Genesis 43:33

Gen 43:33 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.

Ver 33. And they sat before him, &c.] He marshalled them in their right rank and degree; and this amazed them. He made them an absolute feast, such as Varro describes with these conditions; Si belli conveniant homines, si temporis sit habita ratio, si locus sit non ingratus, si non negligens apparatus. {a} This feast is of that sort in use among the Romans, that were called χαριστια, to which were invited none but kinsfolks, to continue love and seek reconciliation where had been any breach. {b}

{a} In Veter. Fragm.

{b} Val. Max., lib. ii. cap. 1.

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 43:33. The men marvelled one at another — They were greatly surprised how he should know their respective ages, so as to place them, or cause them to sit down, exactly according to their seniority, as if he could certainly divine. Some, indeed, think they placed themselves so, according to their custom; but if so, why should particular notice be taken of it? And why should they marvel at it? This was, as it were, a preparative to the discovery of himself.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

43:33 to their amazement: This ruler knew more about the brothers than seemed possible (cp. 44:15).

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

Verse 33. The first-born according to his birthright] This must greatly astonish these brethren, to find themselves treated with so much ceremony, and at the same time with so much discernment of their respective ages.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

33. The first-born according to his birthright Although of the sons of Jacob four were born of bond-women; yet, since they were the elder, they had precedence of their younger brethren, who had descended from free-born mothers; whence it appears that they had been accustomed by their father to keep this order. What, then, some one may say, becomes of the declaration, “the son of the bond-woman shall not be heir with the son of the free-woman?” Truly, I think, since Ishmael was rejected, by the divine oracle proceeding from the mouth of Sarah, as Esau was afterwards, Jacob was fully taught that he had as many heirs as he had sons. Hence arose that equality which caused each to keep his place, first, middle, or last, according to his age. But the design of Moses was to show, that although Benjamin was the youngest, yet he was preferred to all the rest in honor; because Joseph could not refrain from giving him the principal token of his love. It was, indeed, his intention to remain unknown; but affection so far prevails, that, beyond the purpose of his mind, he suddenly breaks out into a declaration of his affection. From the concluding portion of the chapter we gather, what I recently intimated, that the feast was unusually luxurious, and that they were received to it, in a liberal and joyful manner, beyond the daily custom. For the word שכר (shakar,) they “were merry,” signifies, either that they were not always accustomed to drink wine, or that there was more than ordinary indulgence at the sumptuous tables spread for them. Here, however, no intemperance is implied, (so that drunkards may not plead the example of the holy fathers as a pretext for their crime,) but an honorable and moderate liberality. I acknowledge, indeed, that the word has a double meaning, and is often taken in an ill sense; as in Genesis 9:21, and in similar places: but in the present instance the design of Moses is clear. Should any one object, that a frugal use of food and drink is simply that which suffices for the nourishing of the body: I answer, although food is properly for the supply of our necessities, yet the legitimate use of it may proceed further. For it is not in vain, that our food has savor as well as vital nutriment; but thus our heavenly Father sweetly delights us with his delicacies. And his benignity is not in vain commended in Psalm 104:15, where he is said to create “wine that maketh glad the heart of man.” Nevertheless, the more kindly he indulges us, the more solicitously ought we to restrict ourselves to a frugal use of his gifts. For we know how unbridled are the appetites of the flesh. Whence it happens that, in abundance, it is almost always lascivious, and in penury, impatient. We must, however, adhere to St. Paul’s method, that we know how to abound and to suffer need; that is, we must take great care if we have unusual plenty, that it does not hurry us into luxury; and, on the other hand, we must see to it, that we bear poverty with an equal mind. Some one, perhaps, will say, that the flesh is more than sufficiently ingenious in giving a specious color to its excesses; and, therefore, nothing more should be allowed to it than necessity demands. And, truly, I confess, we must diligently attend to what Paul prescribes, (Romans 13:14,)

“Make not provision for the flesh to fulfill the lusts thereof.”

But because it greatly concerns all pious people to receive their food from the hand of God, with quiet consciences, it is necessary for them to know to what extent the use of food and wine is lawful.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(33) They sat.—The Egyptians are always represented on the monuments as sitting at their meals. For the Hebrew custom see Note on Gen_27:19. The brethren, on finding themselves placed according to their age, must have supposed that Joseph possessed powers of divination, especially as the giving of due precedence was and is looked upon in the East as a matter of high importance.

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

33. marvelled] The men were mystified by their arrangement in order of birth. It suggested magic. It was one of the uncanny things that they could not account for.

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 he took and sent messes unto there from before him,.... The several dishes were brought before him, who cut them up, and sent to everyone their part and portion, as was usual in those times and countries, and afterwards elsewhere (e), for the master of the family or feast to divide the food into parts, and to give to every guest his part; and these were called, from their being sent, "missus", and from whence seems to be our English word "messes", here used:

but Benjamin's mess was five times so much as any of theirs; which was done out of his great affection to him, being his own brother both by father and mother's side; and, as some think, to try his brethren, how they stood affected to Benjamin, and observe if this did not raise their envy to him, as his father's particular respect to him had raised it in them against himself; and that, if it should, he might provide for his safety, lest they should use him in like manner as they had used him. This undoubtedly was designed as a peculiar favour, and a mark of special honour and respect, it being usual for princes to send messes from their tables to such as they favoured; and particularly it was usual with the Egyptians for their kings to have double messes more than the rest, in honour of them, as Herodotus (f) relates: Benjamin's mess consisted either of five parts, or it was five times bigger than what was sent to the rest; not but that they had all what was sufficient; there was no want to any, but great plenty of everything for them all; nor was this designed Benjamin, that he should eat the larger quantity, only to show him distinguishing respect:

and they drank, and were merry with him; after dinner they drank wine liberally and plentifully, but not to excess and intemperance, yet so as to be cheerful and in good spirits; their fears being all dissipated by this generous entertainment they met with.

(e) Athenaei Deipnosophist. l. 1. (f) Erato, sive, l. 6. c. 57.

Next: Genesis Chapter 44

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

They sat. This posture is more ancient than that of lying down at table. The Hebrews adopted the latter, from the Persians, during the captivity, Esther i. 6, and vii. 8. --- We have at least no earlier vestige of this custom in Scripture. (Calmet) --- Very much: as they were placed in that order by the steward. They knew not how he could so exactly discover who was born first, as there was so short an interval between the births of many of them. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The youngest according to his youth; being so placed either by Joseph’s appointment; or rather by their own choice, and according to their custom; by which the elder, though the handmaidens’ children, took place of the younger, who by that order were taught what veneration they owe to the aged, and how great a sin it is, though very customary, in young men to despise those whom they should reverence.

The men, not the Egyptians, but the Hebrews, the men last spoken of,

marvelled; either at the matter and manner of the feasts and entertainments of the Egyptians; or rather, at the singular honour which Joseph did to them above all others, the reason whereof they could not conceive, and therefore marvelled at it.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

33. According to his birthright — Well might the men marvel at being arranged at the table thus according to their ages. Joseph thus prepared the way for an open recognition, and sought to impress them with the idea that he knew them better than they imagined.

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

And they sat before him, that the Egyptians sat at meals is in exact accordance With the representations on the monuments, in which they are never exhibited as reposing on couches, but always as seated round a circular table resembling the mono-podium of the Romans (vide Wilkinson, "Ancient Egyptians," vol. 2. pp. 40, 41, with Dr. Bitch"s note; Hengetenberg"s "Egypt and the Books of Moses," Genesis 1. p. 38)the firstborn according to his birthright, and the youngest according to his youth: and the men marveled one at another probably thinking that Joseph must have been supernaturally enlightened to discover so exactly the ages of strangers.

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

He placed his brethren according to their seniority, as if he could certainly divine. Some think they placed themselves so according to their custom; but if so, I see not why such particular notice is taken of it, especially as a thing they marvelled at.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

הבכור כבכרתו THE FIRST-BORN ACCORDING TO HIS BIRTHRIGHT — He struck the goblet and called aloud: Reuben, Simeon, Levi, Judah, Issachar and Zebulon, sons of one mother, take your seats at the table in this order which is the order in which you were born — and similarly in the case of them all. When he reached Benjamin’s name he said, “This one has no mother and I have no mother — let him sit beside me” (Genesis Rabbah 92:5).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

וישבו לפניו, in the order in which Joseph had given instructions to seat them.

הבכור כבכורתו ויתמהו, the oldest in accordance with his seniority etc. They were amazed. They could not explain to themselves how Joseph had known their respective ages seeing that only seven years separated all of them from the oldest except for Binyamin, whom they had described as the youngest so that Joseph knew about him. According to Bereshit Rabbah 92,5 Joseph had made a great pretense of consulting the goblet he used to drink from to determine the seating arrangement to correspond with their importance. He would claim that seeing that Yehudah was destined to become a king, he should sit at the head of the brothers. Reuven who was the biological senior of the brothers should sit next to Yehudah. He would continue in this fashion, explaining the reason why he had chosen to seat the brothers in the sequence he assigned to them. When he came to Binyamin, he said: “seeing that I have no mother and he has no mother let him sit closest to me.” No wonder that the brothers were utterly confused by this.

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.