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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 43:26–34. His four-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The great respect that Joseph's brethren paid to him. When they brought him the present, they bowed themselves before him (Gen 43:26); and again, when they gave him an account of their father's health, they made obeisance, and called him, Thy servant our father, Gen 43:28. Thus were Joseph's dreams fulfilled more and more: and even the father, by the sons, bowed before him, according to the dream, Gen 37:10. Probably Jacob had directed them, if they had occasion to speak of him to the man, the lord of the land, to call him his servant.
II.The great kindness that Joseph showed to them, while they little thought it was a brotherly kindness. Here is,
1.His kind enquiry concerning Jacob: Is he yet alive? - a very fit question to be asked concerning any, especially concerning old people; for we are dying daily: it is strange that we are yet alive. Jacob had said many years before, I will go to the grave to my son; but he is yet alive: we must not die when we will.
2.The kind notice he took of Benjamin, his own brother.
(1.)He put up a prayer for him: God be gracious unto thee, my son, Gen 43:29. Joseph's favour, though he was the lord of the land, would do him little good, unless God were gracious to him. Many seek the ruler's favour, but Joseph directs him to seek the favour of the ruler of rulers.
(2.)He shed some tears for him, Gen 43:30. His natural affection to his brother, his joy to see him, his concern at seeing him and the rest of them in distress for bread, and the remembrance of his own griefs since he last saw him, produced a great agitation in him, which perhaps was the more uneasy because he endeavoured to stifle and suppress it; but he was forced to retire into his closet, there to give vent to his feeling by tears. Note,
[1.]Tears of tenderness and affection are no disparagement at all, even to great and wise men.
[2.]Gracious weepers should not proclaim their tears. My soul shall weep in secret, says the prophet, Jer 13:17. Peter went out and wept bitterly. See Mat 26:75.
3.His kind entertainment of them all. When his weeping had subsided so that he could refrain himself, he sat down to dinner with them, treated them nobly, and yet contrived every thing to amuse them.
(1.)He ordered three tables to be spread, one for his brethren, another for the Egyptians that dined with him (for so different were their customs that they did not care to eat together), another for himself, who durst not own himself a Hebrew, and yet would not sit with the Egyptians. See here an instance,
[1.]Of hospitality and good house-keeping, which are very commendable, according as the ability is.
[2.]Of compliance with people's humours, even whimsical ones, as bishop Patrick calls this of the Egyptians not eating with the Hebrews. Though Joseph was the lord of the land, and orders were given that all people should obey him, yet he would not force the Egyptians to eat with the Hebrews, against their minds, but let them enjoy their humours. Spirits truly generous hate to impose.
[3.]Of the early distance between Jews and Gentiles; one table would not hold them.
(2.)He placed his brethren according to their seniority (Gen 43:33), 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.
(3.)He gave them a very plentiful entertainment, sent messes to them from his own table, Gen 43:34. This was the more generous in him, and the more obliging to them, because of the present scarcity of provisions. In a day of famine, it is enough to be fed; but here they were feasted. Perhaps they had not had such a good dinner for many months. It is said, They drank and were merry; their cares and fears were now over, and they ate their bread with joy, concluding they were now upon good terms with the man, the lord of the land. If God accept our works, our present, we have reason to be cheerful. Yet when we sit, as they here did, to eat with a ruler, we should consider what is before us, and not indulge our appetite, nor be desirous of dainties, Pro 23:1-3. Joseph gave them to understand that Benjamin was his favourite; for his mess was five times as much as any of theirs, not as if he would have him eat so much more than the rest, for then he must eat more than would do him good (and it is no act of friendship, but rather an injury and unkindness, to press any either to eat or drink to excess), but thus he would testify his particular respect for him, that he might try whether his brethren would envy Benjamin his larger messes, as formerly they had envied himself his finer coat. And it must be our rule, in such cases, to be content with what we have, and not to grieve at what others have.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Now “raising his eyes he saw Benjamin, his brother by the same mother.” The moral sense is that we see those we love before others, and the gaze of our eyes lights first on those whom we consider first in our mind’s eye. And for the most part, when we are busy all around with another mental employment, we do not see those whom we find before our eyes. Thus our sight is directed by the guidance of our mind. And so, holy Joseph saw Benjamin his brother; he remembered him, he looked for him, he almost had not seen his brothers in Benjamin’s absence because the sight of them was of no help whatsoever. Neither was he satisfied only to have seen him; as if not knowing him, Joseph asked, “Is this your youngest brother?” It is the way and the favor of love that we should possess those we love not only with our eyes but also by our conversation. Joseph had recognized his beloved brother, but he asked for this reason, that he might speak the name of him that he had in his heart. Indeed, Joseph did not wait for a reply but at once blessed him and was troubled at the attainment of his wish. Now “his heart was tormented,” because his freedom to embrace the brother he longed for was postponed. Thereupon, “entering into his chamber he wept and washed his face and restrained himself.” The stings of a great love swiftly prick the heart, unless the reins of desire are relaxed. Joseph was being overcome by feeling but put off by deliberation; reason was in contest with love. He wept, so that he could moderate the surges of his holy love.
The foregoing is in the moral sense. In the mystical sense, however, the Lord Jesus saw Paul—for “the eyes of the Lord are upon the just”—and said, “Is this your youngest brother?” He is still called the youngest, for he did not yet exhibit a venerable faith of mature age, and he had not yet grown into mature manhood, “into that measure of the age of the fullness of Christ,” as Paul himself says. Indeed, he is called a young man only in that passage where he kept the garments of those who were stoning Stephen. And on that account he desired that Philemon imitate not his youth but his old age, as he wrote, “I rather beseech, since you are such a one as Paul, an old man.” On that account he preaches that younger widows are to be refused, not by reason of their age but on account of a kind of wantonness in offenses that are reaching full growth and an immaturity in virtue. But chastity merits greater praise in a young man than in one who is old. Moreover, I think it is not far from the truth if we adopt the following interpretation. Although Paul was struck and taken up and was terrified because blindness had befallen him, still he began to come near when he said, “Lord, what will you have me do?” For that reason he is called the youngest by Christ, so that he who was called to grace could be excused from the guilt of his hazardous years. Yes, Christ saw him when the light shone round him; because young men are recalled from sin more by fear than by reason, Christ applied the goad and mercifully admonished him not to kick against it.
Moreover, “Joseph saw them and Benjamin his brother by the same mother.” The Hebrews are seen now, and they are seen by Christ, who is the true Joseph, when they come with the figure who symbolizes Paul. And Joseph speaks to them gently and mildly, inviting them to take food together. Earlier, however, when they came without Benjamin, he did not even recognize them but turned away from them, as it is written, “and he spoke harshly to them.” For they did not recognize him by whom they were recognized. They advance, then, by the merit of Paul, whom the Lord Jesus loved more than the other brothers, as being a younger brother begotten from the same mother. Let the Jews turn to him whom they have denied to be their Lord. Even though he was crucified from their synagogue, yet he loves them more as born of the same parent, if only they come to know, even late, the Author of their salvation. But being aware of their own offenses, they do not believe that Christ is so very merciful as to forgive their sin and pardon their wrongdoing. And thus their future line of conduct was prefigured in the patriarchs. They were invited to grace, were summoned to the banquet of the table of salvation and suspected that a false accusation was being readied against them and an ambush was being laid.
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Summary
Genesis 43:29 captures the profoundly emotional reunion between Joseph, the powerful governor of Egypt, and his youngest brother, Benjamin, the only other son of Rachel. After decades of separation and orchestrating events to test his brothers, Joseph's initial question serves to confirm Benjamin's identity, but his immediate, tender blessing, "God be gracious unto thee, my son," reveals an overwhelming surge of brotherly love and divine providence at work, bringing the long-separated family closer to a redemptive reconciliation.
Context
Literary Context
This verse is a pivotal moment within the larger narrative of Joseph and his brothers, specifically following their second journey to Egypt to buy grain. Joseph, now the powerful vizier, had previously demanded that his brothers bring their youngest sibling, Benjamin, as proof of their honesty, a condition that caused immense distress to their father, Jacob. The immediate preceding verses (Genesis 43:26-28) describe the brothers' arrival, their presentation of gifts, and Joseph's inquiry about their father's well-being. This specific verse marks the climactic moment of Joseph seeing Benjamin for the first time in over two decades, setting the stage for Joseph's overwhelming emotional response and the subsequent events leading to his self-revelation and the family's reconciliation.
Historical & Cultural Context
The setting is ancient Egypt during a severe famine that affected the entire region, necessitating trips to Egypt, which was uniquely prepared due to Joseph's earlier interpretation of Pharaoh's dreams and his administration. The cultural norms of the time included elaborate greetings, the presentation of gifts to high officials, and a strong emphasis on family lineage and honor. The concept of "mother's son" carried particular weight in a polygamous society, signifying a unique and often stronger bond between full siblings. Joseph's position as "governor" (or vizier) meant he wielded immense power, making his emotional vulnerability and subsequent act of grace all the more significant against a backdrop where such power could easily be used for retribution.
Key Themes
This verse powerfully contributes to several overarching themes in the Joseph narrative and the book of Genesis. It highlights the theme of Divine Providence, demonstrating how God orchestrates seemingly disparate events—Joseph's enslavement, his rise to power, the famine, and the brothers' journeys—to bring about His ultimate purposes, including the preservation of Jacob's family and the nation of Israel (see Genesis 50:20). The verse also underscores the theme of Familial Reconciliation and Forgiveness, as Joseph's tender reaction to Benjamin foreshadows his eventual forgiveness of all his brothers, moving beyond past betrayal towards restoration. Furthermore, it touches upon the theme of Testing and Transformation, as Joseph's interactions with his brothers serve to test their character and reveal their growth, particularly Judah's willingness to sacrifice for Benjamin, contrasting with their earlier betrayal of Joseph (compare with Genesis 37:26-28).
Exposition and Analysis
Key Word Analysis
From the Hebrew words for "son" (bên) and "right hand" (yâmîn), meaning "son of (the) right hand." This name, given by Jacob after Rachel's death (who had named him Ben-oni, "son of my sorrow"), carries significance. It denotes Benjamin as Jacob's youngest and most cherished son, especially after Joseph's presumed death. For Joseph, seeing "Benjamin" is not just seeing a brother, but the living embodiment of his beloved mother Rachel's legacy, a connection that deeply impacts his emotional response.
Meaning "a son," used in the widest sense for literal and figurative relationships, including grandson, subject, or even a quality. In this verse, its use in "his mother's son" (referring to Benjamin) and "my son" (Joseph's address to Benjamin) is crucial. "His mother's son" emphasizes their unique shared maternal lineage from Rachel, setting Benjamin apart from the other brothers and intensifying Joseph's affection. Joseph's calling Benjamin "my son" (despite Benjamin being his younger brother) conveys a deep, paternal-like tenderness, protection, and responsibility, reflecting Joseph's elevated status and Benjamin's relative youth and vulnerability.
A primitive root meaning "to bend or stoop in kindness to an inferior; to favor, bestow; causatively to implore." Joseph's blessing, "God be gracious unto thee" (yachneka Elohim), uses this root, signifying a profound act of favor, mercy, and compassion. This is not merely a polite greeting but a heartfelt invocation of divine blessing, revealing Joseph's inner disposition of grace towards his family, despite their past wrongs against him. It foreshadows the full forgiveness and reconciliation that will soon follow, demonstrating a quality of mercy that transcends human bitterness.
Verse Breakdown
"And he lifted up his eyes, and saw his brother Benjamin, his mother's son,"
This clause describes Joseph's immediate physical action and the profound recognition that follows. "Lifted up his eyes" suggests an intentional, perhaps eager, gaze. Seeing "his brother Benjamin" is the culmination of Joseph's elaborate plan to bring Benjamin to Egypt, and the phrase "his mother's son" immediately highlights the unique and deeply emotional bond between them as the only two children of Rachel, Jacob's most beloved wife. This shared lineage evokes a powerful surge of affection and memory in Joseph, setting this reunion apart from his interactions with his other brothers.
"and said, Is this your younger brother, of whom ye spake unto me?"
Joseph's initial verbal response is a question of confirmation. While seemingly a formal inquiry, it serves to verify Benjamin's identity in the presence of the other brothers, maintaining Joseph's disguise as an impartial Egyptian official. The question also subtly reminds the brothers of their previous conversations and Joseph's demand, reinforcing his authority and control over the situation, even as his internal emotions are clearly stirring.
"And he said, God be gracious unto thee, my son."
This is the emotional core of the verse. Joseph's immediate, spontaneous blessing reveals the depth of his affection and the breaking of his carefully maintained composure. The phrase "God be gracious unto thee" is a powerful invocation of divine favor, mercy, and compassion, signifying Joseph's deep desire for Benjamin's well-being. His address, "my son," to his younger brother, while culturally permissible for an elder in a position of authority, also conveys a profound, almost paternal tenderness and protective love, underscoring the unique bond and Joseph's overwhelming relief and joy at seeing Benjamin alive and well.
Literary Devices
Genesis 43:29 is rich with literary devices that amplify its emotional and theological impact. Pathos is powerfully evident in Joseph's immediate, spontaneous blessing of Benjamin. The text conveys the profound depth of Joseph's suppressed emotion, which quickly overwhelms his carefully constructed facade, leading him to seek a private place to weep (Genesis 43:30). This raw display of brotherly love, after decades of separation and suffering, evokes deep sympathy from the reader. Irony is also at play; Joseph, the long-lost brother who was betrayed and sold into slavery, now holds immense power over his siblings. His question, "Is this your younger brother, of whom ye spake unto me?", is delivered from a position of authority, yet his subsequent blessing reveals the underlying familial bond that transcends his powerful role. Furthermore, the verse employs Foreshadowing, as Joseph's act of grace towards Benjamin, invoking God's favor, prefigures the complete forgiveness and reconciliation he will soon extend to all his brothers, demonstrating a divine quality of mercy that points towards the larger themes of redemption and restoration in the narrative.
Theological and Thematic Connections
Genesis 43:29 stands as a poignant testament to the enduring power of familial love and God's sovereign hand in human affairs. Joseph's profound emotional response to Benjamin, his "mother's son," highlights the unique and cherished bond between full siblings, especially in a family marked by polygamy and past betrayal. His spontaneous blessing, "God be gracious unto thee, my son," is more than a greeting; it is a heartfelt invocation of divine favor, revealing a spirit of grace and compassion that transcends the years of suffering and injustice Joseph endured. This moment underscores that God's plan often unfolds through unexpected and painful circumstances, ultimately leading to reconciliation and the preservation of His covenant people. Joseph's capacity for grace, despite his power and past grievances, reflects a divine quality that foreshadows the greater grace to be extended through Christ.
Reflection and Application
Genesis 43:29 offers profound insights for our lives today, reminding us of the enduring significance of family bonds and the transformative power of grace. Joseph's overwhelming emotion upon seeing Benjamin, his "mother's son," underscores the unique and irreplaceable connections within our families. It challenges us to cherish these relationships, to seek reconciliation where there is estrangement, and to extend compassion even when past hurts linger. The verse also serves as a powerful reminder of God's providential care, demonstrating how He orchestrates events, even painful ones, for His ultimate good and our growth. Just as Joseph, despite immense suffering, chose grace over bitterness, we are called to cultivate a heart of forgiveness and mercy, reflecting God's character in our interactions. This passage encourages us to trust in God's sovereign plan, even when circumstances are unclear, knowing that He is faithfully working to bring about His purposes and to restore brokenness in our lives and relationships.
Questions for Reflection
FAQ
Why does Joseph call Benjamin "my son"?
Joseph's use of "my son" (Hebrew: beni) towards Benjamin, despite Benjamin being his younger brother, conveys a deep, paternal-like tenderness and responsibility. As the older and now powerful governor of Egypt, Joseph naturally assumes a protective and affectionate role. This address reflects his elevated status and Benjamin's relative youth and vulnerability within the narrative. It profoundly underscores the unique bond and Joseph's desire to care for his only full brother, a relationship deepened by their shared maternal lineage and the tragic loss of their mother, Rachel, which made their connection uniquely poignant.
What is the significance of Benjamin being called "his mother's son"?
The phrase "his mother's son" (Hebrew: ben immo) specifically emphasizes Benjamin's unique connection to Joseph as the only other child of Rachel, Jacob's most beloved wife. This distinction sets Benjamin apart from the other ten brothers, who were sons of Leah or the maidservants. For Joseph, seeing "his mother's son" evoked a profound emotional resonance, highlighting their shared maternal lineage and the tragic loss of their mother. This bond made their reunion uniquely poignant and sacred to Joseph, triggering the overwhelming surge of emotion that led to his spontaneous blessing and tears.
Christ-Centered Fulfillment
The reunion of Joseph and Benjamin in Genesis 43:29 powerfully foreshadows the redemptive work of Jesus Christ. Joseph, having been rejected and sold by his brothers, rises to a position of ultimate authority and then extends profound grace, provision, and reconciliation to his family, particularly his cherished younger brother. This mirrors Christ, who, though rejected and crucified by humanity, was exalted to the right hand of God (Philippians 2:8-11). From this position of supreme authority, Jesus extends divine grace and compassion to humanity, His spiritual family, who were alienated by sin. Joseph's tender embrace of Benjamin, marked by overwhelming love and a blessing of grace, is a beautiful picture of Christ's embrace of His redeemed people, bringing them into His family through His undeserved favor (Ephesians 2:4-5), despite their past failings and rebellion. God's providential hand in orchestrating Joseph's journey for the salvation of his family ultimately points to God's grander plan of redemption through Christ, who truly meant all things for good, reconciling humanity to God through His sacrifice (2 Corinthians 5:18-19).