Download Gen. 41:46-57

Series:
Title:
Text:
Aug 2
Father Abraham Had Many Sons…
God of the Unexpected
Gen 41-45
Your Favorite Dish
Gen 46-50
Finishing Strong
I.
An Unexpected _____________ (Gen 41)
a. Pharoah’s Dream
i. Because Pharaoh considered ______, he usually interpreted his own dreams
ii. Double dream would have presented more complexity
iii. Magicians largely concerned with medical issues, but also practiced wicca
iv. Their inability to interpret the dream was used by God to remind the
cupbearer about Joseph – God’s sovereignty at work!
v. Joseph’s downplay – “it is not me” is one Hebrew word (very terse answer)
vi. After interpretation, Joseph switches hats to manager – gives advice
vii. Pharoah liked his plan & notices his ability – puts him in charge
viii. Note: Pharoah believed in many gods, still notices something special here
b. Joseph’s Promotion
i. Joseph moves from jailbird to _____________ – (new robe again!)
ii. Joseph moves from following commands to ________ them (signet ring)
iii. Joseph moves from giving bows to ________ bows
iv. Joseph moves from Hebrew slave name to Egyptian ________ e
v. Joseph moves from single to ________
1. Priestly family – served Re – one of most influential priests
vi. Joseph moves from being a child to ________ children
1. Manasseh = “forget”
Off with the past
2. Ephraim = “doubly fruitful” On with the future
vii. Joseph’s elevation to command fulfilled Gen 12:3 – he saves Egypt (+)
viii. NOTE: Joseph is < 40yrs old … 12 years of experience put to use!
ix. NOTE: Imagine the conversation between Potiphar & his wife that night!
II.
An Unexpected ______________
a. First Trip (Gen 42)
i. Jacob sends his sons to Egypt for food
ii. Joseph charges his brothers as spies – test of character (have you changed?)
iii. God uses this process to cause them to show repentance – they were guilty
iv. Simeon is left in Egypt at Joseph’s command
v. Jacob’s words in v36 & v38 show that he suspected the brothers, or his
statement was more (ironically) true than he realized – either way, it adds to
the guilt of the brothers
vi. Note: Jacob thinks all is against him – but God is using it for his benefit.
b. Second Trip (Gen 43-44)
i. NOTE: Judah offers to accept ___________ for safety of Benjamin (Gospel)
ii. Joseph tests the brothers again in 3 ways
1. Checks on the status of their father
2. Has an emotional reunion with his younger full brother (Benjamin)
3. Gives Benjamin 5x more than others to see if they react
iii. Final plan is to save Benjamin from any risk with the brothers, by capturing
him as the would-be thief.
1. The brothers could have betrayed him and went home
2. NOTE: Judah offers up his _____ in order to save brother (Gospel!)
3. Judah’s concern is for Jacob and his reaction
iv. Issue: Cup of divination
1. The cup would have been extremely valuable
2. Divination = practice of predicting future by reading the liquid
3. The text emphasizes Pharoah’s practice of divination (v5)
4. Joseph’s statement underscores the helplessness of the brothers
a. Joseph may have been taught divination and used it
b. Could be he is using a common practice to support the story
III.
An Unexpected _______________ (Gen 45)
a. Picture #1: Joseph’s Declaration (a picture of Christ’s ______)
i. He weeps so loudly that the Egyptians hear & report to Pharoah
ii. When brothers realize who it is – they are even MORE terrified
1. Not only in who Joseph is… but in who they are (criminals)
iii. Joseph attributes the experience to God’s Providence, not their sinfulness
1. NOTE: He focuses on the end result, not the means
iv. Joseph’s forgiveness – not excusing the crime, but trusting God over it
1. v5 = “you sold me” … “God sent me”
2. v5 = “don’t be hard” … v24 = “not to fight”
3. Note connection: size of forgiving capacity vs. bigness of your God
v. Joseph urges his brothers to return and bring back Jacob so they could
survive the next 5 years of famine
b. Picture #2: Pharaoh’s Decree (a picture of God’s _______)
i. He invites the family to dwell (freely) in Egypt
ii. He offers equipment to transport the family
iii. Tells them not to worry about belongings – replace when they come.
c. Picture #3: Joseph’s Gifts (a picture of the Holy Spirit’s ________)
i. Gives Benjamin extra money & clothing – encourage testimony
ii. Provides 20 donkeys loaded with gifts for Jacob – encourage return
Personally:
 How is God preparing me for future responsibility & leadership?
 Who am I taking responsibility for? Who am I willing to lay my life down for?
 How is God showing his “pictures” to me in my life?
Series:
Title:
Text:
Aug 2
Father Abraham Had Many Sons…
God of the Unexpected
Gen 41-45
Your Favorite Dish
Gen 46-50
Finishing Strong
IV.
An Unexpected Promotion (Gen 41)
a. Pharoah’s Dream
i. Because Pharaoh considered divine, he usually interpreted his own dreams
ii. Double dream would have presented more complexity
iii. Magicians largely concerned with medical issues, but also practiced wicca
iv. Their inability to interpret the dream was used by God to remind the
cupbearer about Joseph – God’s sovereignty at work!
v. Joseph’s downplay – “it is not me” is one Hebrew word (very terse answer)
vi. After interpretation, Joseph switches hats to manager – gives advice
vii. Pharoah liked his plan & notices his ability – puts him in charge
viii. Note: Pharoah believed in many gods, still notices something special here
b. Joseph’s Promotion
i. Joseph moves from jailbird to head honcho – (new robe again!)
ii. Joseph moves from following commands to giving them (signet ring)
iii. Joseph moves from giving bows to receiving bows
iv. Joseph moves from Hebrew slave name to Egyptian god name
v. Joseph moves from single to married
1. Priestly family – served Re – one of most influential priests
vi. Joseph moves from being a child to having children
1. Manasseh = “forget”
Off with the past
2. Ephraim = “doubly fruitful” On with the future
vii. Joseph’s elevation to command fulfilled Gen 12:3 – he saves Egypt (+)
viii. NOTE: Joseph is < 40yrs old … 12 years of experience put to use!
ix. NOTE: Imagine the conversation between Potiphar & his wife that night!
V.
An Unexpected Possibility
a. First Trip (Gen 42)
i. Jacob sends his sons to Egypt for food
ii. Joseph charges his brothers as spies – test of character (have you changed?)
iii. God uses this process to cause them to show repentance – they were guilty
iv. Simeon is left in Egypt at Joseph’s command
v. Jacob’s words in v36 & v38 show that he suspected the brothers, or his
statement was more (ironically) true than he realized – either way, it adds to
the guilt of the brothers
vi. Note: Jacob thinks all is against him – but God is using it for his benefit.
b. Second Trip (Gen 43-44)
i. NOTE: Judah offers to accept responsibility for safety of Benjamin (Gospel)
ii. Joseph tests the brothers again in 3 ways
1. Checks on the status of their father
2. Has an emotional reunion with his younger full brother (Benjamin)
3. Gives Benjamin 5x more than others to see if they react
iii. Final plan is to save Benjamin from any risk with the brothers, by capturing
him as the would-be thief.
1. The brothers could have betrayed him and went home
2. NOTE: Judah offers up his life in order to save brother (Gospel!)
3. Judah’s concern is for Jacob and his reaction
iv. Issue: Cup of divination
1. The cup would have been extremely valuable
2. Divination = practice of predicting future by reading the liquid
3. The text emphasizes Pharoah’s practice of divination (v5)
4. Joseph’s statement underscores the helplessness of the brothers
a. Joseph may have been taught divination and used it
b. Could be he is using a common practice to support the story
VI.
An Unexpected Proclamation (Gen 45)
a. Picture #1: Joseph’s Declaration (a picture of Christ’s love)
i. He weeps so loudly that the Egyptians hear & report to Pharoah
ii. When brothers realize who it is – they are even MORE terrified
1. Not only in who Joseph is… but in who they are (criminals)
iii. Joseph attributes the experience to God’s Providence, not their sinfulness
1. NOTE: He focuses on the end result, not the means
iv. Joseph’s forgiveness – not excusing the crime, but trusting God over it
1. v5 = “you sold me” … “God sent me”
2. v5 = “don’t be hard” … v24 = “not to fight”
3. Note connection: size of forgiving capacity vs. bigness of your God
v. Joseph urges his brothers to return and bring back Jacob so they could
survive the next 5 years of famine
b. Picture #2: Pharaoh’s Decree (a picture of God’s offer)
i. He invites the family to dwell (freely) in Egypt
ii. He offers equipment to transport the family
iii. Tells them not to worry about belongings – replace when they come.
c. Picture #3: Joseph’s Gifts (a picture of the Holy Spirit’s provision)
i. Gives Benjamin extra money & clothing – encourage testimony
ii. Provides 20 donkeys loaded with gifts for Jacob – encourage return
Personally:
 How is God preparing me for future responsibility & leadership?
 Who am I taking responsibility for? Who am I willing to lay my life down for?
 How is God showing his “pictures” to me in my life?
Sermon Notes
Personally
 x
Contextually
 x
Grammatically
Genesis 41:1-44:34
When two full years had passed, Pharaoh had a dream: He was standing by the Nile, [2] when
out of the river there came up seven cows, sleek and fat, and they grazed among the reeds. [3]
After them, seven other cows, ugly and gaunt, came up out of the Nile and stood beside those on
the riverbank. [4] And the cows that were ugly and gaunt ate up the seven sleek, fat cows. Then
Pharaoh woke up.
[5] He fell asleep again and had a second dream: Seven heads of grain, healthy and good, were
growing on a single stalk. [6] After them, seven other heads of grain sprouted--thin and scorched
by the east wind. [7] The thin heads of grain swallowed up the seven healthy, full heads. Then
Pharaoh woke up; it had been a dream.
[8] In the morning his mind was troubled, so he sent for all the magicians and wise men of
Egypt. Pharaoh told them his dreams, but no one could interpret them for him.
[9] Then the chief cupbearer said to Pharaoh, "Today I am reminded of my shortcomings. [10]
Pharaoh was once angry with his servants, and he imprisoned me and the chief baker in the house
of the captain of the guard. [11] Each of us had a dream the same night, and each dream had a
meaning of its own. [12] Now a young Hebrew was there with us, a servant of the captain of the
guard. We told him our dreams, and he interpreted them for us, giving each man the interpretation
of his dream. [13] And things turned out exactly as he interpreted them to us: I was restored to my
position, and the other man was hanged."
[14] So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had
shaved and changed his clothes, he came before Pharaoh.
[15] Pharaoh said to Joseph, "I had a dream, and no one can interpret it. But I have heard it said
of you that when you hear a dream you can interpret it."
[16] "I cannot do it," Joseph replied to Pharaoh, "but God will give Pharaoh the answer he
desires."
[17] Then Pharaoh said to Joseph, "In my dream I was standing on the bank of the Nile, [18]
when out of the river there came up seven cows, fat and sleek, and they grazed among the reeds.
[19] After them, seven other cows came up--scrawny and very ugly and lean. I had never seen
such ugly cows in all the land of Egypt. [20] The lean, ugly cows ate up the seven fat cows that
came up first. [21] But even after they ate them, no one could tell that they had done so; they
looked just as ugly as before. Then I woke up.
[22] "In my dreams I also saw seven heads of grain, full and good, growing on a single stalk.
[23] After them, seven other heads sprouted--withered and thin and scorched by the east wind. [24]
The thin heads of grain swallowed up the seven good heads. I told this to the magicians, but none
could explain it to me."
[25] Then Joseph said to Pharaoh, "The dreams of Pharaoh are one and the same. God has
revealed to Pharaoh what he is about to do. [26] The seven good cows are seven years, and the
seven good heads of grain are seven years; it is one and the same dream. [27] The seven lean, ugly
cows that came up afterward are seven years, and so are the seven worthless heads of grain
scorched by the east wind: They are seven years of famine.
[28] "It is just as I said to Pharaoh: God has shown Pharaoh what he is about to do. [29] Seven
years of great abundance are coming throughout the land of Egypt, [30] but seven years of famine
will follow them. Then all the abundance in Egypt will be forgotten, and the famine will ravage the
land. [31] The abundance in the land will not be remembered, because the famine that follows it
will be so severe. [32] The reason the dream was given to Pharaoh in two forms is that the matter
has been firmly decided by God, and God will do it soon.
[33] "And now let Pharaoh look for a discerning and wise man and put him in charge of the land
of Egypt. [34] Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of
Egypt during the seven years of abundance. [35] They should collect all the food of these good
years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities
for food. [36] This food should be held in reserve for the country, to be used during the seven
years of famine that will come upon Egypt, so that the country may not be ruined by the famine."
[37] The plan seemed good to Pharaoh and to all his officials. [38] So Pharaoh asked them, "Can
we find anyone like this man, one in whom is the spirit of God?"
[39] Then Pharaoh said to Joseph, "Since God has made all this known to you, there is no one so
discerning and wise as you. [40] You shall be in charge of my palace, and all my people are to
submit to your orders. Only with respect to the throne will I be greater than you."
[41] So Pharaoh said to Joseph, "I hereby put you in charge of the whole land of Egypt." [42]
Then Pharaoh took his signet ring from his finger and put it on Joseph's finger. He dressed him in
robes of fine linen and put a gold chain around his neck. [43] He had him ride in a chariot as his
second-in-command, and men shouted before him, "Make way!" Thus he put him in charge of the
whole land of Egypt.
[44] Then Pharaoh said to Joseph, "I am Pharaoh, but without your word no one will lift hand or
foot in all Egypt." [45] Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath
daughter of Potiphera, priest of On, to be his wife. And Joseph went throughout the land of Egypt.
[46] Joseph was thirty years old when he entered the service of Pharaoh king of Egypt. And
Joseph went out from Pharaoh's presence and traveled throughout Egypt. [47] During the seven
years of abundance the land produced plentifully. [48] Joseph collected all the food produced in
those seven years of abundance in Egypt and stored it in the cities. In each city he put the food
grown in the fields surrounding it. [49] Joseph stored up huge quantities of grain, like the sand of
the sea; it was so much that he stopped keeping records because it was beyond measure.
[50] Before the years of famine came, two sons were born to Joseph by Asenath daughter of
Potiphera, priest of On. [51] Joseph named his firstborn Manasseh and said, "It is because God has
made me forget all my trouble and all my father's household." [52] The second son he named
Ephraim and said, "It is because God has made me fruitful in the land of my suffering."
[53] The seven years of abundance in Egypt came to an end, [54] and the seven years of famine
began, just as Joseph had said. There was famine in all the other lands, but in the whole land of
Egypt there was food. [55] When all Egypt began to feel the famine, the people cried to Pharaoh
for food. Then Pharaoh told all the Egyptians, "Go to Joseph and do what he tells you."
[56] When the famine had spread over the whole country, Joseph opened the storehouses and
sold grain to the Egyptians, for the famine was severe throughout Egypt. [57] And all the countries
came to Egypt to buy grain from Joseph, because the famine was severe in all the world.
[42:1] When Jacob learned that there was grain in Egypt, he said to his sons, "Why do you just
keep looking at each other?" [2] He continued, "I have heard that there is grain in Egypt. Go down
there and buy some for us, so that we may live and not die."
[3] Then ten of Joseph's brothers went down to buy grain from Egypt. [4] But Jacob did not send
Benjamin, Joseph's brother, with the others, because he was afraid that harm might come to him.
[5] So Israel's sons were among those who went to buy grain, for the famine was in the land of
Canaan also.
[6] Now Joseph was the governor of the land, the one who sold grain to all its people. So when
Joseph's brothers arrived, they bowed down to him with their faces to the ground. [7] As soon as
Joseph saw his brothers, he recognized them, but he pretended to be a stranger and spoke harshly
to them. "Where do you come from?" he asked.
"From the land of Canaan," they replied, "to buy food."
[8] Although Joseph recognized his brothers, they did not recognize him. [9] Then he
remembered his dreams about them and said to them, "You are spies! You have come to see where
our land is unprotected."
[10] "No, my lord," they answered. "Your servants have come to buy food. [11] We are all the
sons of one man. Your servants are honest men, not spies."
[12] "No!" he said to them. "You have come to see where our land is unprotected."
[13] But they replied, "Your servants were twelve brothers, the sons of one man, who lives in
the land of Canaan. The youngest is now with our father, and one is no more."
[14] Joseph said to them, "It is just as I told you: You are spies! [15] And this is how you will be
tested: As surely as Pharaoh lives, you will not leave this place unless your youngest brother
comes here. [16] Send one of your number to get your brother; the rest of you will be kept in
prison, so that your words may be tested to see if you are telling the truth. If you are not, then as
surely as Pharaoh lives, you are spies!" [17] And he put them all in custody for three days.
[18] On the third day, Joseph said to them, "Do this and you will live, for I fear God: [19] If you
are honest men, let one of your brothers stay here in prison, while the rest of you go and take grain
back for your starving households. [20] But you must bring your youngest brother to me, so that
your words may be verified and that you may not die." This they proceeded to do.
[21] They said to one another, "Surely we are being punished because of our brother. We saw
how distressed he was when he pleaded with us for his life, but we would not listen; that's why this
distress has come upon us."
[22] Reuben replied, "Didn't I tell you not to sin against the boy? But you wouldn't listen! Now
we must give an accounting for his blood." [23] They did not realize that Joseph could understand
them, since he was using an interpreter.
[24] He turned away from them and began to weep, but then turned back and spoke to them
again. He had Simeon taken from them and bound before their eyes.
[25] Joseph gave orders to fill their bags with grain, to put each man's silver back in his sack,
and to give them provisions for their journey. After this was done for them, [26] they loaded their
grain on their donkeys and left.
[27] At the place where they stopped for the night one of them opened his sack to get feed for
his donkey, and he saw his silver in the mouth of his sack. [28] "My silver has been returned," he
said to his brothers. "Here it is in my sack."
Their hearts sank and they turned to each other trembling and said, "What is this that God has
done to us?"
[29] When they came to their father Jacob in the land of Canaan, they told him all that had
happened to them. They said, [30] "The man who is lord over the land spoke harshly to us and
treated us as though we were spying on the land. [31] But we said to him, 'We are honest men; we
are not spies. [32] We were twelve brothers, sons of one father. One is no more, and the youngest
is now with our father in Canaan.'
[33] "Then the man who is lord over the land said to us, 'This is how I will know whether you
are honest men: Leave one of your brothers here with me, and take food for your starving
households and go. [34] But bring your youngest brother to me so I will know that you are not
spies but honest men. Then I will give your brother back to you, and you can trade in the land.' "
[35] As they were emptying their sacks, there in each man's sack was his pouch of silver! When
they and their father saw the money pouches, they were frightened. [36] Their father Jacob said to
them, "You have deprived me of my children. Joseph is no more and Simeon is no more, and now
you want to take Benjamin. Everything is against me!"
[37] Then Reuben said to his father, "You may put both of my sons to death if I do not bring
him back to you. Entrust him to my care, and I will bring him back."
[38] But Jacob said, "My son will not go down there with you; his brother is dead and he is the
only one left. If harm comes to him on the journey you are taking, you will bring my gray head
down to the grave in sorrow."
[43:1] Now the famine was still severe in the land. [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."
[3] But Judah said to him, "The man warned us solemnly, 'You will not see my face again unless
your brother is with you.' [4] If you will send our brother along with us, we will go down and buy
food for you. [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.' "
[6] Israel asked, "Why did you bring this trouble on me by telling the man you had another
brother?"
[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'?"
[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. [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. [10] As it is, if we had not delayed, we
could have gone and returned twice."
[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. [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. [13] Take your brother also and go back to the man at once. [14] And
may God Almighty grant you mercy before the man so that he will let your other brother and
Benjamin come back with you. As for me, if I am bereaved, I am bereaved."
[15] So the men took the gifts and double the amount of silver, and Benjamin also. They hurried
down to Egypt and presented themselves to Joseph. [16] When Joseph saw Benjamin with them,
he said to the steward of his house, "Take these men to my house, slaughter an animal and prepare
dinner; they are to eat with me at noon."
[17] The man did as Joseph told him and took the men to Joseph's house. [18] Now the men
were frightened when they were taken to his house. They thought, "We were brought here because
of the silver that was put back into our sacks the first time. He wants to attack us and overpower us
and seize us as slaves and take our donkeys."
[19] So they went up to Joseph's steward and spoke to him at the entrance to the house. [20]
"Please, sir," they said, "we came down here the first time to buy food. [21] But at the place where
we stopped for the night we opened our sacks and each of us found his silver--the exact weight--in
the mouth of his sack. So we have brought it back with us. [22] We have also brought additional
silver with us to buy food. We don't know who put our silver in our sacks."
[23] "It's all right," he said. "Don't be afraid. Your God, the God of your father, has given you
treasure in your sacks; I received your silver." Then he brought Simeon out to them.
[24] The steward took the men into Joseph's house, gave them water to wash their feet and
provided fodder for their donkeys. [25] They prepared their gifts for Joseph's arrival at noon,
because they had heard that they were to eat there.
[26] When Joseph came home, they presented to him the gifts they had brought into the house,
and they bowed down before him to the ground. [27] He asked them how they were, and then he
said, "How is your aged father you told me about? Is he still living?"
[28] They replied, "Your servant our father is still alive and well." And they bowed low to pay
him honor.
[29] As he looked about and saw his brother Benjamin, his own mother's son, he asked, "Is this
your youngest brother, the one you told me about?" And he said, "God be gracious to you, my
son." [30] Deeply moved at the sight of his brother, Joseph hurried out and looked for a place to
weep. He went into his private room and wept there.
[31] After he had washed his face, he came out and, controlling himself, said, "Serve the food."
[32] They served him by himself, the brothers by themselves, and the Egyptians who ate with
him by themselves, because Egyptians could not eat with Hebrews, for that is detestable to
Egyptians. [33] The men had been seated before him in the order of their ages, from the firstborn
to the youngest; and they looked at each other in astonishment. [34] When portions were served to
them from Joseph's table, Benjamin's portion was five times as much as anyone else's. So they
feasted and drank freely with him.
[44:1] Now Joseph gave these instructions to the steward of his house: "Fill the men's sacks with
as much food as they can carry, and put each man's silver in the mouth of his sack. [2] Then put
my cup, the silver one, in the mouth of the youngest one's sack, along with the silver for his grain."
And he did as Joseph said.
[3] As morning dawned, the men were sent on their way with their donkeys. [4] They had not
gone far from the city when Joseph said to his steward, "Go after those men at once, and when you
catch up with them, say to them, 'Why have you repaid good with evil? [5] Isn't this the cup my
master drinks from and also uses for divination? This is a wicked thing you have done.' "
[6] When he caught up with them, he repeated these words to them. [7] But they said to him,
"Why does my lord say such things? Far be it from your servants to do anything like that! [8] We
even brought back to you from the land of Canaan the silver we found inside the mouths of our
sacks. So why would we steal silver or gold from your master's house? [9] If any of your servants
is found to have it, he will die; and the rest of us will become my lord's slaves."
[10] "Very well, then," he said, "let it be as you say. Whoever is found to have it will become
my slave; the rest of you will be free from blame."
[11] Each of them quickly lowered his sack to the ground and opened it. [12] Then the steward
proceeded to search, beginning with the oldest and ending with the youngest. And the cup was
found in Benjamin's sack. [13] At this, they tore their clothes. Then they all loaded their donkeys
and returned to the city.
[14] Joseph was still in the house when Judah and his brothers came in, and they threw
themselves to the ground before him. [15] Joseph said to them, "What is this you have done? Don't
you know that a man like me can find things out by divination?"
[16] "What can we say to my lord?" Judah replied. "What can we say? How can we prove our
innocence? God has uncovered your servants' guilt. We are now my lord's slaves--we ourselves
and the one who was found to have the cup."
[17] But Joseph said, "Far be it from me to do such a thing! Only the man who was found to
have the cup will become my slave. The rest of you, go back to your father in peace."
[18] Then Judah went up to him and said: "Please, my lord, let your servant speak a word to my
lord. Do not be angry with your servant, though you are equal to Pharaoh himself. [19] My lord
asked his servants, 'Do you have a father or a brother?' [20] And we answered, 'We have an aged
father, and there is a young son born to him in his old age. His brother is dead, and he is the only
one of his mother's sons left, and his father loves him.'
[21] "Then you said to your servants, 'Bring him down to me so I can see him for myself.' [22]
And we said to my lord, 'The boy cannot leave his father; if he leaves him, his father will die.' [23]
But you told your servants, 'Unless your youngest brother comes down with you, you will not see
my face again.' [24] When we went back to your servant my father, we told him what my lord had
said.
[25] "Then our father said, 'Go back and buy a little more food.' [26] But we said, 'We cannot go
down. Only if our youngest brother is with us will we go. We cannot see the man's face unless our
youngest brother is with us.'
[27] "Your servant my father said to us, 'You know that my wife bore me two sons. [28] One of
them went away from me, and I said, "He has surely been torn to pieces." And I have not seen him
since. [29] If you take this one from me too and harm comes to him, you will bring my gray head
down to the grave in misery.'
[30] "So now, if the boy is not with us when I go back to your servant my father and if my
father, whose life is closely bound up with the boy's life, [31] sees that the boy isn't there, he will
die. Your servants will bring the gray head of our father down to the grave in sorrow. [32] Your
servant guaranteed the boy's safety to my father. I said, 'If I do not bring him back to you, I will
bear the blame before you, my father, all my life!'
[33] "Now then, please let your servant remain here as my lord's slave in place of the boy, and
let the boy return with his brothers. [34] How can I go back to my father if the boy is not with me?
No! Do not let me see the misery that would come upon my father."
Historically
 Bible Background Commentary
»Front Matter »Intro »Charts/Maps »Sidebars
Genesis 41:1-32
Joseph Interprets Pharaoh’s Dreams
41:1-55. the identity of Pharaoh.
 41:1-7. double dreams.
 41:8-16. magicians and wise men.
 41:14. shaved.
 41:27-32. famine in Egypt.
41:1-55. the identity of Pharaoh. The name of the Pharaoh of the Joseph story is unknown.
Elements of the story have suggested to some a setting in either the Hyksos period (1750-1550
B.C.) or the Amarna Age (fourteenth century B.C.), when large numbers of Semites were either
settled in Egypt or mentioned in Egyptian sources as serving in government positions. Our current
knowledge of Egyptian history and practice would support this as the most logical and feasible
choice. Biblical chronological information, however, suggests to some an earlier time in the
Middle Kingdom Twelfth Dynasty (1963-1786). Without specific, historical references in the story
it is impossible to associate the narrative with a particular reigning king. It is the practice of the
author(s) of the book of Genesis to not mention any Pharaoh by name. This may have been
intentional, since the Pharaoh was considered by his people to be a god and the Israelites did not
wish to invoke that name.

41:1-7. double dreams. In the ancient Near East, dreams were generally assumed to be
communications from the gods. Some were quite simple and straightforward (see Jacob’s dream at
Bethel, Genesis 28:10-22), but in cases where the king or Pharaoh was involved special emphasis
was sometimes added through the experience of a double dream. Thus here Pharaoh has two
visions that warn of the coming famine in Egypt. Similarly, the Sumerian king Gudea is said to
have had a double dream in which he was instructed to build a temple. In both cases their dreams
were interpreted by magicians or representatives of a god.
41:8-16. magicians and wise men. Egypt, as well as the Mesopotamian and Hittite kingdoms,
developed guilds of magicians whose task was to interpret signs and dreams and to concoct
remedies for various types of medical problems through magical means. These specialists used
exorcism to frighten away demons and gods and incantations and curses to transmit evil into some
one or some place (seen in the Egyptian execration texts and Jeremiah 19:10-13). Thousands of
texts have been discovered throughout the ancient Near East which contain protection spells as
well as recipes for the manufacture of amulets to ward off evil and for the construction of dolls,
incantation bowls and miniature figures designed to bring destruction on one’s enemies.
Mesopotamian magic distinguished between black and white magic, and thus practitioners were
divided into sorcerers and magicians or wise men. Egypt, however, did not draw this distinction
among its guild of magicians. Although their major task was medical, Egyptian magicians seemed
to have employed a less respectful manner toward the gods, including providing spells for souls to
escape punishment in the underworld (Book of the Dead). It is very unusual in Egypt for the
Pharaoh to be in need of an interpreter of his dreams. Since the Pharaoh was considered divine, the
gods would communicate to him through dreams, and the meaning was typically presented as
transparent to him. The Hebrew word used to describe the specialists Pharaoh sends for is from a
technical Egyptian term sometimes thought to describe dream interpreters. It is used to describe
the famous official Imhotep in a late inscription (second century B.C.) where he is portrayed giving
advice to Pharaoh concerning a seven-year famine.
41:14. shaved. As a way of making himself more presentable to the Pharaoh, Joseph shaves. This
may have involved shaving the head (Numbers 6:9) as well as the face (Jeremiah 41:5). He would
have thereby changed his appearance to look more like an Egyptian. Egyptian wall paintings
demonstrate that the Egyptians were typically clean-shaven.
41:27-32. famine in Egypt. Although Egypt was one of the most consistent grain-producing areas
in the ancient Near East because of the regularity of the Nile floods, it was occasionally plagued
with famine. Such a disaster is mentioned in Visions of Neferti, an Egyptian document dating to the
reign of Amenemhet I (1991-1962 B.C.). Here, as in Joseph’s narration, a vision is interpreted and
a national calamity predicted.
»Front Matter »Intro »Charts/Maps »Sidebars
Genesis 41:33-57
Joseph’s Advice and Elevation
41:33-40. food rationing.
41:35. storage cities.
 41:40. second to Pharaoh.
 41:41-45. Joseph’s position.
 41:42. signet ring.
 41:43-44. Joseph’s perquisites.
 41:45. Egyptian name.
 41:45. priest of On.
41:33-40. food rationing. In the face of the coming famine, Joseph’s advice is to store one-fifth of
the grain from each of the years of good harvest, which can then be distributed to the people when
it becomes necessary. The building of storehouses accompanies this sensible advice (see Exodus
1:11; 1 Kings 9:19).


41:35. storage cities. Egypt’s management of the Nile River and its predictability made that land a
breadbasket for the rest of the ancient Near East. Storage cities were a hallmark of a prosperous
people who thought in terms of the long run and realized that famine was always a possibility that
needed to be planned for. There would typically be storage cities centrally located in each
geographical region.
41:40. second to Pharaoh. Many Egyptian nobles could make the claim of being second only to
Pharaoh, and several different titles imply this position: “Great Favorite of the Lord of the Two
Lands,” and “Foremost among his Courtiers” are two that have been identified from inscriptions.
41:41-45. Joseph’s position. The job description and investiture ceremony detailed here give
Joseph a position in Egyptian government comparable to “Grand Vizier” or “Overseer of the Royal
Estates,” both of which appear in Egyptian documents (see 1 Kings 16:9; Isaiah 22:15, 19-21, for
use of this latter title in Israel’s bureaucracy). Such a position is detailed in Egyptian tomb
paintings, showing the entire sequence of events from the granting of the title to the placing of
robes and rings on the appointee by the Pharaoh. Joseph functions much the same as the “Overseer
of the Granaries of Upper and Lower Egypt” would have done. Such a position for a non-Egyptian
is uncommon prior to the Hyksos period (1750-1550 B.C.), when a greater number of Semites
served in Egypt. From the El Amarna reign of Akhenaten comes a tomb of the Semitic official
Tutu, who was appointed “highest mouth in the whole country,” a position with powers
comparable to Joseph’s. Biographies in Egyptian tombs and literature from Egypt such as the Story
of Sinuhe give us ample information about the details of the life of officials of Pharaoh. It is not
unusual to find accounts of officials who were elevated from lowly status to high positions of
authority. In Sinuhe’s story he fled the royal court and lived in exile for many years, finally
returning and being honored. As a result the description of Joseph’s elevation and honors can be
seen as typical against the Egyptian background of the time.
41:42. signet ring. Kings and royal administrators used a signet ring to seal official documents.
This ring would have been distinctive and would have contained the name (cartouche in Egypt) of
the king. Anyone using it thus acted in the name of the king (see Numbers 31:50; Esther 3:10;
Tobit 1:20; 1 Macc. 6:15). The chains and linen garment are given in a ceremony of investiture
providing him with the accessories that will signify his status, rank and office.
41:43-44. Joseph’s perquisites. Riding in a chariot with a set of guardsmen to clear his path and
proclaim his position as “second in command” gave Joseph extremely high status (see 2 Samuel
15:1; Esther 6:7-9). The title of second only to Pharaoh, or viceroy (Akkadian terdennu; Isaiah
20:1 tartan), gave Joseph extraordinary powers and would have required all but the king to bow to
him. Furthermore, since Joseph had been given the king’s favor or protection, no one was
permitted to “raise a hand or foot” against him or oppose his orders (compare the powers granted
in Ezra 7:21-26).
41:45. Egyptian name. The intent of giving Joseph an Egyptian name is to complete the
transformation process of the investiture ceremony. Egyptianized, he is more likely to be accepted
at court and by the Egyptian people (see the Egyptian tale of Sinuhe’s return to Egypt and his
consignment of his barbarian clothing to the “sand crawlers”). This practice of renaming a Semite
official is also found in the reign of Pharaoh Merneptah (1224-1208 B.C.). The meaning of
Joseph’s Egyptian name is uncertain, but may be “the God has spoken and he will live” or “the one
who knows.”
41:45. priest of On. The marriage arranged for Joseph allied him with one of the most powerful
priestly families in Egypt. During the period from 1600 to 1100 B.C., only the priests of Ptah of
Memphis were more influential. The priest of On officiated at all major festivals and supervised
lesser priests who served the sun god Re in the temple city of Heliopolis (ten miles northeast of
Cairo).
»Front Matter »Intro »Charts/Maps »Sidebars
Genesis 42:1-38
The Brothers’ First Encounter with Joseph
42:6-17. spying.
 42:25-28. trading of silver.
42:6-17. spying. Just as the Israelites later send out spies to reconnoiter the land of Canaan, so
Joseph’s brothers are accused of working on behalf of another country. Traders and merchants
would have been commonly employed for such business, as they could move around the country
unnoticed or unsuspected. Some governments are naturally suspicious of foreigners, and the
charge of spying is always difficult to disprove.

42:25-28. trading of silver. Coined money was not invented and put into common use until the
sixth century B.C. Thus precious metals, gems, spices, incense and other luxury items were
bartered by weight. Their relative value would also depend on scarcity. Silver was used throughout
antiquity as a common item of exchange. Since Egypt lacked native silver deposits, this metal was
particularly desirable as a standard for business transactions
»Front Matter »Intro »Charts/Maps »Sidebars
Genesis 43:1-34
The Brothers’ Second Encounter with Joseph
43:11. products of the land.
 43:16. steward of the house.
 43:26. bowing to honor.
 43:32. eating procedures.
43:11. products of the land. The gifts that were sent by Jacob to Joseph represent the costliest and
thus the most pleasing items available. Only the balm, honey/syrup and nuts would have been
actual products of Canaan. The spices and myrrh were imported and thus were precious gifts
intended to buy favorable treatment from Pharaoh’s representative.

43:16. steward of the house. A high status and large household, such as Joseph’s, would have
required a staff of servants headed by a chief butler or steward. This person would have been in
charge of the maintenance of the house, kept track of financial obligations and supervised the other
servants. Joseph’s use of this man as his confidant (see Genesis 44:1, 4) suggests it was a position
of high trust. Apparently, he was also a person to whom supplicants could go to intercede with his
master (see Genesis 43:19-23).
43:26. bowing to honor. The standard method of demonstrating obeisance in the ancient Near
East was to bow to the ground. Egyptian tomb art is filled with examples of servants and royal
officials prostrating themselves before the Pharaoh. In the El Amarna tablets (fourteenth century
B.C.), the format of each letter contains a greeting, followed by a set formula of honoring the
Pharaoh by bowing seven times forward and backwards.
43:32. eating procedures. The Egyptians considered all other peoples barbarians. Thus they
would not associate with them directly by eating at the same table. Joseph’s meal was also
separated from both the Egyptians and the sons of Jacob because of his high rank.
»Front Matter »Intro »Charts/Maps »Sidebars
Genesis 44:1-34
Joseph’s Plot Is Hatched
44:5. divination cup. The cup that Joseph plants in Benjamin’s sack is identified as being used
for divination. Just as tea leaves are read today, the ancients read omens by means of liquid in
cups. One mechanism involved the pouring of oil onto water to see what shapes it would take
(called lecanomancy). More popular methods of divination used everyday occurrences,
configurations of the entrails of sacrificed animals or the movements of the heavenly bodies.
Lecanomancy was used in the time of Joseph, as is attested by several Old Babylonian omen texts
concerned with the various possible configurations of the oil and their interpretations. Another
technique, hydromancy, made its observations from the reflections in the water itself. Not enough
is known about Egyptian divination techniques to offer more specific information, but in these
early periods typically only people of status had access to divination procedures.
 Bible Knowledge Commentary
»Front Matter »Intro »Outline »Bibliography
c. Joseph’s interpretation of Pharaoh’s dreams (41:1-40)
God then used two dreams to elevate Joseph from the misery of prison to the splendor of the
court. Joseph had proven himself faithful to God and therefore fit for service.
41:1-8. Pharaoh’s two dreams caused him great distress, especially since none of the wise men
of Egypt could explain them (v. 8). God used an Israelite slave to confound the wisdom of Egypt.
Later in the days of Moses another Pharaoh would be at the mercy of God’s power.
Egyptian coloring is evident in these dreams. Cows like to stand half-submerged in the Nile
among its reeds in refuge from the heat and the flies. They then come up out of the water for
pasture. The troubling part of the first dream was that seven ugly and gaunt cows came up and
devoured the seven… fat cows.
The second dream carried a similar message: seven plump ears of grain… on a single stalk
were swallowed up by seven thin and scorched ears of grain that sprouted after them.
The magicians belonged to a guild expert in handling the ritual books of magic and priestcraft.
However, they could not interpret Pharaoh’s dreams. A later guild of wise men in Babylon also
would be unable to interpret a king’s dream, and God would use another Hebrew slave, Daniel, to
show that no matter how powerful a nation might be, it is still not beyond God’s sovereign control
(Dan. 2).
41:9-27. Joseph was summoned from prison when the cupbearer remembered that Joseph
was gifted in interpreting dreams. Yet when Joseph stood before Pharaoh (shaved, as was the
Egyptian custom, and in a fresh change of clothes) he declared that the interpretation was with
God alone (cf. 40:8). After Pharaoh recounted both dreams (41:17-24; cf. vv. 1-8), Joseph
reiterated this conviction as he explained that God was making known to Pharaoh what He was
about to do (vv. 25-27).
41:28-32. Both dreams predicted that seven years of plenty would be followed by seven years
of severe famine. Furthermore, Joseph explained that because the dream came in two versions it
signified that it was of God, and would be carried out soon. During God’s dealings with him
several things must have been on Joseph’s mind: his own two dreams (37:5-7, 9), his two
imprisonments (37:36; 39:20), the two dreamers in prison (40:5-23), and now Pharaoh’s two
dreams.
41:33-36. God’s revelation demanded a response. So Joseph advised Pharaoh to choose a
wise man who would oversee storing 20 percent of the grain during each of the years of plenty
for the coming years of famine. Wisdom literature teaches that wisely planning ahead is a basic
principle of practical living.
41:37-40. The man whom Pharaoh recognized as capable for such a task was Joseph in
whom was the Spirit of God. Centuries later Daniel was chosen to be the third highest ruler in
Babylon for the same reason (Dan. 5:7, 16).
Joseph had been faithful over all the little things God sent him; now he would become ruler
over all the land of Egypt under Pharaoh.
»Front Matter »Intro »Outline »Bibliography
d. The exaltation (41:41-57)
41:41-46. The signet ring Pharaoh gave Joseph was a ring with a seal used for signing
documents. When the seal was impressed on a soft clay document which then hardened, it left an
indelible impression of the ruler’s seal and so carried his authority. Pharaoh also dressed Joseph in
linen clothes and a gold neck chain, made him second in command to Pharaoh, and had him
ride in the second chariot so all the people could do homage to him. As a token of Joseph’s new
status, Pharaoh gave him a wife, Asenath, from the priestly family of On (a city which was a
center of sun worship seven miles north of Cairo and also known as Heliopolis). He also gave
Joseph an Egyptian name, Zaphenath-Paneah (the meaning of which is unknown). Joseph was
30 at the time of his installment, 13 years after he was sold by his brothers (cf. 37:2). Joseph’s
position gave him opportunity to travel extensively across Egypt. (Ps. 105:16-22 speaks of
Joseph’s imprisonment, release, and rise to power.)
41:47-52. Pharaoh’s dreams were then fulfilled. The land produced abundant, even
immeasurable crops for seven years, and Joseph gathered them into storage in the Egyptian
cities, exercising absolute authority throughout the land.
In spite of his success, he did not abandon his Israelite heritage. He gave his two sons
characteristically Hebrew names. Manasseh (forget) signified that God had made him forget the
misery of his separation from his family. Ephraim (fruitful) signified that God had made him
fruitful in the land of Egypt.
41:53-57. Joseph’s wisdom bore fruit, for the seven good years were indeed followed by
seven years of severe famine, and the Egyptians and people in other countries as well went to
buy grain from the storehouses throughout Egypt.
At last Joseph was in power in Egypt. God’s revelation to him by dreams was being fulfilled.
»Front Matter »Intro »Outline »Bibliography
4. THE MOVE TO EGYPT (42:1-47:27)
The following narratives show that God used the famine to bring Israel into Egypt under the
rulership of Joseph. The nation would remain there some 400 years, as God had prophesied to
Abram (15:13). Israel could take comfort that in spite of her bondage God would someday enable
her to triumph over Egypt.
a. The first visit of the brothers to Egypt (chap. 42)
42:1-5. The famine was widespread; it was in Canaan too. So Jacob sent his sons down to
Egypt to buy food—all his sons except Benjamin, for he did not want to lose Rachel’s other son.
His refusal to send this lad reveals what Jacob had come to suspect. Joseph’s fate had not come to
light, but the brothers’ characteristics were known to the old man. Perhaps they would harm
Benjamin as well.
42:6-17. Recognizing his brothers, Joseph tested them by accusing them four times of being
spies (vv. 9, 12, 14, 16). He was handling them roughly (vv. 7, 30), but underneath his severity
was affection, as the later reunion makes clear. Ironically the brothers were speaking to a person
they thought was dead (one is no more; v. 13).
Their presence in Egypt confirmed the truth of his dreams, but not their fulfillment. Joseph
knew that all the family must come to Egypt under his rulership. He demanded that one of them
bring their little brother as proof that they were not spies. Retaining them in prison was an
interesting turn of events, since the brothers had previously put Joseph in a “cistern-prison.”
42:18-24. After a three-day custody of the brothers, Joseph altered his plan and suggested
keeping only one… in prison while the other nine returned. He retained Simeon (v. 24) while the
others returned home to Canaan with grain. If they would not return with their youngest brother,
Simeon would be killed. A taste of retribution began to awaken feelings in the brothers, feelings
that Joseph’s cries for mercy (v. 21) and Jacob’s tears (37:34-35) had failed to awaken. They
sensed that having to bring Benjamin back to Egypt against the wishes of their father would be
punishment for their having sold Joseph. Since Jacob was still distressed, now they were in
distress. As they spoke, they were unaware that Joseph understood them for he was using an
interpreter. Seeing their sense of remorse touched Joseph and he turned away and wept (cf.
43:30; 45:2, 14; 50:1, 17).
42:25-28. As a further means of striking the fear of God (cf. vv. 18, 28, 35) into his brothers,
Joseph had their silver (with which they had purchased grain) put into their sacks. Whether he
meant the money to be discovered on the way home or at home, its initial shock was effective. The
sense of guilt already aroused made the group quickly see the hand of God in the governor’s
action. So the question, What is this that God has done to us? was, as far as it went, a fruitful
reaction to trouble. They apparently felt that Joseph would accuse them of theft, which would
support his contention that they were spies.
42:29-38. When they arrived home in Canaan, the nine brothers told Jacob what had
happened. Jacob, grieved because he thought another son was dead (Simeon is no more), refused
to let Benjamin return. Reuben, the eldest, sought to assure his father that he would bring
Benjamin back. This is ironic since Reuben had failed to prevent the loss of Joseph (37:21-22).
But Jacob refused to let Benjamin go. He said if something happened to his youngest, he would
sorrow the rest of his days, just as he had said when he heard of Joseph’s “death” (37:35).
Joseph’s tests were important in God’s plan to bless the seed of Abraham. God planned to
bring the family to Egypt so that it would grow there into a great nation. But it was necessary that
the people who entered Egypt be faithful to the Lord. It was necessary that the brothers be tested
before they could participate in God’s blessing. Joseph’s prodding had to be subtle; the brothers
must perceive the hand of God moving against them so that they would acknowledge their crime
against Joseph and their previous unbelief in his dreams. But one test was not enough; there must
be two.
»Front Matter »Intro »Outline »Bibliography
b. The second visit of the brothers to Egypt (chap. 43)
43:1-7. The famine continued and Jacob’s family needed more grain. This time, however,
Benjamin had to go with them to Egypt. Judah reminded his father that without Benjamin their
long trip to Egypt would be in vain. Jacob was, of course, reluctant; his scolding (why did you tell
the man you had another brother?) was an effort to escape the decision he dreaded to make. Yet
he must release Benjamin so they could return to Egypt. Otherwise they would all die from
starvation.
43:8-14. Judah broke the deadlock with a warmly personal initiative, offering to take the
blame if Benjamin were not returned. Judah (Jacob’s fourth son; 29:31-35) succeeded where
Reuben had failed (42:37), and Benjamin went down to Egypt with his brothers. Interestingly
Judah was the one who had come up with the plan to sell Joseph to Egypt (37:26-27). Now he had
to negotiate with his father in order to get Benjamin to see Joseph.
Jacob suggested that they take some of their best products… to the man as a gift, including
balm… honey… spices and myrrh… pistachio nuts, and almonds. Apparently these delicacies
were not available in Egypt (cf. 37:25). They also took double the amount of silver, returning
what they had found in their money pouches before. Jacob resigned himself to the high risk
involved in possibly losing a third son—first, Joseph; then Simeon; and now perhaps Benjamin
too.
43:15-30. The brothers hurried to Egypt. When they arrived, they were taken to Joseph’s
house. They were frightened, thinking they were going to be captured. When they told Joseph’s
steward about the silver they found in their sacks when returning from their first trip, the steward
told them not to be afraid because their God had given them that money. Perhaps Joseph had
talked with the steward about the true God.
Simeon was returned to them (v. 23), and a noon meal was prepared for Joseph’s 11 guests.
When they presented their gifts to Joseph… they bowed down before him in fulfillment of
Joseph’s dream (37:7). Joseph, seeing his brother Benjamin, could not hold back his tears of joy.
Benjamin, of course, was his full brother; the others were half brothers. As before when he talked
with the 10 (42:24), he went aside and wept.
43:31-34. At the dinner, Joseph demonstrated something ominous to them. The mysterious
accuracy of the seating (from the firstborn to the youngest) would increase their uneasy sense of
exposure to divine intervention.
Yet in all the events of this visit the brothers were confronted with gracious dealings from God
through this “Egyptian” (vv. 16, 27, 29, 34). The chapter is a foretaste of future things for, as
Joseph said later (45:5), God sent him down before them to provide for them in the midst of
famine.
»Front Matter »Intro »Outline »Bibliography
c. The testing of Joseph (chap. 44)
44:1-13. Joseph, already brilliantly successful in creating tensions during their two visits, now
produced his master stroke. He tested their concern for Benjamin in order to get them to recognize
their evil. If they failed this test, if they had no compassion for this second son of Rachel, then they
would have no part in the fulfillment of the promises. God could start over again and make Joseph
into a great nation if the others proved unworthy (cf. Ex. 32:10).
The test involved the men’s silver in their sacks (as had been done on the first return trip) and
placing Joseph’s own silver cup in Benjamin’s sack and then pursuing them to arrest Benjamin.
When the steward… caught up with them and accused them of theft, he deliberately created
tension among them by opening the sack of the oldest first and ending with the youngest. He
knew, of course, that the silver cup was in Benjamin’s sack. The sudden threat to Benjamin was
like a sword thrust through their hearts (cf. Solomon’s plan, 1 Kings 3:16-28). All the conditions
were present for another betrayal when Benjamin was accused. Yet this time their response shows
how well the chastening had done its work. They tore their clothes in grief (cf. Job 1:20), a
response which they had earlier caused their father to make over Joseph’s loss (Gen. 37:34).
44:14-17. The brothers returned and bowed again before Joseph (v. 14; cf. 37:7; 43:26, 28).
Joseph probably did not actually use divination in discovering their treachery (44:5, 15). He may
have simply referred to it to enhance his brothers’ awe of him. Judah, again the spokesman,
confessed that God had found out their iniquity and declared that they were all Joseph’s slaves.
But Joseph announced that as the steward had said (v. 10), only the “guilty” one would be his
slave. The others could return home.
44:18-34. Judah interceded for the boy; his lengthy plea to be imprisoned in place of
Benjamin is among the finest and most moving of all petitions. It demonstrated his concern for his
father who would surely die if Benjamin did not return with them (vv. 31, 34; cf. 42:38).
Thus the brothers demonstrated that they had repented of their sin against their brother Joseph
(“God has uncovered your servants’ guilt,” 44:16). Also they demonstrated concern for their
father and their youngest brother Benjamin. So Joseph then (45:1-15) made himself known to
them and brought them and their families to live in Egypt where there was food (45:16-47:12).
Lexically
 x
Theologically
 x
Cooperatively
 Matthew Henry Commentary (concise)
Genesis 41:1-8 (Pharaoh’s dreams)
»Book Intro
The means of Joseph’s being freed from prison were Pharaoh’s dreams, as here related. Now
that God no longer speaks to us in that way, it is no matter how little we either heed dreams, or tell
them. The telling of foolish dreams can make no better than foolish talk. But these dreams showed
that they were sent of God; when he awoke, Pharaoh’s spirit was troubled.
Genesis 41:9-32 (Joseph interprets Pharaoh’s dreams)
»Book Intro
God’s time for the enlargement of his people is the fittest time. If the chief butler had got Joseph
to be released from prison, it is probable he would have gone back to the land of the Hebrews.
Then he had neither been so blessed himself, nor such a blessing to his family, as afterwards he
proved. Joseph, when introduced to Pharaoh, gives honour to God. Pharaoh had dreamed that he
stood upon the bank of the river Nile, and saw the kine, both the fat ones, and the lean ones, come
out of the river. Egypt has no rain, but the plenty of the year depends upon the overflowing of the
river Nile. See how many ways Providence has of dispensing its gifts; yet our dependence is still
the same upon the First Cause, who makes every creature what it is to us, be it rain or river. See to
what changes the comforts of this life are subject. We cannot be sure that to-morrow shall be as
this day, or next year as this. We must learn how to want, as well as how to abound. Mark the
goodness of God in sending the seven years of plenty before those of famine, that provision might
be made. The produce of the earth is sometimes more, and sometimes less; yet, take one with
another, he that gathers much, has nothing over; and he that gathers little, has no lack, Exodus
16:18. And see the perishing nature of our worldly enjoyments. The great harvests of the years of
plenty were quite lost, and swallowed up in the years of famine; and that which seemed very
much, yet did but just serve to keep the people alive. There is bread which lasts to eternal life,
which it is worth while to labour for. They that make the things of this world their good things,
will find little pleasure in remembering that they have received them.
Genesis 41:33-45 (Joseph’s counsel, He is highly advanced)
»Book Intro
Joseph gave good advice to Pharaoh. Fair warning should always be followed by good counsel.
God has in his word told us of a day of trial before us, when we shall need all the grace we can
have. Now, therefore, provide accordingly. Pharaoh gave Joseph an honourable testimony. He is a
man in whom the spirit of God is; and such men ought to be valued. Pharaoh puts upon Joseph
marks of honour. He gave him such a name as spoke the value he had for him, Zaphnath-paaneah,
“a revealer of secrets.” This preferment of Joseph encourages all to trust in God. Some translate
Joseph’s new name, “the saviour of the world.” The brightest glories, even of the upper world, are
put upon Christ, the highest trust lodged in his hand, and all power given him, both in heaven and
earth.
Genesis 41:46-57 (Joseph’s children, The beginning of the famine)
»Book Intro
In the names of his two sons, Manasseh and Ephraim, Joseph owned the Divine providence. 1.
He was made to forget his misery. 2. He was made fruitful in the land of his affliction. The seven
plenteous years came, and were ended. We ought to look forward to the end of the days, both of
our prosperity and of our opportunity. We must not be secure in prosperity, nor slothful in making
good use of opportunity. Years of plenty will end; what thy hand finds to do, do it; and gather in
gathering time. The dearth came, and the famine was not only in Egypt, but in other lands. Joseph
was diligent in laying up, while the plenty lasted. He was prudent and careful in giving out, when
the famine came. Joseph was engaged in useful and important labours. Yet it was in the midst of
this his activity that his father Jacob said, Joseph is not! What a large portion of our troubles would
be done away if we knew the whole truth! Let these events lead us to Jesus. There is a famine of
the bread of life throughout the whole earth. Go to Jesus, and what he bids you, do. Attend to His
voice, apply to him; he will open his treasures, and satisfy with goodness the hungry soul of every
age and nation, without money and without price. But those who slight this provision must starve,
and his enemies will be destroyed.
Genesis 42:1-6 (Jacob sends ten sons to buy corn)
»Book Intro
Jacob saw the corn his neighbours had bought in Egypt, and brought home. It is a spur to
exertion to see others supplied. Shall others get food for their souls, and shall we starve while it is
to be had? Having discovered where help is to be had, we should apply for it without delay,
without shrinking from labour, or grudging expense, especially as regards our never-dying souls.
There is provision in Christ; but we must come to him, and seek it from him.
Genesis 42:7-20 (Joseph’s treatment of his brethren)
»Book Intro
Joseph was hard upon his brethren, not from a spirit of revenge, but to bring them to repentance.
Not seeing his brother Benjamin, he suspected that they had made away with him, and he gave
them occasion to speak of their father and brother. God, in his providence, sometimes seems harsh
with those he loves, and speaks roughly to those for whom yet he has great mercy in store. Joseph
settled at last, that one of them should be left, and the rest go home and fetch Benjamin. It was a
very encouraging word he said to them, “I fear God;” as if he had said, You may be assured I will
do you no wrong; I dare not, for I know there is one higher than I. With those that fear God, we
may expect fair dealing.
Genesis 42:21-24 (Their remorse, Simeon detained)
»Book Intro
The office of conscience is to bring to mind things long since said and done. When the guilt of
this sin of Joseph’s brethren was fresh, they made light of it, and sat down to eat bread; but now,
long afterward, their consciences accused them of it. See the good of afflictions; they often prove
the happy means of awakening conscience, and bringing sin to our remembrance. Also, the evil of
guilt as to our brethren. Conscience now reproached them for it. Whenever we think we have
wrong done us, we ought to remember the wrong we have done to others. Reuben alone
remembered with comfort, that he had done what he could to prevent the mischief. When we share
with others in their sufferings, it will be a comfort if we have the testimony of our consciences for
us, that we did not share in their evil deeds, but in our places witnessed against them. Joseph
retired to weep. Though his reason directed that he should still carry himself as a stranger, because
they were not as yet humbled enough, yet natural affection could not but work.
Genesis 42:25-28 (The rest return with corn)
»Book Intro
The brethren came for corn, and corn they had: not only so, but every man had his money given
back. Thus Christ, like Joseph, gives out supplies without money and without price. The poorest
are invited to buy. But guilty consciences are apt to take good providences in a bad sense; to put
wrong meanings even upon things that make for them.
Genesis 42:29-38 (Jacob refuses to send Benjamin to Egypt)
»Book Intro
Here is the report Jacob’s sons made to their father. It troubled the good man. Even the bundles
of money Joseph returned, in kindness, to his father, frightened him. He laid the fault upon his
sons; knowing them, he feared they had provoked the Egyptians, and wrongfully brought home
their money. Jacob plainly distrusted his sons, remembering that he never saw Joseph since he had
been with them. It is bad with a family, when children behave so ill that their parents know not
how to trust them. Jacob gives up Joseph for gone, and Simeon and Benjamin as in danger; and
concludes, All these things are against me. It proved otherwise, that all these things were for him,
were working together for his good, and the good of his family. We often think that to be against
us, which is really for us. We are afflicted in body, estate, name, and in our relations; and think all
these things are against us, whereas they are really working for us a weight of glory. Thus does the
Lord Jesus conceal himself and his favour, thus he rebukes and chastens those for whom he has
purposes of love. By sharp corrections and humbling convictions he will break the stoutness and
mar the pride of the heart, and bring to true repentance. Yet before sinners fully know him, or taste
that he is gracious, he consults their good, and sustains their souls, to wait for him. May we do
thus, never yielding to discouragement, determining to seek no other refuge, and humbling
ourselves more and more under his mighty hand. In due time he will answer our petitions, and do
for us more than we can expect.
Genesis 43:1-14 (Jacob is persuaded to send Benjamin into Egypt)
»Book Intro
Jacob urges his sons to go and buy a little food; now, in time of dearth, a little must suffice.
Judah urges that Benjamin should go with them. It is not against the honour and duty children owe
their parents, humbly to advise them, and when needful, to reason with them. Jacob saw the
necessity of the case, and yielded. His prudence and justice appeared in three things. 1. He sent
back the money they had found in the sack. Honesty obliges us to restore not only that which
comes to us by our own fault, but that which comes to us by the mistakes of others. Though we get
it by oversight, if we keep it when the oversight is discovered, it is kept by deceit. 2. He sent as
much again as they took the time before; the price of corn might be risen, or they might have to
pay a ransom for Simeon. 3. He sent a present of such things as the land afforded, and as were
scarce in Egypt, balm, and honey. Providence dispenses not its gifts to all alike. But honey and
spice will never make up the want of bread-corn. The famine was sore in Canaan, yet they had
balm and myrrh. We may live well enough upon plain food, without dainties; but we cannot live
upon dainties without plain food. Let us thank God that what is most needful and useful, generally
is most cheap and common. Though men value very highly their gold and silver, and the luxuries
which are counted the best fruits of every land, yet in a time of famine they willingly barter them
for bread. And how little will earthly good things stand us in stead in the day of wrath! How ready
should we be to renounce them all, as loss, for the excellency of the knowledge of Jesus Christ!
Our way to prevail with man is by first prevailing with the Lord in fervent prayer. But, Thy will be
done, should close every petition for the mercies of this life, or against the afflictions of this life.
Genesis 43:15-25 (Joseph’s reception of his brethren, their fears)
»Book Intro
Jacob’s sons went down the second time into Egypt to buy corn. If we should ever know what a
famine of the word means, let us not think it much to travel as far for spiritual food, as they did for
bodily food. Joseph’s steward had orders from his master to take them to his house. Even this
frightened them. Those that are guilty make the worst of every thing. But the steward encouraged
them. It appears, from what he said, that by his good master he was brought to the knowledge of
the true God, the God of the Hebrews. Religious servants should take all fit occasions to speak of
God and his providence, with reverence and seriousness.
Genesis 43:26-34 (Joseph makes a feast for his brethren)
»Book Intro
Observe the great respect Joseph’s brethren paid to him. Thus were Joseph’s dreams more and
more fulfilled. Joseph showed great kindness to them. He treated them nobly; but see here the
early distance between Jews and gentiles. In a day of famine, it is enough to be fed; but they were
feasted. Their cares and fears were now over, and they ate their bread with joy, reckoning they
were upon good terms with the lord of the land. If God accept our works, our present, we have
reason to be cheerful. Joseph showed special regard for Benjamin, that he might try whether his
brethren would envy him. It must be our rule, to be content with what we have, and not to grieve at
what others have. Thus Jesus shows those whom he loves, more and more of their need. He makes
them see that he is their only refuge from destruction. He overcomes their unwillingness, and
brings them to himself. Then, as he sees good, he gives them some taste of his love, and welcomes
them to the provisions of his house, as an earnest of what he further intends for them.
Genesis 44:1-17 (Joseph’s policy to stay his brethren, and try their affection for Benjamin)
»Book Intro
Joseph tried how his brethren felt towards Benjamin. Had they envied and hated the other son of
Rachel as they had hated him, and if they had the same want of feeling towards their father Jacob
as heretofore, they would now have shown it. When the cup was found upon Benjamin, they
would have a pretext for leaving him to be a slave. But we cannot judge what men are now, by
what they have been formerly; nor what they will do, by what they have done. The steward
charged them with being ungrateful, rewarding evil for good; with folly, in taking away the cup of
daily use, which would soon be missed, and diligent search made for it; for so it may be read, Is
not this it in which my lord drinketh, as having a particular fondness for it, and for which he would
search thoroughly? Or, By which, leaving it carelessly at your table, he would make trial whether
you were honest men or not? They throw themselves upon Joseph’s mercy, and acknowledge the
righteousness of God, perhaps thinking of the injury they had formerly done to Joseph, for which
they thought God was now reckoning with them. Even in afflictions wherein we believe ourselves
wronged by men, we must own that God is righteous, and finds out our sin.
Genesis 44:18-34 (Judah’s supplication to Joseph)
»Book Intro
Had Joseph been, as Judah supposed him, an utter stranger to the family, he could not but be
wrought upon by his powerful reasonings. But neither Jacob nor Benjamin need an intercessor
with Joseph; for he himself loved them. Judah’s faithful cleaving to Benjamin, now, in his distress,
was recompensed long afterwards by the tribe of Benjamin keeping with the tribe of Judah, when
the other tribes deserted it. The apostle, when discoursing of the mediation of Christ, observes, that
our Lord sprang out of Judah, Hebrews 7:14; and he not only made intercession for the
transgressors, but he became a Surety for them, testifying therein tender concern, both for his
Father and for his brethren. Jesus, the great antitype of Joseph, humbles and proves his people,
even after they have had some tastes of his loving-kindness. He brings their sins to their
remembrance, that they may exercise and show repentance, and feel how much they owe to his
mercy.
 Teachers Commentary
 Bible Exposition Commentary
God gave Pharaoh two dreams (vv. 1-8). God caused Pharaoh to have two dreams the same night,
dreams that perplexed him and that his magicians (soothsayers) couldn't interpret. Note the repetition of the
word "behold" in verses 1-7, emphasizing the vividness of the dreams and the rapidity of the sequence.
Unlike King Nebuchadnezzar, he didn't forget his dreams (Dan. 2) but shared them with his wise men.
These men may have been gifted at understanding dreams, but God so worked that they were unable to
interpret them:
God reminded the cupbearer about Joseph (vv. 9-13). Since the time had come for Joseph to be
delivered from prison and given a throne, God prodded the cupbearer's memory so he could recall what had
happened to him in prison. His report about Joseph's abilities to understand dreams was exactly what
Pharaoh wanted to hear. The fact that Joseph was called a Hebrew (v. 12) didn't bother Pharaoh, because
Semitic people were accepted in Egypt and even promoted to hold important positions in the government.
Certainly Pharaoh would recall the dramatic events involving the baker and the cupbearer.
God led Pharaoh to summon Joseph (vv.14-36). Since the Egyptian people didn't wear beards in that
day, as did the Hebrews, Joseph had to shave himself, change his clothes, and prepare to meet Pharaoh. For
the third time in thirteen years, he gave up his garment, but this time he would gain the garment of a ruler.
We commend Joseph for his humility and desire to honor the true and living God (v. 16; see also 40:8;
Dan. 2:27-28). He listened to Pharaoh describe his two dreams and then gave him the interpretation. It was
a serious matter, for God had shown the ruler of Egypt what He planned to do for the next fourteen years,
and Pharaoh was conscious of this fact. Now that he knew God's plan, Pharaoh was obligated to do what
God wanted him to do.
Knowing this, Joseph went beyond giving an interpretation to making suggestions to Pharaoh, and this
took a great deal of faith and courage. But the Lord was using Joseph, and Pharaoh accepted his
suggestions. First, Pharaoh must appoint an intelligent and wise man to oversee the land and its harvests.
Second, he must give this man several commissioners who would be over different parts of the land and
take one-fifth of each harvest for Pharaoh for the next seven years. Third, all this food must be put in
storage to use when the years of famine arrived.
God moved Pharaoh to choose Joseph (vv. 37-39). "The king's heart is in the hand of the Lord, like the
rivers of water; He turns it wherever He wishes" (Prov. 21:1, NKJV). Joseph's demeanor, his skill at
interpreting dreams, and his wisdom in finding a solution to the problem of the famine all impressed
Pharaoh and convinced him that Joseph was the man for the job. Thirteen years before, his brothers had
stripped him of his special robe, but now Pharaoh gave him a robe of far greater significance. The signet
ring and the gold chain were symbols of Joseph's authority as second in command in Egypt (see also Dan.
5:7, 16, 29).
Note the series of statements prefaced with "and Pharaoh said." According to Genesis 41:38, Pharaoh
spoke to the officials; and in verses 39-41, he spoke to Joseph and declared his position and authority. In
verse 44, Pharaoh made the official proclamation to Joseph and all his officers, and the matter was settled.
Pharaoh gave Joseph a new name, the meaning of which isn't clear, but Pharaoh continued to call him
Joseph (v. 55).
Joseph was also given his own chariot with men going before him commanding the people to bow down
to him just as they did to Pharaoh. If these unbelieving Egyptians bowed down to him, surely one day
Joseph's own family would bow down, just as God had announced in his dreams.
Finally, along with the ring, robe, gold chain, new name, and chariot, Joseph was given a wife, the
daughter of one of the priests of the sun god Ra. The priests in Egypt were a powerful caste, and having an
Egyptian wife would strengthen Joseph's relationship with the religious leaders in the land. I like to believe
that Joseph taught her about the true and living God so that she, like Ruth, abandoned her false gods and
came "under the wings" of Jehovah, the God of Israel (Ruth 1:14-22; 2:11-12).
Forgiving and forgetting the past (Gen. 41:46-57)
Over a period of thirteen years, God enabled Joseph to accomplish some wonderful things. He brought
blessing to Potiphar's house and to the people in the prison. He overcame temptation, and because of that,
he endured false accusation and great injustice. Joseph was a man of faith who expected God to work, and
he was ready and obedient when the call came. But there was one more achievement that in some ways was
greatest of all: He was enabled by God's grace to wipe out the pains and bad memories of the past and make
a new beginning.
Certainly a man who could interpret the dreams of others could interpret his own dreams. Joseph must
have concluded that the famine would bring his brothers to Egypt, and that meant he would have to
confront them with their sins against him and their father. He wanted his own heart to be clean and right
before God so that he could be a blessing to them just as he'd been a blessing wherever God had placed
him.
The name Manasseh means "forgetting." Joseph didn't forget his family or the events that occurred, but
he did forget the pain and suffering that they caused. He realized that God meant it for good (50:20).
Therefore, looking at the past from that perspective, he attained victory over his bad memories and
bitterness. He could have carried a grudge in his heart because of the way his brothers had treated him, but
grudges are like weeds in a lovely garden or germs in a healthy body: they just don't belong there.
The name Ephraim means "twice fruitful." Egypt had been a place of affliction for Joseph, but now he
had two sons and was fruitful in the land. But even more, he would become fruitful as the second ruler of
the land and be used of God to save many lives, including his own family and the nation of Israel.
It's a wonderful thing when we can come through times of trial with the kind of attitude Joseph had,
burying past hurts and rejoicing in present blessings, being "forgetful" and "fruitful" at the same time. What
a tragedy when people remember the painful things others have done to them, and all their lives carry
bitterness that robs them of peace and joy. Just as Joseph laid aside his prison clothes and made a new
beginning, so we frequently need to "take off' the old hurts and put on a new attitude of faith and love
(EPH. 4:20-32; Col. 3:1-17).
Joseph's interpretation of the dreams proved accurate, and Egypt enjoyed seven years of bumper crops, a
fifth of which were put into Pharaoh's storage cities. Then the famine came to that area of the Middle East,
and Joseph provided the food that saved the lives of the people. But visitors started coming from other
nations to get food, and Joseph knew that one day his brothers would arrive and bow down before him.
Then would begin the greatest drama of all: restoring relationships in a divided home and healing wounds
that had been festering for many years.
Joseph's conduct as a servant, prisoner, and official was exemplary, but the way he dealt with his
brothers and brought them to repentance was a masterpiece of spiritual insight, patience, and love. That will
be our theme for the next two studies.
CHAPTER THIRTY-THREE — WHEN DREAMS COME TRUE
Genesis 42-43
While teaching Genesis over the "Back to the Bible" radio network, I received a critical letter from a
listener who disagreed with my interpretation of Genesis 42-44. The listener felt that Joseph was wrong and
even cruel in the way he dealt with his brothers. Instead of "wasting so much time," the listener suggested,
Joseph should have immediately revealed himself to his brothers and brought about "instant reconciliation."
True reconciliation, however, requires sincere repentance and humble confession of sin, and often it
takes time for a person to get to that place. I believe that Joseph dealt with his brothers in a patient, loving,
and wise way, and that's why his approach succeeded. God had to bring Joseph's brothers to the place where
they admitted the evil things they had done to their brother and their father. Shallow repentance leads to an
experience that isn't reconciliation at all. It's only a fragile truce.
From a human point of view, Joseph would have been happy for "instant reconciliation," because then he
could have seen his father and his brother Benjamin much sooner. But like a skilled physician, Joseph was
patient. He spoke and acted in such a way that the thoughts of his brothers' hearts were revealed and God
finally brought them to true repentance.
A time of testing (Gen. 42:1-35)
After the promised seven years of plenty, the years of famine came upon the Middle-Eastern world; but,
thanks to Joseph, there was abundant grain in Egypt. God had sent Joseph ahead (45:5; Ps. 105:17) to
preserve his family so that one day the nation Israel could give the world Jesus Christ, the "Bread of Life"
(John 6:48).
These events took place during the first two years of the seven-year famine (Gen. 45:6). It was a time
when Joseph's brothers had to experience several tests that were designed by God to bring them to
repentance.
Hunger (vv. 1-2). Jacob had a large family (46:26) and many servants; and as the famine continued, it
became more and more difficult to feed them. Certainly the brothers knew what their father knew, that there
was grain in Egypt, but they didn't talk about it. Jacob noticed their strange attitude and asked, "Why do you
keep staring at each other?" Why, indeed, did the brothers hesitate to talk about the problem or even offer to
go to Egypt to purchase food?
For one thing, the trip to Egypt was long (250-300 miles) and dangerous, and a round trip could consume
six weeks' time. Even after arriving in Egypt, the men couldn't be certain of a friendly reception. As
"foreigners" from Canaan, they would be very vulnerable and could even be arrested and enslaved. If that
happened to Jacob's sons, who would care for their families and their aged father?
Perhaps too the memory of selling their innocent brother to traders going down to Egypt haunted Jacob's
sons. The brothers had done that evil deed over thirty years ago and by now were convinced that Joseph
was dead (Gen. 42:13), but they hadn't forgotten the scene (vv. 17-24). Conscience has a way of digging up
the past and arousing doubts and fears within us.
As leader of the clan, Jacob made the decision to send everybody but Benjamin to Egypt to purchase
food. After what had happened to Joseph, Jacob was no doubt suspicious of his sons, and that's why he kept
Benjamin at home. Now that Joseph was gone, Jacob's youngest son was his only living link with his
beloved Rachel, and the old father wasn't about to lose the second of his two favorite sons (v. 38).
What Jacob and his sons didn't know was that the sovereign God was at work making sure the ten
brothers went to Egypt and bowed down before Joseph. In the accomplishing of His divine purposes, God
can use a famine, a kidnapping (2 Kings 5:2-3), a royal beauty contest (Es. 2), a sudden death (Ezek.
24:15ff), a dream (Dan. 2), a plague (Joel 1), and even a government census (Luke 2:1-7). "Our God is in
heaven; he does whatever pleases him" (Ps. 115:3).
Harsh words (vv. 6-14). As second ruler of the land, Joseph certainly didn't participate in each individual
grain transaction because he had many important things to do. Furthermore, the food supply was stored in
several cities (41:46-49), and Joseph had commissioners assisting him (vv. 34-36). No doubt he provided
for the resident Egyptians in a routine manner, while the foreigners had to be screened carefully lest they
had plans for invading the land (vv. 56-57). In the providence of God, Joseph was on hand when his ten
brothers arrived to buy grain, and he recognized them.
Even if they had expected to meet Joseph, which they didn't, the ten men wouldn't have recognized their
brother. He was seventeen when they sold him, and in the ensuing twenty years he would have changed in
appearance far more than his older brothers. Furthermore, he was now clean-shaven like an Egyptian, he
was dressed like an Egyptian, and he spoke to them in the Egyptian language through an interpreter.
When the ten men bowed before him, Joseph knew that the faithful God was beginning to fulfill the
promises He had revealed in the two dreams (37:7, 9). It must have been difficult for Joseph to control his
emotions as he spoke harshly to his brothers, because his natural desire would have been to speak to them in
Hebrew and reveal who he was. But that would have ruined everything, for he knew that all eleven brothers
had to bow before him. This meant that Benjamin would have to come with them on their next trip.
Furthermore, Joseph's brothers had to be forced to face their sins and come to a place of honest confession,
and that would take time.
Four times Joseph accused them of being in Egypt under false pretense (42:9, 12, 14, 16), and each time
the ten brothers affirmed their innocence as "true men." Their statement "one is not" must have moved
Joseph deeply, but he rejoiced to hear that his father and younger brother were both alive and well.
Confinement (v. 17). Joseph put his brothers in confinement for three days, just to teach them what it
was like to be prisoners and to give them time to think. The KJV translates the Hebrew word as "prison" in
verse 17, but "in custody" would be closer to the original. The word translated "prison" in Genesis 39-40,
describing Joseph's experiences, means a prison and not just being under guard or house arrest. Joseph
suffered as a prisoner in a real prison, while his brothers were only confined under guard. But it taught them
a lesson. When they were released three days later, the ten men were beginning to sense that God was
dealing with them because of their sins (42:21).
Surety (vv. 15-16, 18-20). Since the ten brothers insisted that they were honest men, Joseph gave them an
opportunity to prove it. He ordered them to send one of their number to Canaan to bring Benjamin to Egypt.
He would keep the other nine brothers in confinement until Benjamin arrived in Egypt to prove that their
story was true.
But then Joseph changed the "test." He would keep only one brother as security while all the others
returned home to get Benjamin and bring him to Egypt. Joseph wisely concluded that the men would
eventually have to return to Egypt for more grain and would be forced to bring Benjamin with them or else
go hungry. Furthermore, it was much safer for a group of men to travel than for only two men to make the
journey, and the men did have many sacks of grain to carry.
Joseph was genuinely concerned about his family in Canaan and didn't want them to starve. At the same
time, he wanted to see God's promises fulfilled so he could be reconciled with his brothers and his father.
He had God's assurance that all eleven brothers would eventually bow before him, but he wanted to
motivate his brothers to act. That's why he kept Simeon as hostage.
Confession (vv. 21-24). This whole experience brought the ten men to the place where conviction was
starting to germinate in their hearts. Without knowing that Joseph could understand them, they discussed
his pleas and tears and their own hardness of heart. Reuben didn't solve the problem by saying, "I told you
not to do it," but unwittingly he informed Joseph of his kindness in trying to rescue his helpless brother
(37:21-22). But now Reuben was sure that Joseph was dead and that divine judgment was imminent, for he
said, "Now comes the reckoning for his blood" (42:22, NASB).
At this point, Joseph's pent up emotions simply had to come out, so he left the room and wept privately.
This is the first of six such experiences; for Joseph also wept when he saw his brother Benjamin (43:29-30),
when he revealed himself to his brothers (45:2), when he met his father in Egypt (46:29), when his father
died (50:1), and when he assured his brothers that they were truly forgiven (v. 17). What makes a person
weep is a good test of character.
Why did Joseph select Simeon to be the hostage when Reuben was the firstborn? Probably because he
appreciated Reuben's attempt to rescue him from his brothers, and Simeon was Jacob's number two son.
Simeon was also known to be a cruel man (34:25; 49:57), and perhaps Joseph hoped to teach him a lesson.
We don't know how many family secrets Jacob shared with his favorite son Joseph or what part they played
in this decision.
When I think of the way Joseph behaved toward his brothers, the verse that comes to mind is Romans
11:22: "Behold therefore the goodness and severity of God" (KJV; "Consider therefore the kindness and
sternness of God," NIV). Joseph was certainly kind to his brothers in spite of the severity of his speech and
some of his actions, and what he did was for their good. His motivation was love and his purpose was to
bring them to repentance and reconciliation. We need to remember this the next time we think God is
treating us unjustly.
A time of tension (Gen. 42:25-43:15)
When the nine brothers prepared to leave Egypt, Joseph graciously provided food for their journey. It
wasn't easy for them to leave Simeon behind, but they were sure they'd return for more grain and be able to
bring Benjamin with them. It seemed that the clouds were starting to lift, but they didn't realize the tensions
that were yet to come in their family in the days ahead.
Fear and perplexity (vv. 25-35). At Joseph's command, his steward replaced the brothers' money in their
sacks, but later the steward said he had received their silver and he gave credit to the Lord (43:23). Either
the steward was lying, which is doubtful, or Joseph paid for the grain himself so that he could care for his
father and the relatives he hadn't seen in over twenty years. The money in the sacks was also part of his plan
to test his brothers and prepare them for their next trip to Egypt.
But there are some problems relating to the discovery of the money. When one brother found the silver in
his sack (42:27-28), all the men must have searched through their sacks and found the rest of the silver. At
least that's the story they told Joseph's steward when they arrived in Egypt on their second visit (43:21). But
if that's what happened, why did the brothers act surprised and frightened when they opened their sacks on
arriving home? (42:35)
To say that their account to the steward was merely a "condensed report" of what had happened is to
accuse them of having very poor memories. They specifically stated that it was at "the lodging place" ("the
inn," KJV), and not at home, that they discovered the money in the sacks. We assume that this statement is
correct because they had no reason to lie to Joseph's steward, the one man whose help they desperately
needed. And why lie when they were returning all the money?
What are the possible solutions? Perhaps the steward put some of the money in the provision sacks and
some in the grain sacks. The money in the provision sacks was found when they camped for the night, but
the rest of the money wasn't discovered until they emptied the other sacks at home. But the writer clearly
stated that each man found all his money at the first stopping place (43:21; "the exact weight," NIV), which
means that the nine brothers had done a quick search immediately and found all the silver.
If that's true, then perhaps the brothers replaced the money in the sacks with the intention of deceiving
their father by acting surprised when the money was discovered at home. But 42:35 is written as though
their surprise and fear were genuine responses to finding the money. And why deceive their father about the
money? They hadn't stolen it, and they could take it back on their next trip. Anyway, Jacob didn't seemed
worried about it; his only comment was "Perhaps it was a mistake" (43:12).
Whatever the explanation, the experience put fear and perplexity into the hearts of the brothers. "What is
this that God has done to us?" they asked (42:28, NKJV). They knew that they were innocent concerning
the money, but could they convince the Egyptians? Their lives could be in danger (43:18).
Their report to their father only made the old man feel worse, especially when he heard the news about
Simeon's confinement and the future involvement of Benjamin. The whole episode should have led Jacob
and his sons to some heart-searching and confessing of sin, but apparently it didn't. It would have been a
good time for them to seek the Lord and pray for His help and direction. However, in spite of their failures,
God was still at work and His purposes would be fulfilled.
Despair (vv. 36-38). It was all too much for Jacob. "It is always me that you bereave," he cried (v. 36),
thus hinting that he suspected his sons were behind Joseph's mysterious disappearance. "All these things are
against me!" was a valid statement from a human point of view, but from God's perspective, everything that
was happening was working for Jacob's good and not for his harm (Rom. 8:28).
It's sad to see Jacob again expressing his special love for Joseph and Benjamin, something that must have
hurt the other sons. Hadn't the ten boys made the difficult trip to Egypt to help preserve the family? Was it
their fault that the Egyptian officer asked too many personal questions, called them spies, and took Simeon
as hostage? Were they responsible for the return of the money? Jacob could have been more understanding,
but he was still grieving the loss of Joseph (Gen. 37:35); and the loss of Simeon and the possible loss of
Benjamin were more than he could bear.
Considering that Reuben was out of favor with his father (35:22), Reuben should have kept quiet, but
perhaps he felt obligated to act like a leader since he was Jacob's firstborn son. His suggestion was
ridiculous. What right did he have to offer his sons' lives as compensation for the loss of Benjamin? Did he
discuss this idea with his wife and sons? Furthermore, how would the death of two innocent boys offset the
loss of one of Jacob's two favorite sons? Was Reuben offering to sacrifice one son for Joseph and one for
Benjamin? How would this make matters better in the home?
Jacob would have nothing to do with Reuben's suggestion or with any suggestion that threatened
Benjamin's safety. The statement "he is left alone" (42:38, KJV) means "Benjamin alone is left of Rachel's
two sons." It was another selfish statement from Jacob that made the other sons feel they were second-class
members of the family. Benjamin must be protected even if the whole family starves! A crisis doesn't make
a man; it shows what a man is made of. Jacob was revealing his true affections, just as he had done when he
had met Esau (33:2).
Delay (43:1-10). Week by week, the family watched their food supply diminish, but knowing their
father's feelings, none of the sons dared to bring up the subject of a second trip to Egypt. The tension in the
home must have been unbearable, especially for Benjamin. While Jacob was protecting his preferred son,
who was voicing concern for Simeon in Egypt and his family in Canaan? Unwilling to face reality, Jacob
was living in a private dream world and making others suffer.
When the supplies were gone, Jacob told his sons to go "buy a little food"; and that was the opportunity
for Judah to step forward and take command of a delicate situation. Jacob's blindness to his unhealthy
relationship with Benjamin and his selfish nurturing of grief over Joseph (37:35), plus his hidden suspicions
about his sons, all combined to make him a man difficult to deal with.
Judah reminded his father that they couldn't return to Egypt without taking Benjamin along. Jacob tried
to put the blame on the boys for even mentioning their youngest brother, again trying to make them feel
guilty because of his sorrows. 'Why did you bring this trouble on me?' (43:6)
Judah wisely sidestepped debating with his father concerning issues that had come up before about
matters that couldn't be changed. Judah offered to become surety for Benjamin to guarantee his safe return
home. This generous offer indicates that Judah had experienced a change of heart since the sale of Joseph
(37:26-27). Perhaps his experience with Tamar had taught him some lessons (chap. 38). Judah made it clear
that this was a matter of life and death (43:8, 10) and even reminded Jacob of his own words (42:2).
Unbelief (vv. 11-15). There's a difference between surrendering to God's loving providence and bowing
to blind fate, and Jacob's statements show where he stood. "If it must be so. ... If I am bereaved of my
children, I am bereaved" (vv. 11, 14). This kind of response certainly doesn't sound like the Jacob of Bethel
who claimed the promises of God and had angels caring for him! Nor is it the Jacob who led his family
back to Bethel for a new beginning with the Lord. His feelings of grief and despair had almost extinguished
his faith.
Always the controller, Jacob told his sons exactly what to do. Of course, there had to be a present for the
Egyptian ruler who could release Simeon (see 32:13ff) ; and they had to take twice the amount of money so
they could return the money they found in their sacks as well as purchase more food. It's interesting that
Jacob said, "Take your brother also" (43:13) and not "Take also my son." Was he emphasizing their
personal responsibility to take care of their own flesh and blood?
He sent them off with his blessing (v. 14), asking that El Shaddai (God Almighty, the All-Sufficient
One) change the heart of "the man" so he would show mercy by releasing Simeon and not hurting
Benjamin. But his final statement didn't give evidence of much faith or hope: "If I be bereaved of my
children [Joseph, Benjamin, and Simeon], I am bereaved." Perhaps he wanted those pathetic words to echo
in his sons' minds as they journeyed to Egypt.
A time of transition (Gen. 43:16-34)
The nine brothers had enough to think about on their trip without pondering their father's chronic grief.
In fact, they faced three difficult problems for which they had no answers: (1) Explaining to the officials
why they had the money; (2) effecting Simeon's release from confinement; and (3) protecting Benjamin.
But by the time they were heading back home, they thought all these problems had been solved.
The problem of the money (vv. 16-23a). It's likely that some of Joseph's servants saw the brothers
entering the city and quickly informed him of their arrival. He arranged for a banquet at his house, but the
brothers concluded that they were going to his house because they were in trouble. Somebody knew about
the money, and they would be arrested and punished, perhaps even enslaved or killed.
In a situation like that, you look for the nearest mediator; and they wisely turned to Joseph's steward. If
they could convince him of their innocence, then he could present their case to Joseph, who might excuse
them. They were in for another surprise, because the steward knew more about the money than they did,
and he assured them that they had nothing to fear (v. 23).
Simeon's release (v. 23b). The steward then went to get Simeon, and he brought him to his brothers. It
must have been a time of great rejoicing, and Simeon was especially grateful that Benjamin had come along
to rescue him. How did the steward know that Benjamin was present and that Simeon should be released?
Joseph told him. Did Simeon learn anything from his time in confinement? If Jacob's words on his deathbed
are any indication, he probably didn't (49:5-7). It's tragic when we waste our suffering and don't use it as an
opportunity to grow.
Benjamin's protection (vv. 24-34). The last thing the brothers expected was to be entertained at a
banquet in the home of the second ruler of the land, the man who had dealt so severely with them during
their first visit. When Joseph arrived, the brothers bowed and gave him their gifts; and they bowed again
when they replied to his question about their father. Now all eleven brothers bowed before him, and now
the dreams were fulfilled.
Seeing his own full brother Benjamin caused Joseph to weep (see 42:24), so he left the room until he
could get control of himself. Joseph's sensitive heart was a miracle of God's grace. For years dead Egyptian
idols and the futile worship given to them had surrounded Joseph, yet he had maintained his faith in God
and a heart tender toward his own people. He could have hardened his heart by nursing grudges, but he
preferred to forgive and leave the past with God (41:50-52).
The eleven brothers were in for more perplexing surprises. For one thing, they were seated according to
their birth order, and there was no way the Egyptians could have acquired this information. Also, Joseph
sent special plates of food to his quests, making sure that Benjamin got five times more than the others.
Instead of worrying about Benjamin's safety, the brothers realized that the Egyptian ruler had taken a liking
to their youngest brother, and this was a great encouragement to them.
This was a time of transition as the brothers moved from fear to peace, for punishment because of the
money was no longer an issue; from bondage to freedom, for Simeon had been released; and from anxiety
to joy, for Benjamin was not in danger. So Joseph's brothers ate and drank as if there were no famine in the
land, and they rejoiced at the generosity of the ruler at the head table.
However, this was a false and transient joy, because the brothers had not yet dealt with their sins. It's one
thing to be relieved and quite something else to be forgiven and reconciled. They needed to ask Joseph's
forgiveness for the way they had abused him, and they owed their father an apology for deceiving him and
grieving his heart.
To experience false joy and peace is a perilous thing, and to think that we're right with God because life
is easier and problems less threatening is to court disaster. As it was in the days of Noah and the days of
Lot, so shall it be in the day when Jesus returns (Luke 17:26-30). People will be self-confident as they carry
on their daily activities and cultivate their sins, but judgment will fall; and there will be no escape.
Anything short of humble repentance and confession will not bring about reconciliation with God or with
one another. "There is a way that seems right to a man, but in the end it leads to death" (Prov. 14:12). Like
the wealthy farmer in Christ's parable, people have false confidence because they think everything is secure
for years to come, only to discover that they have left God out of their lives (Luke 12:16-21).
The next act in the drama will bring these matters to a head, and, oddly enough, the activity will center
around Benjamin, the young man whom his brothers thought was above suspicion and beyond danger.
CHAPTER THIRTY-FOUR — TRUTH AND CONSEQUENCES
Genesis 44-45
There is ground for declaring that modern man has become a moral idiot." Those words were published
in 1948 on page 1 of Ideas Have Consequences by Dr. Richard M. Weaver, then Professor of English in the
College of the University of Chicago. His book dropped like an atomic bomb on the post-war academic
community and was called by one reviewer "a profound diagnosis of the sickness of our culture." The
message of the book was simple: If you don't live according to the truth, then you must suffer the
consequences.
Dr. Weaver should see the moral situation today! Not only has society rejected truth, but also it no
longer believes in consequences. In today's world, truth is whatever you want to believe; and if you believe
the wrong thing, you don't have to worry about the consequences. There are none. Since moral absolutes
simply don't exist, you can do whatever you please and get away with it. "Be sure your sin will find you
out" (Num. 32:23, KJV) no longer applies. No truth—no consequences.
For twenty-two years, Joseph's brothers had followed that philosophy and carefully covered their sins.
They hadn't told the truth and apparently had reaped no serious consequences. Furthermore, they weren't
afraid of being exposed because the only person who could witness against them was Joseph, and they were
sure he was dead (Gen. 44:20). But the truth had to come out, both for their good and the success of God's
plan of salvation for the world. There are four scenes in this moving drama that begins with bad news and
climaxes with good news.
Confrontation: false confidence destroyed (Gen. 44:1-13)
Joseph had one more stratagem in his wise plan for bringing his brothers to repentance, and this one
involved his own beloved full-brother Benjamin. Once Jacob's sons had faced their sins and repented,
Joseph could reveal who he was, and they could be reconciled.
Overjoyed. When the eleven brothers left Joseph's house, they had every reason to be joyful (v. 34). They
hadn't been arrested for stealing the grain money, Simeon had been released, Benjamin was safely traveling
with them, and they were going home at last. They had also been honored guests at a wonderful feast, and
the generous ruler had sent them on their way with their sacks full of grain. It was indeed a happy day.
But their joy was only a mirage. Authentic joy and peace can never be based on lies; they must be
founded on truth. To build on lies is to build on the sand and invite certain judgment. Apart from
righteousness, there can be no real peace, but only a fragile truce that eventually erupts into war. "The work
of righteousness will be peace, and the effect of righteousness, quietness and assurance forever" (Isa. 32:17,
NKJV).
Overtaken (vv. 1-6). The brothers must have been surprised when they saw Joseph's steward and his
guard following them, little realizing that their sins were about to catch up with them. The brothers were
certainly stunned when the steward accused them of rewarding evil for good. But the biggest shock came
when he announced that one of the brothers was a thief who had stolen his master's special silver cup.
Overconfident (vv. 7-12). So sure were the brothers of their innocence that they defended themselves
passionately. For one thing, they argued; they weren't the kind of men who went around stealing things.
Hadn't they proved their honesty by telling the steward about the money they found in their grain sacks? If
they were thieves, they would have kept the money and said nothing.
In their defense, however, they went too far; for they offered to have the guilty party slain and
themselves put into servitude. In doing this, they were imitating their father, for Jacob had made a similar
statement when dealing with Laban (31:32). But the steward rejected that offer and made another proposal:
The culprit would become his servant, and the rest of the men could return home.
When the steward searched the sacks, he heightened the tension by working his way from the eldest
brother to the youngest (44:12). This was the second time the brothers wondered how the Egyptians knew
their birth order (43:33). Once again, each man's money was found in his sack, but nothing special is said
about this in the text. While the steward was looking for the silver cup, the presence of their money in the
sacks must have frightened the men. When the cup was found in Benjamin's sack, the brothers were sure
that this was the end.
Overwhelmed (vv. 13). The brothers showed genuine grief and distress by tearing their garments as if
someone had died. Imagine the thoughts that raced through their minds as they traveled back to the city.
How could they prove their innocence? Did Benjamin really do it? Would he be made a slave or possibly be
slain? Why did they make such a foolish offer in the first place? What would Judah say to his father when
he returned home without his youngest brother? Since their money was found in their sacks, would all of
them be condemned as thieves? Since he was responsible for Benjamin, no doubt Judah was preparing his
appeal and perhaps praying that the God of Abraham and Isaac and Jacob would give him success. His
speech indicates that Judah decided to tell the truth and confess his sins and the sins of his brothers.
Confession: brotherly concern displayed (Gen. 44:14-34)
The phrase "Judah and his brothers" (v. 14) alerts us that Judah was now the spokesman for the family.
True, it was Judah who suggested they sell Joseph (37:26-27), and it was Judah who unwittingly committed
incest with his daughter-in-law (chap. 38), but by the grace of God, people can change and make new
beginnings. Let's remember Judah for his courageous and compassionate speech and not for his foolish sins.
Submission (vv. 14-17). Joseph was on hand to meet his brothers, for this was the occasion he'd been
anticipating for years. When they arrived, his brothers didn't merely bow before him; they prostrated
themselves on the ground, eleven frightened and broken men. This was the third time they had bowed
before him (42:6; 43:26); so Joseph's prophetic dreams had more than been fulfilled.
In his opening words, Judah made it clear that he wouldn't even try to defend himself and his brothers,
for what could he say? It's when guilty sinners' mouths are shut and they stop defending themselves that
God can show them mercy (Rom. 3:19).
The phrase "God has found out the iniquity of your servants" (Gen. 44:16, NKJV) doesn't refer only to
the discovery of the grain money or to the silver cup. The statement also refers to their hidden sins, the way
they had treated Joseph and their father years before. On their first visit to Egypt, they had expressed this
feeling of guilt and had moved Joseph to tears (42:21-24).
Before telling them who he was, Joseph wanted to discover their attitude toward Benjamin. Thus he
announced that Benjamin would remain in Egypt as his slave while the rest of the men returned home. It
was then that Judah came to Benjamin's defense in the longest speech by a human found in the Book of
Genesis, and one of the most moving speeches found anywhere in the Bible. Eight times in this defense,
Judah called Joseph "my lord"; and thirteen times he used the word "father."
Little did Judah realize that each time he used the word "father," or referred to his brother Benjamin, he
was reaching the heart of the man who held their future in his hands.
Surety (vv. 18-34). Judah reviewed their recent family history and reminded Joseph of facts he knew as
well as they did, perhaps better. Judah's aim was to make a case for the release of Benjamin so he could go
home to his aged father. To begin with, Benjamin was there only because Joseph had required him to come.
The families back in Canaan would starve to death if the brothers had left Benjamin at home. The
suggestion perhaps is that, if Benjamin hadn't come along, perhaps none of this trouble would have
happened.
Judah then made it clear that if Benjamin remained in Egypt, their father would die; and he even quoted
Jacob's own words to prove it (v. 29; see also 42:38). Jacob and Benjamin were so bound together in the
bundle of life (1 Sam. 18:1; 25:29) that Jacob couldn't live without his youngest son. Did Judah know that
this powerful Egyptian ruler before him had two young sons of his own, and was he hoping that his story
would touch a father's heart?
Judah's final appeal was to offer to remain in Egypt as the substitute for Benjamin. That Judah should
declare himself surety for his youngest brother (Gen. 43:8-10) and willingly offer to take his place surely
touched Joseph's heart. Judah was certain he'd been the cause of Joseph's death, and he didn't want to be the
cause of Jacob's death. Over twenty years before, Judah had seen his father's deep grief at the loss of
Joseph, and he had no desire to see this repeated.
This poignant speech certainly revealed Judah's concern for both his aged father and his youngest
brother. In fact, Judah almost begged to become Joseph's slave! "Now then, please let your servant remain
here as my lord's slave in place of the boy" (44:33). It was indeed a new Judah who stood before Joseph, a
man whom Joseph knew could be trusted. The time had now come for Joseph to reveal himself to his
brothers.
We need to remind ourselves that Jesus Christ is the Surety for those who have trusted Him (Heb. 7:22).
He has assumed the responsibility for us to make sure that we will come to the Father (John 14:1-6). Jesus
is "bringing many sons to glory" (Heb. 2:10, NKJV), and He will see to it that each of them arrives safely.
Judah was willing to take Benjamin's place and separate himself from his father, but Jesus actually took our
place and died for us on the cross, crying, "My God, my God, why have you forsaken me?" (Matt. 27:46).
He is our Surety and He cannot fail.
 Other
Illustratively
Other Notes