden indulgence, let us not hesitate a moment to act
upon our convictions. No delays are so dangerous as those which take place between
the formation and the performance of a good resolution.
2. Again, we must not attempt to procure the favour of Him who sits upon the
throne of grace by any present that we have to bring, or any payment that we have to
make. While we are willing to part with everything for the sake of Christ, we are not
to bring anything as the price of our salvation, or to offer anything that we have, or
anything that we can do, to recommend us to His favour.
3. Again, let us never forget that the desire for His salvation, and the broken and
contrite heart which He has promised to accept, must come from God. The
preparation of the heart of man is from the Lord. We must bring our heart when we
come into His presence, and it must be upright and contrite if we would see His face
in peace. But He only, who requires such a heart as this, can produce it for us.
4. For here, observe, the importance of a praying spirit is especially to be seen in
Jacob’s behaviour at this time. When he sent his sons away, it was with the humble
and earnest petition—God Almighty give you favour before the man. Prayer ever was,
and ever must be, the distinguishing mark of all the true sons of Jacob.
5. Lastly, Jacob at length determined to acquiesce in the appointments of Divine
Providence, whatever they might be. So let every true penitent resolve to do, and he
is certain eventually to be delivered out of all his fears. (C. Overton.)
Jacob’s prayer
1. The character under which the Lord is addressed—“God Almighty,” or God all-
sufficient. This was the name under which Abraham was blessed, and which was
used by Isaac in blessing Jacob. Doubtless Jacob, in putting up this prayer, thought
of these covenant promises and blessings, and that it was the prayer of faith.
2. The mistake on which the prayer is founded, which yet was acceptable to God. He
prayed for the turning of the man’s heart in a way of mercy; but the man’s heart did
not need turning. Yet Jacob thought it did, and had no means of knowing otherwise.
The truth of things may in some cases be o concealed from us, to render us more
importunate; and this importunity, though it may appear at last to have been
unnecessary, yet being right according as circumstances appeared at the time, God
will approve of it, and we shall find our account in it.

3. The resignation with which he concludes: “If I am bereaved, I am bereaved!” It is
God’s usual way, in trying those whom He loves, to touch them in the tenderest part.
Herein the trial consists. If there be one object round which the heart has entwined
more than all others, that is it which is likely to be God’s rival, and of that we must be
deprived. Yet if when it goes, we humbly resign it up into God’s hands, it is not
unusual for Him to restore it to US, and that with more than double interest. (A.
Fuller.)
The second visit to Egypt
I. JACOB’S ENTREATY.
1. The occasion of it. Continuance of the famine. How dreary the prospect. Barren
earth. Languishing cattle. Dry river-beds. The heavens as brass.
2. The character of it. “Buy us a little food.”
(1) “Buy.” They had money. The money that was returned, and a little more. They
probably took all they could well spare the first time, not thinking the famine
would last so long, and intending to obtain enough to suffice till plenty was
restored.
(2) “A little food.” It was all they could purchase with what money was left after
they had restored the first purchase-money.
(3) “Go again.” He does not say a word about Benjamin. Did he think they had
forgotten him; or that they would not press the matter? He speaks of food, not of
Simeon or Benjamin.
II. JUDAH’S EXPOSTULATION. He at once assures his father that it is of no use except
Benjamin goes too; and refuses to go without him, as a useless and perilous experiment.
III. THE BROTHERS’ MEETING. They once more set out for Egypt. In due time they
stand in the presence of the great lord. Joseph sees and recognizes Benjamin.
Commands that a banquet shall be prepared in his own house. This new kindness filled
them with new fear. They thought they were being ensnared, and would be sold as
bondmen. Yet they had done to Joseph the very thing they feared to receive at his hands.
Having had no opportunity of speaking to Joseph, they explain to the steward. He
encourages them. Tells them not to fear. Reminds them of God’s mercy. Joseph’s
present is therefore prepared, and they await the issue. In all this see how a guilty
conscience destroys enjoyment of happy circumstances. If a man is right within, all will
be right without; if he be wrong, all will be wrong. Learn:
I. To be thankful for plenty.
II. To pity the distressed.
III. Sin brings its own punishment.
IV. The brothers’ meeting may remind us of our future meeting with our Elder Brother.
(J. G. Gray.)
If thou wilt send our brother

A reasonable condition
“Children, obey your parents in the Lord, for this is right.” But let parents take heed that
they provoke not their children to resist their commands, by enjoining that which is
unjust, unreasonable, or impracticable. Judah was justifiable in making conditions with
his own venerable father. But to object to the commands of a parent, without an urgent
reason, is consistent neither with the law of Christ, nor with the law of nature. The
command of Jacob was not simply to go to Egypt, but to go and fetch corn from Egypt.
This was impracticable, unless Benjamin went along with his brethren. Every wise man
will consider, when he undertakes a journey, or any great work, for what purpose it is
designed, and how it may be executed, so as to answer the end. What man would have
travelled all the way from the place where Jacob sojourned in Canaan to Egypt, to buy
corn in the time of famine, without the prospect of being able to obtain it? What man
will plough or sow his land, without the prospect of a crop? What wise man will
undertake any religious employment, without the prospect of obtaining the wished
advantage to be found in the service of God? If those who call themselves the children of
light, were half as wise in their generation as the children of this world, when they wish
to have the oil of grace, they would go to those who sell before the door is shut, and
would not go without their Elder Brother, without whom no man can come to the Father
with acceptance. It is said of the famous Themistocles, that when he fled for refuge to
Admetus, king of Thessaly, he took the king’s infant son in his arms, and obtained what
he requested. He had been told that this was the law of the court of Admetus. And this is
the law of God’s house, that we cannot come with success to the throne of God’s grace,
but in the name of Christ, the only mediator between God and sinful men. (G. Lawson,
D. D.)
If it must be so now, do this
Jacob yields to persuasion
“A fool rageth, and is confident”; but a wise man will yield to reason, be it from a servant,
from a son, from a wife, or from any other person, though inferior to himself, in station,
in good sense, or in holiness. “Ye younger, be subject to the elder, yea, all of you be
subject one to another; and be clothed with humility, for God resisteth the proud, and
giveth grace to the humble” (1Pe_5:3). Here you have an illustration of the apostle’s
precept, and the reason by which it is enforced. Jacob’s sons submitted to their father in
going down to Egypt, and their father complied with them in sending Benjamin along
with them; and God crowned their designs with success, and gave them wonderful
displays of His favour in the event of their journey. How was Jacob persuaded to comply
with a motion so adverse to his feelings? Not by Reuben’s, but by Judah’s solicitations.
Judah addressed his father in words of wisdom and meekness, He set before him the
absolute necessity of parting with Benjamin for a time, and the great comfort to be
expected in the issue. Far was he from reproaching his father for his manifest partiality
to this favourite son, but he gave him full assurance that his partiality should be
gratified, if possible and necessary; for when Judah became surety for him, he, in effect,
engaged to stand between him and every danger; and this promise he did not fail to
perform. Complain not, young persons, of tyranny in your parents, when the truth
probably is, that you have not learned to treat with due reverence the fathers of your
flesh. Do they refuse to comply with your wishes? Can you say with uprightness, that
your desires were such as ought to have been granted? And if this has been the case,
have you showed due respect to them in expressing your desires? and have you borne,

with a meek temper, those eruptions of passion which disagreeable circumstances may
sometimes produce, even in the best men? You see in the instances before us, “that by
much forbearing, a prince” and a father “may be persuaded, and that a soft answer
breaketh the bone.” (G. Lawson, D. D.)
Conduct in emergency
1. He acts prudently. He uses means of conciliation, and of bespeaking the good
graces of the unknown ruler of Egypt.
2. He acts honestly. “The money that was brought again in your sacks, carry it again
in your hands: peradventure it was an oversight.” There are not a few who, in similar
circumstances, would have been disposed to regard such money as, according to
their cant phraseology, a God-send; and who would have thought no more about the
matter. Not so Jacob. Before he would regard the money as his, or have his sons
regard it as theirs, he must be at the bottom of the matter—he must have it
accounted for, how came it there—he must know whether they can keep it honestly.
Thus let all Christian transactions be regulated by the principles of high honour and
sterling unbending integrity.
3. He acts piously. “And God Almighty give you mercy before the man!” When a
human heart requires to be softened, and inclined to favour where there is seeming
hostility, it is ours to do what we can, and to leave the result, by prayer and
supplication, in the hands of God—of “God Almighty.” How much more like himself
does Jacob now appear; and how much more becoming an example does he set
before his family!
4. He acts submissively. “If I be bereaved of my children, I am bereaved!”
5. He acts affectionately. It may be truly said of Jacob, as a father, that “even his
failings leaned to virtue’s side.” We can account for them from causes that are in
themselves good. But the point to which my observation tends, as many of you may
anticipate, is this. How come we to be so much in earnest in seeking to propitiate a
fellow-creature to turn away his displeasure, and to conciliate his favour, in order to
avoid what harm, and to ensure what good, he may have it in his power to do us;
while we are so careless about averting the wrath and obtaining the grace of a higher
than the highest of created powers?—of Him, whose wrath is so infinitely more to be
deprecated, and whose grace is so infinitely more to be desired and sought, than
those of all the agents of evil or of good combined, in the world or in the universe. (R.
Wardlaw, D. D.)
Carry down the man a present
Offerings by the little to the great (a harvest sermon for children)
An old man is sending off a company of his sons; they are going to visit a very great man,
who is the governor of a great country. They have a proper awe of this man, because he is
so great, but he has been very good to them, and their need compels them to go. So their
father sends them off, and bids them by no means go empty-handed, but take with them
a present for the man. Now your parents have sent you or brought you to church to-day
to our Harvest Festival, not to visit some great earthly governor, but to God’s House, to
meet God, and to Present your prayers through Jesus Christ, the Son of God, of whom in

His human life Joseph was in many ways a type; and I feel sure that your parents will
have said to you, as Jacob said to his sons, “Take a present,” “a little of the best fruits of
the land,” or their value in money. For even if it should be very little indeed that you can
bring, I am sure they will have told you that that certainly should not be forgotten.
Joseph in Egypt was a picture in some small degree of our Lord, who is Governor of all
the earth, who says by the mouth of David, “the whole world is Mine, and all that is
therein” (Psa_50:12). He has no need of our corn, or of our fruits, or of our money: and
yet He has commanded us to offer to Him. There follow close after, in this same Psalm,
the words, “Offer unto God thanksgiving, and pay thy vows unto the Most Highest.” God
ordered His people (Deu_26:1-19.) when they came into the land of Canaan to take at
harvest-time a basket of the first-fruits, and give it into the hands of the priest before
God’s altar, and say, “A Syrian ready to perish, was my father, and he went down into
Egypt with a few—and became great and mighty.” So the people of Israel were to be
reminded of this visit to Egypt and its consequences, for by “the Syrian, my father,” is
meant Jacob. Let us look again at our picture, and see what it will teach us. Joseph, we
may be quite sure, was pleased with the present, not for its value in itself, but because it
showed that those who brought it wished well. But what pleased him most was the
coming of his brethren themselves. He wanted them very much, especially the little one.
And there was great joy when he had them all together, and made himself known and
embraced them. Joseph is here again a type of our Blessed Lord. That which, above all,
He desires, over and above the gifts which He welcomes, is the heart of the giver. St.
Paul tells us exactly what it is He seeks—“not yours, but you” (2Co_12:14). “He is not
ashamed to call us brethren” (Heb_2:11), though we have treated Him worse than
Joseph’s brethren treated him; and though we may be us shabby and poor as probably
Joseph’s brethren looked in his royal palace in Egypt, our Lord Jesus Christ will be ready
with His kiss and embrace for us. And when I tell you that He seeks “not yours, but you,”
I do not mean that He does not want your little offerings; He does for your sakes. What
you can give, of course, is nothing to Him: but do not allow yourself to be tempted into
saying, as grown-up people sometimes say when the harvest is not so plentiful, and they
are poor, and “the times are hard,” that we must leave giving to those who are well off.
Jacob and his sons were poor enough—there was a famine in the land—and yet they sent
the rich governor of Egypt a present, and see what a blessing came out of it. I find, as I
read my Bible, that it is “the poor of this world, rich in faith,” who become “heirs of the
kingdom” (Jas_2:5), through their faith and liberality. And our Lord has told us why it is
He likes us to offer to Him of our little: He says, “Where your treasure is, there will your
heart be also” (Mat_6:21). He wants our hearts, and therefore He asks for our treasures.
Let me give you an example. Only a few weeks ago I read a sad story in a newspaper.
There were several young men, brothers, who went, I think, to Canada, and there worked
very hard upon a farm out in the wilds, and earned a good deal of money. A man came to
visit them, and persuaded them to trust him with their savings, saying that he would use
it in the working of a mine which would yield them double their money in a short time.
But one day they found out that this man was a rogue, and that he had spent all their
money for nothing, and the news was so terrible a shock to them that they all went out of
their minds. Their minds were all upon their money, and when that was lost they were
lost. Learn, thin, as soon as you may, to lay up your treasure in heaven. Bring your little
offerings to Jesus Christ,
“And what He most desireth, Your humble, thankful hearts.”
(Archibald Day, M. A.)

2 So when they had eaten all the grain they had
brought from Egypt, their father said to them,
“Go back and buy us a little more food.”
GILL, "And it came to pass, when they had eaten up the corn which they had
brought out of Egypt,.... Which, in so numerous a family as Jacob's was, having so
many children, grandchildren, and servants, what nine men on so many asses could
bring with them must be consumed in a short time, how long cannot be said; no doubt
they lived sparingly on it in such a time of scarcity, to make it last as long as they could,
and perhaps only he, his children and grandchildren, might eat of it; the servants, as
Calvin observes, might live on meaner food, as acorns, herbs, and roots; and it must not
be thought that all this corn was eaten up entirely, and none left, but the far greater part
of it, and but very little remaining; or otherwise, how should Jacob, and his sons' wives
and children be supported until the return of his sons from Egypt with fresh provisions?
indeed it may be supposed, that the land of Canaan produced some corn, though but
little; and it is certain there were other fruits which were serviceable for food, as appears
from Gen_43:11,
their father said, go again, buy us a little food; just enough for him, and them,
and theirs, for the present; hoping that the famine would be over quickly, and therefore
orders them to go once more to Egypt, and buy some provisions: they made no motion
themselves to go, as it is highly probable they determined they would not, since Jacob
had resolved Benjamin should not go, but waited for their father's motion, and which he
did not make until necessity obliged him.
JAMISO , "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 (Gen_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.

EXPOSITORS DICTIO ARY OF TEXTS, "Genesis 43:2
What a deeply interesting life was that of Jacob the supplanter! It is a life full of
incident. And in that life the story of Joseph is perhaps the most illuminative. The
dreaming days are over. The house of Potiphar, with its subtle temptation, and the
prison with its dark despair are for ever gone, and Joseph sits a ruler, the ruler of
Egypt. Famine drives his brothers, at their father"s request, to seek his face, known
only to them as the great Egyptian governor. They bow themselves before the
brother whom they had wronged and he recognizes them. They knew him not, but
he knew them, and was moved towards them. He would have them all before him,
and in the presence of them all he desired to make himself known to them. But
Benjamin, the son of his own mother, was not with them. He must be brought, and
so they are sent back for him, with the instruction that they should see his face no
more unless he were with them. When the brothers begin preparations for their
return to Egypt, having obtained a very reluctant permission for Benjamin to
accompany them, Jacob suggests that in addition to taking double money they
"should carry down the man a present" to propitiate him, and thereby gain his
favour. That was the old Jacob of a former day who would rely upon his own
resources, his own cunning, his own artfulness.
I. otice, then, this characteristic relapse. It is generally the presence of untoward
circumstances which causes this relapse. We are thrown back upon our own
resources, as it were, and the first question we ask is this, "What shall we do"? And
the answer is almost invariably a relapse to a former type, to the embracing of a
former stratagem. We have all yet to learn the philosophy of inactivity. "What shall
we do" seems to be the first question uppermost in all minds when confronted with
difficulty and danger. When in the straight betwixt two, in the difficult place,
contending with circumstances and events over which we have no control, for the
existence of which we cannot be responsible, our salvation rests in the Divine
revealing, and not in our own plans and schemes. "Carry down the man a present"
if you like, but remember it will have no effect upon the issue of the day.
II. Having regard then to this important truth that God determines the issue and
that none of our plans and schemes are at all necessary, that God is first and must
always be first, it may become a gracious and courteous act to "carry down the man
a present". It may be well for us to consider this. A little sympathy, a little attention,
a little consideration, these are the things which sweeten life for us all. God is so

often wounded in the house of His friends by the utter neglect of those little
presents, the little courtesies, the little tokens of love. Every Prayer of Manasseh ,
woman, and child has something they can give. Society is enriched or impoverished
by the individual gifts or negligences of its members. The home is made happy, or
dull and miserable, upon the same principle. Give! Don"t think so much about what
you can get, but more about what you can give. Remember that your salvation is the
free gift of God, "Without money and without price".
—J. Gay, Common Truths from Queer Texts, p137.
3 But Judah said to him, “The man warned us
solemnly, ‘You will not see my face again unless
your brother is with you.’
GILL, "And Judah spake unto him,.... Reuben the eldest son had met with a
repulse already, Gen_42:36; Simeon the next was now in Egypt, Gen_42:24, and Levi,
perhaps on account of the affair of Shechem, Gen_34:25, did not yet stand well in his
father's favour and affection; wherefore Judah being next, with the consent of his
brethren, undertakes to manage the affair with him, who had doubtless an interest in
him, as well as authority among his brethren, and was a prudent man, and could speak
well:
saying, the man did solemnly protest unto us; meaning Joseph, though he then
knew not that it was he; whom he calls "the man", not by way of contempt, or as thinking
and speaking meanly of him, but the reverse, the great man, the honourable man, the
governor of Egypt; and so the Septuagint version adds, "the man, the lord of the land";
he in the strongest terms, and in the most solemn manner, protested by the life of
Pharaoh:
saying, ye shall not see my face; with acceptance, should not be admitted to come
near him, or treat with him, and purchase any corn of him:

except your brother be with you; their youngest brother Benjamin.
K&D, "Judah then declared, that they would not go there again unless their father
sent Benjamin with them; for the man (Joseph) had solemnly protested (‫ד‬ ִ‫ע‬ ֵ‫ה‬ ‫ד‬ ֵ‫ע‬ ָ‫)ה‬ 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).
CALVI , "Verse 3
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.
COFFMA , "Verses 3-5
"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. If thou wilt send our
brother with us, we will go down and buy thee food: 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."
The fact that Judah takes the leadership here, whereas, in the previous chapter
Reuben had attempted to do so by his ridiculous proposal that Jacob could slay
Reuben's two sons as a surety for Reuben's responsibility, is no evidence whatever
of "two contradictory accounts from different `documents'" allegedly lying behind
the history here. All such allegations are merely demonstrations of the remarkable
blindness that characterizes such criticisms. The last chapter made it plain that
Jacob rejected Reuben's proposal out of hand, "My son shall not go down with
you!" That closed the matter of Reuben's leadership of the second expedition into
Egypt. Here, as the narrative absolutely demands, Judah took charge. The Biblical
account does not explain fully why Jacob consented to what Judah said, but
Josephus tells us that Judah pointed out to him that Benjamin also could die
without food, and appealed to Jacob on the basis of faith in God, saying, " othing
can be done to thy son, but by the appointment of God."[4]; Genesis 43:14, below,
supports this.
"The man ..." is used repeatedly here as a designation for Joseph. If they had
learned his name, they had not become familiar with it.
"Ye shall not see my face ..." This expression meant that the sons of Jacob would
not be permitted in Joseph's presence at all without Benjamin. Willis pointed out
that, "To see Joseph's face, in court language, meant to get an audience with him or
to be permitted in his presence."[5] Only ministers of the very highest rank were
permitted to be in the ruler's presence, except by special permission. Jesus declared
of the angels of little children, "Their angels, do always behold the face of my Father
who is in heaven" (Matthew 18:11), the same being a recognition of the fact that
"angels of the face," were the highest-ranking ministers in ancient kingdoms.
PETT, "Verses 3-5
‘And Judah spoke to him, saying, “The Man did solemnly declare to us, saying,
‘You shall not see my face except your brother be with you.’ If you will send our
brother with us we will go down and buy you food. But if you will not send him we

will not go down, for the Man said to us, ‘You shall not see my face except your
brother be with you.’ ” ’
Judah speaks up for his brothers. It is all right for Jacob, he does not have to face
the Man. But they know what he is like and the terror he induces. And they know
what he is likely to do with them if they return without Benjamin. There are no
circumstances in which they will go unless Benjamin goes with them. They do not
want to share Simeon’s fate.
The fact that Simeon is not mentioned is deliberate on the part of the writer. He
wants his readers to recognise that as far as the family is concerned Simeon’s fate is
now irrelevant. He has previously been sacrificed to Jacob’s obstinacy and obsession
with his youngest son.
Reuben takes no part in all this. His father had previously rejected his offer and he
has given up. Indeed something appears to have happened to him. Trying
circumstances bring leaders to the fore and the reaction to the famine seems to have
brought Judah into a position of leadership. He may well have proved the most
resilient when everyone else was despairing. Everyone now looks to him.
“See his face.” They will not be able to approach the great man but will instead be
arrested.
4 If you will send our brother along with us, we
will go down and buy food for you.
GILL, "If thou wilt send our brother with us,.... Give orders for his going with us,
and put him under our care:

we will go down and buy thee food; signifying, on the above condition, that they
were ready and willing to take a journey into Egypt, and buy provisions for him and his
family, otherwise not.
5 But if you will not send him, we will not go
down, because the man said to us, ‘You will not
see my face again unless your brother is with
you.’”
GILL, "But if thou wilt not send him, we will not go down,.... This they said not
as undutiful, and from a spirit of rebellion and disobedience to their father, or of
stubbornness and obstinacy, but because they durst not go down, nor could they with
any safety; they might expect to be taken up as spies, and put to death as they were
threatened; and besides, it would be in vain, and to no purpose, since there was no
likelihood of succeeding, or of getting any provision:
for the man said unto us, ye shall not see my face, except your brother be
with you; which they repeat both for the confirmation of it, and as an apology for
themselves, to clear them from any charge of unfaithfulness.
6 Israel asked, “Why did you bring this trouble on
me by telling the man you had another brother?”

GILL, "And Israel said,.... In answer to the speech of Judah:
wherefore dealt ye so ill with me; had done that which brought so much evil upon
him, gave him so much grief and trouble, and threw him into such perplexity and
distress, that he knew not what to do, or course to take:
as to tell the man whether ye had yet a brother? which he thought was done
imprudently and unadvisedly, and that there was no need of it; which, had it not been
done, would have prevented this anxiety of mind he was now in, and the mischief he
feared would follow.1
K&D, "And Israel said,.... In answer to the speech of Judah:
wherefore dealt ye so ill with me; had done that which brought so much evil upon
him, gave him so much grief and trouble, and threw him into such perplexity and
distress, that he knew not what to do, or course to take:
as to tell the man whether ye had yet a brother? which he thought was done
imprudently and unadvisedly, and that there was no need of it; which, had it not been
done, would have prevented this anxiety of mind he was now in, and the mischief he
feared would follow.1
COFFMA , "Verse 6-7
"And Israel said, Wherefore dealt ye so with me, as to tell the man whether ye had a
brother? And they said, The man asked straitly concerning ourselves, and
concerning 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 in any wise know
that he would say, Bring your brother down?"
"Wherefore dealt ye so with me ..." Skinner stated that this reproachful question is
"intelligible only on the understanding that Jacob has just heard for the first time
that he must part with Benjamin";[6] however, we believe that it is Skinner's
statement that in not intelligible.
Also, we note the quibble that the account given in the previous chapter says
nothing about the particular direct questions relating to Benjamin that are
mentioned here. This, of course, is perfectly in the manner of Biblical narrative.
Another example is in Jonah, the fact of his having told the mariners that he was
fleeing from Jehovah did not occur in the first of the narrative but was revealed as
something that occurred earlier, only after the lots had been cast and after the

identification had fallen upon Jonah (Jonah 1:10). That what the brothers told
Jacob here was absolutely true may not for a moment be doubted. Due to Joseph's
great curiosity about his natural brother Benjamin, he most certainly would have
inquired directly concerning him, a fact flatly stated here. After this explanation to
Jacob, Judah took charge.
PETT, "Verse 6-7
‘And Israel said, “Why did you treat me so badly as to tell the Man whether you
had yet a brother?” And they said, “The Man asked us firmly (literally - ‘asked us
asking’) about ourselves and about our relatives, saying, ‘Is your father yet alive?
Have you a brother?’ And we told him according to the tenor of these words. Could
we possibly have known that he would say, ‘Bring your brother down’?”
In his grief and fear Jacob is being quite unreasonable. They had had no reason to
withhold the information and they knew that to have given even a hint of deceit
would have been their downfall. The only significance they had seen in the close
questioning was the suspicion that they were spies.
“They said” - now the other brothers are joining in. They are all agreed that they
cannot face the Man without having Benjamin with them. They would immediately
be killed as spies.
7 They replied, “The man questioned us closely
about ourselves and our family. ‘Is your father
still living?’ he asked us. ‘Do you have another
brother?’ We simply answered his questions. How
were we to know he would say, ‘Bring your

brother down here’?”
BAR ES, "
CLARKE, "
GILL, "
HE RY, "
JAMISO , "
CALVI , "
8 Then Judah said to Israel his father, “Send the
boy along with me and we will go at once, so that
we and you and our children may live and not die.
CLARKE, "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.
GILL, "And Judah said unto Israel his father, send the lad with me,
and we will arise and go,.... Directly to Egypt for corn; Judah calls Benjamin a lad,
because the youngest brother, and tenderly brought up by his father, who had an
affectionate fondness for him as if he had been a child; otherwise he must be thirty two
years of age, for he was seven years younger than Joseph, who was now thirty nine years
of age; yea, Benjamin must have children of his own, who went with him and his father
into Egypt, Gen_46:21; for the computation of Benjamin's age, see Gen_30:22,
that we may live, and not die, both we, and thou, and also our little ones; he
argues, that if they with Benjamin went down to Egypt for corn, there was a possibility,
yea, a probability that they would all live, even Benjamin also; but if not, they must all in
course die, and Benjamin likewise; and therefore it was most prudent and advisable, for
the sake of all their lives, of them and theirs, and for the sake of Benjamin among the
rest, for whom Jacob was so particularly concerned, to let him go with them to Egypt for
corn, since he must die if they did not go, and he could but die if he did go; and there was
great likelihood, if not a certainty, he would not; at least Judah was confident he would
not, as appears by what follows.
K&D, "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 (‫ר‬ ַ‫ע‬ַ ַ‫,ה‬ Benjamin was twenty-
three years old), and saying, that if he did not restore him, he would bear the blame (‫א‬ ָ‫ט‬ ָ‫ח‬
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.”
BE SO , "Genesis 43:8. Judah said unto his father — He, on account of his age,
prudence, and penitent carriage for his youthful follies, was much beloved and
regarded by his father, and, on this occasion, was likely to have the greatest
influence in persuading him. Send the lad with me — So he terms him, because he
was the youngest of all, though he was now thirty years old, and a father of divers
children.

"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. 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 forever: except we had lingered,
surely we had now returned a second time."
By this time, Judah seems to have taken over as spokesman for the brothers.
Evidently, no one paid much attention to Reuben anymore. Simeon was in prison in
Egypt; and Levi was also regarded with disfavor because of his association with
Simeon, not merely in the slaughter of the Shechemites, but also, probably, in the
sale of Joseph.[7]
The crisis which Jacob here confronted and met successfully by trusting God and
sending Benjamin on the expedition to buy food resulted in his being referred to
here and in Genesis 43:11 as Israel, his covenant name. This is not evidence of
different documents from which the narrative was compiled. The leadership of
Judah which emerges here contrasts sharply with the impetuous irresponsibility of
Reuben. Reuben spoke of his father slaying his two grandsons, children of Reuben,
but Judah offered himself as surety for the youngest brother. What a world of
difference! The next chapter reveals how gloriously Judah honored his promise.
COKE, "Genesis 43:8. Send the lad— Benjamin was now more than twenty-four
years of age, and a father of several children, see ch. Genesis 46:21. The Hebrews
call the youngest of the family a lad, without regard to age, 2 Samuel 18:12, 1
Chronicles 22:5. See also ch. Genesis 37:30.
That we may live and not die— The famine being severe, their corn is quickly spent.
Jacob, with tender regard for his family, presses them to go; but Judah convinces
him of the hopelessness of their journey, unless he will spare Benjamin, solemnly
engaging to be surety for his return in safety. Judah's argument was very
persuasive; he urged that Jacob could obtain nothing by withholding Benjamin,
since, if he stayed at home, he must perish with all the family by famine: whereas, if
he went, there was great probability of his returning in safety.

ELLICOTT, "(8) The lad.—Benjamin was now between twenty and thirty years of
age. The term “lad” in Judah’s mouth is one of affection, but even in itself it suits
very well to a youth of this age. Rebekah (in Genesis 24:16) is called in the Hebrew a
lad (see ote there), and so is Shechem in Genesis 34:19. The assertion, therefore,
that Benjamin is here represented as a mere boy, is disproved by the use of the word
in the Hebrew.
Our little ones.—Heb., our “tafs” that is, our households. (See ote on Genesis
34:29.)
PETT, "Verses 8-10
‘And Judah said to Israel his father, “Send the lad with me, and we will arise and
go, that we may live and not die, both we and you and also our little ones. I will be
surety for him. At my hand you will require him. If I do not bring him to you and
set him before you I will have sinned against you for ever. For unless we had
lingered surely we would now have returned a second time” ’
Judah realises how difficult it is for his father and he offers himself as the guarantee
of Benjamin’s return. It is clear that the position is desperate. Unless they do go only
death awaits them and their families.
“The lad.” Benjamin is probably about thirty, but in the eyes of his far older
brothers he is still ‘a lad’, the baby of the family.
“I will have sinned against you for ever.” Clearly a powerful oath basically taking
all guilt on himself with all that that would mean for his future.
“Unless we had lingered - .” They have already waited longer than they should have
done because of Jacob’s obstinacy. By now their case was so desperate that they
should have been to Egypt and back again with further corn. The non-mention of
Simeon may suggest that they have now practically given up hope for him, or
alternately the certainty that his fate will not affect his father’s decision one way or
another. In this incident Simeon is irrelevant. Jacob does not come well out of it.

Meanwhile Simeon has been lingering and languishing in an Egyptian prison.
9 I myself will guarantee his safety; you can hold
me personally responsible for him. If I do not
bring him back to you and set him here before
you, I will bear the blame before you all my life.
CLARKE, "Let me bear the blame for ever - ‫הימים‬ ‫כל‬ ‫לך‬ ‫וחטאתי‬ - re vechatathi
lecha col haiyamim, then shall I sin against thee all my days, and consequently be liable to
punishment for violating my faith.
GILL, "I will be surety for him,.... Engage for his safe return:
of my hand shall thou require him; I will be answerable for him:
if I bring him not to thee, and set him before thee: do not return him from Egypt,
and bring him to Canaan, into his father's house and presence safe, and sound:
then let me bear the blame for ever; of persuading his father to let him go with
him; all this he said, to show what care he would take of him, and what confidence he
had that no evil would befall him, that he would be returned with them in safety; which
he might ground upon the assurance that Joseph had given, that they should not die if
they brought their brother with them, Gen_42:20; and perhaps Judah, as Schmidt
thinks, might be under a special instinct of divine Providence, which directed him to say
these things: and it may be added, that Jacob also might be under a divine impulse,
which influenced him to regard what Judah said, or otherwise his suretyship was but a
poor security, and of little avail.
BE SO , "Genesis 43:9. Let me bear the blame for ever — Hebrew, Be an offender

to thee: let me bear the guilt, and shame, and punishment due to so great an
offender — 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.
ISBET, "SURETY FOR A BROTHER
‘I will be surety for him.’
Genesis 43:9
I. I will be surety for him,’ said Judah; and so he became, in a faint and far-off way,
the forerunner of Jesus.
II. ‘I am Surety for thee,’ my Lord whispers to my heart; and then He asks me to
remember the flawless perfection of His obedience. I should have kept the holy law
of God, but I have broken all its precepts—I have sought out many inventions of my
own. But the Well-beloved Son takes my place, and fulfils commandment after
commandment; and His righteousness is counted mine.
III. ‘I am Surety for thee,’ says the Lord again; and He points me to the wonder and
the worth of His sacrifice on the Cross. I deserve to die. The sword hangs over my
head. The sentence is written against me. But my Saviour, ‘both Victor and Victim,’
loves me and gives Himself for me. The Good Shepherd lays down His life.
Out of pity Jesus said,
He’d bear the punishment instead.
IV. ‘I am Surety for thee,’ my Lord tells me once more; and He directs my eyes
upward to His priesthood in the heavenly places. Day and night there is no pause in
His intercessions on my behalf. Day and night He ever liveth to plead for me. O,
prevailing and persevering grace of Jesus Christ! It gains for me, unworthy,

helpless, every good gift and every perfect boon.
Illustration
‘The older sort of worshippers, the Rev. C. P. Golightly used to catch with guile. His
plan was to announce from the pulpit on a Sunday afternoon, what next Sunday
afternoon the sermon would be about. Of course he made a judicious selection of
subjects—e.g., oah in the ark, Jonah in the whale’s belly, Daniel in the lion’s den,
and so on. The church used to be thronged to suffocation; and Golightly on
emerging from the vestry in his M.A.’s gown was devoured by the eyes of the
expectant rustics; some of them by a slight confusion of ideas, seeming to suppose
that it was oah himself, Daniel, or Jonah, as the case might be, who had come back
in order to relate his experiences. We were talking about the character and sayings
of Jacob—full of human pathos. “Come now,” said I, “tell me which you consider
the most human of all his utterances.” Instantly—in a deep tone of mournful
reproach which quite startled me—he exclaimed, “Wherefore dealt ye so ill with me,
as to tell the man whether ye had yet a brother.”’
10 As it is, if we had not delayed, we could have
gone and returned twice.”
GILL, "For except we had lingered,.... Delayed going down to Egypt, through the
demur Jacob made of tending Benjamin with them:
surely now we had returned this second time; they would have made their

journey to Egypt, and returned again with their corn, and their brother Benjamin too, as
Judah supposed, before this time; so that by these delays they were losing time, and
involving themselves and families in distress for want of corn.
11 Then their father Israel said to them, “If it
must be, then do this: Put some of the best
products of the land in your bags and take them
down to the man as a gift—a little balm and a
little honey, some spices and myrrh, some
pistachio nuts and almonds.
BAR ES, "Gen_43:11-15
Jacob at length reluctantly sends Benjamin with them. He employs all means, as is
usual with him, of securing a favorable result. “The best of the land” - the sung or
celebrated products of the land. “A little honey.” Palestine abounded with bee honey. A
sirup obtained by boiling down the juice of the grape was also called by the same name,
and formed an article of commerce. “Nuts.” These are supposed to be pistachio nuts,
from the pistacia vera, a tree resembling the terebinth, a native of Anatolia, Syria, and
Palestine. “Almonds.” The almond tree buds or flowers earlier in the spring than other
trees. It is a native of Palestine, Syria, and Persia. For the other products see Gen_37:25.
“Other silver;” not double silver, but a second sum for the new purchase. “God Almighty”
- the Great Spirit, who can dispose the hearts of men as he pleases. Jacob looks up to
heaven for a blessing, while he uses the means. “If I am bereaved, I am bereaved.” This is
the expression of acquiescence in whatever may be the will of Providence. “Double
silver,” - what was returned and what was to pay for a second supply of corn.
CLARKE, "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.
GILL, "And their father said unto them,.... Being in some measure convinced by
their reasonings, and in part at least reconciled to let Benjamin go with them, there
being nothing to be done, he perceived, unless he consented to it:
if it must be so now, do this; if nothing else will do but Benjamin must go, which
after all he was reluctant to, then he advises them to do as follows:
take of the best fruits in the land in your vessels; such as were the peculiar
produce of the land of Canaan, and the best of it; for which it was most famous, and
praised, as the word used signifies; these Jacob advises to take and put into their sacks
they carried to bring back their corn in:
and carry down the man a present; the great man and governor of Egypt, whose
name was not known, little thinking it was his son Joseph; this he proposed to be done,
in order to procure his friendship, that he might carry it kindly and respectfully to them,
release Simeon, and send back Benjamin with them. The present consisted of the
following things:
a little balm: or rosin, of which there was great quantity in and about Gilead; See Gill
on Jer_8:22,
and a little honey; the land of Canaan in general is called a land flowing with milk and
honey; and some parts of it were famous for it, as the, parts about Ziph, called from
thence the honey of Ziphim (i): this is the first time mention is made of "honey" in

Scripture. Some say (k) Bacchus was the inventor of it. Justin (l) makes a very ancient
king of a people in the country, now called Spain, to whom he gives the name of
Gorgoris, to be the first that found out the way of gathering honey; but by this it appears
to be of a more early date. Dr. Shaw (m) thinks, that not honey, properly so called, is
meant, but a kind of "rob" made of the juice of grapes, called by the Arabs "dibsa", a
word near in sound with, and from the same root as this. And who further observes, that
Hebron alone (the place were Jacob now was) sends every year to Egypt three hundred
camel loads, i.e. near two thousand quintals of this rob: and Leo Africanus says (n),
there is but little honey to be found in Egypt, wherefore it made this part of the present
the more acceptable:
spices; of various sorts, a collection of them; though it is thought, by Bochart and
others, that the "storax" is particularly meant; the best of that sort being, as Pliny (o)
says in Judea. The Targum and Jarchi take it to be "wax", as do also other Jewish
writers:
and myrrh; the liquor called "stacte", that drops from the myrrh tree. Some will have
this "lot", as the word is, the same with "ladanum"; one should rather think that it
should be the lotus or lote tree, the fruit of which, Pliny (p) says, is the size of a bean,
and of a saffron colour, and Herodotus (q) says, it is sweet like a date; but that it was
frequent in Egypt, and needed not be carried there. The Targum renders it "chestnuts",
and so Ben Melech, as it does what follows:
nuts, and almonds, the oil of nuts, and the oil of almonds: the former design not
common, but the pistachio nuts, as Jarchi observes from R. Machir; and these, as Pliny
(r) says, were well known in Syria, and were good for food and drink, and against the
bites of serpents; and, as Bochart (s) observes, are frequently mentioned by naturalists
along with almonds, and as like unto them.
HE RY 11-14, "Observe here, I. Jacob's persuasibleness. He would be ruled by
reason, though they were his inferiors that urged it. He saw the necessity of the case;
and, since there was no remedy, he consented to yield to the necessity (Gen_43:11): “If it
must be so now, take your brother. If no corn can be had but upon those terms, we may
as well expose him to the perils of the journey as suffer ourselves and families, and
Benjamin amongst the rest, to perish for want of bread.” Skin for skin, and all that a
man has, even a Benjamin, the dearest of all, will he give for his life. No death so
dreadful as that by famine, Lam_4:9. Jacob had said (Gen_42:38), My son shall not go
down; but now he is over-persuaded to consent. Note, It is no fault, but our wisdom and
duty, to alter our purposes and resolutions when there is a good reason for our so doing.
Constancy is a virtue, but obstinacy is not. It is God's prerogative not to repent, and to
make unchangeable resolves.
II. Jacob's prudence and justice, which appeared in three things: - 1. He sent back the
money which they had found in the sacks' mouths, with this discreet construction of it,
Peradventure it was an oversight. Note, Honesty obliges us to make restitution, not
only of that which comes to us by our own fault, but of that which comes to us by the
mistakes of others. Though we get it by oversight, if we keep it when the oversight is
discovered, it is kept by deceit. In the stating of accounts, errors must be excepted, even
those that make for us as well as those that make against us. Jacob's words furnish us
with a favourable construction to put upon that which we are tempted to resent as an
injury and affront; pass it by, and say, Peradventure it was an oversight. 2. He sent

double money, as much again as they took the time before, upon supposition that the
price of corn might have risen, - or to show a generous spirit, that they might be the
more likely to find generous treatment with the man, the lord of the land. 3. He sent a
present of such things as the land afforded, and as were scarce in Egypt - balm and
honey, etc. (Gen_43:11), the commodities that Canaan exported, Gen_37:25. Note, (1.)
Providence dispenses its gifts variously. Some countries produce one commodity, others
another, that commerce may be preserved. (2.) Honey and spice will never make up the
want of bread-corn. The famine was sore in Canaan, and yet they had balm and myrrh,
etc. We may live well enough upon plain food without dainties; but we cannot live upon
dainties without plain food. Let us thank God that that which is most needful and useful
is generally most cheap and common. (3.) A gift in secret pacifies wrath, Pro_21:14.
Jacob's sons were unjustly accused as spies, yet Jacob was willing to be at the expense of
a present, to pacify the accuser. Sometimes we must not think it too much to buy peace
even where we may justly demand it, and insist upon it as our right.
III. Jacob's piety appearing in his prayer: God Almighty give you mercy before the
man! Gen_43:14. Jacob had formerly turned an angry brother into a kind one with a
present and a prayer; and here he betakes himself to the same tried method, and it sped
well. Note, Those that would find mercy with men must seek it of God, who has all hearts
in his hands, and turns them as he pleases.
IV. Jacob's patience. He concludes all with this: “If I be bereaved of my children, I am
bereaved; If I must part with them thus one after another, I must acquiesce, and say,
The will of the Lord be done.” Note, It is our wisdom to reconcile ourselves to the sorest
afflictions, and make the best of them; for there is nothing got by striving with our
Maker, 2Sa_15:25, 2Sa_15:26.
JAMISO , "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 (Pro_21:14) - balm, spices, and myrrh (see on Gen_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.
K&D, "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 (‫ּוא‬‫פ‬ ֵ‫א‬ 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 (‫שׁ‬ ַ‫ב‬ ְ 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.” ‫ים‬ִ‫נ‬ ְ‫ט‬ ָ , 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.
CALVI , "11.Take of the best fruits (167) Though the fruits which Moses
enumerates were, for the most part, not very precious, because the condition of holy
Jacob was not such that he could send any royal present; yet, according to his
slender ability, he wished to appease Joseph. Besides we know that fruits are not
always estimated according to their cost. And now, having commanded his sons to
do what he thought necessary, he has recourse to prayer, that God would give them
favor with the governor of Egypt. We must attend to both these points whenever we
are perplexed in any business; for we must not omit any of those things which are
expedient, or which may seem to be of use; and yet we must place our reliance upon
God. For the tranquillity of faith has no affinity with indolence: but he who expects
a prosperous issue of his affairs from the Lord, will, at the same time, look closely to
the means which are in his power, and will apply them to present use. Meanwhile,
let the faithful observe this moderation, that when they have tried all means, they
still ascribe nothing to their own industry. At the same time, let them be certainly
convinced that all their endeavors will be in vain, unless the Lord bless them. It is to
be observed, also, in the form of his supplication, that Jacob regards the hearts of
men as subject to the will of God. When we have to deal with men, we too often
neglect to look unto the Lord, because we do not sufficiently acknowledge him as the
secret governor of their hearts. But to whatever extent unruly men may be carried
away by violence, it is yet certain that their passions are turned by God in whatever
direction he pleases, so that he can mitigate their ferocity as often as he sees good; or
can permit those to become cruel, who before were disposed to mildness. So Jacob,
although his sons had found an austere severity in Joseph, yet trusts that his heart
will be so in the hand of God, that it shall be suddenly mounded to humanity.
Therefore, as we must hope in the Lord, when men deal unjustly with us, and must
pray that they may be changed for the better; so, on the other hand, we must
remember that, when they act with severity towards us, it is not done without the
counsel of God.
BE SO , "Genesis 43:11. 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.
"And their father Israel said unto them, If it be so now, do this: take of the choice
fruits of the land in your vessels, and carry down the man a present, a little balm, a
little honey, spicery and myrrh, nuts, and almonds; and take double money in you
hand; and the money that was returned in the mouth of your sacks carry again in
your hand; peradventure it was an oversight: take also your brother, and arise, go
again unto the man."
Having resolved to consent to Benjamin's making the journey, Jacob at once moved
to handle the mission as astutely as possible. Adequate preparations of an
appropriate gift for "the man" was ordered, also the return of the money they had
found in their sacks, and double money with which to buy more were among the
preparations made for the journey, including, of course, the taking of Benjamin on
the trip.
COKE, "Genesis 43:11. Take of the best fruits— Of the most rare and excellent
productions of the land of Canaan; in the Hebrew, of the praise of the land. The
authors of the Universal History observe, that "it is to be feared the generality of
our expositors have not been very happy in their translation of some of the presents
which Jacob sent into AEgypt; which has induced some learned critics, of a later
date, to endeavour to give us a more rational account of them." Such were the
honey, nuts, and almonds, which could be no great rarities in AEgypt; nor indeed
any of the others, except the balm, which was that of Gilead, and of great price all
the world over, a small quantity of which was a present worth accepting; but as for
resin and wax, as many of our interpreters have rendered it, they could not be
worth sending.
Bochart, indeed, in the place above quoted, thinks that it was either resin or
turpentine, rather than balm of Gilead; because Gilead was on one side Jordan, and
Jacob was then at some small distance from it on the other: but that does not prove
that there was none to be bought there, or to be sent for upon such an occasion. He

adds, indeed, that Josephus affirms balm to have been unknown in Judea till the
queen of Sheba brought some of it to Solomon from Arabia Felix; but Josephus may
be mistaken. Besides, how came Gilead to be so famous for it afterwards? The queen
hardly brought the trees thither; and if Solomon had sent for them afterwards, he
would have planted them, in all likelihood, nearer to him; but whatever it was, it is
plain that resin and turpentine could not be a present worth Joseph's acceptance.
The next is honey, which was indeed very much admired by the ancients, as well
Jews as Gentiles, for a delicious food; but, unless that of Canaan was better than
ordinary, it was scarcely worth sending to an AEgyptian prime minister, since it is
not probable that that country was without it. It is most likely, therefore, that they
were dates, which are called by the same name, ‫דבשׁ‬ debash, as the Jewish doctors
observe, and which, when fully ripe, yield a sort of honey not inferior to the other.
The Arabic calls dates duboos, and the honey of them dibo, or dibis, to this day; and
it is plain that Judea abounded in palm-trees of all sorts, more especially about
Jericho, if we may believe Josephus and Pliny. The next is what we translate spices;
but the Hebrew word, ‫נכאת‬ nekath, rather signifies storax than spices, being a noble
aromatic gum, which was put into all precious spicy ointments. Myrrh, or, as it is in
the original, ‫לוט‬ lot, is rather the stacte or laudanum of the Chaldee and Septuagint,
the last name coming nearer the Hebrew word. It is thought to be the gum of the
cypress-tree, and was one of the aromatics in the perfume prescribed by GOD to
Moses. The word botnim, which our version renders nuts, signifies, according to
Maimonides and Kimchi, pistaches, a sort of almonds very much esteemed by the
ancients, not only for their taste, but also for their stomachic and alexipharmic
quality. Theophrastus and Diascorides join the almonds with these, as fruits of the
same kind.
ELLICOTT, "(11) The best fruits.—Heb., the song, that is, whatever in the land is
most celebrated in song.
In your vessels.—The word used in Genesis 42:25, where see ote. Concerning this
present two remarks must be made; the first, that it proves that though there was
not rain enough in Palestine to bring the corn to perfection, yet that there was some
small supply, sufficient to maintain a certain amount of vegetation; and but for this
Jacob could not have kept his cattle alive (Genesis 47:1). And next, the smallness of
the present does not so much show that Jacob had very simple ideas respecting the
greatness of the king of Egypt, as that there was a scarcity even of these fruits.
Probably the trade in them had ceased, and therefore even a moderate quantity
‘would be welcome. For the words rendered balm, spices and myrrh really balsam,

gum-tragacanth and ladanum), see ote on Genesis 37:25.
Honey.—As both the honey made by bees and date honey were common in Egypt,
many suppose that this was grape-honey, prepared by boiling down the juice of ripe
grapes to a third of its original quantity. Hebron is famous for its preparation, and
even in modern times three hundred camel loads used to be exported thence
annually into Egypt. Diluted with water it forms a very grateful drink, and it is also
largely eaten with bread, as we eat butter.
uts.—That is, pistachio nuts, the fruit of the pistachio, vera. As the tree delights in
dry, rocky situations, it will not grow in Egypt. It has an oily kernel, both palatable
in itself and also much used for making savoury meats. These and the almonds,
which also do not grow well in Egypt, would be acceptable gifts.
GUZIK , " (11-14) Jacob sends them with money and gifts for the Egyptian leader.
And their father Israel said to them, If it must be so, then do this: Take some of the
best fruits of the land in your vessels and carry down a present for the man; a little
balm and a little honey, spices and myrrh, pistachio nuts and almonds. Take double
money in your hand, and take back in your hand the money that was returned in
the mouth of your sacks; perhaps it was an oversight. Take your brother also, and
arise, go back to the man. And may God Almighty give you mercy before the man,
that he may release your other brother and Benjamin. If I am bereaved, I am
bereaved!
a. Take some of the best fruits of the land in your vessels and carry down a present
for the man: Perhaps Jacob remembered how well it seemed to work when he
showered Esau with gifts (Genesis 33:10-11).
b. Take double money in your hand: They took double money with them to Egypt to
buy grain and the Egyptian leaders favor. Since ten brothers went to Egypt and they
took double money, there were 20 units of money. This answered exactly to the 20
pieces of silver they sold Joseph for (Genesis 37:28). The words for silver and money

are the same.
PETT, "Verses 11-14
‘And their father Israel said to them, “If it is so now, do it. Take of the choice fruits
of the land in your vessels, and carry the Man down a present, a little balm and a
little honey, spicery and myrrh, nuts and almonds. And take double the amount of
silver in your hand, and carry again in your hand the silver that was returned in the
mouth of your sacks. Perhaps it was an oversight. Take also your brother and arise,
go again to the Man, and El Shaddai (God Almighty) give you mercy before the
Man that he may release to you your other brother and Benjamin. And if I am
bereaved of my children, I am bereaved.” ’
“If it is so, now do it.” We would say, ‘if it must be so’. Jacob is very reluctant but
accepts the inevitable. The prospect of starvation leaves them with no alternative.
He suggests they take with them a gift. This was a normal courtesy when
approaching a high official and a sign of good breeding.
“The choice fruits (literally ‘strength”) of the land.’ These have not been quite so
badly affected by the famine. They grow on bushes and trees which are less
susceptible. The honey is wild bees’ honey which was used then instead of sugar (see
Ezekiel 27:17).
They must also take double the silver so as to replace that which was sent back as it
must surely have been an oversight. That is all they can hope. The alternative would
leave them with no hope anyway.
“El Shaddai give you mercy before the man -.” He prays that the One Who
promised they would become a company of nations protect them before the high
official of that great nation Egypt.
The meaning of ‘El Shaddai’ is not yet apparent to us but the LXX translates it as
‘the Almighty’. Whenever God is mentioned under the name of El Shaddai it is in
relation to many nations, not just to the family tribe. To Abraham in Genesis 17
‘you shall be the father of a multitude of nations (hamon goyim)’, and Ishmael is a

part of that covenant, to Isaac as he blesses Jacob in Genesis 28:3 ‘that you may be a
company of peoples’ (liqhal ‘amim), to Jacob at Bethel in Genesis 35:11 ‘a nation
and a company of nations (uqhal goyim) shall be of you’, and again to Jacob in
Genesis 48:4 reference is made to ‘a company of peoples’ (liqhal ‘amim). It is in
recognition of this fact that Jacob now speaks of El Shaddai when he sends his sons
back to Egypt to obtain the release of Simeon and entrusts them with Benjamin
(Genesis 43:14). It is Yahweh as El Shaddai, the sovereign God over the whole
world, who has the power to prevail over the great governor of Egypt. This may also
be why Isaac used this title of Yahweh when he sent his son into a foreign land.
“That he may release to you your other brother and Benjamin.” How little the other
brothers mean to him compared with Benjamin is made clear here. He does not even
mention Simeon’s name. His release is of secondary importance. What matters is
that Benjamin is not held. We can see now why the brothers had not mentioned the
release of Simeon as an argument. They knew their father’s thoughts.
“And if I am bereaved of my children, I am bereaved.” A final note of resignation.
His hand has been forced by the famine. He may even lose all his children but he
can do nothing about it. The choice is to risk that or the death for all.
12 Take double the amount of silver with you, for
you must return the silver that was put back into
the mouths of your sacks. Perhaps it was a
mistake.

Genesis 43 commentary

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Genesis 43 commentary