Genesis Chapter 43
Joseph Meets His Brothers a Second Time
A. Jacob decides to let the brothers return to Egypt with Benjamin.
(Genesis 43:1-2)
Now the famine was severe in the land. And it came to pass, when they had eaten up the grain which they had brought from Egypt, that their father said to them, “Go back, buy us a little food.”
The famine continued to ravage the land, showing no sign of relief. The severity of the famine reveals the accuracy of Joseph’s interpretation of Pharaoh’s dream and God’s sovereign control over nations and nature. It is likely that the brothers’ first journey to Egypt occurred during the first year of famine, and now, as the second year arrived, the harsh reality of God’s prophetic word began to manifest in full force. Joseph knew the famine would last seven years, but his brothers and father did not. They probably assumed it would pass quickly, but the second year brought greater desperation.
Jacob, still unaware of God’s hand in these events, tried to endure the famine by rationing the grain brought from Egypt. Yet as time passed, and their supplies diminished, Jacob was forced to make a difficult decision. He had hoped to avoid sending Benjamin and possibly believed their initial provisions would sustain them. But the famine’s relentless grip pressed him to act against his fears. Necessity, not willingness, drove Jacob to speak the words, “Go back, buy us a little food.” It was an act of reluctant surrender to circumstances he could not control.
This moment reveals much about Jacob’s faith. He had seen God’s faithfulness many times before—at Bethel, Padan Aram, and Peniel—but now his faith faltered under the weight of fear and sorrow. Perhaps he had prayed earnestly for the famine to end or for divine provision to come another way. Yet, God’s plan was already unfolding perfectly. The famine was not a curse, but a divine instrument meant to reunite and restore his family, to fulfill the covenant promises made to Abraham, Isaac, and Jacob himself. Though Jacob could not yet see it, the hand of Providence was guiding him toward something far greater than mere survival—toward reconciliation, revival, and the preservation of Israel’s lineage.
(Genesis 43:3-5)
But Judah spoke to him, saying, “The man solemnly warned us, saying, ‘You shall not see my face unless your brother is with you.’ If you send our brother with us, we will go down and buy you food. But if you will not send him, we will not go down; for the man said to us, ‘You shall not see my face unless your brother is with you.’”
Judah’s words demonstrated that his leadership among the brothers was now solidified. Reuben had previously tried to offer himself as a guarantee for Benjamin’s safety (Genesis 42:37), but his reckless proposal to let Jacob kill his own sons revealed poor judgment. Judah, in contrast, spoke with clarity, authority, and wisdom. He reminded his father of the Egyptian ruler’s warning—Joseph’s words, though they did not yet know it—“You shall not see my face unless your brother is with you.” Judah’s statement underscored that the situation was non-negotiable. Egypt’s ruler held the power, and without Benjamin, they would be denied food and Simeon would remain imprisoned.
The phrase “the man solemnly warned us” reflects how deeply Joseph’s command had struck them. Judah did not yet realize that it was his own brother whom he had once betrayed who now held their lives in his hand. Still, his fear and respect for Joseph’s authority show a dramatic reversal of character. Years earlier, Judah was among those who plotted against Joseph. Now he stood as a man willing to reason, take responsibility, and face reality with courage. God was working transformation within these men—using famine, fear, and responsibility to bring conviction and humility.
Judah’s insistence that they could not return without Benjamin also forced Jacob to confront his reluctance. The same son through whom the Messiah’s line would later come, Judah, was now leading the way in bringing reconciliation between Jacob’s family and the hidden will of God in Egypt. This moment would set the stage for one of the most profound acts of grace and recognition in the entire narrative—the eventual reunion between Joseph and his brothers.
(Genesis 43:6-7)
And Israel said, “Why did you deal so wrongfully with me as to tell the man whether you had still another brother?” But they said, “The man asked us pointedly about ourselves and our family, saying, ‘Is your father still alive? Have you another brother?’ And we told him according to these words. Could we possibly have known that he would say, ‘Bring your brother down’?”
Jacob, now referred to as Israel, reacted with a tone of deep frustration and anguish. His question, “Why did you deal so wrongfully with me?” reveals that he felt personally betrayed by his sons, as if they had intentionally worsened his suffering by mentioning Benjamin to the Egyptian ruler. This complaint, however, was not grounded in logic but in grief and fear. The famine, the loss of Simeon, and the looming threat of losing Benjamin weighed heavily upon him. His heart was governed by pain more than reason, and his words reflected that inner turmoil.
The brothers responded with calm logic, defending their earlier honesty before the Egyptian official. They explained that Joseph’s inquiry about their family was “pointed”—it was direct and probing, not something they volunteered unnecessarily. They could not have foreseen that mentioning Benjamin would lead to such a command as “Bring your brother down.” This explanation demonstrates that their earlier encounter with Joseph had deeply unsettled them. The ruler’s knowledge and authority seemed almost supernatural. Indeed, Joseph’s questions were divinely guided to bring about the restoration God had planned all along.
This exchange between Jacob and his sons highlights the continuing tension between faith and fear. Jacob’s fear blinded him to the providential hand of God at work through these events. The brothers, though still unaware of Joseph’s identity, were learning the importance of honesty and accountability. They no longer schemed or lied as they once had with Joseph’s disappearance; they were now facing their father with truth. God was refining this family through famine, hardship, and conviction, preparing them for reconciliation and redemption.
(Genesis 43:8-10)
Then Judah said to Israel his father, “Send the lad with me, and we will arise and go, that we may live and not die, both we and you and also our little ones. I myself will be surety for him; from my hand you shall require him. If I do not bring him back to you and set him before you, then let me bear the blame forever. For if we had not lingered, surely by now we would have returned this second time.”
Judah once again emerged as the spokesman and leader among his brothers. His tone was respectful but firm as he addressed his father, “Send the lad with me.” This phrase revealed Judah’s resolve to take decisive action rather than remain paralyzed by fear. The situation had become dire—Judah recognized that delay meant death. His appeal, “that we may live and not die, both we and you and also our little ones,” emphasized not just their own survival but the preservation of the entire family line, through which God’s covenant promises would continue.
The term “lad” used for Benjamin does not necessarily mean child. As Adam Clarke observed, lad here is better rendered youth or young man. By this time, Benjamin was likely in his mid-twenties or early thirties and, according to Genesis 46:21, already had children of his own. This distinction underscores that Benjamin was not a helpless boy but a grown man still treated by Jacob as his precious youngest, the last remaining son of his beloved Rachel.
Judah’s pledge, “I myself will be surety for him,” marked a profound moment of moral and spiritual transformation. He offered himself as a substitute, willing to bear lifelong blame should harm come to Benjamin. This act stood in stark contrast to his earlier failures—his role in selling Joseph into slavery (Genesis 37:26-27) and his moral lapse with Tamar (Genesis 38). Now, Judah demonstrated the integrity and sacrificial spirit that would one day characterize his royal descendants, culminating in Jesus Christ, the Lion of the tribe of Judah (Revelation 5:5).
Judah’s willingness to take responsibility reflects a principle central to redemption: substitutionary sacrifice. Just as Judah was willing to stand in Benjamin’s place, Christ would one day stand in our place before the Father, offering His own life as surety for our souls. As Hebrews 7:22 says, “By so much more Jesus has become a surety of a better covenant.”
The spiritual dimension of this moment also reveals the unseen battle behind the scenes. In earlier years, Satan may have focused his attacks on Joseph, assuming that he was the chosen one through whom the Messiah would come. However, God’s plan was centered on Judah’s lineage. Satan’s hatred toward Jacob’s family extended beyond who they were—it was directed at what God intended to make of them. The adversary has always opposed the unfolding of God’s redemptive plan, from the line of Judah to the birth of Christ. Likewise, the devil directs similar hatred toward believers today, not only because of who they are in Christ but because of what they are destined to become through Him.
Judah’s closing remark, “If we had not lingered, surely by now we would have returned this second time,” gently rebuked Jacob for his hesitation. It was both practical and compassionate—a reminder that delay only prolonged suffering. This statement also shows Judah’s growing discernment and responsibility. He understood the necessity of obedience and action, qualities God would later honor by choosing his tribe as the lineage of kings and, ultimately, the Messiah Himself.
(Genesis 43:11-14)
And their father Israel said to them, “If it must be so, then do this: Take some of the best fruits of the land in your vessels and carry down a present for the man—a little balm and a little honey, spices and myrrh, pistachio nuts and almonds. Take double money in your hand, and take back in your hand the money that was returned in the mouth of your sacks; perhaps it was an oversight. Take your brother also, and arise, go back to the man. And may God Almighty give you mercy before the man, that he may release your other brother and Benjamin. If I am bereaved, I am bereaved!”
Jacob, now referred to by his covenant name Israel, finally yielded to necessity and to the unfolding providence of God. His words, “If it must be so, then do this,” reflected reluctant obedience. The patriarch, though aged and weary, displayed wisdom in his instructions to his sons. He recognized that if they must face this unknown Egyptian ruler again, they should go humbly, honorably, and wisely prepared.
Jacob directed them to bring a present, saying, “Take some of the best fruits of the land.” The famine had stripped the land of grain, but there were still certain delicacies available—balm, honey, spices, myrrh, pistachio nuts, and almonds. These were products of Canaan, items prized in Egypt. This was not a large or lavish gift, but it was a gesture of respect and good faith. Jacob had once done something similar when reconciling with his brother Esau, as recorded in Genesis 33:10–11, where he said, “Please, take my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.” That act of generosity had brought peace, and now Jacob hoped for a similar outcome.
Next, he instructed them, “Take double money in your hand.” This was both practical and symbolic. They would need money to purchase more grain and also to return the silver that had been mysteriously placed in their sacks from their first trip. By bringing double, they demonstrated honesty and integrity before the Egyptian ruler. In a divine symmetry, this amount—twenty pieces of silver—matched exactly the price for which Joseph had been sold years before (Genesis 37:28). The Hebrew words for silver and money are the same, suggesting a poetic justice in God’s providence: the very metal that once represented betrayal would now be used to facilitate reconciliation.
Jacob concluded with a prayer: “And may God Almighty give you mercy before the man.” This is the first mention of El Shaddai—God Almighty—since Genesis 35:11. The use of this covenant name reminded his sons that they were under divine protection and that mercy would come only from God, not from human diplomacy. Yet, Jacob’s final words, “If I am bereaved, I am bereaved!” reveal a tension between faith and fatalism. While he invoked God’s mercy, his tone was one of resignation rather than confidence. Faith says, “God will provide,” while fatalism says, “Whatever happens, happens.” Jacob’s faith was genuine, but weakened by grief and fear. Still, his surrender paved the way for the next step in God’s redemptive plan—the reunion with Joseph and the preservation of the covenant family.
(Genesis 43:15-18)
So the men took that present and Benjamin, and they took double money in their hand, and arose and went down to Egypt; and they stood before Joseph. When Joseph saw Benjamin with them, he said to the steward of his house, “Take these men to my home, and slaughter an animal and make ready; for these men will dine with me at noon.” Then the man did as Joseph ordered, and the man brought the men into Joseph’s house. Now the men were afraid because they were brought into Joseph’s house; and they said, “It is because of the money, which was returned in our sacks the first time, that we are brought in, so that he may make a case against us and fall upon us, to take us as slaves with our donkeys.”
Jacob’s sons obeyed their father’s instructions, taking Benjamin, the gifts, and the double portion of silver. When they arrived in Egypt and stood before Joseph, the moment was charged with significance. Joseph, upon seeing his full brother Benjamin—the only other son of Rachel—was moved to act immediately. He ordered his steward, “Take these men to my home, and slaughter an animal and make ready; for these men will dine with me at noon.” This invitation was an act of unusual hospitality. It was not common for a high Egyptian official to host foreign visitors in his private residence, much less shepherds from Canaan, whom Egyptians generally despised (Genesis 43:32).
Joseph’s order to “slaughter an animal and make ready” is reminiscent of another gracious invitation found in Scripture. In Revelation 3:20, the Lord Jesus Christ says, “Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me.” Just as Joseph desired intimate fellowship with his estranged brothers, Jesus desires restored fellowship with sinners. Both scenes reveal a heart of grace—one earthly and prophetic, the other eternal and redemptive.
However, the brothers’ reaction was not joy but fear. Scripture records, “Now the men were afraid because they were brought into Joseph’s house.” Their guilty consciences, still burdened by the memory of selling Joseph into slavery, caused them to interpret kindness as danger. They suspected deception, thinking, “It is because of the money... he may make a case against us and fall upon us.” Guilt twists perception; they could not comprehend grace because they were still haunted by their sin. In truth, they stood on the verge of forgiveness and reconciliation, but they viewed mercy through the lens of past transgression.
This illustrates a profound spiritual truth: those who live under guilt often fear the presence of the very one who seeks to save them. Many, like Joseph’s brothers, misinterpret the kindness of God as condemnation. Yet Romans 2:4 reminds us, “Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” Joseph’s mercy foreshadowed the greater mercy of Christ, who receives those who once rejected Him and prepares a table of grace before them.
Genesis 43:19-23)
When they drew near to the steward of Joseph’s house, they talked with him at the door of the house, and said, “O sir, we indeed came down the first time to buy food; but it happened, when we came to the encampment, that we opened our sacks, and there, each man’s money was in the mouth of his sack, our money in full weight; so we have brought it back in our hand. And we have brought down other money in our hands to buy food. We do not know who put our money in our sacks.” But he said, “Peace be with you, do not be afraid. Your God and the God of your father has given you treasure in your sacks; I had your money.” Then he brought Simeon out to them.
The brothers, still troubled by their guilty consciences and fearful of what might await them, approached the steward of Joseph’s house “at the door of the house.” They were cautious and respectful, attempting to explain the mysterious return of their money before being brought into Joseph’s presence. Their words were honest and humble. They acknowledged what had happened, emphasizing that “each man’s money was in the mouth of his sack, our money in full weight.” To demonstrate integrity, they had brought that same money back, along with additional silver to purchase more food. Their tone showed repentance and a sincere desire to make things right.
The steward’s response must have astonished them: “Peace be with you, do not be afraid. Your God and the God of your father has given you treasure in your sacks; I had your money.” Here, the Egyptian steward—likely instructed by Joseph himself—spoke words of peace and assurance. His statement carried deep theological meaning. Though he was an Egyptian, his reference to “your God and the God of your father” revealed Joseph’s influence. Joseph had clearly shared his faith even within his Egyptian household, and this steward acknowledged the providence of the true God of Israel. His words were not deceitful, for indeed he did have their money and had returned it at Joseph’s command. Yet his explanation rightly attributed this mysterious blessing to God’s hand.
This act of mercy reinforced the theme of divine grace running through Joseph’s story. The brothers had come expecting retribution, but instead they received kindness and restoration. When “he brought Simeon out to them,” Joseph’s earlier promise was kept. Simeon’s release symbolized that mercy was triumphing over judgment, even if they did not yet recognize its full source. The hand of God was quietly restoring what guilt and sin had broken, just as He does in the lives of all who return to Him in repentance.
(Genesis 43:24-26)
So the man brought the men into Joseph’s house and gave them water, and they washed their feet; and he gave their donkeys feed. Then they made the present ready for Joseph’s coming at noon, for they heard that they would eat bread there. And when Joseph came home, they brought him the present which was in their hand into the house, and bowed down before him to the earth.
The steward extended remarkable hospitality to Jacob’s sons. “He gave them water, and they washed their feet; and he gave their donkeys feed.” This was the complete opposite of what they had feared. Instead of being enslaved or accused, they were treated as honored guests. Washing one’s feet was an act of comfort and refreshment in the ancient world, especially after a long journey on dusty roads. The feeding of their animals showed further kindness. Every act of generosity was softening their hearts and preparing them for reconciliation.
This kindness from Joseph’s household parallels how God draws sinners to repentance through His goodness rather than punishment. As Paul wrote in Romans 2:4, “Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance?” The brothers had once sold Joseph in hatred and deceit, but now they were being won over by his love and mercy. Their fear began to yield to gratitude and reverence, as God’s unseen hand worked to bring conviction and renewal within their souls.
The brothers then “made the present ready for Joseph’s coming at noon,” anticipating his arrival with humility and care. When Joseph entered, they “brought him the present which was in their hand into the house, and bowed down before him to the earth.” This scene once again fulfilled Joseph’s prophetic dreams from Genesis 37:7–9, where he saw his brothers bowing before him. At the time, they despised him for it, but now God’s word was proven true in every detail. Yet Joseph, full of grace, did not gloat or reveal himself. He patiently allowed the divine plan to unfold.
Their act of bowing down was not only a gesture of respect toward an Egyptian ruler but symbolically mirrored worship before the one who had power to save them from starvation. This typifies how humanity must approach Christ—recognizing our desperate need, offering what little we can, and bowing in reverence before the Savior who alone can deliver us. When the brothers bowed before Joseph, they honored him not only out of fear or necessity but out of dependence. Likewise, a true believer’s worship of Christ grows out of both reverence and need, acknowledging that without Him, we perish.
(Genesis 43:27-30)
Then he asked them about their well-being, and said, “Is your father well, the old man of whom you spoke? Is he still alive?” And they answered, “Your servant our father is in good health; he is still alive.” And they bowed their heads down and prostrated themselves. Then he lifted his eyes and saw his brother Benjamin, his mother’s son, and said, “Is this your younger brother of whom you spoke to me?” And he said, “God be gracious to you, my son.” Now his heart yearned for his brother; so Joseph made haste and sought somewhere to weep. And he went into his chamber and wept there.
Joseph, still concealing his identity, displayed extraordinary concern for his family. His question, “Is your father well, the old man of whom you spoke?” revealed genuine affection and longing. This was not the impersonal inquiry of a political figure but the heartfelt concern of a son yearning for news of his aged father. The brothers responded respectfully, calling Jacob “your servant our father,” and affirming that he was still alive and in good health. Once again, “they bowed their heads down and prostrated themselves,” fulfilling Joseph’s youthful dreams recorded in Genesis 37:7–9. These prophetic visions, once mocked and resented, were being realized before their very eyes—though the brothers still did not know who stood before them.
When Joseph “lifted his eyes and saw his brother Benjamin, his mother’s son,” the narrative reached an emotional climax. Benjamin was his only full brother, the last living connection to his beloved mother Rachel. The sight of him stirred emotions that Joseph had long suppressed. He addressed Benjamin tenderly, saying, “God be gracious to you, my son.” This blessing was deeply personal and theological. It acknowledged the true God—the God of Abraham, Isaac, and Jacob—even in the midst of Egyptian surroundings. The same divine favor that had preserved Joseph through slavery and imprisonment was now invoked over Benjamin.
Scripture records, “Now his heart yearned for his brother; so Joseph made haste and sought somewhere to weep.” The Hebrew word translated yearned (nikmeru) conveys the idea of deep compassion and emotional stirring. Joseph’s restraint broke under the weight of love, loss, and longing. He had missed the entirety of Benjamin’s life—his childhood, his youth, his growth into manhood. The reunion was too overwhelming, and Joseph retreated to his chamber to weep privately. This moment reveals not weakness but the strength of a godly heart, one that loves deeply yet chooses patience over impulse. Joseph’s tears prefigured the compassion of Christ, who likewise wept over those He loved (John 11:35).
(Genesis 43:31-32)
Then he washed his face and came out; and he restrained himself, and said, “Serve the bread.” So they set him a place by himself, and them by themselves, and the Egyptians who ate with him by themselves; because the Egyptians could not eat food with the Hebrews, for that is an abomination to the Egyptians.
After composing himself, “he washed his face and came out; and he restrained himself.” Joseph mastered his emotions through self-control, a hallmark of spiritual maturity. His restraint was not indifference but discipline. Though his heart burned with love, he continued to let the providence of God unfold in its perfect timing. He ordered, “Serve the bread,” extending grace and hospitality to his brothers despite their former betrayal.
Yet, the dinner arrangement reflected the rigid social divisions of Egypt: “So they set him a place by himself, and them by themselves, and the Egyptians who ate with him by themselves.” Ancient Egypt was among the most racially stratified societies in history. Egyptians believed they descended from the gods, while foreigners came from lesser or impure origins. Thus, it was “an abomination to the Egyptians” to eat with Hebrews or any foreign people. Even Joseph, despite his high position as second only to Pharaoh, was not permitted to eat with the native Egyptians. His foreign heritage remained an unbridgeable social boundary.
As Herodotus later recorded, Egyptian priests would not eat or drink anything imported nor use utensils that foreigners had used. This deep prejudice was rooted in their religious worldview and sense of ethnic superiority. Yet, in this very separation, the wisdom of God can be seen. By bringing Jacob’s family into Egypt—a land of strict racial segregation—God ensured that Israel would remain distinct from the surrounding nations. If they had stayed in Canaan, they would have assimilated into the corrupt and idolatrous cultures of the land. Egypt, ironically, became a protective incubator for the nation of Israel. For four centuries, they would grow into a people numbering in the millions, untouched by the intermarriage and idolatry that plagued Canaanite society.
Thus, what appeared as racial pride in Egyptian culture was used by God as a barrier of preservation. The Lord was preparing His chosen people to become a great nation, set apart for His glory. As Deuteronomy 7:6 declares, “For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth.” God had sent Joseph ahead to make these arrangements—to turn prejudice into providence, and human pride into divine purpose.
(Genesis 43:33-34)
And they sat before him, the firstborn according to his birthright and the youngest according to his youth; and the men looked in astonishment at one another. Then he took servings to them from before him, but Benjamin’s serving was five times as much as any of theirs. So they drank and were merry with him.
When Joseph seated his brothers “the firstborn according to his birthright and the youngest according to his youth,” their astonishment was immediate and justified. There was no logical way this Egyptian official could have known the precise order of their births. The likelihood of arranging eleven men in perfect sequence purely by chance has been estimated as roughly one in forty million. The precision of this seating arrangement revealed divine orchestration behind Joseph’s actions. He had arranged the table deliberately, not only to marvel them but to stir their conscience and test their hearts.
The brothers’ silent amazement reflected an emerging sense that something extraordinary was at work. Perhaps for the first time, they began to perceive that the invisible hand of God was guiding these encounters. The one whom they assumed to be a powerful Egyptian statesman seemed to know everything about them. What they did not yet realize was that this was the very brother they had betrayed, now elevated by God to a position of unmatched authority. Their astonishment symbolized the awe that sinners will one day feel when they finally recognize the full measure of Christ’s providence in their lives—the realization that the One who seemed distant or severe was, in truth, their Redeemer all along.
Then Joseph “took servings to them from before him, but Benjamin’s serving was five times as much as any of theirs.” This was not merely an act of generosity; it was a carefully designed test. Joseph wanted to see whether his brothers had changed, whether the jealousy and envy that once led them to sell him into slavery still lingered in their hearts. Years earlier, they could not bear the sight of Joseph’s coat of many colors, a symbol of their father’s affection and favor. Now, Benjamin—the new favored son—was being honored in their presence. Joseph watched to see if they would respond with resentment or with grace.
This was a test of transformation. Joseph’s heart sought evidence of repentance, humility, and brotherly love. If they could rejoice in Benjamin’s favor rather than despise it, it would show that the bitterness of the past had been healed. God often tests His people in the same way, bringing them again to the scene of their earlier failure. Just as Peter was questioned three times by Jesus after denying Him three times (John 21:15–17), Joseph’s brothers were brought face to face with the same temptation—to envy the favored one. When God repeats a test, it is not to torment us, but to refine us and to give us the opportunity to succeed where we once failed.
The verse concludes, “So they drank and were merry with him.” This phrase, which literally means they feasted freely and joyfully, shows that the tension began to ease. The brothers no longer felt threatened or condemned. Joseph, restraining his identity, offered them the warmth of fellowship, a foretaste of the reconciliation that was soon to come. They rejoiced together at the table, not realizing they were sitting in the very presence of the one whom they had wronged. It was a moment of grace—unearned, unexpected, and overflowing.
This scene foreshadows the greater banquet of redemption. Just as Joseph invited his brothers to dine in peace despite their guilt, Christ invites sinners to His table of grace. The apostle Paul reminds us in Romans 5:8, “But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” Joseph’s mercy prefigured the mercy of the Savior who forgives His enemies and restores fellowship with those who once rejected Him.
