Genesis 43.11-14-Israel Agrees To Send Benjamin With His Other Sons To Egypt
Thursday February 8, 2007
Genesis: Genesis 43:11-14-Israel Agrees To Send Benjamin Along With His Other Sons To Egypt
Lesson # 278
Please turn in your Bibles to Genesis 43:1.
This evening we will continue with our study of Genesis 43, which we began last evening and contains the record of the second journey of Joseph’s brothers to Egypt.
Genesis 43 is divided into three sections: (1) Jacob’s family holds negotiations to return to Egypt (Genesis 43:1-14) (2) Joseph’s brothers arrive in Egypt and have conversation with Joseph’s steward about the silver in their bags (Genesis 43:15-25) (3) Joseph has lunch with his brothers in his home (Genesis 43:26-34).
This evening we will complete our study of the first section contained in Genesis 43:1-14, which records Jacob’s sons back in Canaan.
Last evening we noted the first ten verses of Genesis 43, which records Judah negotiating with his father for a return to Egypt with Benjamin in order to secure the release of Simeon who was still imprisoned at the time in Egypt as well as buy grain to for their starving family.
This evening we will study Genesis 43:11-14 and see Israel operating in faith and agreeing to send Benjamin back to Egypt along with his other sons.
Genesis 43:1, “Now the famine was severe in the land.”
Genesis 43:2, “So it came about when they had finished eating the grain which they had brought from Egypt that their father said to them, ‘Go back, buy us a little food.’”
Genesis 43:3, “Judah spoke to him, however, saying, ‘The man solemnly warned us, ‘You shall not see my face unless your brother is with you.’”
Genesis 43:4, “If you send our brother with us, we will go down and buy you food.”
Genesis 43:5, “But if you do not send him, we will not go down; for the man said to us, ‘You will not see my face unless your brother is with you.’”
Genesis 43:6, “Then Israel said, ‘Why did you treat me so badly by telling the man whether you still had another brother?’”
Genesis 43:7, “But they said, ‘The man questioned particularly about us and our relatives, saying, ‘Is your father still alive? Have you another brother?’ So we answered his questions. Could we possibly know that he would say, ‘Bring your brother down'?’”
Genesis 43:8, “Judah said to his father Israel, ‘Send the lad with me and we will arise and go, that we may live and not die, we as well as you and our little ones.’”
Genesis 43:9, “I myself will be surety for him; you may hold me responsible for him. If I do not bring him back to you and set him before you, then let me bear the blame before you forever.”
Genesis 43:10, “For if we had not delayed, surely by now we could have returned twice.”
Genesis 43:11, “Then their father Israel said to them, ‘If it must be so, then do this: take some of the best products of the land in your bags, and carry down to the man as a present, a little balm and a little honey, aromatic gum and myrrh, pistachio nuts and almonds.’”
Israel’s statement “if it must be so, then do this” expresses his agreement with his son Judah and his faith in the promises of God to protect him and his family.
Israel’s command “take some of the best products of the land in your bags, and carry down to the man as a present” is an offer of restitution to the lord of Egypt since the silver, which his sons used to purchase grain from him had somehow been returned and so as to make amends for what might be construed as a crime, he offers this gift as restitution.
“Present” is the noun minchah (hj*n+m!) (min-khaw), which denotes not only a gift given with the intent to please the lord of Egypt but also, is restitution.
This same word appears four times in Genesis 32:13-21 and once in Genesis 33:10 where it is used in the context of Jacob offering restitution to Esau for his deceiving their blind father Isaac into bestowing the blessings of the birthright upon him rather than Esau.
As we noted in our study of this encounter, Jacob was doing what was required of him under the circumstances since he had cheated and had been deceitful with Esau in the past and was offering restitution for his past conduct with Esau.
With the gift, Jacob was attempting to offer “restitution” to Esau and make amends for actions against Esau when he had deceived his blind father Isaac into bestowing the blessings of the birthright to him rather than Esau.
The doctrine of restitution was taught by our Lord and Savior Jesus Christ in Matthew 5:22-23 as well as in Leviticus 6:1-7 and was practiced by Zaccheus as recorded in Luke 19:8-10.
Just as Jacob offered restitution to Esau so he is offering restitution to the lord of Egypt since the silver with which his sons purchased grain from him had somehow been returned to them.
Therefore, to make amends or to offer restitution for what could very easily be construed as a theft, Israel wisely offers restitution to the lord of Egypt.
Genesis 43:11, “Then their father Israel said to them, ‘If it must be so, then do this: take some of the best products of the land in your bags, and carry down to the man as a present, a little balm and a little honey, aromatic gum and myrrh, pistachio nuts and almonds.’”
“Balm” is the proper noun tsori (yr!x() (tsor-ee), which is derived from an unused root tsarah, “to crack,” hence, “to leak,” “distillation.”
It is applied to the opobalsamum, the balsam distilling from an unknown tree or fruit growing in Gilead of the Transjordan (cf. Ezekiel 27:17).
This resin seems to have been widely associated with healing properties and soothed wounds and provided a pleasant aroma to counteract the smell of rotting flesh caused by such wounds.
“Honey” is the noun devash (vb^D+) (de-vash), which denotes the wild honey found in hollows of rocks (See Deuteronomy 32:13), in trees (See 1 Samuel 14:25-26), and in animal carcasses (See Judges 14:8).
Of course, honey is the sweet-tasting product of bees, which were not domesticated until the Hellenistic period in Palestine (4th century B.C.) and so therefore, the honey of the Old Testament was wild.
Honey was the basic source of sweetening (See Exodus 16:31; Proverbs 24:13; 25:16), abundant and prized (See Psalm 19:10; 119:103; Proverbs 5:3; Song of Solomon 4:11), was an article of trade (See Ezekiel 27:17) and was thought to have medicinal qualities (See Proverbs 16:24).
In the ancient world, it was considered a good gift (See 2 Samuel 17:29; 1 Kings 14:3; Jeremiah 4:18) and the Egyptians would be elated with it as a gift since it would be a delightful sweet during a famine.
“Aromatic gum” is the noun nekho’th (tak)n+) (nek-ohth), which refers to a rare spice, believed to be labdanum resin from the Cistus.
The Cistus according to Encyclopaedia Britannica (1997) was “any of a genus of seventeen species of low to medium sized shrubs in the rock rose family.”
This rare spice was used for perfumes, incense and as an expectorant meaning it promoted the secretion of fluid from the respiratory tract.
“Myrrh” is the proper noun lot (fO) (lote), which is a perfumed gum produced by the Cistus incanus and is called ladanum and was used for incense, perfume and as a stimulant and expectorant.
The most common word for “myrrh” is mor (rm)) (more), which refers to the gum resin extracted from a number of species and was used as a perfume for embalming.
“Pistachio nuts” is the noun botnim (<yn!f+B*) (bot-neem), which is an oval shaped “nut” that comes from a tree resembling the terebinth and even today is still considered a delicacy in Egypt and Syria.
“Almonds” is the noun shaqedh (dq!v*) (shaw-kade), which emphasizes careful attention and preserving, thus the idea of watchfulness, which is basic to the root affords the key to the explanation of the Hebrew name for the almond tree.
Palestine is a land where the almond flourishes, whereas in Egypt it would appear to have been uncommon.
Almonds are today esteemed a delicacy and are eaten salted or beaten into a pulp with sugar.
The almond is Amygdalus communis, a tree very similar to the peach and the common variety grows to the height of 25 feet and produces an abundant blossom which appears before the leaves.
In Palestine this is fully out at the end of January or beginning of February and it is thus the harbinger of spring.
This early blossoming is supposed to be the origin of the name shaqedh which contains the idea of “early.”
Although the blossoms are tinged with pink, the general effect is white.
The fruit is eaten in two stages, the first the tender, acidulous, unripe, crisp pod, and the other the ripe almonds, so familiar everywhere.
The Hebrew name of the almond is the “waker,” in allusion to its being the first of the fruit trees to awake in the winter and put forth its luxuriant blossoms.
Genesis 43:12, “Take double the money in your hand, and take back in your hand the money that was returned in the mouth of your sacks; perhaps it was a mistake.”
“Money” is the noun keseph ([s#K#) (keh-sef), which means, “silver” which in the Near East in the days of the patriarchs was used as a measure of value and was also a mark of wealth.
Israel’s command “Take double the money in your hand” is further restitution and would cover the silver found in the sacks plus the silver needed for the new purchase.
His next command “take back in your hand the money that was returned in the mouth of your sacks” was not given to them by the Egyptians, neither was it stolen but rather it was given to them by Joseph out of love and to test the character of his brothers.
The statement “perhaps it was a mistake” reveals that Israel now had second thoughts about the guilt of his sons and is no longer walking in his flesh but rather walking by faith in the promises of God.
Genesis 43:13-14, “Take your brother also, and arise, return to the man and may God Almighty grant you compassion in the sight of the man, so that he will release to you your other brother and Benjamin. And as for me, if I am bereaved of my children, I am bereaved.’”
“Your brother” is a reference to Joseph’s lone full brother, Benjamin, the second son of Jacob and Rachel and emphasizes his sons’ fraternal responsibilities in relation to him.
“Arise” is the verb qum (<Wq) (koom), which is an idiomatic expression describing a preparatory action needed to be taken so that a primary action can take place and involves preparation to change location as Israel commands ten of his sons to return to Egypt.
“The man” is a reference to Joseph, which of course at this point in the narrative, Judah and his brothers fail to recognize.
Joseph is referred to as “the man” and his brothers “the men” in Genesis 43 and 44 in order to build the suspense in the narrative as events move towards a climax when Joseph’s identity will finally be revealed to his brothers and he is reconciled to his brothers.
Israel’s statement “may God Almighty grant you compassion in the sight of the man, so that he will release to you your other brother and Benjamin” is a short prayer to the Father for the deliverance of his sons from the hand of the lord of Egypt.
The fact that Israel/Jacob was “not” paralyzed by fear but offered restitution and even prays indicates that he is not sinning but rather meeting his fear with practical common sense and appropriating the divine provision of prayer to overcome his fear of losing Benjamin at the hands of the lord of Egypt.
Fear is not sin but becomes sin when we do not turn to God in prayer to overcome that fear and do not claim the promise of divine protection.
Israel/Jacob met his fear and anxiety with prayer and claimed the promises that God had made to him in the past of the divine presence, protection and prosperity.
Philippians 4:6, “Be anxious for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known to God.”
So to meet his fear of losing Benjamin, Israel asks God to deliver or rescue Benjamin and the rest of his sons from the lord of Egypt.
Psalm 31:2, “Incline Your ear to me, rescue me quickly; Be to me a rock of strength, a stronghold to save me.”
The confession of sin to the Father is essential for our prayers to be heard since the Father will not hear our prayers if we are harboring any known sin in our stream of consciousness.
Psalm 66:18, “If I regard wickedness in my heart, the Lord will not hear.”
1 John 1:9, “If any of us does at any time confess our sins, then, He (God the Father) is faithful and just with the result that He forgives us our sins and purifies us from each and every wrongdoing.”
All prayer in the church age must be addressed to the Father (John 14:13-14; 16:23-27; Rom. 8:15; Eph. 3:14; 5:20; Col. 1:3, 12; 3:17; 1 Pet. 1:17; Rev. 1:6).
Luke 11:2, “And He said to them, ‘When you pray, say: ‘Father, hallowed be Your name. Your kingdom come.’”
The believer is to pray in the name of the Lord Jesus Christ because it is through the merits of His impeccable Person and Finished Work on the Cross and Advocacy with the Father as well as the believer’s union with Christ that gives the believer the privilege to boldly approach the throne of God in prayer.
John 16:23, “In that day you will not question Me about anything. Truly, truly, I say to you, if you ask the Father for anything in My name, He will give it to you.”
Praying in our Lord’s name means that we are to pray to the Father consciously aware of our exalted position where we are seated at the Father’s right hand because of our eternal union and identification with Christ.
Ephesians 2:6, “and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus.”
Prayer must be made in the power of the Spirit or by means of the power of the Filling of the Spirit (Eph. 2:18; 6:18; Jude 20).
Jude 20, “But you, beloved, building yourselves up on your most holy faith, praying by means of the power of the Holy Spirit.”
Prayer is asking for what God wants and must be according to His will in order to be effective and productive for God.
1 John 5:14, “This is the confidence which we have before Him, that, if we ask anything according to His will, He hears us.”
Answered prayer demands faith on the part of the believer (Mt. 17:20; Jam. 5:15).
Hebrews 11:6, “And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him.”
The faith of Israel in prayer would appropriate the omnipotence of God.
Matthew 17:20, “If you have faith the size of a mustard seed, you will say to this mountain, ‘move from here to there,’ and it will move; and nothing will be impossible to you.’”
Notice how Israel in prayer appeals to the character and nature of God, namely he appeals to God’s attributes of omnipotence and love.
“God Almighty” is composed of noun `el (la@), “God” and the noun shadday (yD^v^) (shad-dah-ee), “almighty” and was first used by God of Himself when speaking to Abraham as recorded in Genesis 17:1 and was used by Isaac when blessing Jacob as recorded in Genesis 28:3 and 35:11.
This title emphasizes the omnipotence of God, used in connection with His covenant promises to make Israel’s family a great nation (See Genesis 17:1) and describes the Lord as being able to protect and deliver his sons from the hand of the lord of Egypt.
“Compassion” is the noun rechem (<j#r#) (rakh-am), which is a reference to the function of God’s love that intensely desires to act to alleviate Israel’s pain and suffering and removes its cause, which was the safety of Benjamin and his sons.
Psalm 116:5, “Gracious is the LORD, and righteous; Yes, our God is compassionate.”
The “other brother” is a reference to the second oldest son of Jacob and Leah, Simeon, who remained incarcerated in Egypt.
Israel’s statement “And as for me, if I am bereaved of my children, I am bereaved” is not a complaint but an expression of faith much like Job’s statement upon hearing the news of the death of all his children in which he said, “The Lord gives and takes away, blessed be the name of the Lord” (See Job 1:21).
Therefore, we see Israel appropriating by faith in prayer the omnipotence of God by claiming the covenant promises God gave him and appealing to the character and nature of God.
He prayed that God would move the heart of the lord of Egypt and constrain him to return both Benjamin and Simeon to them again.
If not, Israel was content to leave the matter with God who loved him and if he was to be deprived of his children, then it would have to be that way.
His statement “And as for me, if I am bereaved of my children, I am bereaved” reveals that Israel has surrendered to the will of God.
Luke 22:42, “Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done.”
As in the case with his encounter with Esau, Israel when dealing with the lord of Egypt has done everything that he could humanly do and now he simply trusted that the Lord would work circumstances out to fulfill His will.
Israel is now operating in faith.
Faith produces courage whereas unbelief produces cowardice and so we see that Jacob’s faith has produced courage in his soul.
Biblical faith is trusting in the promises of God regardless of the circumstances or consequences and resting in them and is confident obedience to God’s Word in spite of circumstances and consequences.
The circumstances may be impossible, and the consequences frightening and unknown but we obey God’s Word just the same and believe Him to do what is right and what is best.
Little did Israel know that the lord of Egypt was in fact, his beloved son Joseph.
Not only would God answer his prayer for the deliverance of Benjamin and Simeon but he would also receive back his beloved Joseph, thus, fulfilling the spiritual principle taught by the apostle Paul to the Ephesians.
Ephesians 3:20-21, “Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen.”