---
title: "Commentary Critical and Explanatory on the Whole Bible"
author: "Robert Jamieson, A. R. Fausset and David Brown"
languages: [en]
shelf: "Commentaries"
section: 19 of 927
url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/19/
cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 19. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/19/"
---

# Commentary Critical and Explanatory on the Whole Bible

*Robert Jamieson, A. R. Fausset and David Brown*

The Victorian standard commentary, critical and practical, from Genesis to Revelation.

## 19. Genesis · 19 of 21

Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/19/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/19/#p-N

[¶0] 9-14. Ye are spies--This is a suspicion entertained regarding strangers in all Eastern countries down to the present day. Joseph, however, who was well aware that his brethren were not spies, has been charged with cruel dissimulation, with a deliberate violation of what he knew to be the truth, in imputing to them such a character. But it must be remembered that he was sustaining the part of a ruler; and, in fact, acting on the very principle sanctioned by many of the sacred writers, and our Lord Himself, who spoke parables (fictitious stories) to promote a good end.

[¶1] 15. By the life of Pharaoh--It is a very common practice in Western Asia to swear by the life of the king. Joseph spoke in the style of an Egyptian and perhaps did not think there was any evil in it. But we are taught to regard all such expressions in the light of an oath ([Mt 5:34]; [Jas 5:12]).

[¶2] 17-24. put them ... into ward three days--Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retributive justice of God as now pursuing them in that foreign land. The drift of their conversation is one of the most striking instances on record of the power of conscience [Ge 42:21, 22].

[¶3] 25-28. Joseph commanded to fill their sacks with corn, and to restore every man's money--This private generosity was not an infringement of his duty--a defrauding of the revenue. He would have a discretionary power--he was daily enriching the king's exchequer--and he might have paid the sum from his own purse.

[¶4] 35. as they emptied their sacks, that, behold, every man's ... money was in his sack--It appears that they had been silent about the money discovery at the resting-place, as their father might have blamed them for not instantly returning. However innocent they knew themselves to be, it was universally felt to be an unhappy circumstance, which might bring them into new and greater perils.

[¶5] 36. Me have ye bereaved--This exclamation indicates a painfully excited state of feeling, and it shows how difficult it is for even a good man to yield implicit submission to the course of Providence. The language does not imply that his missing sons had got foul play from the hands of the rest, but he looks upon Simeon as lost, as well as Joseph, and he insinuates it was by some imprudent statements of theirs that he was exposed to the risk of losing Benjamin also.

[¶6] 37. Reuben spake, ... Slay my two sons, if I bring him not to thee--This was a thoughtless and unwarrantable condition--one that he never seriously expected his father would accept. It was designed only to give assurance of the greatest care being taken of Benjamin. But unforeseen circumstances might arise to render it impossible for all of them to preserve that young lad ([Jas 4:13]), and Jacob was much pained by the prospect. Little did he know that God was dealing with him severely, but in kindness ([He 12:7], ), and that all those things he thought against Him were working together for his good.

### Chapter 43

### Ge 43:1-14. Preparations for a Second Journey to Egypt

[¶9] 2. their father said, ... Go again, buy us a little food--It was no easy matter to bring Jacob to agree to the only conditions on which his sons could return to Egypt ([Ge 42:15]). The necessity of immediately procuring fresh supplies for the maintenance of themselves and their families overcame every other consideration and extorted his consent to Benjamin joining in a journey, which his sons entered on with mingled feelings of hope and anxiety--of hope, because having now complied with the governor's demand to bring down their youngest brother, they flattered themselves that the alleged ground of suspecting them would be removed; and of apprehension that some ill designs were meditated against them.

[¶10] 11. take of the best fruits ... a present--It is an Oriental practice never to approach a man of power without a present, and Jacob might remember how he pacified his brother ([Pr 21:14])--balm, spices, and myrrh (see on [Ge 37:25]),

[¶11] honey--which some think was dibs, a syrup made from ripe dates [Bochart]; but others, the honey of Hebron, which is still valued as far superior to that of Egypt;

[¶12] nuts--pistachio nuts, of which Syria grows the best in the world;

[¶13] almonds--which were most abundant in Palestine.

[¶14] 12. take double money--the first sum to be returned, and another sum for a new supply. The restored money in the sacks' mouth was a perplexing circumstance. But it might have been done inadvertently by one of the servants--so Jacob persuaded himself--and happy it was for his own peace and the encouragement of the travellers that he took this view. Besides the duty of restoring it, honesty in their case was clearly the best, the safest policy.

[¶15] 14. God Almighty give you mercy before the man--Jacob is here committing them all to the care of God and, resigned to what appears a heavy trial, prays that it may be overruled for good.

### Ge 43:15-30. Arrival in Egypt

[¶17] 15. stood before Joseph--We may easily imagine the delight with which, amid the crowd of other applicants, the eye of Joseph would fix on his brethren and Benjamin. But occupied with his public duties, he consigned them to the care of a confidential servant till he should have finished the business of the day.

[¶18] 16. ruler of his house--In the houses of wealthy Egyptians one upper man servant was intrusted with the management of the house (compare [Ge 39:5]).

[¶19] slay, and make ready--Hebrew, "kill a killing"--implying preparations for a grand entertainment (compare [Ge 31:54]; [1Sa 25:11]; [Pr 9:2]; [Mt 22:4]). The animals have to be killed as well as prepared at home. The heat of the climate requires that the cook should take the joints directly from the hands of the flesher, and the Oriental taste is, from habit, fond of newly killed meat. A great profusion of viands, with an inexhaustible supply of vegetables, was provided for the repasts, to which strangers were invited, the pride of Egyptian people consisting rather in the quantity and variety than in the choice or delicacy of the dishes at their table.

[¶20] dine ... at noon--The hour of dinner was at midday.

[¶21] 18. the men were afraid--Their feelings of awe on entering the stately mansion, unaccustomed as they were to houses at all, their anxiety at the reasons of their being taken there, their solicitude about the restored money, their honest simplicity in communicating their distress to the steward and his assurances of having received their money in "full weight," the offering of their fruit present, which would, as usual, be done with some parade, and the Oriental salutations that passed between their host and them--are all described in a graphic and animated manner.

### Ge 43:31-34. The Dinner

[¶23] 31. Joseph said, Set on bread--equivalent to having dinner served, "bread" being a term inclusive of all victuals. The table was a small stool, most probably the usual round form, "since persons might even then be seated according to their rank or seniority, and the modern Egyptian table is not without its post of honor and a fixed gradation of place" [Wilkinson]. Two or at most three persons were seated at one table. But the host being the highest in rank of the company had a table to himself; while it was so arranged that an Egyptian was not placed nor obliged to eat from the same dish as a Hebrew.

[¶24] 32. Egyptians might not eat bread with the Hebrews; for that is an abomination--The prejudice probably arose from the detestation in which, from the oppressions of the shepherd-kings, the nation held all of that occupation.

[¶25] 34. took and sent messes ... Benjamin's mess was five times--In Egypt, as in other Oriental countries, there were, and are, two modes of paying attention to a guest whom the host wishes to honor--either by giving a choice piece from his own hand, or ordering it to be taken to the stranger. The degree of respect shown consists in the quantity, and while the ordinary rule of distinction is a double mess, it must have appeared a very distinguished mark of favor bestowed on Benjamin to have no less than five times any of his brethren.

[¶26] they drank, and were merry with him--Hebrew, "drank freely" (same as [So 5:1]; [Joh 2:10]). In all these cases the idea of intemperance is excluded. The painful anxieties and cares of Joseph's brethren were dispelled, and they were at ease.

### Chapter 44

### Ge 44:1-34. Policy to Stay His Brethren

[¶29] 1. And Joseph commanded the steward--The design of putting the cup into the sack of Benjamin was obviously to bring that young man into a situation of difficulty or danger, in order thereby to discover how far the brotherly feelings of the rest would be roused to sympathize with his distress and stimulate their exertions in procuring his deliverance. But for what purpose was the money restored? It was done, in the first instance, from kindly feelings to his father; but another and further design seems to have been the prevention of any injurious impressions as to the character of Benjamin. The discovery of the cup in his possession, if there had been nothing else to judge by, might have fastened a painful suspicion of guilt on the youngest brother; but the sight of the money in each man's sack would lead all to the same conclusion, that Benjamin was just as innocent as themselves, although the additional circumstance of the cup being found in his sack would bring him into greater trouble and danger.

[¶30] 2. put my cup, the silver cup, in the sack's mouth--It was a large goblet, as the original denotes, highly valued by its owner, on account of its costly material or its elegant finish and which had probably graced his table at the sumptuous entertainment of the previous day.

[¶31] 3. As soon as the morning was light, the men were sent away--They commenced their homeward journey at early dawn (see on [Ge 18:2]); and it may be readily supposed in high spirits, after so happy an issue from all their troubles and anxieties.

[¶32] 4. When they were gone out of the city ... Joseph said unto his steward--They were brought to a sudden halt by the stunning intelligence that an article of rare value was missing from the governor's house. It was a silver cup; so strong suspicions were entertained against them that a special messenger was despatched to search them.

[¶33] 5. Is not this it in which my lord drinketh--not only kept for the governor's personal use, but whereby he divines. Divination by cups, to ascertain the course of futurity, was one of the prevalent superstitions of ancient Egypt, as it is of Eastern countries still. It is not likely that Joseph, a pious believer in the true God, would have addicted himself to this superstitious practice. But he might have availed himself of that popular notion to carry out the successful execution of his stratagem for the last decisive trial of his brethren.

[¶34] 6-7. he overtook them, and he spake ... these words--The steward's words must have come upon them like a thunderbolt, and one of their most predominant feelings must have been the humiliating and galling sense of being made so often objects of suspicion. Protesting their innocence, they invited a search. The challenge was accepted [Ge 44:10, 11]. Beginning with the eldest, every sack was examined, and the cup being found in Benjamin's [Ge 44:12], they all returned in an indescribable agony of mind to the house of the governor [Ge 44:13], throwing themselves at his feet [Ge 44:14], with the remarkable confession, "God hath found out the iniquity of thy servants" [Ge 44:16].

[¶35] 16-34. Judah said, What shall we say?--This address needs no comment--consisting at first of short, broken sentences, as if, under the overwhelming force of the speaker's emotions, his utterance were choked, it becomes more free and copious by the effort of speaking, as he proceeds. Every word finds its way to the heart; and it may well be imagined that Benjamin, who stood there speechless like a victim about to be laid on the altar, when he heard the magnanimous offer of Judah to submit to slavery for his ransom, would be bound by a lifelong gratitude to his generous brother, a tie that seems to have become hereditary in his tribe. Joseph's behavior must not be viewed from any single point, or in separate parts, but as a whole--a well-thought, deep-laid, closely connected plan; and though some features of it do certainly exhibit an appearance of harshness, yet the pervading principle of his conduct was real, genuine, brotherly kindness. Read in this light, the narrative of the proceedings describes the continuous, though secret, pursuit of one end; and Joseph exhibits, in his management of the scheme, a very high order of intellect, a warm and susceptible heart, united to a judgment that exerted a complete control over his feelings--a happy invention in devising means towards the attainment of his ends and an inflexible adherence to the course, however painful, which prudence required.

### Chapter 45

### Ge 45:1-28. Joseph Making Himself Known

[¶38] 1. Then Joseph could not refrain himself--The severity of the inflexible magistrate here gives way to the natural feelings of the man and the brother. However well he had disciplined his mind, he felt it impossible to resist the artless eloquence of Judah. He saw a satisfactory proof, in the return of all his brethren on such an occasion, that they were affectionately united to one another; he had heard enough to convince him that time, reflection, or grace had made a happy improvement on their characters; and he would probably have proceeded in a calm and leisurely manner to reveal himself as prudence might have dictated. But when he heard the heroic self-sacrifice of Judah [Ge 44:33] and realized all the affection of that proposal--a proposal for which he was totally unprepared--he was completely unmanned; he felt himself forced to bring this painful trial to an end.

[¶39] he cried, Cause every man to go out from me--In ordering the departure of witnesses of this last scene, he acted as a warm-hearted and real friend to his brothers--his conduct was dictated by motives of the highest prudence--that of preventing their early iniquities from becoming known either to the members of his household, or among the people of Egypt.

[¶40] 2. he wept aloud--No doubt, from the fulness of highly excited feelings; but to indulge in vehement and long-continued transports of sobbing is the usual way in which the Orientals express their grief.

[¶41] 3. I am Joseph--or, "terrified at his presence." The emotions that now rose in his breast as well as that of his brethren--and chased each other in rapid succession--were many and violent. He was agitated by sympathy and joy; they were astonished, confounded, terrified; and betrayed their terror, by shrinking as far as they could from his presence. So "troubled" were they, that he had to repeat his announcement of himself; and what kind, affectionate terms he did use. He spoke of their having sold him--not to wound their feelings, but to convince them of his identity; and then, to reassure their minds, he traced the agency of an overruling Providence, in his exile and present honor [Ge 35:5-7]. Not that he wished them to roll the responsibility of their crime on God; no, his only object was to encourage their confidence and induce them to trust in the plans he had formed for the future comfort of their father and themselves.

[¶42] 6. and yet there are five years, in the which there shall neither be earing nor harvest--"Ear" is an old English word, meaning "to plough" (compare [1Sa 8:12]; [Is 30:24]). This seems to confirm the view given ([Ge 41:57]) that the famine was caused by an extraordinary drought, which prevented the annual overflowing of the Nile; and of course made the land unfit to receive the seed of Egypt.

[¶43] 14-15. And he fell upon ... Benjamin's neck--The sudden transition from a condemned criminal to a fondled brother, might have occasioned fainting or even death, had not his tumultuous feelings been relieved by a torrent of tears. But Joseph's attentions were not confined to Benjamin. He affectionately embraced every one of his brothers in succession; and by those actions, his forgiveness was demonstrated more fully than it could be by words.

[¶44] 17-20. Pharaoh said unto Joseph, Say unto thy brethren--As Joseph might have been prevented by delicacy, the king himself invited the patriarch and all his family to migrate into Egypt; and he made most liberal arrangements for their removal and their subsequent settlement. It displays the character of this Pharaoh to advantage, that he was so kind to the relatives of Joseph; but indeed the greatest liberality he could show could never recompense the services of so great a benefactor of his kingdom.