Genesis 46

Jacob's Journey to Egypt

⁽¹⁾ So Jacob* set out for Egypt with all his possessions. And when he came to Beersheba**, he offered sacrifices to the God of his father, Isaac.

*Jacob: Hebrew Israel.

**Beersheba: Beersheba's name is derived from the Hebrew words beer, meaning well, and sheba, meaning seven. So, the name of the town meant the seventh well or well of seven. The actual well of Beersheba was apparently dug by Abraham's servants, and was a place of conflict when Abimelech's servants attempted to seize it. To avoid conflict, Abraham and Abimelech made a treaty there in which the name of the town Well of Seven, with an extended meaning of Well of The Oath, was established (Genesis 21:31).The area of Beersheba is first mentioned in the Bible as the place where Hagar went after she was sent away from Abraham. Jacob had his Stairway To Heaven dream in the area. The prophet Elijah sought refuge there after wicked Jezebel ordered him killed (1 Kings 19:3). Beersheba was the town furthest South that belonged to the Israelites.

   The famine was severe and was prophesied to continue and the move seemed a sensible one to make, especially as he would see his son. But the fact that he calls in at Beersheba may suggest he is seeking God’s assurance that his move is the right one. It was there that Yahweh had appeared to Isaac. For he ‘offered sacrifices to the God of his father Isaac’. - http://www.geocities.com/genesiscommentary/genesis11.html

⁽²⁾ During the night God spoke to him in a vision. "Jacob! Jacob!" he called. "Here I am," Jacob replied.

⁽³⁾ "I am God*," the voice said, "the God of your father. Do not be afraid* to go down to Egypt, for I will see to it that you become a great nation there.

*God: "EL" - the strong Creator and Sovereign of all men.

   This is the 8th and last recorded appearance of God to Jacob:

1. Genesis 28:13: There above it (or "there beside him") stood the LORD, and he said: "I am the LORD, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying.


2. Genesis 31:3: Then the LORD said to Jacob, "Go back to the land of your fathers and to your relatives, and I will be with you."


3. Genesis 31:11: The angel of God said to me in the dream, 'Jacob.' I answered, 'Here I am.'


4. Genesis 32:1: Jacob also went on his way, and the angels of God met him.


5. Genesis 32:30: So Jacob called the place Peniel, saying, "It is because I saw God face to face, and yet my life was spared."


6. Genesis 35:1: Then God said to Jacob, "Go up to Bethel and settle there, and build an altar there to God, who appeared to you when you were fleeing from your brother Esau."


7. Genesis 35:9: After Jacob returned from Paddan Aram, [a] God appeared to him again and blessed him.


8. Genesis 46:2: And God spoke to Israel in a vision at night and said, "Jacob! Jacob!" "Here I am," he replied.

*Do not be afraid: Jacob may have been afraid of leaving the promised land unless he received direct reassurance from God that God Himself was working all this out and wanted the Israelites to go to Egypt.

Genesis 26:1-6: Now a severe famine struck the land, as had happened before in Abraham's time. So Isaac moved to Gerar, where Abimelech, king of the Philistines, lived.
The LORD appeared to him there and said, "Do not go to Egypt. Do as I say, and stay here in this land. If you do, I will be with you and bless you. I will give all this land to you and your descendants, just as I solemnly promised Abraham, your father. I will cause your descendants to become as numerous as the stars, and I will give them all these lands. And through your descendants all the nations of the earth will be blessed. I will do this because Abraham listened to me and obeyed all my requirements, commands, regulations, and laws." So Isaac stayed in Gerar.

⁽⁴⁾ I will go with you down to Egypt, and I will bring your descendants back* again. But you will die in Egypt with Joseph at your side*."

*back : This refers partly to the return of his body to the land, which he considered important (50.5), but also to the return of his descendants. The land is his and theirs and he will ‘return’ in them in accordance with the covenant. Egypt is but a temporary resting place.

*Joseph at your side: Literally," Joseph will place his hands on your eyes" - that is, Joseph will close Jacob's eyes upon his death and prepare him for burial.

⁽⁵⁾ So Jacob left Beersheba, and his sons brought him to Egypt. They carried their little ones and wives in the wagons Pharaoh had provided for them.

⁽⁶⁾ They brought their livestock, too, and all the belongings they had acquired in the land of Canaan. Jacob and his entire family arrived in Egypt--

⁽⁷⁾ sons and daughters, grandsons and granddaughters--all his descendants.

⁽⁸⁾ These are the names of the Israelites, the descendants of Jacob, who went with him to Egypt: Reuben was Jacob's oldest son.

⁽⁹⁾ The sons of Reuben were Hanoch, Pallu, Hezron, and Carmi.

⁽¹⁰⁾ The sons of Simeon were Jemuel, Jamin, Ohad, Jakin, Zohar, and Shaul. (Shaul's mother was a Canaanite woman.)

⁽¹¹⁾ The sons of Levi were Gershon, Kohath, and Merari.

⁽¹²⁾ The sons of Judah were Er, Onan, Shelah, Perez, and Zerah. (But Er and Onan had died in the land of Canaan.) The sons of Perez were Hezron and Hamul.

⁽¹³⁾ The sons of Issachar were Tola, Puah, Jashub,and Shimron.

⁽¹⁴⁾ The sons of Zebulun were Sered, Elon, and Jahleel.

⁽¹⁵⁾ These are the sons of Jacob who were born to Leah in Paddan-aram, along with their sister, Dinah. In all, Jacob's descendants through Leah numbered thirty-three.

⁽¹⁶⁾ The sons of Gad were Zephon, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli.

⁽¹⁷⁾ The sons of Asher were Imnah, Ishvah, Ishvi, and Beriah. Their sister was named Serah. Beriah's sons were Heber and Malkiel.

⁽¹⁸⁾ These sixteen were descendants of Jacob through Zilpah, the servant given to Leah by her father, Laban.

⁽¹⁹⁾ The sons of Jacob's wife Rachel were Joseph and Benjamin.

⁽²⁰⁾ Joseph's sons, born in the land of Egypt, were Manasseh and Ephraim. Their mother was Asenath, daughter of Potiphera, priest of Heliopolis.

⁽²¹⁾ Benjamin's sons were Bela, Beker, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard.

⁽²²⁾ These fourteen were the descendants of Jacob and his wife Rachel.

⁽²³⁾ The son of Dan was Hushim.

⁽²⁴⁾ The sons of Naphtali were Jahzeel, Guni, Jezer, and Shillem.

⁽²⁵⁾ These seven were the descendants of Jacob through Bilhah, the servant given to Rachel by her father, Laban.

⁽²⁶⁾ So the total number of Jacob's direct descendants who went with him to Egypt, not counting his sons' wives, was sixty-six.

⁽²⁷⁾ Joseph also had two sons who had been born in Egypt. So altogether, there were seventy* members of Jacob's family in the land of Egypt.

*seventy: 70 = 7 * 10! It excludes his sons’ wives (verse 26) and ignores retainers and camp followers. The number who actually went down into Egypt may well have numbered a few thousand for we have the households of each of the sons as well as Jacob’s household. (And we must remember that from his household Abraham was able to raise three hundred and eighteen fighting men (14.14)). The numbers may have diminished because of the effect of the famine making them surplus to requirements, and some may have been left in Canaan for other reasons, but there would still be a goodly number. But this passage is a good example of the early use of numbers. The ‘seventy’, which is the divine number seven intensified, included everyone by implication and indicated the divine completeness of the number who went down to Egypt. It said in effect that not one was missing. They were ‘seventy’. They were God’s divinely complete band. No early reader would take the number literally. They would know exactly what it indicated. It is very questionable whether the sons of Perez, Hezron and Hamul, could yet have been born (see on 38.6-10), or even more so that at this stage the young man Benjamin would have ten sons (verse 21). These were rather seen as going down ‘in the loins’ of their fathers. And the number is made up by including Dinah, but excluding his sons’ daughters, and including the sons of Joseph who were born in Egypt but had ‘gone down to Egypt’ in the loins of their father. This table of names therefore was written by the writer in Egypt at a later date. He looks at the extended family as it was then and names them in his list. By then these sons had been born and were acknowledged as being part of ‘the seventy’, the divinely complete band. We do not think like this but it is quite in accord with ancient thinking. It is probable that he had a genealogical list and amended it to suit his purpose. This would explain why he mentions Er and Onan, and then excludes them, and brought Jacob and Dinah in to replace them. Also why he introduced Zilpah’s daughter Serah (verse 17). The original list had thirty three ‘sons’ of Leah. He specifically excluded Er and Onan and brought in Dinah and Jacob to make up the thirty three, the thirty three signifying a complete number (intensified three, compare 4.24). The second part of the list included Joseph and his two sons, but he excludes them in making up his sixty six, although retaining them in the text. He also now excludes Jacob and introduces Serah. This was necessary to make up the sixty and six (twice thirty and three) and finally the seventy. Thus for the purpose of the record the number is split into two main groups, one of thirty and three, (intensified three - compare the contrast of seven with seventy and seven in Genesis 4.24), depicting completeness, and one to make up the number sixty six (but see below). Both these groups are therefore ‘complete’ in themselves, being made up, by inference in the second case, of intensified three. And there were ‘three’ in Egypt, Joseph and his two sons. Together with Jacob they make up seventy. Thus the divine completeness of the whole group is made apparent and emphasised to the ancient mind.

⁽²⁸⁾ Jacob sent Judah* on ahead to meet Joseph and get directions to the land of Goshen. And when they all arrived there,

*Judah: Judah is now clearly seen as the leader of the brothers.

⁽²⁹⁾ Joseph prepared his chariot and traveled to Goshen to meet his father. As soon as Joseph arrived, he embraced his father and wept on his shoulder for a long time.

⁽³⁰⁾ Then Jacob said to Joseph, "Now let me die, for I have seen you with my own eyes and know you are still alive."

   Jacob had not seen Joseph in over 22 years! How would you react? I know how I'll react when at long last I see my daughter DJ when I see her again in heaven!

⁽³¹⁾ And Joseph said to his brothers and to all their households, "I'll go and tell Pharaoh that you have all come from the land of Canaan to join me.

⁽³²⁾ And I will tell him, `These men are shepherds and livestock breeders. They have brought with them their flocks and herds and everything they own.'

⁽³³⁾ So when Pharaoh calls for you and asks you about your occupation,

⁽³⁴⁾ tell him, `We have been livestock breeders from our youth, as our ancestors have been for many generations.' When you tell him this, he will let you live here in the land of Goshen, for shepherds are despised in the land of Egypt."

   Joseph is clearly very concerned that they should settle in Goshen. That was his purpose from the beginning (45.10). He knows that it will be better for them there. It is good pasture and they will meet their own kind. They might be very miserable elsewhere in Egypt because of the general attitude to shepherds and foreigners. Pharaoh has, however, said that they can live anywhere and he is a little afraid that Pharaoh might, with the best of intentions, insist on somewhere else. So with his knowledge of affairs he briefs them on what to say so as to get his way.

   By far the most important reason for settling in the land of Goshen was in order to keep his family isolated and insulated from the culture and religion of Egypt. Joseph was strong enough to survive life in the city and in the palace, but he had already been given an Egyptian wife, the daughter of a priest, and an Egyptian name (41:45). What would become of the nation Israel if they were brought into the city and integrated into Egyptian life? That is why Joseph ordered his brothers to say that their only occupation was that of a shepherd. Joseph saw the disdain for shepherds as a blessing in that it would keep the two cultures from merging. To have lived and worked in the city with the Egyptians would have been disastrous. Joseph, I believe, clearly saw this, and thus he was diligent to have his family settled in Goshen.

   Joseph had already planned where his family would settle. Joseph reconnoitered Goshen and found it to be perfect for his family because it would allow them to prosper, and it would keep the Egyptian culture away from them. Goshen was an area in the eastern part of the Nile delta (towards the Sinai penninsula) suitable for tending livestock. Joseph encouraged his brothers to emphasize the fact that they had been tending livestock for generations (see vss. 31-33). For some reason (as Moses tells us), "shepherds [were] detestable to the Egyptians" (vs. 34). This would serve the Israelites well. The Egyptians would leave them alone, giving the Israelites an opportunity to build themselves as a nation. Many times it is beneficial to be detested by the world. It keeps us separate, sanctified, away from temptation. "So the Lord often permits us to be despised or rejected by the world, that being liberated and cleansed from its pollution, we may cultivate holiness."

   This was, of course, a different Pharaoh than the one who was later to enslave the Israelites (see Ex. 1:8). The many years of faithful service by Joseph quite clearly endeared him to this Pharaoh. We should all follow Joseph's example and be faithful as we serve our employers, whether they be believers or non-believers. Our faithful service is a testimony to God's faithfulness.

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On-Line Sources:

• BibleGateway: www.biblegateway.com


• Bible.org: www.bible.org


• Chuck Missler: www.blueletterbible.org/audio_video/missler_chuck


• Crosswalk: http://bible.crosswalk.com


• Genesis Commentary: www.geocities.com/genesiscommentary


• Gleanings in Genesis: www.pbministries.org/books/pink/Gleanings_Genesis/genesis.htm


• GraceThruFaith.com: http://www.gracethrufaith.com/the-bible-thru-the-eyes-of-its-writers/jacobs-story-as-he-might-have-told-it-today-part-5---genesis-4346


• Jewish Encyclopedia: www.jewishencyclopedia.com


• Life Begins at 130 (Genesis 46:1-47:12): http://www.bible.org/page.asp?page_id=124


• "LIFE IS IN THE SON" by Ron Ritchie http://www.pbc.org/library/files/html/4421.html of the Peninsula Bible Church


• Matthew Henry's Concise Commentary on the Bible: www.ccel.org/h/henry/mhc2/MHC00000.HTM


• Scripture Studies - Genesis 46: http://www.scripturestudies.com/Vol5/E9/e9_ot.html


• Theologywebsite: http://www.theologywebsite.com/sermon/ot/gen46.shtml


• Wikipedia: www.wikipedia.org

Off-Line Sources:

• American Heritage^® Dictionary fourth Edition - 2003


• "New International Biblical Commentary - Genesis" – John E. Hartley – Hendrickson Publishers


• "New Living Translation" – Tyndale House Publishers, Inc.


• "The Genesis Record" – Henry M. Morris – Baker Book House

Genesis 45

Joseph Reveals His Identity

⁽¹⁾ Joseph could stand it no longer. "Out, all of you!" he cried out to his attendants. He wanted to be alone* with his brothers when he told them who he was.

*alone: Pastor John Hagee believes that he wanted to be alone with them to show them his circumcision to prove he was indeed Joseph and not an Egyptian.

   "Judah's speech convinced Joseph that his brothers had repented from their evil behavior of the past. It also convinced him that his brothers cared for Benjamin's and Jacob's well-being. Thus, Joseph was finished with his charade, and made his identity known to his brothers (mainly because he could no longer hold himself back): "I am Joseph! Is my father still living?" (verse 3). Touching is Joseph's concern first for the welfare of his beloved father." - Scripture Studies - Genesis 45: http://www.scripturestudies.com/Vol5/E8/e8_ot.html

⁽²⁾ Then he broke down and wept aloud. His sobs could be heard throughout the palace, and the news was quickly carried to Pharaoh's palace.

   "Judah and his brothers anxiously await a verdict from Joseph, one that will affect the course of their lives. Without knowing who Joseph is or what he intended to do, the brothers saw this potentate send everyone out of the room. They could perhaps see the tears flowing down his cheeks and his chest heaving with emotion. But what was the source of this great emotion? Was it anger, which would lead to further trouble? How could it be otherwise?" - The Fundamentals of Forgiveness: http://www.bible.org/page.asp?page_id=123

⁽³⁾ "I am Joseph!"* he said to his brothers. "Is my father still alive?" But his brothers were speechless! They were stunned to realize that Joseph was standing there in front of them.

*"I am Joseph!": Most likely, he said this in Hebrew which further confirmed that he was Joseph. This is going to happen again some day, when Jesus returns and reveals Himself to Israel. Zechariah 12:10: Then I will pour out a spirit of grace and prayer on the family of David and on all the people of Jerusalem. They will look on me whom they have pierced and mourn for him as for an only son. They will grieve bitterly for him as for a firstborn son who has died.

⁽⁴⁾ "Come over here*," he said. So they came closer. And he said again, "I am Joseph, your brother whom you sold into Egypt.

*Come over here: They would not get very close to Joseph because that would not have been allowed by the "secret service". Also, the brothers had kept their distance out of fear of what he might do to them.

⁽⁵⁾ But don't be angry with yourselves that you did this to me, for God did it. He sent me here ahead of you to preserve your lives.

⁽⁶⁾ These two years of famine will grow to seven, during which there will be neither plowing nor harvest.

⁽⁷⁾ God has sent me here to keep you and your families alive so that you will become a great nation.

⁽⁸⁾ Yes, it was God* who sent me here, not you! And he has made me a counselor** to Pharaoh--manager of his entire household and ruler over all Egypt.

*God: Elohim

**counselor: Hebrew "Ab" - literally "father".

Genesis 50:20: As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people.

   Joseph realized that God ruled his life, not men, circumstances, or fate. God was in control, and because God was in control all things worked together for good (Romans 8:28).

   God directed the events to bring about the salvation of His chosen family. Originally, the brothers were going to kill Joseph. But then God used Reuben to convince the brothers to just throw Joseph into the cistern, then God used Judah to convince the brothers to sell Joseph rather than to leave him in the cistern to die. God was able to direct the actions of the brothers to further His will, even though the intentions of the brothers were evil. God did this in such a way so as to not Himself take part in the evil. If anything, God lessened the evil of the situation by directing the brothers away from the murder that they intended to commit.

   Had God not sent Joseph to Egypt to preserve his brothers, there would never have been a nation of Israel - they would have simply been assimilated into the other Middle Eastern people. Joseph realized the entire purpose of God for his imprisonment, etc. when he saw his brothers at the first meeting. In telling his brothers what had happened to him, Joseph told the history from God's point of view, not from man's point of view - Source: "Scripture Studies - Genesis 45: http://www.scripturestudies.com/Vol5/E8/e8_ot.html"

⁽⁹⁾ "Hurry, return to my father and tell him, `This is what your son Joseph says: God has made me master over all the land of Egypt. Come down to me right away!

⁽¹⁰⁾ You will live in the land of Goshen* so you can be near me with all your children and grandchildren, your flocks and herds, and all that you have.

*Goshen: Region of Egypt which the Israelites inhabited during their sojourn in that country. It is described as situated on the eastern frontier of Lower Egypt (Genesis 46:28, 29; Exodus 13:17; I Chronicles 7: 21), forming an outpost of it (Genesis 46: 34); apparently not at all (or scantily) inhabited by Egyptians, but, in the estimation of shepherds, evidently "the best of the land" (Genesis 47: 6,11), since Pharaoh's cattle grazed there ( verse 6). Source: Jewish Encyclopedia http://www.jewishencyclopedia.com/view.jsp?artid=376&letter=G

Land of Goshen
From Wikipedia, the free encyclopedia

The Land of Goshen is the region around the city with the modern name Fakus in the eastern Nile delta in Egypt. It was there that Joseph had his house, and where he was laid to rest. Goshen was probably the province of Egypt nearest Canaan. The Israelites lived there in peace for 400 years, until a new king arose over Egypt, who did not know Joseph (Exodus 1:8) and reduced them to slavery. Source: Wikipedia http://en.wikipedia.org/wiki/Land_of_Goshen

⁽¹¹⁾ I will take care of you there, for there are still five years of famine ahead of us. Otherwise you and your household will come to utter poverty*.' "

*utter poverty: literally "ruin". In other words, in five more years, they would all have died or worse!

⁽¹²⁾ Then Joseph said, "You can see for yourselves, and so can my brother Benjamin, that I really am Joseph!

⁽¹³⁾ Tell my father how I am honored here in Egypt. Tell him about everything you have seen, and bring him to me quickly."

⁽¹⁴⁾ Weeping with joy, he embraced Benjamin, and Benjamin also began to weep.

⁽¹⁵⁾ Then Joseph kissed each of his brothers and wept over them, and then they began talking freely with him.

⁽¹⁶⁾ The news soon reached Pharaoh: "Joseph's brothers have come!" Pharaoh was very happy to hear this and so were his officials.

⁽¹⁷⁾ Pharaoh said to Joseph, "Tell your brothers to load their pack animals and return quickly to their homes in Canaan.

⁽¹⁸⁾ Tell them to bring your father and all of their families, and to come here to Egypt to live. Tell them, `Pharaoh will assign to you the very best territory in the land of Egypt. You will live off the fat of the land!'

   Notice that Pharaoh doesn't mention Goshen. It's Joseph who works it out that they end up in Goshen.

⁽¹⁹⁾ And tell your brothers to take wagons* from Egypt to carry their wives and little ones and to bring your father here.

*wagons: These were probably large, two-wheeled, covered ox-carts. Nothing this "advanced" in Canaan.

⁽²⁰⁾ Don't worry about your belongings, for the best of all the land of Egypt is yours."

⁽²¹⁾ So the sons of Jacob* did as they were told. Joseph gave them wagons, as Pharaoh had commanded, and he supplied them with provisions for the journey.

*Jacob: Hebrew "Israel".

⁽²²⁾ And he gave each of them new clothes*--but to Benjamin he gave five changes of clothes and three hundred pieces of silver**!

*new clothes: Why new clothes? Remember in chapter 44, that when the silver cup was discovered in Benjamin’s sack, all of the brothers tore their clothes.

**three hundred pieces of silver: Hebrew - 300 shekels, about 7.5 pounds in weight.

⁽²³⁾ He sent his father ten donkeys loaded with the good things of Egypt, and ten donkeys loaded with grain and all kinds of other food to be eaten on his journey.

⁽²⁴⁾ So he sent his brothers off, and as they left, he called after them, "Don't quarrel* along the way!"

*Don't quarrel: Joseph knows their nature! What would they quarrel about? Quarreling may have been part of the bad report that he had given his father many years before (Genesis 37:2).

⁽²⁵⁾ And they left Egypt and returned to their father, Jacob, in the land of Canaan.

   This was a two-hundred-mile journey back to Hebron

⁽²⁶⁾ "Joseph is still alive!" they told him. "And he is ruler over all the land of Egypt!" Jacob was stunned* at the news--he couldn't believe it.

*stunned: fainted - literally, began to cease beating. How would you react were you in Jacob's shoes? All that Jacob was hoping for was that Benjamin would return without harm and that the men would bring back enough food to keep them going. Did the brothers confess to their father their sins of jealousy and hatred that had led them to sell Joseph into slavery?

⁽²⁷⁾ But when they had given him Joseph's messages, and when he saw the wagons loaded with the food sent by Joseph, his spirit* revived.

*his spirit: Literally his breath (ruach) returned.

⁽²⁸⁾ Then Jacob* said, "It must be true**! My son Joseph is alive! I will go and see him before I die***."

*Jacob: Israel. When Jacob acts in faith, he is referred to as "Israel"

**It must be true: Literally, "It is enough".

***before I die: He lived another 17 years with Joseph in Egypt (Genesis 47:28).

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Acts 7: 9-14 - (Stephen speaking): "These sons of Jacob were very jealous of their brother Joseph, and they sold him to be a slave in Egypt. But God was with him and delivered him from his anguish. And God gave him favor before Pharaoh, king of Egypt. God also gave Joseph unusual wisdom, so that Pharaoh appointed him governor over all of Egypt and put him in charge of all the affairs of the palace. But a famine came upon Egypt and Canaan. There was great misery for our ancestors, as they ran out of food. Jacob heard that there was still grain in Egypt, so he sent his sons to buy some. The second time they went, Joseph revealed his identity to his brothers, and they were introduced to Pharaoh. Then Joseph sent for his father, Jacob, and all his relatives to come to Egypt, seventy-five persons in all. So Jacob went to Egypt. He died there, as did all his sons. All of them were taken to Shechem and buried in the tomb Abraham had bought from the sons of Hamor in Shechem.

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From The Fundamentals of Forgiveness: http://www.bible.org/page.asp?page_id=123:

Conclusion

If the key word for chapter 44 is repentance, then the key to chapter 45 is forgiveness. These two elements are essential for any genuine and lasting reconciliation: repentance and forgiveness. Let us give careful attention to this matter of forgiveness as it is illustrated in the life of Joseph.

A Definition of Forgiveness

While several Greek and Hebrew words are employed to convey forgiveness, essentially forgiveness means to release or set free. It is used of the cancellation of a debt, of release from a legal obligation, and of the termination of marriage by divorce (which frees the divorced party to re-marry). In general, we can say that forgiveness is a conscious decision on the part of the offended party to release the offender from the penalty and guilt of the offense committed. This release not only frees the offender from guilt and punishment, but it also frees the forgiver of anger and bitterness.

Forgiveness is not leniency or overlooking sin. Only once in the New Testament do we find reference to sin being “passed over”:

… for all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed, … (Romans 3:23-25).

Here, God “passed over” man’s sins not because He took them lightly, but because He took them so seriously that He shed the blood of His only Son. He “passed over” the sins of the past, knowing that the price would be paid when Christ appeared and was rejected of men and put to death on the cross of Calvary. When we pass over sins, it is because we do not wish to deal with them—ever, now or later.

Forgiveness is not free. Sin must always have a price that is paid. But forgiveness is the decision on the part of the offended to suffer the penalty due the offender. If a banker pardons a loan, it means that the borrower does not have to repay his debt, but it also means that the lender suffers the loss of the money loaned and not repaid. If society pardons a criminal, it means that society suffers the consequences of the criminal’s act, not the criminal. If I go to your house and break a vase and you forgive me for my error, you suffer the loss of the vase, not I.

This definition of forgiveness perfectly describes the pardon which God offers to men through the cross of Jesus Christ. All men have sinned against God and deserve the penalty of eternal destruction (Romans 3:23; 6:23). But God loved us and sent His Son to die for our sins so that we might have eternal life (John 3:16). God did not overlook our sins, but He bore the penalty for them. That is genuine forgiveness. And all who place their trust in Jesus Christ as the One who died for their sins will experience this forgiveness. It is this forgiveness which all men must either accept (resulting in salvation) or reject (resulting in damnation):

He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God (John 3:18).

Finally, our definition of forgiveness must include the fact that true forgiveness is not earned. If a man commits a crime and he serves out his prison sentence, he is not forgiven; he has simply paid his debt to society. If a man cannot pay back a loan within the time allotted but is forced to pay it out over some more extended period of time, his debt has not been forgiven. If our forgiveness is the kind that demands that the person “pay for it” before we will forgive, then we are not giving forgiveness. That may be justice, but it is not mercy. It may be law, but not grace. Just as we can in no way contribute to the forgiveness and salvation which Christ has accomplished on the cross of Calvary, so no one we forgive can be forgiven and yet forced to pay for their offense against us.

Principles of Forgiveness

Having defined biblical forgiveness, let us seek to lay down some principles of forgiveness which we learn from the example of Joseph in Genesis 45.

(1) Biblical forgiveness should be granted quickly. Joseph could hardly have granted forgiveness to his brothers here in chapter 45. The forgiveness that was expressed for the first time here by Joseph was first experienced here by his brothers, but long before this, Joseph had forgiven these men in his heart. How else could he have walked so closely to his Lord and so cheerfully and faithfully served, regardless of his circumstances? Joseph had experienced the freedom of forgiveness long before his brothers.

In the New Testament, anger is always to be dealt with quickly:

Be angry, and yet do not sin; do not let the sun go down on your anger, and do not give the devil an opportunity (Ephesians 4:26-27).

The sooner forgiveness is granted and reconciliation is achieved, the better it is for all involved:

Make friends quickly with your opponent at law while you are with him on the way; in order that your opponent may not deliver you to the judge, and the judge to the officer, and you be thrown into prison (Matthew 5:25).

(2) Biblical forgiveness should be granted privately. I see a great deal of wisdom in Joseph requiring his servants to leave the room while he dealt with the sins of his brothers. It made matters much easier for Pharaoh and the Egyptians to be ignorant of all the injustices these brothers had committed against Joseph. This, too, is according to biblical instruction:

Hatred stirs up strife, but love covers all transgressions (Proverbs 10:12).

He who covers a transgression seeks love, But he who repeats a matter separates intimate friends (Proverbs 17:9).

And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother (Matthew 18:15).

We should always seek restoration and reconciliation on the lowest, most private level so that the fewer there are who are aware of the sin, the easier the offender can be forgiven and forgotten.

(3) Biblical forgiveness must be given freely and unconditionally. Forgiveness is free in that the forgiver willingly accepts the loss or pain personally. In brief, forgiveness is a matter of grace, not works, and grace does not make demands upon the one who receives it. Joseph must have forgiven his brothers long before they had come to repentance. He did not wait to see the anguish of their souls until he forgave them, but he did so freely and without requirement. This suggests also that forgiveness may be refused. As He was dying upon the cross, our Lord said, “Father, forgive them; for they do not know what they are doing” (Luke 23:34).

That forgiveness accomplished by His death on the cross is rejected by many. Those who perish do not do so because there is no forgiveness, but because they have rejected God’s forgiveness.

(4) Forgiveness that is biblical must be granted sacrificially. The price of Joseph’s forgiveness was more than twenty years of separation from his father, slavery, and even a sentence in prison. Not a small price to pay, but then forgiveness does not come without sacrifice. Because of this, forgiveness is better shown than said. Joseph never actually used the word “forgive,” but his words and actions conveyed it. Just as it is too easy to say, “I’m sorry,” so it is possible to glibly say, “I forgive you.” Genuine forgiveness has a price tag, and few are those who are willing to pay it.

(5) Biblical forgiveness is not provisional, but permanent. Just as conditions cannot be demanded before forgiveness is granted, neither can they be laid down for forgiveness to remain in force. Seventeen years after Joseph assured his brothers they were forgiven, they feared that this grace had terminated at the death of their father (50:15-21). While we will hardly “forget” the transgressions of others against us, we can certainly refuse to call them to remembrance or to dredge them up in the future.

For I will forgive their iniquity, and their sin I will remember no more (Jeremiah 31:34).

(6) Biblical forgiveness seeks the correction and restoration of the offender. I fear that what has been said might lead to the conclusion that once forgiveness is granted, all need for correction is gone. Not so! I believe that Joseph forgave his brothers years before he saw them, but remember that it was a year or so until he disclosed his identity to them. This was because he needed to be assured that they had changed their attitude toward their sin (repented).

When our children sin we may very well need to spank them as well as to forgive them. We may forgive the thief for stealing our money, which we may never see again, but the law still exacts a punishment for theft. A forgiving spirit dissolves our anger and animosity toward the offender, and it commits our vengeance to God, since He alone knows the extent of the sin (cf. Romans 12:11-21; I Peter 2:21-25).

Forgiveness, as I understand it, deals first of all with our personal animosity and violated rights in such a way that we can deal with sin impartially and lovingly, or we can commit the matter entirely to God where we cannot or should not take matters into our own hands. Forgiveness, like one facet of love, seeks the best interest of another, even at our own expense. But since we do seek the good of the other party, correction may be required (cf. Matthew 18:15ff.; Galatians 6:1).

Perhaps the best analogy comes from the dealing of God in the life of the disobedient saint. Since all the sins of the Christian, past, present, and future, are forgiven at Calvary, God will not punish the saint who is forgiven once for all. But there is still the need for discipline and correction. The forgiveness of our sins assures us that God is rightly related to us, but discipline causes us to draw more closely to him.

“My son, do not regard lightly the discipline of the Lord, Nor faint when you are reproved by Him; For those whom the Lord loves He disciplines, And He scourges every son whom He receives.” It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline? But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons. Furthermore, we had earthly fathers to discipline us and we respected them; shall we not much rather be subject to the Father of spirits and live? For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, that we may share His holiness. All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness (Hebrews 12:5-11).

---

On-Line Sources:

• BibleGateway: www.biblegateway.com


• Bible.org: www.bible.org


• Chuck Missler: www.blueletterbible.org/audio_video/missler_chuck


• Crosswalk: http://bible.crosswalk.com


• Genesis Commentary: www.geocities.com/genesiscommentary


• Gleanings in Genesis: www.pbministries.org/books/pink/Gleanings_Genesis/genesis.htm


• Goshen (Jewish Encyclopedia): http://www.jewishencyclopedia.com/view.jsp?artid=376&letter=G


• GraceThruFaith.com: http://www.gracethrufaith.com/the-bible-thru-the-eyes-of-its-writers/jacobs-story-as-he-might-have-told-it-today-part-5---genesis-4346


• Joseph is Reunited With His Brothers - David Guzik: http://www.enduringword.com/commentaries/0145.htm


• Land of Goshen (Wikipedia): http://en.wikipedia.org/wiki/Land_of_Goshen


• "LIFE IS IN THE SON" by Ron Ritchie http://www.pbc.org/library/files/html/4421.html of the Peninsula Bible Church


• Matthew Henry's Concise Commentary on the Bible: www.ccel.org/h/henry/mhc2/MHC00000.HTM


• Scripture Studies - Genesis 45: http://www.scripturestudies.com/Vol5/E8/e8_ot.html


• The Fundamentals of Forgiveness: http://www.bible.org/page.asp?page_id=123


• Wikipedia: www.wikipedia.org

Off-Line Sources:

• American Heritage^® Dictionary fourth Edition - 2003


• "New International Biblical Commentary - Genesis" – John E. Hartley – Hendrickson Publishers


• "New Living Translation" – Tyndale House Publishers, Inc.


• "The Genesis Record" – Henry M. Morris – Baker Book House

Genesis 44

Joseph's Silver Cup

⁽¹⁾ When his brothers were ready to leave, Joseph gave these instructions to the man in charge of his household: "Fill each of their sacks with as much grain as they can carry, and put each man's money back into his sack.

⁽²⁾ Then put my personal silver cup at the top of the youngest brother's sack, along with his grain money." So the household manager did as he was told.

⁽³⁾ The brothers were up at dawn and set out on their journey with their loaded donkeys.

⁽⁴⁾ But when they were barely out of the city, Joseph said to his household manager, "Chase after them and stop them. Ask them, `Why have you repaid an act of kindness with such evil?

⁽⁵⁾ What do you mean by stealing my master's personal silver drinking cup*, which he uses to predict the future? What a wicked thing you have done!' "

*personal silver drinking cup: Did Joseph need a cup to predict the future and to interpret the dreams?

⁽⁶⁾ So the man caught up with them and spoke to them in the way he had been instructed.

⁽⁷⁾ "What are you talking about?" the brothers responded. "What kind of people do you think we are, that you accuse us of such a terrible thing?

⁽⁸⁾ Didn't we bring back the money we found in our sacks? Why would we steal silver or gold from your master's house?

⁽⁹⁾ If you find his cup with any one of us, let that one die. And all the rest of us will be your master's slaves forever."

⁽¹⁰⁾ "Fair enough," the man replied, "except that only the one who stole it will be a slave. The rest of you may go free."

⁽¹¹⁾ They quickly took their sacks from the backs of their donkeys and opened them*.

*opened them: Neither they nor the household manager said anything about the money in the sacks!

⁽¹²⁾ Joseph's servant began searching the oldest brother's sack, going on down the line to the youngest. The cup was found in Benjamin's sack!

⁽¹³⁾ At this, they tore their clothing in despair, loaded the donkeys again, and returned* to the city.

*returned: They could have easily left Benjamin behind and gone on, but every one of them stood by Benjamin. They are now a real family standing up for each other and equally concerned about their father, Jacob. If they abandoned Benjamin it would show little change of heart from 20 years ago

⁽¹⁴⁾ Joseph was still at home when Judah* and his brothers arrived, and they fell to the ground** before him.

*Judah: Only Judah is mentioned by name, because he has become the leader of and spokesman for the brothers.

**fell to the ground: Fulfilling Joseph's dream. How do you suppose he felt when he saw this fulfillment?

⁽¹⁵⁾ "What were you trying to do?" Joseph demanded. "Didn't you know that a man such as I would know who stole it?"

⁽¹⁶⁾ And Judah said, "Oh, my lord, what can we say to you? How can we plead? How can we prove our innocence? God is punishing us for our sins*. My lord, we have all returned to be your slaves--we and our brother who had your cup in his sack."

*sins: They all know that what they did to Joseph 20 years before was a sin against both Joseph and God and they deserved punishment.

⁽¹⁷⁾ "No," Joseph said. "Only the man who stole the cup will be my slave*. The rest of you may go home to your father."

*slave: Joseph is creating a scene similar to what happened to him in Dothan where his brothers sold him into slavery - to see how they would treat this other son of Rachel. Would they leave Benjamin in slavery and return home or would they offer up their own lives in exchange for Benjamin's?

⁽¹⁸⁾ Then Judah stepped forward* and said, "My lord, let me say just this one word to you. Be patient with me for a moment, for I know you could have me killed in an instant, as though you were Pharaoh himself.

*Judah stepped forward: Once again, Judah is assuming the leadership of the brothers. His older brothers, Reuben, Simeon and Levi remain silent, thus acknowledging Judah's leadership. Remember, Judah was the brother who suggested selling Joseph into slavery! This is the longest speech in Genesis. Notice that Benjamin isn't defending himself.

⁽¹⁹⁾ "You asked us, my lord, if we had a father or a brother.

⁽²⁰⁾ We said, `Yes, we have a father, an old man, and a child of his old age, his youngest son. His brother is dead, and he alone is left of his mother's children, and his father loves him very much.'

⁽²¹⁾ And you said to us, `Bring him here so I can see him.'

⁽²²⁾ But we said to you, `My lord, the boy cannot leave his father, for his father would die.'

⁽²³⁾ But you told us, `You may not see me again unless your youngest brother is with you.'

⁽²⁴⁾ So we returned to our father and told him what you had said.

⁽²⁵⁾ And when he said, `Go back again and buy us a little food,'

⁽²⁶⁾ we replied, `We can't unless you let our youngest brother go with us. We won't be allowed to see the man in charge of the grain unless our youngest brother is with us.'

⁽²⁷⁾ Then my father said to us, `You know that my wife had two sons,

⁽²⁸⁾ and that one of them went away and never returned--doubtless torn to pieces by some wild animal. I have never seen him since.

⁽²⁹⁾ If you take away his brother from me, too, and any harm comes to him, you would bring my gray head down to the grave* in deep sorrow.'

*grave: Hebrew Sheol

⁽³⁰⁾ "And now, my lord, I cannot go back to my father without the boy. Our father's life is bound up in the boy's life.

⁽³¹⁾ When he sees that the boy is not with us, our father will die. We will be responsible for bringing his gray head down to the grave in sorrow.

   20 years before, Joseph's brothers showed a callous disregard of their father when reporting Joseph's "death" (Genesis 37:31-33). Judah shows they were now greatly concerned for the feelings and welfare of their father. This is more evidence of a change of heart.

⁽³²⁾ My lord, I made a pledge to my father that I would take care of the boy. I told him, `If I don't bring him back to you, I will bear the blame forever.'

⁽³³⁾ Please, my lord, let me stay here as a slave instead of the boy, and let the boy return with his brothers.

   How do you think Benjamin felt while hearing Judah offer to become a slave in Benjamin's place?

   Judah is willing to take Benjamin's place - as Jesus did for us. Perhaps, this is why Jesus came through Judah's line rather than Joseph's or Reuben's - As Jacob foretold in Genesis 49:8-10. Judah's faithful adherence to Benjamin, now in his distress, was recompensed long after by the constant adherence of the tribe of Benjamin to the tribe of Judah, when all the other ten tribes deserted it.

⁽³⁴⁾ For how can I return to my father if the boy is not with me? I cannot bear* to see what this would do to him."

*bear: They remember how Jacob handled Joseph's "death" and didn't want to do that to him again. Their secret was catching up with them.

   What a contrast to their attitude about Jacob losing Joseph! This is what Joseph is looking for - how have they changed? However, this entire scenario is even bigger than Joseph's testing. God is testing them too - not to see how they'll do; he already knows the answer to that, of course. He's training them and developing their character by making them sweat and making them make tough choices and decisions. Notice who seems to rise to the occasion here - Judah!

---

On-Line Sources:

• BibleGateway: www.biblegateway.com


• Bible.org: www.bible.org


• Chuck Missler: www.blueletterbible.org/audio_video/missler_chuck


• Crosswalk: http://bible.crosswalk.com


• Gleanings in Genesis: www.pbministries.org/books/pink/Gleanings_Genesis/genesis.htm


• Jewish Encyclopedia: www.jewishencyclopedia.com


• Joseph Tests His Brothers - David Guzik: http://www.enduringword.com/commentaries/0144.htm


• "Joseph was Imhotep of Egypt": http://www.arkdiscovery.com/joseph.htm


• Matthew Henry's Concise Commentary on the Bible: www.ccel.org/h/henry/mhc2/MHC00000.HTM


• Scripture Studies - Genesis 43-44: http://www.scripturestudies.com/Vol5/E7/e7_ot.htmll


• The Final Test: Dothan Relived : http://www.bible.org/page.asp?page_id=122


• Wikipedia: www.wikipedia.org

Off-Line Sources:

• American Heritage^® Dictionary fourth Edition - 2003


• "New International Biblical Commentary - Genesis" – John E. Hartley – Hendrickson Publishers


• "New Living Translation" – Tyndale House Publishers, Inc.


• "The Genesis Record" – Henry M. Morris – Baker Book House

Genesis 43

The Brothers Return to Egypt

⁽¹⁾ But there was no relief from the terrible famine throughout the land.

⁽²⁾ When the grain they had brought from Egypt was almost gone, Jacob said to his sons, "Go again and buy us a little* food."

*little: Jacob figured that surely this wouldn't last much longer! But, this was no ordinary famine!

⁽³⁾ But Judah* said, "The man wasn't joking when he warned that we couldn't see him again unless Benjamin* came along.

*Benjamin: Benjamin was at this time at least twenty-four years of age, some think thirty, and had a family of his own. See 46:21

*Judah: Judah seems to be taking the lead and becoming the spokesman in the family in place of Reuben. Apparently, Reuben's lost all credibility and Jacob doesn't trust him, Simeon is in prison in Egypt and Levi was out of favor because of his and Simeon's role in the killing of the Shechemite men.

⁽⁴⁾ If you let him come with us, we will go down and buy some food.

⁽⁵⁾ But if you don't let Benjamin go, we may as well stay at home. Remember that the man said, `You won't be allowed to come and see me unless your brother is with you.' "

⁽⁶⁾ "Why did you ever tell him you had another brother?" Jacob* moaned. "Why did you have to treat me with such cruelty?"

*Jacob: Hebrew "Israel". In verse 2, it really is "Jacob". This is the first time the name "Israel" is used since Genesis 37:13 - WHY?

   Jacob is upset with his sons because of what happened to Joseph. He probably blames them for the loss of Joseph.

⁽⁷⁾ "But the man specifically asked us about our family," they replied. "He wanted to know whether our father was still living, and he asked us if we had another brother so we told him. How could we have known he would say, `Bring me your brother'?"

⁽⁸⁾ Judah said to his father, "Send the boy with me, and we will be on our way. Otherwise we will all die of starvation--and not only we, but you and our little ones.

⁽⁹⁾ I personally* guarantee his safety. If I don't bring him back to you, then let me bear the blame forever.

*I personally: Again, Judah seems to be taking the lead in the family in place of Reuben. Accepting responsibility for one's own actions is one of the surest signs of maturity. Judah has come a long way!

   "Compared to his father, Judah is a spiritual giant in Genesis 43 and 44. The only one who is resisting Benjamin’s return to Egypt is Jacob, who has firmly rejected Reuben’s proposal. The first 15 verses of Genesis 43 center about Jacob and his debate with Judah over the matter of the return to Egypt for grain. In this dialogue we find the faith of Jacob exceedingly weak. His leadership in this time of crisis is not a pattern for us to follow. His fears are completely unfounded; and if he had gotten his way, his family would not have been saved." - The Fears of Jacob and the Tears of Joseph: http://www.bible.org/page.asp?page_id=121

⁽¹⁰⁾ For we could have gone and returned twice by this time if you had let him come without delay."

   Jacob’s response to the problem has been procrastination, as pointed out by Judah.

⁽¹¹⁾ So their father, Jacob*, finally said to them, "If it can't be avoided, then at least do this. Fill your bags with the best products of the land. Take them to the man as gifts--balm, honey, spices**, myrrh, pistachio nuts, and almonds.

*Jacob: Hebrew "Israel".

**balm, honey, spices: The same things mentioned in Genesis 37:25 that the Midianite traders were taking to Egypt. Evidently, these items were of great value in Egypt.

⁽¹²⁾ Take double the money* that you found in your sacks, as it was probably someone's mistake.

*double the money: A man of integrity - how many today would have pretended he knew nothing about the money put back into the bags. This was also a strong teaching lesson for his 11 sons!

⁽¹³⁾ Then take your brother and go back to the man.

⁽¹⁴⁾ May God Almighty* give you mercy as you go before the man, that he might release Simeon and return Benjamin. And if I must bear the anguish of their deaths, then so be it**."

God Almighty*: El Shaddai - the God of the Abrahamic covenant (Genesis 17:1).

**so be it: Jacob is leaving it all in the hands of El Shaddai - the

⁽¹⁵⁾ So they took Benjamin and the gifts and double the money and hurried to Egypt, where they presented themselves to Joseph*.

*Joseph: Ron Wyatt argues that Joseph was Imhotep. See the site http://www.arkdiscovery.com/joseph.htm for details and drew your own conclusions. The most interesting part of the site is pictures of huge pits believed to be granaries as part of a complex at Saqqara Egypt.

⁽¹⁶⁾ When Joseph saw that Benjamin was with them, he said to the manager of his household, "These men will eat with me this noon. Take them inside and prepare a big feast."

⁽¹⁷⁾ So the man did as he was told and took them to Joseph's palace.

⁽¹⁸⁾ They were badly frightened when they saw where they were being taken. "It's because of the money returned to us in our sacks," they said. "He plans to pretend that we stole it. Then he will seize us as slaves and take our donkeys."

⁽¹⁹⁾ As the brothers arrived at the entrance to the palace, they went over to the man in charge of Joseph's household.

⁽²⁰⁾ They said to him, "Sir, after our first trip to Egypt to buy food,

⁽²¹⁾ as we were returning home, we stopped for the night and opened our sacks. The money we had used to pay for the grain was there in our sacks. Here it is; we have brought it back again.

⁽²²⁾ We also have additional money to buy more grain. We have no idea how the money got into our sacks."

⁽²³⁾ "Relax. Don't worry about it," the household manager told them. "Your God, the God of your ancestors*, must have put it there. We collected your money all right." Then he released Simeon* and brought him out to them.

*released Simeon: The prison must have been very close to Joseph's house.

*Your God, the God of your ancestors*: The household manager appears to have learned about the God of Abraham, Isaac and Jacob from Joseph.

⁽²⁴⁾ The brothers were then led into the palace and given water to wash their feet and food for their donkeys.

⁽²⁵⁾ They were told they would be eating there, so they prepared their gifts for Joseph's arrival at noon.

⁽²⁶⁾ When Joseph came, they gave him their gifts and bowed low* before him.

*bowed low: Fulfilling the prophecy once again.

⁽²⁷⁾ He asked them how they had been getting along, and then he said, "How is your father--the old man you spoke about? Is he still alive?"

⁽²⁸⁾ "Yes," they replied. "He is alive and well." Then they bowed again before him.

⁽²⁹⁾ Looking at his brother Benjamin, Joseph asked, "Is this your youngest brother, the one you told me about? May God be gracious to you, my son."

⁽³⁰⁾ Then Joseph made a hasty exit because he was overcome with emotion for his brother and wanted to cry. Going into his private room, he wept there.

⁽³¹⁾ Then he washed his face and came out, keeping himself under control. "Bring on the food!" he ordered.

⁽³²⁾ Joseph ate by himself, and his brothers were served at a separate table. The Egyptians sat at their own table because Egyptians despise Hebrews* and refuse to eat with them.

*Egyptians despise Hebrews: There were evidently three tables in the dining room - one for Joseph, one for other Egyptian honored guests and one for foreigners.

⁽³³⁾ Joseph told each of his brothers where to sit, and to their amazement, he seated them in the order of their age*s, from oldest to youngest.

*in the order of their ages: They realized that it was nearly impossible for Joseph to be able to do this by chance. They were all fairly close in age, so how could Joseph know who should sit where?

⁽³⁴⁾ Their food was served to them from Joseph's own table. He gave the largest serving to Benjamin--five times* as much as to any of the others. So they all feasted and drank freely with him.

*five times: Some believe that this was a test to see whether Benjamin's brothers would be jealous - they weren't!

---

On-Line Sources:

• BibleGateway: www.biblegateway.com


• Bible.org: www.bible.org


• Chuck Missler: www.blueletterbible.org/audio_video/missler_chuck


• Crosswalk: http://bible.crosswalk.com


• Gleanings in Genesis: www.pbministries.org/books/pink/Gleanings_Genesis/genesis.htm


• Jewish Encyclopedia: www.jewishencyclopedia.com


• "Joseph was Imhotep of Egypt": http://www.arkdiscovery.com/joseph.htm


• Matthew Henry's Concise Commentary on the Bible: www.ccel.org/h/henry/mhc2/MHC00000.HTM


• Scripture Studies - Genesis 43-44: http://www.scripturestudies.com/Vol5/E7/e7_ot.htmll


• The Fears of Jacob and the Tears of Joseph: http://www.bible.org/page.asp?page_id=121


• Wikipedia: www.wikipedia.org

Off-Line Sources:

• American Heritage^® Dictionary fourth Edition - 2003


• "New International Biblical Commentary - Genesis" – John E. Hartley – Hendrickson Publishers


• "New Living Translation" – Tyndale House Publishers, Inc.


• "The Genesis Record" – Henry M. Morris – Baker Book House

Genesis 42

Joseph's Brothers Go to Egypt

   "The entire history of Joseph's life--his being sold into slavery, his false imprisonment, his interpretation of dreams, his exaltation in Egypt--contained the events that God used to bring his people to Egypt. Through the hindsight we have from Moses' narrative, we can clearly see God's hand in the events. What a great lesson in the workings of God's providence this passage is!" - http://www.scripturestudies.com/Vol5/E6/e6_ot.html

   The entire story about Joseph is a great illustration of Romans 8:28 - And we know that God causes everything to work together for the good of those who love God and are called according to his purpose for them.

⁽¹⁾ When Jacob heard* that there was grain available in Egypt, he said to his sons, "Why are you standing around** looking at one another?

*heard: How had he heard this? From caravans passing through?

**standing around: Jacob has to take over leadership from his sons who seem unable to figure out what to do about their circumstance. They're just asking each other, "What should we do?" Quite a contrast to Joseph who came up with the solution for Egypt and is busy implementing the program!

⁽²⁾ I have heard there is grain in Egypt. Go down and buy some for us before we all starve to death."

⁽³⁾ So Joseph's ten older brothers went down to Egypt to buy grain.

⁽⁴⁾ Jacob wouldn't let Joseph's younger brother, Benjamin*, go with them, however, for fear some harm might come to him.

*Benjamin: son of my right hand

⁽⁵⁾ So Jacob's* sons arrived in Egypt along with others to buy food, for the famine** had reached Canaan as well.

*Jacob's: Hebrew Israel's.

**famine: Just as there had been a famine in Canaan that forced Abram to go to Egypt: Genesis 12:10.

⁽⁶⁾ Since Joseph was governor of all Egypt and in charge of the sale of the grain, it was to him that his brothers came. They bowed low* before him, with their faces to the ground.

*bowed low: Literally "bowed down with their faces to the earth". Fulfilling Joseph's dream in Genesis 37:7: We were out in the field tying up bundles of grain. My bundle stood up, and then your bundles all gathered around and bowed low before it!

   "Joseph not only realized the fulfillment of his dreams but also the reason for them. He saw that God had a purpose for placing him in his position of power, and this purpose was for him to function as the family head, protecting and preserving his family. He had great power and prestige, but God had given these to him for a purpose much greater than merely to seek revenge. He saw that leadership involved power, but that it also brought upon him the weight of responsibility. At times the greatest need is not to be aware of the power at our disposal, but of the purpose for which this power has been given."- http://www.bible.org/page.asp?page_id=120

   "Joseph, as we have previously pointed out, was a model of the work ethic. No matter what his position--whether slave in Potiphar's house, prisoner in Pharaoh's jail, or second-in-command to Pharaoh--he always went about his work diligently and faithfully, and in so doing, he always gained the respect and admiration of his superiors. We are exhorted by Paul to have such a work ethic: "Whatever you do, work at it with all your heart, as working for the Lord, not for men, since you know that you will receive an inheritance from the Lord as a reward. It is the Lord Christ you are serving" (Col. 3:23-24). We see here that the duties of our profession--whether we be a plumber, a teacher, a police officer, an engineer, an manager of others--I say, the duties of our profession are part of our service to Christ. We should labor as diligently for our bosses at work as we would if we were working directly for our Lord Jesus Christ." - http://www.scripturestudies.com/Vol5/E6/e6_ot.html

⁽⁷⁾ Joseph recognized them instantly, but he pretended to be a stranger. "Where are you from?" he demanded* roughly. "From the land of Canaan," they replied. "We have come to buy grain."

*demanded: through an interpreter!

⁽⁸⁾ Joseph's brothers didn't recognize him, but Joseph recognized them.

⁽⁹⁾ And he remembered the dreams he had had many years before (in Genesis 37:7). He said to them, "You are spies! You have come to see how vulnerable our land has become."

⁽¹⁰⁾ "No, my lord!" they exclaimed. "We have come to buy food.

⁽¹¹⁾ We are all brothers and honest men, sir! We are not spies!"

⁽¹²⁾ "Yes, you are!" he insisted. "You have come to discover how vulnerable the famine has made us."

⁽¹³⁾ "Sir," they said, "there are twelve* of us brothers, and our father is in the land of Canaan. Our youngest brother is there with our father, and one of our brothers is no longer with us**."

*twelve is a perfect number, signifying perfection of government, or of governmental perfection. There are 12 signs of the Zodiac which completes the great circle of the heavens of 360 (12 x 30) degrees or divisions, and thus govern the year. There were 12 patriachs. There are 12 tribes of Israel. There were 12 Apostles. There are 12 foundations in the heavenly Jerusalem. The number of the sealed in Revelation 7:4 will be 144,000. There were 12 stones in the High Priest's breastplate. 12 stones were taken out of the Jordan. There were 12 spies. The New Jerusalem will be 12,000 furlongs square, while the wall will be 144 (12 x 12) cubits, Revelation 21:16,17.

Source: http://www.biblebelievers.org.au/number16.htm which references Bullinger's excellent book, "Number in Scripture - Its Supernatural Design and Spiritual Significance" - I have a copy.

**no longer with us: No explanation! What do you suppose Joseph thought when they said this?

⁽¹⁴⁾ But Joseph insisted, "As I said, you are spies!

⁽¹⁵⁾ This is how I will test your story. I swear by the life of Pharaoh that you will not leave Egypt unless your youngest brother comes here.

   Joseph is testing them in this entire story - are the sorry for what they did to him? Have they changed from the jealous scheming immoral characters Joseph had known them to be in the past? How is his brother Benjamin? What is the relationship like between them now. Which one of them has been assuming the leadership? But, Joseph doesn't realize that he's being tested too - how will he react upon seeing these "good for nothing" brothers who'd wanted to kill him and then sold him off into slavery - would he try to get even?

⁽¹⁶⁾ One of you go and get your brother! I'll keep the rest of you here, bound in prison. Then we'll find out whether or not your story is true. If it turns out that you don't have a younger brother, then I'll know you are spies."

   Joseph persisted in insisting that the brothers were spies. We may well ask, "Why the charade? Why the harsh tone?" Was this merely Joseph's way of getting back at his brothers? I don't think this is the reason for Joseph's harshness. Revenge was very much not a part of Joseph's character. So then, if not for revenge, why the charade? In verses 14 through 16, we get a clue as to Joseph's motive: "Joseph said to them, `It is just as I told you: You are spies! 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. 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!'" Joseph very much wanted to see his younger brother Benjamin. However, Joseph was not entirely sure that Benjamin would be safe in his brothers' hands. Joseph perceived that threatening the lives of the brothers was the best way to get them to bring Benjamin safely to him. After reinforcing his threat by keeping them in custody for three days, Joseph gave them a less harsh proposition: "Do this and you will live, for I fear God: 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. But you must bring your youngest brother to me, so that your words may be verified and that you may not die" (vss. 18-20). Joseph tried to reassure them that he would hold up his side of the bargain by saying, "I fear God". Quite possibly Reuben took this to heart because, as we shall see later (see vs. 37), he was convinced that Benjamin would not be harmed by being brought to Egypt. - http://www.scripturestudies.com/Vol5/E6/e6_ot.html

⁽¹⁷⁾ So he put them all in prison for three days.

   Giving them a taste of their own medicine - how does it feel to be in an Egyptian prison? How are you going to act in difficult and scary circumstances?

⁽¹⁸⁾ On the third day Joseph said to them, "I am a God-fearing** man. If you do as I say, you will live.

*third day: Jesus was raised on the third day! Three denotes divine perfection.

**God-fearing "elohim" - gods in the ordinary sense or the supreme God.

⁽¹⁹⁾ We'll see how honorable you really are. Only one of you will remain in the prison. The rest of you may go on home with grain for your families.

⁽²⁰⁾ But bring your youngest brother back to me. In this way, I will know whether or not you are telling me the truth. If you are, I will spare you." To this they agreed.

⁽²¹⁾ Speaking among themselves, they said, "This has all happened because of what we did to Joseph long ago. We saw his terror and anguish and heard his pleadings, but we wouldn't listen. That's why this trouble has come upon us."

   Their guilty consciences are working on them and they are convinced that God is punishing them. They talked the matter over in Hebrew , not suspecting that Joseph understood them, much less that he was the person they spoke of.

⁽²²⁾ "Didn't I tell you not to do it?" Reuben asked. "But you wouldn't listen. And now we are going to die because we murdered* him."

   For the first time, Joseph learns that Reuben, the eldest, was not part of the scheme to get rid of him and that Reuben had, in fact, tried to rescue him.

*murdered: They assume that Joseph has died.

⁽²³⁾ Of course, they didn't know that Joseph understood them as he was standing there, for he had been speaking to them through an interpreter.

⁽²⁴⁾ Now he left the room and found a place where he could weep. Returning, he talked some more with them. He then chose Simeon* from among them and had him tied up right before their eyes.

*Simeon: Normally, the eldest (Reuben) would have been chosen! Many commentators believe that the reason Joseph chose Simeon to be imprisoned was that Simeon was the ringleader in the selling of Joseph into slavery. Simeon was a violent man. He, with Levi, was the instigator in the slaughter of the Shechemites in retaliation for the defiling of Dinah (see Genesis 34:30). Also, later, when Jacob gives his sons his death-bed blessings, he has nothing good to say about Simeon (see Genesis 49:5-7). If Simeon was the ringleader, his imprisonment would have especially caused the rest of the brothers to see these events as retribution by God for the selling of Joseph. With Reuben absent when Joseph was sold down to Egypt, Simeon was the responsible leader, being next to the oldest; hence his being retained. The brothers were openly reviewing their sin against Joseph, thinking that he didn't understand their Hebrew language. At that moment Joseph had to turn away from them, for he saw that they really did believe in God and understood the full consequences of their sin, that now it was time for them to be held accountable before God. He wept because he saw that these hard-hearted half-brothers were beginning to repent of their twenty-year-old sin against him. And they also were coming to the point of realizing that they could not escape God's judgment.

⁽²⁵⁾ Joseph then ordered his servants to fill the men's sacks with grain, but he also gave secret instructions to return each brother's payment at the top of his sack. He also gave them provisions for their journey.

⁽²⁶⁾ So they loaded up their donkeys* with the grain and started for home.

*donkeys: Probably several dozen, if not hundreds, or they could not have brought enough corn for a family as large as Jacob's.

⁽²⁷⁾ But when they stopped for the night and one of them opened his sack to get some grain to feed the donkeys, he found his money in the sack.

⁽²⁸⁾ "Look!" he exclaimed to his brothers. "My money is here in my sack!" They were filled with terror and said to each other, "What has God* done to us?"

*God: This is the first time that we have ever seen the brothers refer to God.

⁽²⁹⁾ So they came to their father, Jacob, in the land of Canaan and told him all that had happened.

⁽³⁰⁾ "The man who is ruler over the land spoke very roughly to us," they told him. "He took us for spies.

⁽³¹⁾ But we said, `We are honest men, not spies.

⁽³²⁾ We are twelve brothers, sons of one father; one brother has disappeared*, and the youngest is with our father in the land of Canaan.'

*disappeared: Not in the original. The original says he "is not" as they said to Joseph.

⁽³³⁾ Then the man, the ruler of the land, told us, `This is the way I will find out if you are honest men. Leave one of your brothers here with me, and take grain for your families and go on home.

⁽³⁴⁾ But bring your youngest brother back to me. Then I will know that you are honest men and not spies. If you prove to be what you say, then I will give you back your brother, and you may come as often as you like to buy grain.'"

⁽³⁵⁾ As they emptied out the sacks, there at the top of each one was the bag of money paid for the grain. Terror gripped them, as it did their father.

⁽³⁶⁾ Jacob exclaimed, "You have deprived me of my children! Joseph has disappeared, Simeon is gone*, and now you want to take Benjamin, too. Everything is going against me!"

   How wrong he was! In reality, God was working these strange events to Jacob's good. Jacob was judging by appearances, instead of seeing things from a heavenly perspective.

*Joseph has disappeared, Simeon is gone: Literally, "Joseph is not and Simeon is not". Jacob is assuming that Simeon will die too.

⁽³⁷⁾ Then Reuben said to his father, "You may kill my two sons if I don't bring Benjamin back to you. I'll be responsible for him."

   Reuben is at long last assuming full responsibility as the eldest son. But, would Jacob really kill Reuben's two sons who are Jacob's grandsons - of course not!

⁽³⁸⁾ But Jacob replied, "My son will not go down with you, for his brother Joseph is dead, and he alone is left of his mother's children. If anything should happen to him, you would bring my gray head down to the grave in deep sorrow."

   How would you feel if you knew that you'd caused your father so much pain and grief?

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On-Line Sources:

• BibleGateway: www.biblegateway.com


• Bible.org: www.bible.org


• Chuck Missler: www.blueletterbible.org/audio_video/missler_chuck


• Crosswalk: http://bible.crosswalk.com


• David Guzik's Commentary on Genesis: http://www.enduringword.com/commentaries/01.html


• Gleanings in Genesis: www.pbministries.org/books/pink/Gleanings_Genesis/genesis.htm


• "GOD IS NOT MOCKED" by Ron Ritchie http://www.pbc.org/library/files/html/4420.html of the Peninsula Bible Church


• Matthew Henry's Concise Commentary on the Bible: www.ccel.org/h/henry/mhc2/MHC00000.HTM


• Scripture Studies - Genesis 42: http://www.scripturestudies.com/Vol5/E6/e6_ot.html


• Wikipedia: www.wikipedia.org

Off-Line Sources:

• "New International Biblical Commentary - Genesis" – John E. Hartley – Hendrickson Publishers


• "New Living Translation" – Tyndale House Publishers, Inc.


• "The Genesis Record" – Henry M. Morris – Baker Book House