Genesis Chapter 42

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417. JOSEPH'S BRETHREN HUMBLED BEFORE HIM (Chapters 42:1-45:15)

The severity of the drought reaches to Palestine as well as other countries, and ultimately involves the family of Jacob. It is driven by its extremity to seek relief; and the only place where it can be found is in Egypt. Ten sons of Jacob make their way thither, only to run into unexpected trouble. The haughty Egyptian in charge (as they regard Joseph) views them with suspicion and imposes condi­tions which they find difficult to fulfil. The circumstances prick their consciences, and they begin to view the increasing difficulties and dangers to which they are subjected as punishment for their treat­ment of Joseph. In all the apparent severity with which Joseph treats his brethren, however, he is motivated by love. Simeon is imprisoned, and the demand made that Benjamin be brought to Egypt in order to vindicate the story of the brethren. One by one they are humbled before him, until Joseph is convinced of his broth­ers' change of heart. He then reveals himself unto them.

CHAPTER FORTY-TWO JOSEPH'S BRETHREN HARSHLY TREATED

Joseph's brethren seek corn in Egypt, but run into unexpected difficulties. They are treated with the utmost suspicion by the impe­rious governor of the land, who demands that they return and bring Benjamin to Egypt to vindicate the truth of their story. Meanwhile Simeon is retained as hostage. At home, Jacob learns of the imprisonment of Simeon with the greatest foreboding. Both Jacob and his sons link their present distress with the treatment received by Joseph. The brethren view it as punishment for what they did to him; Jacob sees it as further distress in the accumula­tion of evil stemming from his sons supposed death. He refuses that Benjamin should go down into Egypt.

Joseph's Brethren Sent To Purchase Corn —Vv. 1-5                                                

Ten sons of Jacob are sent to purchase corn in Egypt.                                                    

VERSE 1                                                          

"Now when Jacob saw that there was corn in Egypt" — He "saw" it by report (v. 2). He probably saw caravans returning from Egypt with supplies, and enquired as to their source.

"Jacob said unto his sons, Why do  ye look one upon another" — His words describe the despair and helplessness of men who can do nothing to relieve a situa­tion.

VERSE 2

"Behold, I have heard that there is corn in Egypt" — The famine was so severe that all circumstances were taken into account. Previously, in time of famine, Abraham (Gen. 12:10) had made his way to Egypt, and Isaac (Gen. 26:2) contemplated doing so until restrained by God. On those occasions, however, the famine had not afflicted that country. It was different now. Famine had reached Egypt which normally is not dependent upon rain (Zech. 14:18), but there was corn still to be purchased.

"Get you down thither, and buy for us from thence" — Under circumstances of famine, Abraham had gone down to Egypt to dwell therein. Why did not Jacob? Probably because such migrations would not have been permitted under cir­cumstances of famine in Egypt.

"That we may live, and not die" — This describes the extremity of their need. It foreshadows the future "time of Jacob's trouble" out of which he shall be delivered by the antitypical Joseph (Jer. 30:7).

VERSE 3

"And Joseph's ten brethren went down to buy corn in Egypt" — The ten were sent probably because the corn was rationed according to the number that applied.

VERSE 4

"But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure, mischief befall him" — Jacob's previous love for Joseph was now lavished upon the remaining son of Rachel. Jacob also attributed his loss of Joseph in part to the carelessness of his other sons.

VERSE 5

"And the sons of Israel came to buy corn among those that came" — The lit­eral Hebrew is in the midst of those that came. They formed part of a general influx of people into the land to buy corn.

It suggests the present commercial and social assimilation of Jews among Gen­tiles. In the Age to come, it will not only be Jews who will seek the food of the anti-typical Joseph, but Gentiles as well.

"For the famine was in the land of Canaan" — This part of the verse should really commence v. 6, as introductory to the next section which describes the posi­tion of Joseph in the land and his treat­ment of his brethren.

Jacob's Sons Are Imprisoned As Spies — Vv. 6-17

Arriving in Egypt, Jacob's sons pay their respects to the Governor of the land thus fulfilling portion of the dreams. Dressed in his Egyptian regalia of author­ity, they fail to recognise him as Joseph, whilst he "makes himself strange unto them." He knows them, but decides to put them to the test, and so manifests an atti­tude of distrust towards them. He accuses them of being spies, claims that they had visited the land as enemies to overthrow it, and to their growing consternation and fear, finally imprisons them for three days.

VERSE 6

"And Joseph was the governor over the land" — The Hebrew shalliyt, gover­nor, is from a root signifying to dominate, and is thus suggestive of supreme, despot­ic authority. According to Josephus, it is similar in form to the name of the first of the Hyksos, or Shepherd kings, of Egypt (see Against Apion 1:14). His name was Salatis, which could easily have been amended to Shalliyt, to become the title of a governor wielding absolute power.

"And he it was that sold to all the people of the land" — He did not person­ally dispense the food (see v. 25), but supervised the sale of it. He probably adjusted the price, regulated the amount to be sold to each person, and kept an eye upon those who came to buy in case enemies of Egypt infiltrated into the coun­try to overthrow it in its weakened condi­tion. As Governor, Joseph typed the Lord's future position over Gentiles and Jews (Jer. 30:21).

"And Joseph's brethren came, and bowed down themselves before him with their faces to the earth" — What a tremendous moment of triumph for Joseph, as he saw his brethren humbling themselves before him, and recognised that the dreams Yahweh had given him were being fulfilled (Gen. 37:7-10). Many years of sorrow and tears had passed away, and now God's promise to him was vindicated. So it was with the Lord (Heb. 5:7-9); so it will be with all the redeemed (Acts 14:22). In fulfilment of the type, the Jews will likewise be compelled to bow down before the Lord in due time.

VERSE 7

"And Joseph saw his brethren, and he knew them, but made himself strange unto them" — They came expecting to be greeted by an Egyptian, and saw one dressed as such. Joseph heightened the impression by acting as a foreigner. The Hebrew nokhar, "made himself strange", signifies to act as a for­eigner.

"And spake roughly unto them" — He spoke to them in a severe, harsh and pre-emptory manner accusing them of being secret enemies of the State. He did this, not out of the spirit of revenge, but in order to get at their hearts. Christ was compelled to address the Jews in a similar manner at his first advent.

"And he said unto them, Whence come ye?" — He spake through an inter­preter (verse 23).

"And they said, From the land of Canaan to buy food" — Their answer admitted their distant and foreign origin, and their need of food.

VERSE 8

"And Joseph knew his brethren, but they knew not him" — At his first advent the Jews failed to recognise the Lord for what he is (John 1:10; 6:42; 7:15). At his second coming, they will also fail at first to recognise him (Ps. 24:8-10; Zech. 13:6).

VERSE 9

"And Joseph remembered the dreams which he dreamed of them and said unto them" — In growing wonder

and gratitude towards God, he could see the unfolding of the divine purpose in his life. Twenty years had passed away since the dreams had been given to him. Thus faith demands patience for the fulfilling of divine promises.

"Ye are spies; to see the nakedness of the land ye are come" — The word for "spies" is ragalim, signifying to walk about. Joseph claimed that they had come to walk about the land to ascertain its unprotected and unfortified condition, with the object of attacking it. Egypt was particularly susceptible to attack from the north, and Joseph's brethren had disclosed that they were from Canaan.

VERSE 10

"And they said unto him, Nay, my lord, but to buy food are thy servants come" — The brethren maintain that their only purpose is the satisfaction of their need. The Jews claim to this day that the purpose of the founding of the modern State of Israel is to fulfil the vision of the prophets (see Encyclopedia Judaica Intro­duction to Year Book, 1973), but, as with Joseph's brethren, they will not accom­plish their purpose until they recognise the antitypical Joseph for what he truly is!

VERSE 11

"We are all one man's sons" — The brethren advance this as vindication of their integrity. But what proof did that pro­vide? They claimed, correctly, that no man would expose ten of his sons to the dan­gerous business of spying, for he would risk the lives of them all. They asserted that they were of one family, not of differ­ent nations, or of different families in a nation. However, in doing so, the brethren provided Joseph with the opening he desired, for it gave him opportunity of calling upon them to supply proof that they were all of one family, by supplying the missing member thereof (vv. 9-16).

"We are true men, thy servants are no spies" — The word "true" signifies sincere, upright, honest.

VERSE 12

"And he said unto them, Nay, but to see the nakedness of the land ye are come"— As the brethren urged their gen­uineness, Joseph assumed an even harsher attitude, probably to hide his growing desire to reveal himself unto them. "The nakedness of the land" is rendered by Moffatt as how defenceless the land is.

VERSE 13

"And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan, and, behold, the youngest is this day with our father, and one is not" — Here the brethren open their hearts more plainly still and mention points concerning the state of Jacob and Benjamin that Joseph was anxious to learn.

VERSE 14

"And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies" — Joseph claims that sufficient proof has not been given to vindicate their true status.

VERSE 15

"Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence" — Joseph's use of the phrase by the life of Pharaoh is more in the nature of an emphatic asseveration as in 1 Sam. 1:26; 17:55, than an oath. The phrase "as Pharaoh lives" is more like an authorita­tive declaration: in the name of Pharaoh, I proclaim this or that.

"Except your youngest brother come hither" — The proof of their sincer­ity was whether they would, or could, bring their youngest brother to Joseph. Perhaps he feared lest they had treated Benjamin as they had himself.

VERSE 16

"Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies"— The Hebrew word here rendered "prison" signifies to be bound; Joseph gave sentence that their liberty would be restrained until they produced Benjamin.

Benjamin signifies The Son of the Right Hand, and he, likewise, typified Christ. Joseph therefore demanded (as did John the Baptist and the Lord Jesus at his first advent) that his brethren produce "fruits meet for repentance" by producing Benjamin in their midst. Until they did that, they would be bound. The Lord taught the Jews of his day that if they ack­nowledged the Truth it would "make them free" (John 8:32). They were "bound" in sin without knowing it; and the only way to freedom was by identifying themselves with Christ (Rom. 8:1).

VERSE17

"And he put them all together into ward three days" — Jewry was likewise imprisoned for three prophetic millennial days (Hos. 6:2).

They Are Released On Condition Of Returning With Benjamin — Vv. 18-28

After three days, Joseph changes his tactics. He releases his brethren from prison providing they returned with Ben­jamin, but retaining Simeon as a hostage. This treatment induces a searching of con­science on the part of the brethren. They recall their treatment of Joseph, and con­clude that their present sufferings are Divine judgment upon them because of their unjust harshness towards him. They discuss the matter audibly, unaware that Joseph overhears and understands what they are saying. He is moved with compas­sion for them, and sends them away with their money in their sacks. But this only adds to their consternation and fear.

VERSE 18

"And Joseph said unto them the third day, This do, and live; for I fear God" — In the Hebrew, the definite arti­cle is supplied: "I fear the God." Joseph, therefore, claimed to worship the true God in contrast to the idols of Egypt, and revealed this to the brethren.

VERSE 19

"If ye be true men, let one of your brethren be bound in the house of your prison" — Joseph's comment is made in answer to their claim of v. 11. He proposed to test their sincerity by asking them to produce their younger brother. The severity of his original proposal (v. 16), in which they were all treated as he had been treated by them, is greatly relaxed. Thus he showed them greater mercy than they had revealed towards him.

"Go ye, carry corn for the famine of your houses" — A further act of grace.

VERSE 20

"But bring your youngest brother unto me; so shall your words be veri­fied, and ye shall not die" — Their iden­tification with Benjamin, another type of Christ, would be evidence of their gen­uineness.

"And they did so" — They consented to his proposition.

VERSE 21

"And they said one to another, We are verily guilty concerning our broth­er"— Pricked in conscience, they attribute their problems as just punishment for a terrible sin committed over twenty years before. This is the only place in Genesis where sin is publicly acknowledged, indi­cating the repentance that had taken place in the hearts of Jacob's sons. Israel will similarly acknowledge their wickedness in causing the Lord's crucifixion when caused to mourn in the future (Zech. 12:10).

"In that we saw the anguish of his soul, when he besought us" — The pleading of Joseph is not mentioned in the narrative, but is recalled by the brethren on this occasion.

"And we would not hear; therefore is this distress come upon us" — Jewry was similarly deaf to the pleading of the Lord nearly 2000 years ago, and the time will come when the people will recall this to their regret. Nevertheless it will be a necessary step to their conversion.

VERSE 22

"And Reuben answered them, say­ing, Spake I not unto you, saying, Do not sin against the child; and ye would not hear?"—They had delivered up Joseph against the advice and inclination

of Reuben (see notes Gen. 37:21-22,29) and evidently Reuben had subsequently brought this fact to their notice. In similar fashion, the guilt of Jewry, in the crucifix­ion of the Lord, has constantly been urged against the nation (Acts 2:23).

The term "child" is yeled in Hebrew and signifies one born, a child, lad, or young man. Joseph was seventeen years of age at the time his brothers manifested hatred towards him, far beyond the age of one considered a "child" today.

"Therefore, behold, also his blood is required" — This proved true, also, of those Jews who demanded the death of the Lord. They shouted, "His blood be upon us, and on our children" (Matt. 27:25). That terrible price was paid by both them and their descendants, and will continue to be paid until they recognise their fault and seek the mercy of God in truth.

VERSE 23

"And they knew not that Joseph understood them" — Cp. Isa. 11:3; John 2:24-25. They did not comprehend that he was "the silent listener to their conversa­tion." Do we do so in regard to the anti-typical Joseph? Israel still fails to compre­hend that the Lord understands their state, for the people consider him as dead, and are in complete ignorance of his present power and omniscience (cp. 1 Pet. 3:22).

"For he spake unto them by an interpreter" — The literal Hebrew is the interpreter was between them. Joseph, as required by his position and dignity, had kept some distance away from the brethren. Between them there was the interpreter through whom they conversed. How exact the type is to the antitype. The Holy Spirit revealed the Truth to the Apos­tles (John 16:7), and they acted as "inter­preter" of Christ to Jew and Gentile (2 Cor. 5:20).

VERSE 24

"And he turned himself about from them, and wept" — He excused himself for a moment and withdrew himself a space. Overcome by his feelings of love and compassion, he wept. Compassion is a Divine characteristic. Yahweh was afflicted with the afflictions of His people (Isa. 63:9), and the Lord wept over Jerusalem (Luke 19:41), and at the grave of Lazarus (John 11:35). He did so, even though he realised that Jerusalem deserved the pun­ishment that would fall upon it, and that Lazarus would shortly emerge from the tomb alive. Joseph's emotion, therefore, prefigured that of his antitype. He was a man of deep compassion. It is mentioned seven times (the number of perfection) that he wept:

(1)         As he reflected upon the ways of Providence and the pitiful condition of his brethren (Gen. 42:24).

(2)          In his great love for his brother Benjamin (Ch. 43: 30).

(3)          In joy at his reunion with his brethren (Ch. 45:2).

(4)          When he revealed himself to Ben­jamin (Ch. 45:14).

(5)          On meeting his father (Ch. 46:29).

(6)          On the death of his father (Ch. 50:1).

(7)          At the failure of his brethren to recognise his true motives (Ch. 50:17).

The heroes of faith were not men of cold indifference to the sufferings of oth­ers, but were warmly emotional to existing circumstances. Their feelings in that regard were governed by and sprung from the Word.

"And returned to them again" — Took his place again before them, proba­bly seated on a throne of state.

"And communed with them" — As to whom should be left behind. The nego­tiations would be conducted through the interpreter.

"And took from them Simeon, and bound him before their eyes" — He first communed with them, but then "took" Simeon. Evidently the brethren could not agree as to who should remain behind; finally Joseph asserted his authority, and selected Simeon. Why select Simeon? Joseph evidently passed over Reuben as being comparatively guiltless, and selected the next to eldest, namely Simeon who would have been next in line of responsi­bility. This revealed that he had an under­standing of the circumstances of the men before him, greater than they imagined (see also Gen. 43:33). But, for the moment, they possibly passed this over as an evidence of mere chance. Meanwhile, Simeon was left "bound" — a warning as to his fate if they failed to carry out the conditions imposed.

VERSE 25

"Then Joseph commanded to fill their sacks with corn" — There was a blessing bestowed upon the brethren even before they came to full understanding of the identity of Joseph, and the type is ful­filled in Israel after the flesh. Their final restoration to divine favor is preceded by a return to the Land and the establishment of the State of Israel in 1948. In their devel­opment they are recipients of divine bless­ings, in certain respects.

"And to restore every man's money into his sack" — Literally their pieces of silver. The corn was supplied by Joseph "without money and without price" (Isa. 55:1), and the silver belonging to the flesh was returned. Silver is the metal of redemption (Exod. 30:13-16; Lev. 5:15), and the brethren had to learn to seek the grace and forgiveness of Joseph. Israel must learn the same lesson; meanwhile Judaism places confidence in what the flesh can offer.

"And to give them provision for the way" — The antitype, Christ, provides for all the needs of the brethren, though some­times not for their wants. See Phil. 4:19.

"And thus did he unto them" — Even though they were ignorant of his deep concern for their welfare. See Matt. 5:45.

VERSE 26

"And they laded their asses with the corn, and departed thence" — They doubtless had a large number of animals in order to carry sufficient corn for Jacob's extensive household.

VERSE 27

"And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack's mouth"—The word for "inn" is malon. It is from a root signifying to lodge, or to pass the night. A literal ren­dition would be lodging place. This was probably a well where they paused for the night. There they found the money returned to them: a mysterious occurrence which they could not comprehend, and which filled them with foreboding and fear.

VERSE 28

"And he said unto his brethren, My money is restored; and, Ιο, it is even in my sack: and their heart failed them"— They failed completely to comprehend the significance of this. Each searched his sack and found his money (Ch. 43:21). But this only caused fear. Literally, their heart went forth, or, as we would say, their hearts were in their mouths with apprehen­sion.

"And they were afraid, saying one to another, What is this that God hath done unto us?" — They recognised that, in some mysterious way, God was behind all the circumstances that had taken place. Already, they had commenced to search their hearts in connection with their mani­festation of hatred and betrayal in regard to Joseph; and now they began to question the purpose of God in all that had taken place. Dimly, they commenced to see a divine foreshadowing in the events of their lives. This is very true of Israel after the flesh, to the present time.

Jacob's Deep Concern At The Report Of His Sons —Vv. 29-38

The brethren return to their father with an amazing story of adventure, but also with an ominous request which fills Jacob with apprehension. They insist that if more corn is required, Benjamin must accompany them to Egypt. Jacob refuses to permit this, doubtless hoping that the famine will break.

VERSE 29

"And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; say­ing" — They had witnessed the honour paid to Joseph by Gentiles. The Lord Jesus

is acknowledged by those whom he is pleased to honor with his presence: his brethren of faith (Heb. 2:10), though Israel after the flesh do not yet understand his true identity

VERSE 30

"The man, who is the lord of the land, spake roughly to us, and took us for spies of the country" — However they do not mention the full extent of Joseph's "roughness" — such as his first proposal that they be all retained in ward until Benjamin was brought (v. 16), nor that Simeon had been left bound (v. 24). They probably reasoned that Jacob would never release Benjamin if they did so.

VERSES 31-34

"And we said unto him, We are true men; we are no spies" — These verses provide a recapitulation of the events that had taken place in Egypt, omitting the points mentioned previously.

VERSE 35

"And it came to pass as they emp­tied their sacks, that, behold, every man's bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid" — The circumstances were beyond their comprehension, and being inexplicable, caused only fear.

VERSE 36

"And Jacob their father said unto them, Me have ye bereaved of my chil­dren" — Though ignorant of the facts of the case, Jacob correctly blamed his sons for the succession of family disasters that had befallen him.

"Joseph is not, and Simeon is not, and ye will take Benjamin away" — He viewed Simeon as he viewed Joseph: as lost to him.

"All these things are against me" — The words "against me" are literally upon me, i.e. as a heavy burden that I must bear alone. Jacob found no comfort nor help in his sons as far as this burden was con­cerned. Indeed, the circumstances were so black in his sight that he temporarily failed to comprehend the truth of Rom. 8:28: "All things work together for good to them that love God, to them who are the called according to His purpose." Later, however, he was able to discern the overshadowing care of God, and the presence of the Elo-him in all the vicissitudes of life. He realised that the angel had redeemed him from all evil (Gen. 48:16). In fact, Jacob's darkest hour was just before the dawn of his greatest joy.

It will be also the case with Israel, as they face the "time of Jacob's trouble" (Jer. 30:7) just before the dawn of a new era (Isa. 60:1-2).

VERSE 37

"And Reuben spake unto his father saying"— Throughout the type, Reuben represents the flesh, and as such now utters a vain boast.

"Slay my two sons, if I bring him not to thee" — Reuben's sense of need in the supply of corn, and his eagerness to persuade his father outran his prudence. How could the death of grandchildren compensate for the loss of a son? At that time, he had four sons (Gen. 46:9), and offered two of them in compensation for Joseph and Benjamin.

Archaeology has revealed that Reuben's offer was in accord with princi­ples contained in the Code of Hammurabi, a law-giver who lived in the times of Abraham. It requires that a man who caus­es the death of another's daughter should pay by having his own daughter slain. It was a matter of the rights of one father against the rights of another father (see The Patriarchal Age — C. Pfeiffer). Obvi­ously, if Benjamin did not return, Simeon also would remain behind, and two more of Jacob's sons would be lost.

"Deliver him into my hand, and I will bring him to thee again" — The flesh always boasts in that manner, but generally proves inadequate to fulfil its claim. Indeed, Reuben had already demon­strated this by the loss of Joseph.

VERSE 38

"And he said, My son shall not go down with you; for his brother is dead, and he is left alone" — As is often the case, Jacob's assessment of the circum­stances was based upon a complete misun­derstanding of the facts.

"If mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave"— The word for "grave" is sheol for which see note on Gen. 37:35. Little did Jacob realise, as he made this dismal comment, that the greatest joy of his life was soon to unfold. Little do we realise that often the trials of life are designed to fit us for the Kingdom of God (Est. 9:22; John 16:20,22).