Genesis 43:19

Gen 43:19 And they came near to the steward of Joseph’s house, and they communed with him at the door of the house,

Ver. 19. And they came near.] {See Trapp on "Gen 43:20"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Gen_43:19-25

And they came near to the steward of Josephs house, and they communed with him

Josephs steward

I.

HE LISTENS PATIENTLY TO THE EXPLANATION OF THEIR CONDUCT, OFFERED BY JOSEPHS BRETHREN.

II. HE TREATS THEM WITH A WISE KINDNESS AND WITH PIETY. (T. H.Leale.)

Lessons

1. Just orders are readily entertained by honest servants from their masters (Gen_43:17).

2. The house of kindness may sometimes terrify souls as the house of dangers.

3. Innocency itself may be suspicious of wrong charges, to raise up fear.

4. Groundless jealousies pretend dangers where none are (Gen_43:18).

5. Wisdom suggests unto innocency a fair defence to prevent danger (Gen_43:19).

6. Innocencys plain acknowledgment of its designs is its best apology (Gen_43:20.)

7. Declaration of events of providence as they are tends to justify the innocent.

8. Where providence orders good, souls may make question of receiving or keeping it (Gen_43:21).

9. Just souls will deal justly in dealing with others about buying, &c.

10. Innoceney may plead ignorance of the fact of sin plainly, being not guilty (Gen_43:22).

11. Upright hearts in power will speak peace and encouragement to fearful spirits.

12. Good hearts teach to ascribe all good providences unto God in covenant.

13. Just men will own their acts to discharge the innocent. So the steward.

14. Conditions being performed, hostages must be in justice returned (Gen_43:23).

15. Good hospitality will labour, to afford room and all convenient refreshings to its guests.

16. Hospitality in truth, provides for beasts as well as men (Gen_43:24).

17. Prudence will put men upon care to prepare a present for rulers in time of danger.

18. Courtesy from hosts gives opportunity for guests to express their returns.

19. Noon refreshments are suitable to mornings labours.

20. Good rulers are careful first to work and then to eat (Gen_43:25). (G. Hughes, B. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Gen_43:23. I had your money.] Heb. “Your money came to me.” He means to tell them, “You cannot be called to account for the money, for I had it. Whatever became of it afterwards, I hereby acknowledge the receipt of it for the corn. You are credited with payment in full; therefore give yourselves no uneasiness on that score.”—(Bush.)—

MAIN HOMILETICS OF THE PARAGRAPH.—Gen_43:19-25

JOSEPH’S STEWARD

This incident shows how the spirit of Joseph’s character had been imparted to his subordinate. This steward was influenced by his master for good, and some traces of that influence are here manifest:

I. He listens patiently to the explanation of their conduct, offered by Joseph’s brethren. In all Joseph’s treatment of his brethren in Egypt up to this point, there was nothing arbitrary or unkind. It was throughout justified by the circumstances, as they appeared. Joseph was always ready to listen to reason, and to give due consideration to any explanation that might be offered. He was considerate and patient towards these suspicious men in giving them time to clear themselves. This steward reflected so much of his master’s character that he was also considerate and patient in his treatment of these men. The circumstances were suspicious, and they felt that their conduct needed an explanation. He listened to them in the spirit of a just and merciful man. Most men of his class are full of the insolence of office; but here was a man of a better sort, and chiefly made such, as we have reason to believe, through the good influence of his master.

II. He treats them with a wise kindness, and with piety.

1. With a wise kindness. He does not seek further to increase their fears, but hastens to relieve them. He was more merciful than to stretch them any longer on the rack of suspense, and too wise to inflict pain when no good end could be served thereby. To give them hope and confidence he brings Simeon out unto them, who being released, as they must well know, by Joseph’s order, would be a proof to them that all was well.

2. With piety. He assures them that all the strange things which had lately happened to them were ordered and guided by God’s providence. (Gen_43:23.) He had the acknowledgment of their money, and they must regard it as the gift of God. No charge could now be brought against them, and this relief to their anxiety they must regard also as the gift of God. In this steward we have an instance of a man whose character had been moulded by another. We have no doubt that Joseph had spoken to him concerning the God of his fathers, and thus he learnt the sentiments and language of his pious master. Many have received religious truths and convictions from those placed over them, from those who used their influence and authority to spread the knowledge and the fear of God. Such a strong character as Joseph’s would be sure to impress itself upon all who came under its gracious influence.

SUGGESTIVE COMMENTS ON THE VERSES

Gen_43:19-20. They were afraid of sharing the fate of Simeon, or of being made slaves. They lost no time, therefore, in explaining their own behaviour and notifying misapprehension, if any existed, in the minds of Joseph and his servants. The richest feast will afford little gratification to a troubled mind.—(Bush).

Gen_43:22. “We cannot tell.” It was a wise discretion to speak thus, for it might have exposed them to great risk to utter the suspicion which lurked in their minds. Besides, they did not know, and it was better, therefore, to acknowledge their ignorance at once. They had a theory, but it was neither safe nor expedient to make it known.

Often circumstances may be such as to throw grave suspicion upon good men. Therefore it is of the utmost importance to have a well-established character which shall avail for a man’s defence when unjust suspicion has fixed upon him. Here also appears the disadvantage of a bad character, that such an one is suspected of wrong doing even when he is not guilty. Besides, these men feel that they have a bad record with their own conscience, and “a guilty conscience needs no accuser.” Trust in God is the chief confidence in such a dark hour. (Psalms 37)—(Jacobus).

Gen_43:23. How perfectly comforting that this officer of Egypt’s dreaded lord acknowledges the God of the Hebrews, and recognises Him as the God of these brothers and of their fathers. What a rebuke to their lack of faith. Why should they have been so slow to see His hand in thus supplying them with corn without money and without price? Here again is our New Testament Joseph, who will have no money for what He has to give, but gives it all freely and of grace, and on no other terms, to whosoever will.—(Jacobus).

“The feeble-minded” must be comforted (1Th_5:14); not crushed, or cashiered, as the wounded deer is by the whole herd. David, in the spirit of prophecy, pronounceth a bitter curse upon those that “persecuteth him whom God hath smitten, and talked to the grief of those whom He had wounded.” (Psa_69:26). Joseph’s steward had learned better things of his master.—(Trapp).

Gen_43:24-25. Joseph would be at home at the dining hour of noon, from his public and official duties, and they will be prepared to meet him with a gift especially because of the glad tidings that they were to eat bread there. Jesus has spread a table for us, and anointed our head with generous oil, and made our cup run over, and chiefly He has spread His own sacramental table, and will sup with us, and we with Him. Well may we bring presents. He will take as purchase-money for His provisions of grace no pay for the Bread of Life. But He will receive our grateful offerings of praise, and with such sacrifices God is well pleased.—(Jacobus.)

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

43:19-22 The brothers, completely vulnerable and feeling the weight of God’s judgment on their consciences, approached the manager in desperation.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(19) At the door of the house.—Alarmed at a thing so unexpected as being taken to the house of the governor, they can see nothing but danger, and will not enter until they receive the assurance of safety from the officer “who was over Joseph’s house.” (See Note on Gen_43:25.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. at the door of the house] Before crossing the threshold they wished to explain their innocence about the money.

According to the old Hebrew law, a thief who failed to make restitution might be seized and sold for a slave (Exo_22:3).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And said, O sir,.... Or, "on me, my lord" (a), one said in the name of the rest, perhaps Judah, on me let the blame lie, if guilty of rudeness in making our address to thee; or as the Vulgate Latin version, "we pray, sir, that thou wouldest hear us"; and so Jarchi and Aben Ezra say the phrase is expressive of beseeching, entreating, and supplicating:

we came indeed down at the first time to buy food; not to spy the land but to buy corn, and not to get it by fraud or tricking but by paying for it the price that was required.

(a) "in me Domine mi", Montanus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19. Communed at the door — Before they will enter the house, they resolve to have an understanding about the money that was returned in their sacks.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 19-22. And they came near to the steward of Joseph"s house (literally, the man who was over Joseph"s house), and they communed (or spake) with him at the door of the house (i.e. before they entered), and said, O sir, literally, Pray, my lord; deomeqapurie (LXX)we came indeed down at the first time to buy food: and it came to pass, when we came to the inn, or halting-place (vide Gen_42:27) that we opened our sacks, this was not strictly accurate, as only one sack had been opened at the wayside khan, while the others were not examined till they had reached home; though, as an explanation of the difficulty, it has been suggested (vide Keil"s "Introduction," vol. 1. p. 109, note by Prof. Douglas) that all the sacks may have been, and probably were, opened at the inn, but that only one man found his money in his sack"s mouth, as the next clause explainsand, behold, every man"s money was in the mouth of his sack, literally, a mans money in the mouth of his sack, i.e. one of them found his money there, while the others discovered their money, which was not "in the sack"s mouth," but in the, (Gen_42:35) only on emptying their sacks at homeour money in full weight (literally, according to its weight): and we have brought it again in our hand. And other money (i.e. the second silver of ver. 12) have we brought down in our hands to buy food: we cannot tell who put our money in our sacks.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

פתח הבית, in order that the people of Joseph’s household should not overhear them.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.