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Genesis 43

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And the famine was sore in the land.

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And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food.

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And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you.

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If thou wilt send our brother with us, we will go down and buy thee food:

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But if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you.

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And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother?

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And they said, The man asked us straitly of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: could we certainly know that he would say, Bring your brother down?

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And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones.

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I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever:

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For except we had lingered, surely now we had returned this second time.

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And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds:

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And take double money in your hand; and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight:

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Take also your brother, and arise, go again unto the man:

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And God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved.

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And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph.

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And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready; for these men shall dine with me at noon.

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And the man did as Joseph bade; and the man brought the men into Joseph’s house.

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And the men were afraid, because they were brought into Joseph’s house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses.

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And they came near to the steward of Joseph’s house, and they communed with him at the door of the house,

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And said, O sir, we came indeed down at the first time to buy food:

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And it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man’s money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand.

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And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks.

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And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them.

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And the man brought the men into Joseph’s house, and gave them water, and they washed their feet; and he gave their asses provender.

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And they made ready the present against Joseph came at noon: for they heard that they should eat bread there.

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And when Joseph came home, they brought him the present which was in their hand into the house, and bowed themselves to him to the earth.

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And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive?

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And they answered, Thy servant our father is in good health, he is yet alive. And they bowed down their heads, and made obeisance.

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And he lifted up his eyes, and saw his brother Benjamin, his mother’s son, and said, Is this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son.

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And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there.

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And he washed his face, and went out, and refrained himself, and said, Set on bread.

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And they set on for him by himself, and for them by themselves, and for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews; for that is an abomination unto the Egyptians.

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And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another.

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And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry with him.

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Genesis 43

Genesis 43 records the second journey to Egypt, this time with Benjamin. The famine is severe enough that Jacob finally releases Benjamin, after Judah personally guarantees his safety — a striking moment, because Judah is the one who suggested selling Joseph. The brothers arrive before Joseph, who is overwhelmed with emotion at the sight of Benjamin and hurries to a private room to weep. He then hosts them for a meal, seating them in birth order — which astonishes them — and gives Benjamin five times as much as the others. The chapter shows a Joseph who is in control of the situation but is barely containing his emotion; reconciliation is close but not yet complete. It also shows a Judah who is beginning to take responsibility in ways he never did before. Jacob's reluctant release of Benjamin and Judah's personal guarantee anticipate the deeper intercession that will come in the next chapter. The God who provides through famine is also the God who uses famine to bring a family back together.

Genesis 43:1

Now the famine was still severe in the land. The resumption of the narrative is marked by the severity of the continuing famine — the pressure that will eventually force Jacob's hand about Benjamin. The application: the providential pressure that cannot be avoided is the pressure that eventually overcomes the fear of letting go.

Genesis 43:2

When they had eaten all the grain they had brought from Egypt, their father said to them: go back and buy us a little more food. The command to return is driven by the practical reality: the grain is gone. The application: the delay that fear or grief allows is eventually overridden by physical necessity.

Genesis 43:3

But Judah said to him: the man warned us solemnly, you will not see my face again unless your brother is with you. The quotation of the condition — you will not see my face again unless your brother is with you — is Judah's leadership of the argument for Benjamin's inclusion. The application: the person who states the actual conditions clearly — this is the only way forward — is the person who leads the family through the impasse.

Genesis 43:4

If you will send our brother along with us, we will go down and buy food for you. Judah's conditional offer — if you send Benjamin, we will go — puts the decision back where it belongs: with Jacob. The application: the person who makes the condition of compliance clear is the person who respects the authority of the one in charge while being honest about the actual options.

Genesis 43:5

But if you will not send him, we will not go down, because the man said to us, you will not see my face again unless your brother is with you. The alternative — we will not go — is the honest statement of the consequence of Jacob's refusal. The family will starve if Benjamin stays. The application: the honest statement of the consequence of a decision — including the worst consequence — is the honest communication that allows the decision-maker to choose with full information.

Genesis 43:6

Israel asked: why did you bring this trouble on me by telling the man you had another brother? The question of blame — why did you tell him — is the natural human response of someone who feels trapped by others' transparency. The application: the impulse to blame those who told the truth for the trouble that the truth has created is the impulse that misidentifies the cause of the problem.

Genesis 43:7

They replied: the man questioned us closely about ourselves and our family. Is your father still living? he asked. Do you have another brother? We simply answered his questions. Could we possibly have known that he would say, bring your brother down here? The defense is accurate: they answered the questions they were asked. The application: answering the questions asked honestly is not the cause of the trouble that the honest answers reveal. The truth creates the conditions; it does not create the problem.

Genesis 43:8

Then Judah said to Israel his father: send the boy along with me and we will go at once, so that we and you and our children may live and not die. Judah's appeal — so that we and you and our children may live and not die — puts the stakes plainly: this is a survival decision. The application: the leadership of Judah in this moment — naming the survival stakes clearly — is the leadership that moves Jacob past his protective paralysis.

Genesis 43:9

I myself will guarantee his safety; you can hold me personally responsible for him. If I do not bring him back to you and set him here before you, I will bear the blame before you all my life. The personal guarantee — I will bear the blame before you all my life — is the offer of lifelong accountability that Reuben's offer of his sons' lives failed to be. The application: the person who accepts lifelong personal accountability for another's welfare is making a more credible offer than the person who proposes dramatic but abstract consequences.

Genesis 43:10

As it is, if we had not delayed, we could have gone and returned twice. The observation about the delay — we could have made two trips by now — is Judah's gentle rebuke of the time lost to Jacob's protective hesitation. The application: the honest naming of the cost of delay — we could have gone twice — is part of the honest case for moving forward.

Genesis 43:11

Then their father Israel said to them: if it must be, then do this: put some of the best products of the land in your bags and take them down to the man as a gift — a little balm and a little honey, some spices and myrrh, some pistachio nuts and almonds. The gifts Jacob prepares for the man in Egypt echo the gifts the Ishmaelites carried when they bought Joseph — spices, balm, myrrh (Genesis 37:25). The application: the same goods that traveled with Joseph to Egypt now travel back to Egypt as gifts from Jacob's household. The providential circle is closing.

Genesis 43:12

Take double the amount of silver with you, for you must return the silver that was put back in the mouths of your sacks. Perhaps it was a mistake. The practical instructions — double silver, return the previous silver — is Jacob's attempt to address the silver mystery honestly. The application: the honest return of unexplained provision — perhaps it was a mistake — is the integrity that does not keep what was not earned.

Genesis 43:13

Take your brother also and go back to the man at once. The command — take your brother, go at once — is Jacob's final surrender of Benjamin. The protective love that held Benjamin back has finally released him. The application: the surrender of what is most protected is the act of faith that the providential pressure has been building toward.

Genesis 43:14

And may God Almighty grant you mercy before the man so that he will let your other brother and Benjamin come back with you. As for me, if I am bereaved, I am bereaved. The prayer — may God Almighty grant you mercy — is Jacob's first recorded prayer since his wrestling at Peniel. The resigned acceptance — if I am bereaved, I am bereaved — is the faith that has surrendered the outcome while retaining the prayer. The application: the faith that says if I am bereaved, I am bereaved is the faith of the person who has stopped trying to control the outcome and is trusting the covenant God with it.

Genesis 43:15

So the men took the gifts and double the amount of silver, and Benjamin also. They hurried down to Egypt and presented themselves to Joseph. The compliance with Jacob's instructions — gifts, double silver, Benjamin — is the full preparation for the meeting that will resolve the twenty-two-year estrangement. The application: the compliance that takes what is required into the feared encounter is the compliance of faith moving through fear.

Genesis 43:16

When Joseph saw Benjamin with them, he said to the steward of his house: take these men to my house, slaughter an animal and prepare a meal; they are to eat with me at noon. The sight of Benjamin — the full brother, Rachel's son — moves Joseph to hospitality rather than continued testing. The application: the sight of the one most loved, present and apparently safe, changes the nature of the encounter from test to welcome.

Genesis 43:17

The man did as Joseph told him and took the men to Joseph's house. The compliance of the steward is the practical movement toward the meal that will mark the next phase of the reunion. The application: the household that moves at the master's direction creates the context for the covenant meal to follow.

Genesis 43:18

Now the men were frightened when they were taken to his house. They thought: we were brought here because of the silver that was put back in our sacks the first time. He wants to attack us and overpower us and seize us as slaves and take our donkeys. The interpretation the brothers make of their invitation — we are being taken to become slaves — is the interpretation of the guilt-laden conscience that assumes punishment is coming. The application: the person who did wrong and has not fully reckoned with it interprets unusual favor as threat. The brothers' invitation to the governor's house is grace they experience as danger.

Genesis 43:19

So they went up to Joseph's steward and spoke to him at the entrance to the house. The approach to the steward before entering the house is the brothers' attempt to address the silver problem before it becomes a crisis. The application: the proactive address of a potential misunderstanding — going to the authority before the accusation comes — is the integrity that addresses potential problems directly.

Genesis 43:20

They said: we beg your pardon, our lord. We came down here the first time to buy food. The opening of the brothers' disclosure — we came to buy food — is the honest account of their original visit and what happened with the silver. The application: the honest account that begins with the original intent — we came to buy food — establishes the context for the problem that follows.

Genesis 43:21

But at the place where we stopped for the night we opened our sacks and each of us found his silver — the exact weight — in the mouth of his sack. So we have brought it back with us. The return of the silver — the exact weight — is the honest compliance with what integrity requires: return what was not earned, even when you cannot explain how it got there. The application: the return of unexplained provision is the integrity that does not benefit from what cannot be accounted for.

Genesis 43:22

We have also brought additional silver with us to buy food. We don't know who put our silver in our sacks. The honest admission — we don't know who put our silver in our sacks — is the acknowledgment of the mystery that they cannot resolve. The application: the honest admission of what cannot be explained is more trustworthy than a false explanation that covers the uncertainty.

Genesis 43:23

It's all right, he said. Don't be afraid. Your God, the God of your father, has given you treasure in your sacks; I received your silver. Then he brought Simeon out to them. The steward's response — it's all right, don't be afraid, your God has given you treasure — is the grace-filled dismissal of the brothers' fear. The steward testifies to the God of the father of these Hebrews. And Simeon is released. The application: the reassurance that begins with don't be afraid and ends with the release of the one who was held is the shape of covenant grace.

Genesis 43:24

The steward took the men into Joseph's house, gave them water to wash their feet and provided fodder for their donkeys. The hospitality extended — water for feet, fodder for donkeys — mirrors the hospitality described throughout the patriarchal narratives. The care for the animals as well as the guests is the full expression of ancient Near Eastern welcome. The application: the hospitality that cares for the entire party — people and animals — is the hospitality that honors the whole of what the guest brings.

Genesis 43:25

They prepared their gifts for Joseph's arrival at noon, because they had heard that they were to eat there. The preparation of the gifts before Joseph's arrival is the brothers' honoring of the occasion — they know the governor is coming; they make ready. The application: the preparation for a significant encounter is the respect paid to the person you are about to meet.

Genesis 43:26

When Joseph came home, they presented to him the gifts they had brought into the house, and they bowed down before him to the ground. The second bowing of the brothers — adding to the bowing of Genesis 42:6 — is the continued fulfillment of the sheaves dream. The application: each encounter with Joseph produces the bowing that the dream announced. The covenant word keeps being fulfilled in each successive encounter.

Genesis 43:27

He asked them how they were, and then he said: how is your aged father you told me about? Is he still living? The inquiry about the father — is he still living — is the inquiry of a son who does not know the condition of his father. The application: the question asked in the character of the stranger is the question that the son burning to know has asked in the most indirect form available.

Genesis 43:28

They replied: your servant our father is still alive and well. And they bowed down, prostrating themselves before him. The third bowing in the Joseph story continues the accumulation of the dream's fulfillment. The application: the successive bowings in each encounter with Joseph are the progressive fulfillment of a word given twenty-two years before.

Genesis 43:29

As he looked about and saw his brother Benjamin, his own mother's son, he asked: is this your youngest brother, the one you told me about? And he said: God be gracious to you, my son. The sight of Benjamin — his full brother, Rachel's son — and the blessing — God be gracious to you, my son — is the most direct expression of Joseph's love for Benjamin in the narrative. The application: the blessing spoken over the person you love most, spoken in the character of a stranger, is the overflow of love that cannot be entirely contained.

Genesis 43:30

Deeply moved at the sight of his brother, Joseph hurried out and looked for a place to weep. He went into his private room and wept there. The weeping in private — the second of Joseph's five recorded weepings — is the emotional reality that cannot be shown in the public role. The application: the private weeping that accompanies the public composure is the honest acknowledgment that the heart is being moved by more than the professional role can contain.

Genesis 43:31

After washing his face, he came out and, controlling himself, said: serve the food. The composure restored — face washed, self-controlled — is the return to the public role after the private emotional release. The application: the person who weeps privately and returns to serve is the person whose emotional life is fully present but appropriately managed.

Genesis 43:32

They served him by himself, the brothers by themselves, and the Egyptians who ate with him by themselves, because Egyptians could not eat with Hebrews, for that is detestable to Egyptians. The three separate tables — Joseph alone, brothers together, Egyptians apart — reflect both the social stratification and the cultural prohibition. The application: the cultural barriers that separate at the table are the barriers that the covenant will eventually overcome in Christ, who breaks down the dividing wall (Ephesians 2:14).

Genesis 43:33

The men had been seated before him in the order of their ages, from the firstborn to the youngest; and they looked at each other in astonishment. The seating in birth order is the impossible detail that should not be knowable by a stranger — how would the governor know the order of birth? The brothers' astonishment is the beginning of the dawning recognition that something extraordinary is happening. The application: the impossible knowledge that a stranger displays is the first crack in the concealment. The brothers do not yet draw the conclusion, but they are astonished.

Genesis 43:34

When portions were served to them from Joseph's table, Benjamin's portion was five times as much as anyone else's. So they feasted and drank freely with him. The five-fold portion for Benjamin is Joseph's love for his full brother expressed through the medium available to him — the governor's table. The brothers eat; they drink freely; the tension begins to ease. The application: the joy of the covenant meal — feasting and drinking freely — is the joy that the providential meeting has created. The brothers do not yet know everything, but the meal is real.