Genesis 42.29-38-Jacob's Sons Give Report To Him On Their Mission To Egypt
Tuesday February 6, 2007
Genesis: Genesis 42:29-38-Jacob’s Sons Give Report To Him On Their Mission To Egypt
Lesson # 276
Please turn in your Bibles to Genesis 42:1.
This evening we will continue with our study of Genesis 42, which presents to us the account of Joseph’s brothers with the exception of Benjamin making their first journey to Egypt to buy grain.
In Genesis 42:1-5, we read where Jacob sent his sons to Egypt to buy grain in order to deal with the problem of the famine in Canaan.
Then, in Genesis 42:6, we read of the fulfillment of the prophecy recorded in Genesis 37:5-11 that was revealed in Joseph’s dream that he would rule over his entire family.
This was followed by Genesis 42:7-17, which records for us Joseph’s brothers’ first audience with him in Egypt.
In Genesis 42:18-24, we noted Joseph’s brothers’ second audience with him in Egypt.
On Sunday morning we studied Genesis 42:25-28, which records Joseph’s brothers leaving him and returning to Canaan with food.
This evening we will study Genesis 42:29-38 in which we will see Jacob’s sons giving him a report on their mission to Egypt.
Genesis 42:1, “Now Jacob saw that there was grain in Egypt, and Jacob said to his sons, ‘Why are you staring at one another?’”
Genesis 42:2, “He said, ‘Behold, I have heard that there is grain in Egypt; go down there and buy some for us from that place, so that we may live and not die.’”
Genesis 42:3, “Then ten brothers of Joseph went down to buy grain from Egypt.”
Genesis 42:4, “But Jacob did not send Joseph's brother Benjamin with his brothers, for he said, ‘I am afraid that harm may befall him.’”
Genesis 42:5, “So the sons of Israel came to buy grain among those who were coming, for the famine was in the land of Canaan also.”
Genesis 42:6, “Now Joseph was the ruler over the land; he was the one who sold to all the people of the land. And Joseph's brothers came and bowed down to him with their faces to the ground.”
Genesis 42:7, “When Joseph saw his brothers he recognized them, but he disguised himself to them and spoke to them harshly. And he said to them, ‘Where have you come from?’ And they said, ‘From the land of Canaan, to buy food.’”
Genesis 42:8, “But Joseph had recognized his brothers, although they did not recognize him.”
Genesis 42:9, “Joseph remembered the dreams which he had about them, and said to them, ‘You are spies; you have come to look at the undefended parts of our land.’”
Genesis 42:10, “Then they said to him, ‘No, my lord, but your servants have come to buy food.’”
Genesis 42:11, “We are all sons of one man; we are honest men, your servants are not spies.”
Genesis 42:12, “Yet he said to them, ‘No, but you have come to look at the undefended parts of our land!’”
Genesis 42:13, “But they said, ‘Your servants are twelve brothers in all, the sons of one man in the land of Canaan; and behold, the youngest is with our father today, and one is no longer alive.’”
Genesis 42:14-15, “Joseph said to them, ‘It is as I said to you, you are spies, by this you will be tested: by the life of Pharaoh, you shall not go from this place unless your youngest brother comes here!’”
Genesis 42:16, “Send one of you that he may get your brother, while you remain confined, that your words may be tested, whether there is truth in you.” But if not, by the life of Pharaoh, surely you are spies."
Genesis 42:17, “So he put them all together in prison for three days.”
Genesis 42:18-20, “Now Joseph said to them on the third day, ‘Do this and live, for I fear God: if you are honest men, let one of your brothers be confined in your prison; but as for the rest of you, go, carry grain for the famine of your households, and bring your youngest brother to me, so your words may be verified, and you will not die.’ And they did so.”
Genesis 42:21, “Then they said to one another, ‘Truly we are guilty concerning our brother, because we saw the distress of his soul when he pleaded with us, yet we would not listen; therefore this distress has come upon us.’”
Genesis 42:22, “Reuben answered them, saying, ‘Did I not tell you, ‘Do not sin against the boy’; and you would not listen? Now comes the reckoning for his blood.”
Genesis 42:23, “They did not know, however, that Joseph understood, for there was an interpreter between them.”
Genesis 42:24, “He turned away from them and wept. But when he returned to them and spoke to them, he took Simeon from them and bound him before their eyes.”
Genesis 42:25, “Then Joseph gave orders to fill their bags with grain and to restore every man's money in his sack, and to give them provisions for the journey. And thus it was done for them.”
Genesis 42:26, “So they loaded their donkeys with their grain and departed from there.”
Genesis 42:27, “As one of them opened his sack to give his donkey fodder at the lodging place, he saw his money; and behold, it was in the mouth of his sack.”
Genesis 42:28, “Then he said to his brothers, ‘My money has been returned, and behold, it is even in my sack.’ And their hearts sank, and they turned trembling to one another, saying, ‘What is this that God has done to us?’”
Genesis 42:29-30, “When they came to their father Jacob in the land of Canaan, they told him all that had happened to them, saying, ‘The man, the lord of the land, spoke harshly with us, and took us for spies of the country.’”
“They” refers to Gad, Asher, Dan, Naphtali, Reuben, Levi, Judah, Issachar and Zebulun.
The statement “they (nine of Joseph’s brothers) told him (Jacob) all that had happened to them” does “not” mean that the nine told Jacob everything that happened in Egypt but rather they are speaking in relative terms meaning they told their father all that they wanted him to know.
This is indicated in that they fail to tell their father that they were imprisoned for three days as well as the shackling and imprisonment of Simeon.
Also, they did not tell their father of their remorse while sitting in prison for three days over their cruel treatment of Joseph.
Neither, did they tell their father about Reuben’s opposition to the attempted assassination of Joseph.
The nine brothers report to their father only what is necessary to explain Simeon’s absence and to emphasize the importance of sending Benjamin next time.
Joseph’s brothers identify him to their father as “the man, the lord of the land,” which emphasizes their ignorance of Joseph’s identity.
“Lord” is the noun adhon (/w)da*) (aw-done), which refers to the governing authority over the land of Egypt, which we know is Joseph.
Genesis 42:31-32, “But we said to him, ‘We are honest men; we are not spies. We are twelve brothers, sons of our father; one is no longer alive, and the youngest is with our father today in the land of Canaan.’”
Their first statement to their father, “we are honest men” was being tested by Joseph in that he will force the brothers to produce Benjamin.
The second statement “we are not spies” rebuts the charge of spying.
The statement “we are twelve brothers” is a true statement and the statement “sons of our father” is also true, implying that not all of them have the same mother.
The statement “we are twelve brothers, sons of our father” would refute the charge of espionage since no father would dare jeopardize the lives of all his sons by having them involved in such a dangerous occupation.
They are in effect saying that it is absolutely improbable that ten brothers would be traveling together as a group in order to spy on a nation, rather if they were spying, they would have at least split up.
The statement “one is no longer alive” is a reference of course to Joseph and expresses his brothers’ belief that he is dead since they actually presumed that since they have heard nothing about Joseph for over twenty years that he must have died in slavery.
The statement “the youngest is with our father today in the land of Canaan” is a reference to Benjamin, Joseph’s lone full brother.
Joseph used this statement as a pretext for pursuing further the accusation of espionage since he could say that since their father knew that espionage was a dangerous endeavor he kept one son behind with him in Canaan in order to guarantee the family’s future if the brothers were caught and executed.
The prepositional phrase “in the land of Canaan” again reiterates their statement to Joseph in Genesis 42:7 and 13 of where they live and is necessary since as Hebrews they would have not worn the attire of the Canaanites.
Genesis 42:33, “The man, the lord of the land, said to us, ‘By this I will know that you are honest men: leave one of your brothers with me and take grain for the famine of your households, and go.’”
At this point, the nine omit that they were imprisoned for three days by Joseph and in fact give their father the impression that Simeon was an honored guest and not a prisoner as indicated by their statement, “Leave one of your brothers with me.”
However, even though this statement misrepresents what really happened in Egypt it does reveal that the attitude of Jacob’s sons towards him is now sensitive and no longer calloused.
If you recall, Jacob’s sons were very cruel and insensitive to their father when breaking the news of Joseph in that they sent messengers to their father, asking him to identify Joseph’s blood spattered multicolored long-sleeved coat.
Genesis 42:34, “But bring your youngest brother to me that I may know that you are not spies, but honest men. I will give your brother to you, and you may trade in the land.”
A comparison of Genesis 42:18-20 with 42:34 reveals that out of consideration for their father’s feelings, the nine brothers change Joseph’s threat of life and death to a promise that they could do business in the land of Egypt.
Also, the brothers deliberately omit that the money of one of them had been returned.
Genesis 42:35, “Now it came about as they were emptying their sacks that behold, every man's bundle of money was in his sack; and when they and their father saw their bundles of money, they were dismayed.”
For the first time, all nine of the brothers discover that all of them had the silver returned to them, which they used to purchase grain from Joseph.
Up to this point, Jacob probably believed his sons story, however, the discovery of the silver in the personal sacks of each one of them makes them look guilty.
Jacob knew full well the character of his boys and that they were not always trustworthy as evidenced by their treachery at Shechem (See Genesis 34).
The Scriptures do “not” tell us why Joseph returned the silver but through inference we can see that there were at least four reasons.
First of all, he wanted to be generous with his brothers but without giving them an explanation, which could reveal his true identity.
Secondly, Joseph returned the silver to his brothers in order to awaken the conscience of each of them to the extent that they saw God’s hand in dealing with their cruel treatment of Joseph.
While in prison they acknowledged their guilt but Joseph did not hear them acknowledge God’s hand in their imprisonment.
Therefore, he continues to attempt to arouse the conscience of each of his brothers so that they acknowledge God’s providential hand and the means in which he does this was to return the silver to each of them since the silver would remind them that they sold Joseph for twenty pieces of silver.
This leads us to the third reason, which was to test the brothers as to whether they valued money more than the life of their brother Simeon since in the case of Joseph they demonstrated they valued money more than the life of Joseph by selling him to the Midianites for twenty shekels of silver.
The fourth and final reason was to give the brothers an opportunity to demonstrate that they were indeed what they claimed to be, honest men.
The brothers were afraid because they looked guilty of stealing, which in turn they felt would cost them the life of Simeon.
Genesis 42:36, “Their father Jacob said to them, ‘You have bereaved me of my children: Joseph is no more, and Simeon is no more, and you would take Benjamin; all these things are against me.’”
The use of the name “Jacob” and not “Israel” in Genesis 42:29-38 is significant in that the former reflects character produced by the function of the power of the old Adamic sin nature whereas the latter reflects character produced by appropriating the power of the Word of God by claiming the promises of God in prayer.
The name “Jacob” means, “heel catcher” (yah-ak-ove) (bq{u&y^) implying someone who is a “deceiver” and a “supplanter,” which is a person who takes the place of another by force, scheming or strategy.
“Israel” is the proper noun yisra’el (la@r*c+y!) (yis-raw-ale), which means, “one who fights and overcomes with the power of God” since the Lord states the reason for the name is that Jacob has fought with both God and men and has prevailed.
Just as the name “Jacob” reflects character produced by the function of the power of the old sin nature so the name “Israel” reflects character produced by appropriating the power of the Word of God by claiming the promises of God in prayer.
Jacob’s self-pity reveals that he is living in the power of the old sin nature rather than trusting in the promises of God and is thus living in a manner that is consistent with the meaning of his old name rather than his divine name.
Jacob’s statement “you have bereaved me of my children” hits closer to the truth than he realizes when he charges his sons with being the ones who cost him two children.
It also reveals that he is involved in the blame game in that he blames them for the death of Joseph and now Simeon, which is a manifestation of the old sin nature.
This charge must have pierced the already sensitive conscience of each of Jacob’s sons since they were guilty of selling Joseph into slavery in Egypt, which in turn has led to Simeon being imprisoned in Egypt.
Notice, that Jacob does not allow his sons to explain themselves but assumes their guilt because of the silver in each of their personal sacks.
Therefore, we can see that up to this point in the narrative the brothers are drawing closer together in this adversity whereas Jacob is withdrawing from his sons.
His statement “Joseph is no more” reveals Jacob’s sons successfully deceived him into believing that Joseph had died from wild animals when he saw the bloodied long-sleeved multicolored tunic.
Jacob’s statement “Simeon is no more” expresses Jacob’s belief that Simeon would be executed when the authorities in Egypt discovered that the silver that his sons used to purchase grain from them was gone.
The statement “and you would take Benjamin” expresses Jacob’s feeling that because he has lost Joseph and Simeon that he anticipates losing Benjamin as well.
His statement “everything is against me” is self-pity and a manifestation that he is not walking by faith but by sight.
This is indicated by his self-absorption where he is concentrating on the adverse circumstances rather than turning to God in prayer and appropriating the power of God by claiming the promises of God.
Jacob’s accusations against his sons indicate that he somehow sensed that it was by some fault on the part of his sons that Joseph and Simeon had died and that they likewise would be responsible for the death of Benjamin.
Bob Deffinbaugh, “In these chapters dealing with the life of Joseph, three different re¬sponses to adversity are seen. For Joseph, his suffering was ultimately from the hand of a loving heavenly Father, Who was near in his affliction (cf. 39:2¬3, 21 23; 40:8; 41:16,51 52). For his brothers, their adversity was punishment from an angry God, Who was getting even with them for their sin (42:21 22, 28). For Jacob, it was no more than the fickle hand of fate or, worse yet, the stu¬pidity of his sons, that made his life miserable (42:36 38). And yet in every instance affliction was the gentle and gracious hand of God, drawing His sons closer to Himself” (The Book of Genesis, page 318; Biblical Studies, 1997).
Genesis 42:37, “Then Reuben spoke to his father, saying, ‘You may put my two sons to death if I do not bring him back to you; put him in my care, and I will return him to you.’”
Reuben was the oldest son of Jacob and Leah and he proposes to his father that he will kill his two sons if he does not bring Benjamin back home alive to him.
Even though Reuben’s proposal was well meaning, it was nevertheless irrational and ridiculous and idiotic since how would Jacob be consoled by the death of two of his grandsons and would simply add further to Jacob’s grief.
Genesis 42:38, “But Jacob said, ‘My son shall not go down with you; for his brother is dead, and he alone is left. If harm should befall him on the journey you are taking, then you will bring my gray hair down to Sheol in sorrow.’”
Jacob refuses Reuben’s ridiculous proposal.
The use of the phrase “my son” rather than “your brother” and “his brother” rather than “your brother” in effect expresses Jacob’s denial of any fraternal relationship between the sons of Leah and the sons of Rachel.
The statement “he (Benjamin) alone is left” means that Benjamin is the only child of Rachel still alive, which we know of course, is not the case.
Jacob’s final statement “you will bring my gray hair down to Sheol in sorrow” expresses his sentiment that Benjamin, Rachel’s second son, is now as precious to him as her first son, Joseph and reminds his sons of the grief they caused him by selling Joseph into slavery.
He is saying in effect that if Benjamin dies, then he will spend the rest of his days in sorrow.
“Sheol” is the noun she’ol (lw)av+) (sheh-ole), which in the New Testament is called “Hades” and refers to one of four compartments called in Scripture “Paradise,” which prior to the resurrection of Jesus Christ contained the departed souls of believers.
Notice the contrast between the spiritual states of Jacob at this point in the narrative with that of his son Joseph.
No wonder it fell to Joseph to function as head of the family so that a spiritual lesson would be learned and the faith of all in the family would be strengthened.
Jacob’s self-absorption and self-centeredness produced in him an inability to see the hand of God in all of this, but it was there regardless.
Notice also that while affliction drew Joseph ever closer to God, Jacob withdrew from God and did not live by faith but by sight.