Genesis 43:10
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Genesis 19:16
16But he lingered; and the men grabbed his hand, his wife’s hand, and his two daughters’ hands, the LORD being merciful to him; and they took him out, and set him outside of the city.
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Genesis 43:8–10
Judah solved the problem by taking responsibility for Benjamin’s safety. In this way, he succeeded where Reuben had failed. This change was important because Judah had earlier suggested selling Joseph to the Ishmaelites (37:26–27) instead of killing him. Now he would secure Benjamin’s safety with his own life (see 44:18–34).
Section overviews (4)
Genesis 42:1–44.34
Joseph did several unusual things to his brothers when they came looking for grain. The last time Joseph had been with them, they were filled with jealousy, hatred, and anger; they attempted to destroy their brother, and they deceived their father. Joseph put them through various tests, similar to the trying situations they had put him through, to see if they had changed.
Genesis 42:1–47.31
Genesis 39:1–47.31
Joseph began as a slave, alienated from his brothers and separated from his father; he ended as Pharaoh’s viceroy. Through the trips to Egypt, the covenant family went from the brink of apostasy, divided by jealousy and deception, to being reconciled and united by Judah’s intercession and Joseph’s forgiveness.
Genesis 37:2–50.26
The story of Joseph and his brothers is a distinct section in Genesis. It has a different tone and focus from the earlier parts. The story follows one connected series of events, with Joseph at the center.
Repeated themes structure the entire story of Joseph. These themes are similar to those in wisdom books like Proverbs, Ecclesiastes, and Daniel.
Similar events that happen more than once shape the whole story. Its themes are like those in wisdom books (books that teach how to live well), such as Proverbs, Ecclesiastes, and Daniel. These books teach that God can bring good out of evil and joy out of suffering.
Even if this does not fully happen in this life, it will happen in the life to come. Although the wicked may succeed for a time, the righteous (those who live rightly before God) should remain faithful. A deeper and lasting way of life comes through obedience to God.
Anyone who hopes to be a leader in God’s plan can learn from Joseph’s story. Wisdom guided him and led to his success. Jesus Christ perfectly lived out this wisdom because he is the wisdom of God.
Judah is also an important person in the story. At first, he was careless and unkind, like his brothers. But later, he truly repented (turned away from his sin). He was willing to give his life to save a younger brother for his father. Because of this, he received an important inheritance.
43:1-10
Here, 1. Jacob urges his sons to go and buy more corn in Egypt, Gen 43:1, Gen 43:2. The famine continued; and the corn they had bought was all spent, for it is meat that perisheth. Jacob, as a good master of a family, is in care to provide for those of his own house food convenient; and shall not God provide for his children, for the household of faith? Jacob bids them go again and buy a little food; now, in time of scarcity, a little must suffice, for nature is content with a little. 2. Judah urges him to consent that Benjamin should go down with them, how much soever it went against his feelings and previous determination. Note, It is not at all inconsistent with the honour and duty which children owe their parents humbly and modestly to advise them, and, as occasion is, to reason with them. Plead with your mother, plead, Hos 2:2. (1.) He insists upon the absolute necessity they were under of bringing Benjamin with them, of which he, who was a witness to all that had passed in Egypt, was a more competent judge than Jacob could be. Joseph's protestation (Gen 43:3) may be alluded to to show upon what terms we must draw nigh to God; unless we bring Christ along with us in the arms of our faith, we cannot see the face of God with comfort. (2.) He engages to take all possible care of him, and to do his utmost for his safety, Gen 43:8, Gen 43:9. Judah's conscience had lately smitten him for what he had done a great while ago against Joseph (Gen 42:21); and, as an evidence of the truth of his repentance, he is ready to undertake, as far as a man could do it, for Benjamin's security. He will not only not wrong him, but will do all he can to protect him. This is restitution, as far as the case will admit; when he knew not how he could restore Joseph, he would make some amends for the irreparable injury he had done him by doubling his care concerning Benjamin.
43:3-10
And Judah spake unto him, saying. Judah seems to feign something, for the purpose of extorting from his father what he knew he would not freely grant; but it is probable that many discourses had been held on both sides, which Moses, according to his custom, has not related. And since Joseph so ardently desired the sight of his brother Benjamin, it is not surprising that he should have labored, in every possible way, to obtain it. It may also have happened that he had caused some notification or legal summons to be served, by which his brother was cited to make his appearance, as in judicial causes. This however deserves to be noticed, that Moses relates the long disputation which Jacob had with his sons, in order that we may know with what difficulty he allowed his son Benjamin to be torn away from him. For, though hunger was pressing, he nevertheless contended for retaining him, just as if he were striving for the salvation of his whole family. Whence, again, we may conjecture, that he suspected his sons of a wicked conspiracy; and on this account Judah offers himself as a surety. For he does not promise anything respecting the event, but only, for the sake of clearing himself and his brethren, he takes Benjamin under his care, with this condition, that if any injury should be done to Benjamin, he would bear the punishment and the blame. From the example of Jacob let us learn patient endurance, should the Lord often compel us, by pressure of circumstances, to do many things contrary to the inclination of our own minds; for Jacob sends away his son, as if he were delivering him over unto death.
43:9-10
Let me bear the blame for ever - וחטאתי לך כל הימים - re vechatathi lecha col haiyamim, then shall I sin against thee all my days, and consequently be liable to punishment for violating my faith.
43:10
For except we had lingered,.... Delayed going down to Egypt, through the demur Jacob made of tending Benjamin with them:
surely now we had returned this second time; they would have made their journey to Egypt, and returned again with their corn, and their brother Benjamin too, as Judah supposed, before this time; so that by these delays they were losing time, and involving themselves and families in distress for want of corn.
43:8-10
He then repeated the only condition on which they would go to Egypt again, referring to the death by famine which threatened them, their father, and their children, and promising that he would himself be surety for the youth (הנּער, Benjamin was twenty-three years old), and saying, that if he did not restore him, he would bear the blame (חטא to be guilty of a sin and stone for it, as in Kg1 1:21) his whole life long. He then concluded with the deciding words, "for if we had not delayed, surely we should already have returned a second time."