John Calvin Commentary Genesis 43

And the famine was sore in the land. This chapter records the second journey of Jacob's sons into Egypt, after their former supply of provisions had been exhausted. However, it may be asked how Jacob could have supported his family, even for a few days, with such a small quantity of grain. For, even if we grant that each of the brothers led several donkeys, what was this to sustain three hundred people? Since Abraham had a much larger number of servants, and Isaac's servants have been mentioned before, it is incredible that Jacob was so entirely destitute as to have no servants left.

If we say that he, being a stranger, had been compelled to sell all his servants, this is only an uncertain guess. It seems more probable to me that they lived on acorns, herbs, and roots. For we know that people of the East, especially when necessity urges, are content with meager and dry food, and we will see shortly that, in this scarcity of wheat, there was a supply of other food.

I suppose, therefore, that no more grain had been bought than would be enough to provide a frugal and restricted measure of food for Jacob himself, his children, and his grandchildren, and that the servants' food was provided for in other ways. Indeed, there is no doubt that the whole region had been compelled to resort to acorns and similar types of food for the servants, and that wheaten bread was a luxury belonging to the rich.

This was indeed a severe trial: that holy Jacob, whom God had promised to take care of, should almost perish from hunger with his family; and that the land of which he was appointed lord, so that he might happily enjoy the abundance of all things there, should even deny him bread as a stranger.

For he might seriously doubt the meaning of that remarkable promise, I am God Almighty, grow and multiply: I will bless thee. It is profitable for us to know these conflicts of the holy patriarchs, so that, fighting with the same weapons with which they conquered, we also may stand invincible, even if God should withhold present help.

And Judah spake unto him, saying. Judah seems to pretend something, for the purpose of extracting from his father what he knew he would not grant freely; but it is probable that many discussions had been held on both sides, which Moses, as was his custom, has not related.

And since Joseph so eagerly desired to see his brother Benjamin, it is not surprising that he should have strived in every possible way to bring it about. It may also have happened that he had arranged for some notification or legal summons to be delivered, by which his brother was summoned to appear, as in legal cases.

However, it is worth noting that Moses relates the long dispute Jacob had with his sons, so that we may understand with what difficulty he allowed his son Benjamin to be taken from him. For, although hunger was severe, he nevertheless insisted on keeping him, just as if he were striving for the preservation of his whole family.

From this, we can also infer that he suspected his sons of a wicked conspiracy; and for this reason, Judah offers himself as a guarantor. For Judah does not promise anything about the outcome, but only, to clear himself and his brothers, he takes Benjamin under his protection, on the condition that if any harm came to Benjamin, he himself would bear the punishment and the blame.

From Jacob's example, let us learn patient endurance, if the Lord often compels us, through the pressure of circumstances, to do many things contrary to our own inclinations. For Jacob sends his son away, as if he were handing him over to death.

Take of the best fruits. Though the fruits which Moses enumerates were, for the most part, not very precious, because the condition of holy Jacob was not such that he could send any royal present, yet, according to his slender ability, he wished to appease Joseph. Besides, we know that fruits are not always estimated according to their cost.

And now, having commanded his sons to do what he thought necessary, he resorts to prayer, that God would give them favor with the governor of Egypt. We must attend to both these points whenever we are perplexed in any matter; for we must not omit any of those things which are helpful, or which may seem to be of use; and yet we must place our reliance upon God.

For the tranquility of faith has no affinity with indolence: but he who expects a prosperous outcome of his affairs from the Lord will, at the same time, look closely to the means which are in his power, and will apply them to present use. Meanwhile, let the faithful observe this moderation, that when they have tried all means, they still ascribe nothing to their own effort.

At the same time, let them be fully convinced that all their endeavors will be in vain, unless the Lord blesses them. It should also be observed, in the form of his supplication, that Jacob regards the hearts of men as subject to the will of God. When we have to deal with men, we too often neglect to look to the Lord, because we do not sufficiently acknowledge Him as the secret governor of their hearts.

But to whatever extent unruly men may be carried away by violence, it is still certain that their passions are turned by God in whatever direction He pleases. He can mitigate their ferocity as often as He sees fit, or He can permit those to become cruel who before were disposed to mildness.

So Jacob, although his sons had found an austere severity in Joseph, yet trusts that his heart will be so in the hand of God, that it will be suddenly molded to humanity. Therefore, as we must hope in the Lord when men deal unjustly with us, and must pray that they may be changed for the better, so, on the other hand, we must remember that when they act with severity towards us, it is not done without the counsel of God.

If I be bereaved. Jacob may seem here to be hardly consistent with himself; for, if the prayer that Moses has just related was the effect of faith, he should have been calmer; and, at least, have allowed for the manifestation of God’s grace.

But he appears to cut himself off from every ground of confidence when he supposes that nothing is left for him but bereavement. It is like the speech of a man in despair: “I shall remain bereaved as I am.” This is as if he had truly prayed in vain, or had falsely professed that the remedy was in God’s hand.

If, however, we observe to whom his speech was directed, the solution is easy. It is by no means doubtful that he stood firmly on the promise that had been given to him, and therefore he would hope for some fruit of his prayers; yet he wished deeply to affect his sons, so that they might take greater care of their brother.

For it was in no common manner that Benjamin was entrusted to their protection, when they saw their father completely overcome and almost lifeless with grief, until he received his son again safely.

Interpreters, however, expound these words variously.

Some think that he complained because he was now about to be entirely bereaved. To others, the meaning seems to be that nothing worse could happen, since he had lost Joseph, whom he had preferred to all the rest. Others are inclined to identify a double bereavement, as if he had said, “I have lost two sons, and now a third follows them.”

But what if we were to interpret the words this way: “I see what my condition is; I am a most wretched old man; my house, which recently was filled with people, I find almost deserted”? So that, in general terms, he is deploring the loss of all his sons and not speaking of only a part.

Moreover, it was his intention to inspire his sons with a degree of concern that would cause them to attend to their duty with greater faithfulness and diligence.

And he said to the ruler of his house. Here we perceive the fraternal disposition of Joseph, though it is uncertain whether he was perfectly reconciled, as I will shortly show in its proper place. If, however, remembering the injury, he loved his brethren less than before, he was still far from having vindictive feelings towards them.

But because it was suspicious that foreigners and men of ignoble rank should be received in a friendly manner, like known guests, to a banquet by the chief governor of the kingdom, the sons of Jacob conceived a new fear: that he wished to cast them all into chains, and that their money had been craftily concealed in their sacks so that it could be used to accuse them.

However, it is probable that the crime they had committed against Joseph occurred to their minds, and that this fear proceeded from a guilty conscience. For, unless the judgment of God had tormented them, they had no reason to fear such an act of treachery. It may seem absurd that unknown men should be received at a feast by a prince of the highest dignity.

But why not rather consider a different conjecture: that the governor of Egypt did this to exhibit to his friends the new and unusual spectacle of eleven brethren sitting at one table? Indeed, it will sometimes happen that similar anxiety to that felt by Joseph’s brethren may invade even the best of men. However, I would rather ascribe it to the judgment of God that the sons of Jacob, whose conscience accused them of having inhumanely treated their brother, suspected that they would be dealt with in the same manner.

However, they take an early opportunity to vindicate themselves, before any inquiry is made about the theft. Freely declaring that the money had been found in their sacks and that they had brought it from home to repay it immediately was a strong mark of their innocence. Moreover, they do this in the very porch of the house, because they suspected that as soon as they entered, they would be questioned.