Prophetic Blessings to the Twelve Tribes of Israel

Continuing a chronological Bible study:

(Genesis 49:1) And Jacob called his sons and said, “Gather yourselves together, that I may tell you what shall befall you in the last days:"

Jacob called his sons to him in order to tell them what would happen "in the last days" which may have been their last days, which would have been future events for them now; or he may have meant the time of the coming of the Messiah, about whom he would also prophesy.

(2) "Come together, and hear, you sons of Jacob,
And listen to Israel your father."

According to Adam Clarke's Commentary on the Bible, and obviously understood by the translators of some of the newer versions of the Bible, the prophetic declarations of Jacob were delivered in poetic form, and I will transcribe them in that verse form.  Jacob repeated his call to his sons, this time in his poetic prophecy, obviously by inspiration of God's Holy Spirit.

(3) “Reuben, you are my firstborn,
My might and the beginning of my strength,
The excellency of dignity and the excellency of power.
(4) Unstable as water, you shall not excel,
Because you went up to your father’s bed;
Then you defiled it;
He went up to my couch."

Jacob began by addressing his firstborn Reuben, the beginning of his strength, conceived in Jacob's full strength, and the first in his family to whom belonged excellent dignity, power, and authority, as the firstborn son.  However, he was "pachaz" as water.  The KJV translators translated this word as "unstable", but it actually meant something stronger, like an ebullition, a boiling or frothing of emotion or unbridled lust.  For this reason, most specifically because his unbridled lust led him to his father's bed, he would not excel; he would not have the excellency of power traditionally given the firstborn.

(5) “Simeon and Levi are brothers;
Instruments of cruelty are in their dwelling place.
(6) O my soul, come not into their council;
My honor, be not united with them,
For in their anger they slew a man,
And in their self-will they dug down a wall.
(7) Cursed be their anger, for it was fierce;
And their wrath, for it was cruel;
I will divide them in Jacob
And scatter them in Israel."

Simeon and Levi were obviously brothers, but Jacob meant they were of like temperament and actions; they were both cruel.  Jacob wanted nothing to do with their counsels or conspiracies.  In their rash and cruel anger, they killed a man; in fact, they cruelly killed a whole city of men through deceit after gaining their trust, and dug down walls and houses to plunder the city after murdering its inhabitants.  Jacob cursed their anger.  John Wesley in his Notes on the Whole Bible, pointed out that Jacob cursed their sin of anger, not the sinning sons themselves.  Jacob said he would divide them; in fact, the Levites were scattered throughout all the tribes, and the Simeonites had only a few settlements within Judah's lot.

(8) “Judah, you are he whom your brothers shall praise;
Your hand shall be on the neck of your enemies;
Your father’s children shall bow down before you."

Jacob had a good deal to say about Judah.  He began by saying that he would be highly esteemed by his brothers; in fact, his name meant "praised" or "celebrated".  Judah's hand would be on the neck of his enemies which was a picture of enemies trying to flee from him, but not able to escape his grasp, yielding to his overwhelming power.  The statement was prophetic and David (from the line of Judah) said pretty much the same thing in Psalm 18:40, but it was in the past tense as fulfilled prophecy.  Judah's father's descendants would bow down before him, and certainly the greatest kings came from the line of Judah--David, Solomon, and the King of kings, Jesus Christ.

(9) "Judah is a lion’s whelp;
From the prey, my son, you have gone up.
He stooped down, he couched as a lion,
And as an old lion, who shall rouse him?"

It appears that Jacob spoke of the stages of a lion's growth and development.  The lion was the king of beasts, very formidable, and none could resist his strength.  Judah began as a lion's cub and then was described as a lion full-grown and in full strength.  Note that the full-grown lion was not described as a rampant lion always raging, but as one that went up from his prey and sat couchant satisfied with his power and success.  Interestingly, I always thought the word translated as "couched" above was meant to be "crouched"; even many of the newer translations such as NIV, NLT, and ESV, translated it that way.  I suppose the words are actually very similar, but I believe that "crouch" usually gives the image of an animal ready to pounce, whereas "couch" signifies one at rest, as if reclined on a couch.  It was from reading the old commentaries that I saw the word defined as "couchant", and that signifies a lion lying down with his head up--he's ready, watchful, and satisfied.  Although he is at rest, he is still a mighty and fierce lion, and who would dare to rouse him?  This description of the lion may have been a prophetic description of the coming Messiah, the Lion of Judah.  He is the King of all and the strongest of all; His ferocity to His adversaries is known, but He is not a raging lion; He is One who took the prey from the mighty and ascended on high to sit at the right hand of God at rest, but who would dare to rouse Him up?

(10) "The scepter shall not depart from Judah,
Nor a lawgiver from between his feet,
Until Shiloh comes;
And to Him shall the gathering of the people be."

The scepter did not depart from Judah; the king's scepter was given to David who was from the tribe of Judah, and the scepter continued in that tribe until the Messiah came.  There would always be a scepter bearer or a lawgiver or a governor or such, in the line of Judah until Shiloh came, which is understood to be the Messiah.  "Shiloh" meant "tranquil" or "peaceful".  Practically all the early writers considered Shiloh to be another name for the Messiah, the Prince of Peace, but as it is used this way only once in scripture (all other references are to a place called Shiloh), there are some who suggest it is not to be capitalized and used as a proper name.  Whether the scepter would not depart from the line of Judah until peace came between God and man, when by Christ's blood men were reconciled to God, or whether it would not depart until Shiloh the person Himself came to reconcile men to God, the meaning is the same.

"And to Him shall the gathering of the people be" surely can only mean Jesus Christ, the Messiah.  The scepter would not depart until He came, and all nations of men would come to Him.  Actually the word translated as "gathering" has a stronger sense and is translated as "obey" in Proverbs 30:17.  More than just gather to Him, people will follow Him and obey His word.

(11) "Binding his foal to the vine,
And his donkey’s colt to the choice vine,
He washed his garments in wine,
And his clothes in the blood of grapes."

There are two schools of thought among Biblical scholars about the meaning of this, and I have to believe, as usually is the case with God's prophetic messages, that both meanings were intended.  First, the land of Judah would be most abundant with vineyards, a picture of plenty.  The vines would be so strong and plenty that one could tie his foal or even a donkey's colt to a vine and even if the animal destroyed it, it would not matter, because the land was so full of them.  Grapes and wine would be so plentiful a man could wash his clothes in them, if he so desired.

It could be that abundance and plenty were meant by the lines above, but the particular words used would seem to make it a prophetic verse of the coming Messiah.  He is the true vine, offered first to the Jews, and then to the Gentiles, which might be represented by the donkey's colt because of their impurity and ignorance of spiritual things.  When He took upon Himself the punishment for all our sins, the blood would have been as copious as water, drenching His garments; and surely, being washed in the blood of grapes brings forth an image of being washed in the blood of Christ.

(12) "His eyes shall be red with wine,
And his teeth white with milk."

Once again, this may be a picture of abundance; Judah would be abounding in wine and milk.  It again may also signify Christ, red with blood, yet pure as snow.  A description in Revelation 1:14, describes Him with hair as white as snow and eyes as a flame of fire; there the red eyes may denote the light of Christ, or it might be the fire of His wrath and fury against His enemies.  Could the lines hint to the foal or donkey's colt (Jew or Gentile) being washed in the blood and then made white?  It is often hard to know the exact meaning of prophetic symbols, but one can certainly see in them that the line of Judah would have abundance and would bring the pure sinless Lion of Judah who would ultimately wash our sins away with His blood and make us pure before God.

(13) “Zebulun shall dwell at the haven of the sea;
And he shall be a haven for ships,
And his border shall be at Zidon."

Zebulun's name meant "dwelling", and Jacob began his son's blessing by foretelling where his tribe would dwell.  Matthew Henry in his Commentary on the Whole Bible, related beautifully the fulfillment of this prophecy when the land of Canaan was divided by lot, and Zebulun's posterity had their lot upon the seacoast.  "Had they chosen their lot themselves, or Joshua appointed it, we might have supposed it done with design to make Jacob's words good; but, being done by lot, it appears that it was divinely disposed, and Jacob divinely inspired."  The tribe of Zebulun would dwell on the seacoast and would be a haven for ships, and the border reached to Phoenicia, of which Zidon was the chief city.  Albert Barnes in his Notes on the Bible, pointed out something I had not seen--Zebulun was placed before Issachar, who was older, "because the latter sank into a subordinate position."

(14) “Issachar is a strong donkey,
Couching down between two burdens;
(15) And he saw that rest was good,
And that the land was pleasant;
And he bowed his shoulder to bear,
And became a servant to tribute."

Actually, the literal translation was that Issachar was "an ass of bone", which meant one of strength.  He rested between two sacks, one on either side of the donkey's body, the image of a pack donkey lying down, whether wearied or overloaded, with its burden on its back.  He felt that rest in a pleasant land was good, and rather than struggle and fight for independence on the seas, in the courts, or in war, he was content to be a bearer of burdens.  He contentedly bowed his shoulders to bear the toil of plowing, sowing, and reaping, and worked the land.  I have read that he was a payer in tribute in that this tribe chose to pay more tribute than others in order to stay at home and work the fields rather than go forth to war.

It was interesting to contrast Matthew Henry's view of Issachar with that of Albert Barnes.  Matthew Henry seemed to praise the virtue of bowing the shoulder to bear burdens:  "Many are the pleasures of a country life, abundantly sufficient to balance the inconveniences of it, if we can but persuade ourselves to think so, Issachar, in prospect of advantage, bowed his shoulders to bear: let us, with an eye of faith, see the heavenly rest to be good, and that land of promise to be pleasant; and this will make our present services easy, and encourage us to bow our shoulder to them."

Albert Barnes was the one who pointed out that Zebulun was placed before Issachar, perhaps because he did fight for a higher honor.  Mr. Barnes also made the point that Issachar was "thus a hireling by disposition as well as by name," and he referenced Genesis 30:18, when Leah named her son Issachar, because she said that God had given her her wages, or her hire.

Perhaps both commentaries are true.  Perhaps the honor is greater to those who strive and fight harder for the things of God, but there is reward to those who accept their position in life, working hard and honorably where they are, with "an eye of faith" looking to Christ as Lord.

(16) “Dan shall judge his people
As one of the tribes of Israel.
(17) Dan shall be a serpent by the way,
An adder in the path,
That bites the horse’s heels
So that its rider shall fall backward."

Dan, whose name meant "judge", although he was the firstborn son of Leah's maid, was promised equal rule with the tribes that came from Rachel and Leah, Jacob's wives.  Dan's tribe would be sly and cunning as the serpent that attacks by surprise, like an adder in the ruts of the road that bites the horses unaware and makes them throw their riders.  They would rule more by craft and surprise like the serpent than by ferocity as of a lion.  This was definitely seen in the actions of Samson who came from this tribe.

(18) "I have waited for your salvation, O LORD!"

This line of Jacob's appears to be from his own anguish and is a pause in the prophecies.  Whether it is because of his own breathless fatigue or from what he sees in prophecy for his posterity, he breaks to call out a prayer to God.

(19) “Gad, a troop shall overcome him,
But he shall overcome at last."

Once again, Jacob alluded to the meaning of his son's name in his prophecy.  "Gad" meant "troop", and Jacob prophesied that the tribe of Gad would be a warlike troop which at times would be overcome, but would overcome in the end.  In 1 Chronicles 12:8, the Gadites were indeed described as men of might and men of war fit for the battle.

(20) “Out of Asher his bread shall be rich,
And he shall yield royal dainties."

Asher's name meant "happy" or "blessed", and the tribe of Asher would be blessed with not only plenty of food from their own land, but it would be all sorts of fine food fit for a king.

(21) “Naphtali is a deer let loose;
He gives beautiful words."

Naphtali's name meant "wrestling", but the prophetic blessing indicated a prevailing "deer let loose".  There doesn't appear to be an exact fulfillment detailed in scripture of how this tribe once wrestled and then prevailed, so perhaps we weren't made privy to it, or else with the blessing Naphtali was set loose.  Dr. John Gill explained the nature of the tribe of Naphtali:  a deer let loose giving beautiful words "describes the genius, disposition, and manners of the tribe, who were kind and loving, swift and expeditious in their affairs; lovers of liberty, well spoken persons, humane, affable, courteous, of a good address and pleasing language".

I also love these words by Matthew Henry:  "Among God's Israel there is to be found a great variety of dispositions, contrary to each other, yet all contributing to the beauty and strength of the body, Judah like a lion, Issachar like an ass, Dan like a serpent, Naphtali like a hind. Let not those of different tempers and gifts censure one another, nor envy one another, any more than those of different statures and complexions."  It is a reminder of the same thing that the Apostle Paul told us in 1 Corinthians, chapter 12, that the body is made up of many members and all are important to the body as a whole.

(22) “Joseph is a fruitful bough,
A fruitful bough by a well;
Whose branches run over the wall.
(23) The archers have sorely grieved him,
And shot at him and hated him.
(24) But his bow remained in strength,
And the arms of his hands were made strong
By the hands of the mighty God of Jacob
(From there is the shepherd, the stone of Israel)."

I believe the first part of Jacob's blessing to Joseph was a description of his son's life to that point.  Joseph thrived and was fruitful in the land of his affliction.  Even though his many enemies hated him and tried to do harm to him, his faith remained strong, and he prevailed because of God who blessed him and carried him through his trials.  Joseph became like a shepherd feeding his family and like a stone supporting and upholding it.  I have to believe "from there" or "out of there", as it also may be translated, has to refer to Christ, our Shepherd and Rock.  Joseph's life has been described as a picture of Christ, with his own people betraying him and his rising up in position to save his people, and this might have been Jacob's prophetic reference to that.

(25) "By the God of your father who will help you,
And by the Almighty who will bless you
With blessings of heaven above,
Blessings of the deep that lies beneath,
Blessings of the breasts and of the womb.
(26) The blessings of your father
Have prevailed above the blessings of my ancestors,
To the utmost bound of the everlasting hills.
They shall be on the head of Joseph,
And on the crown of the head of him who was separate from his brothers."

The same God of his father Jacob will help Joseph and will bless him with an abundance of blessings.  Jacob may have acknowledged that he felt his own blessings had exceeded those of his fathers, which I believe is a wonderful thankful spirit, or he may have meant that the blessings he himself as Joseph's father would bestow on Joseph, would be greater than any of his fathers before him.  Either way, these excellent blessings would now be on Joseph who had been shunned by his brothers.

(27) “Benjamin shall be ravenous as a wolf;
In the morning he shall devour the prey,
And at night he shall divide the spoil.”

Albert Barnes pointed out that Jacob obviously spoke these words by the spirit of prophecy because he would have surely spoken with more affection and tenderness about his youngest son, Benjamin.  The tribe of Benjamin would be a warlike tribe whose members would enrich themselves with the spoils of their enemies. 

(28) All these are the twelve tribes of Israel, and this is what their father spoke to them, and blessed them; he blessed each one according to his own blessing.

Each of the sons named above became one of the twelve tribes of Israel.  In fact, there were thirteen tribes at first, since Joseph had a double portion with two tribes from his two sons springing from him.  However, the tribe of Levi had no part in the land of Canaan, which was divided into twelve parts.  All the sons and tribes were considered to have been blessed by Jacob; even though Reuben, Simeon, and Levi, may have seemed to be cursed rather than blessed, they all had a part in the blessing of Abraham, Isaac, and Jacob, as it related to the promised land.

(29) And he charged them and said to them, “I am to be gathered to my people; bury me with my fathers in the cave that is in the field of Ephron the Hittite, (30) In the cave that is in the field of Machpelah, which is before Mamre in the land of Canaan, which Abraham bought with the field of Ephron the Hittite as a possession for a burial place. (31) There they buried Abraham and Sarah his wife, there they buried Isaac and Rebekah his wife, and there I buried Leah. (32) The field and the cave that is there were purchased from the children of Heth.”

After Jacob blessed his sons, he told them he was dying, being gathered to his people, and he renewed the charge he had already given to Joseph, that they were to bury him with his fathers.  He told them specifically where he was to be buried, in the cave in the field of Machpelah, which Abraham had bought from Ephron the Hittite as a burial place for Sarah.  By that time, Sarah, Abraham, Isaac, Rebekah, and Leah, had all been buried there.  Rachel, of course, had died on the way to Bethlehem, and was buried there where she died.

(33) And when Jacob had finished commanding his sons, he drew his feet up into the bed and breathed his last, and was gathered to his people.

Jacob had probably been sitting upright on the side of his bed to bless his sons, and he then pulled his feet back into his bed, and then in a lying position, breathed his last.  Jacob had obviously been strengthened by the Holy Spirit of God to give all the blessings to his sons, and upon completion, he resigned his spirit to the hand of God, and died peacefully.

Once Again the Younger is "Preferred" Over the Elder

Continuing a chronological Bible study ordered by Skip Andrews:

(Genesis 48:1) And it came to pass after these things, that one told Joseph, “Behold, your father is sick”; and he took with him his two sons, Manasseh and Ephraim. (2) And one told Jacob, and said, “Look, your son Joseph is coming to you”; and Israel strengthened himself and sat up on the bed.

Chapter 47 ended with Jacob near the end of his life asking Joseph to swear that he would take his body back to Canaan to be buried with his fathers.  It was after this that someone told Joseph that his father was really sick, at the point of death.  Joseph obviously already knew his father was sick and near the time of death, but now he was told that the time was now.  Joseph took his two sons, Manasseh and Ephraim, with him to see his father.  Someone told Jacob that Joseph was coming to him, and he straightened himself up on the bed to receive his son.

(3) And Jacob said to Joseph, “God Almighty appeared to me at Luz in the land of Canaan and blessed me, (4) And said to me, ‘Behold, I will make you fruitful and multiply you, and I will make of you a multitude of people, and will give this land to your descendants after you as an everlasting possession.’"

Jacob spoke to Joseph, telling him first of God's appearance to him promising him numerous descendants and Canaan as an inheritance.  

(5) “And now your two sons, Ephraim and Manasseh, who were born to you in the land of Egypt before I came to you in Egypt, are mine; as Reuben and Simeon, they shall be mine. (6) And your offspring whom you beget after them shall be yours; and will be called by the name of their brothers in their inheritance."

Jacob told Joseph that he intended to make Joseph's two sons his own, not just his grandsons, but he considered them his own sons, just as Reuben and Simeon, or any of his other sons were considered his own sons.  I noticed that he mentioned Ephraim first, even though he was the younger.  Jacob went on to say that any children who were born after Ephraim and Manasseh would be Joseph's, definitely distinguishing Joseph's two firstborn sons from any other siblings they might have.  By adopting Ephraim and Manasseh as his own sons, Jacob intended them to be heads of tribes as his own sons would be, having a distinct portion of the promised land.  Any other offspring after Ephraim and Manasseh would be Joseph's and would not be considered Jacob's sons and distinct heads of tribes.  They would be called by the name of their older brothers adopted by Jacob, meaning they might be considered "from the tribe of Ephraim" or of "the children of Manasseh", and would be considered as belonging to one tribe or the other, and would have their inheritance in them, but not in their own separate tribes.

(7) "And as for me, when I came from Padan, Rachel died by me in the land of Canaan on the way, when there was but a little way to go to Ephrath; and I buried her there on the way to Ephrath, that is, Bethlehem.”

Jacob mentioned losing the love of his life, Rachel.  She was buried along the way to Ephrath, which was also known as Bethlehem.  In another verse, Micah 5:2, the place is called Bethlehem Ephratah.  Rachel was Jacob's true wife by choice and Joseph's mother.  Perhaps because she was Jacob's lawful wife and was so dear to him, but was taken from him so soon, also meaning she could have no more children, he felt a sense of loyalty to her that her firstborn son should be reckoned as his firstborn, receiving a double portion of the inheritance, and Joseph's sons should be counted among his Rachel's sons.

(8) And Israel saw Joseph’s sons, and said, “Who are these?”

Jacob had been speaking of Joseph's two sons, but until this time may not have realized they were there with Joseph, for his eyes were dim.

(9) And Joseph said to his father, “They are my sons, whom God has given me in this place.” And he said, “Please bring them to me, and I will bless them.”

Note that Joseph acknowledged that his sons were gifts from God, once again a sign of his Godly character.

(10) Now the eyes of Israel were dim with age, so that he could not see. And he brought them near to him, and he kissed them and embraced them. (11) And Israel said to Joseph, “I had not thought to see your face; and, lo, God has also shown me your offspring.”

Jacob's eyes were blind, at least somewhat, and Joseph brought his sons over to Jacob, and he kissed and hugged them.  Then it was Jacob who acknowledged an unexpected gift from God that he should be able to see not only Joseph again, but also his sons.

(12) And Joseph brought them out from between his knees, and he bowed himself with his face to the earth.

Probably the meaning is that Joseph brought his sons out from between his father's knees where they had been when Jacob had been hugging and kissing them, but I suppose it could have been that Joseph moved his children from between his own knees, if he had sat close to his father when he brought his sons over to him.  Either way, he was moving his sons aside so that he could bow before his father, both in love and respect for his aged father, and in worship and thanksgiving to God for all they had just discussed.

(13) And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near to him.

Then because his father desired to bless his sons, Joseph brought them back to his father, with Ephraim, his youngest, in his right hand so that he would be in the correct position to have his grandfather's left hand put upon him; and Manasseh, his oldest son, in his left hand so that he would be in the correct position to have his grandfather's right hand laid on him, as seniority of birth required.

(14) And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands knowingly, for Manasseh was the firstborn.

Regardless of the positions in which Joseph presented his sons to Israel (Jacob), Jacob knowingly and purposely placed his right hand on the younger Ephraim's head and placed his left on Manasseh's head.

(15) And he blessed Joseph, and said, “God, before whom my fathers Abraham and Isaac walked, the God who fed me all my life long to this day, (16) The Angel who redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.”

Jacob first blessed Joseph and asked that the God of his fathers, the Angel of God who redeemed him from all evil, now let Joseph's sons be named among his own sons and have a direct part in the promise God had given Israel and his fathers before him.  This Angel of God is not to be understood as a created angelic being of God, merely a messenger of God, but is probably Jesus Christ Himself, the one eternal Angel of God, the Son of God, the only one who could truly redeem a man from all evil.  Indeed the original word "malak", although spelled the same, appears to have been a separate unique word with a slightly different pronunciation that the word "malak" that meant a simple created messenger angel.

(17) And when Joseph saw that his father laid his right hand on the head of Ephraim, it displeased him; and he held up his father's hand, to remove it from Ephraim's head to Manasseh's head.

I'm not sure "displeased" gives the proper sense here.  Joseph didn't realize that his father was intentional in this and just thought his father had made a mistake, but I can't come up with a better word.  Joseph just knew that Ephraim wasn't the elder son and shouldn't have his father's right hand; it just wasn't right in his mind and Joseph picked his father's hand up from Ephraim's head to put it on Manasseh's which was the way he thought it should be.

(18) And Joseph said to his father, “Not so, my father, for this is the firstborn; put your right hand on his head.” (19) And his father refused, and said, “I know, my son, I know; he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations.”

Joseph thought he was correcting his father by telling him that Manasseh was his firstborn son, but Jacob replied that he knew what he was doing.  Great nations of people would come from both sons, but in this case, the greater would come from the younger.  Obviously, Jacob was speaking by the inspiration of God's Holy Spirit to know this.  Indeed the tribe of Ephraim would be more numerous and would have more honor being named first; the tribe of Manasseh would become divided and less numerous.

(20) And he blessed them that day, saying, “In you Israel will bless, saying, ‘May God make you as Ephraim and as Manasseh.’" And he set Ephraim before Manasseh.

Jacob blessed Joseph's sons saying that future generations of Israelites would use the blessing of wishing that God make one as Ephraim and Manasseh, because it would be evident that God's blessing had been great upon them.

(21) And Israel said to Joseph, “Behold, I am dying, but God will be with you and bring you again to the land of your fathers. (22) Moreover I have given to you one portion above your brothers, which I took out of the hand of the Amorite with my sword and with my bow.”

Jacob told Joseph he was about to die but that God's promise would not die with him, but would be with Joseph and his family and descendants and He would bring them back to the promised land.  In giving a portion of the inheritance to each of Joseph's sons, Jacob had given Joseph an additional portion more than his brothers.  That which Jacob "took out of the hand of the Amorite with (his) sword" is somewhat confusing.  We were told previously, and it is even referred to later in scripture, most specifically in Joshua 24:32, that Jacob had bought a parcel of land from the sons of Hamor the father of Shechem, and that became the inheritance of the children of Joseph.  It didn't appear that Jacob used his sword and his bow to take the land.  Of course, a greater part of Shechem was taken by sword by his sons, although not by his approval, and it was something he still detested, so maybe that was Jacob's way of acknowledging and taking responsibility for the actions of his sons in taking of the land.  Perhaps this refers to the broader picture of the entire inheritance that was to be given by God to Israel's people out of the hands of the Amorites.  Also I have read that Jewish writers have written that Jacob and his sons had a very grievous war with the Amorites because of the slaughter and captivity of the Shechemites, and Jacob and his sons and servants recovered it by sword, but there is nothing of this war in scripture.  It's not clear what Jacob meant by that descriptive clause, but Joseph surely knew what he meant, and he gave Joseph a double portion.

Once again, in this chapter, we have the younger given blessings above the elder.  I had to wonder why God always seem to prefer the younger above the elder, but after giving it more thought, the reasons the younger received the blessing over the elder were always different.  In the case of Isaac, he would have been the only son if Sarah and Abraham hadn't decided to help God out with His promise.  Because God is omniscient, He knew and it was prophesied that Jacob would rule over his brother Esau.  In that case, the birthright was something for which Jacob seemed to fight and strive all his life, and it was not very important to Esau.  In the case of Joseph, he was the oldest son of Jacob's true wife by choice.  In blessing Ephraim over Manasseh, Jacob was prophesying by the Holy Spirit of God that which an omniscient God knew would be the case.  It wasn't that the younger was preferred for any reason, but that was just the way it would be.  Was God purposely blessing the younger over the elder and making him greater?  I don't think so.  Even in the case of Cain and Abel, God told Cain that he would have been accepted if he had done right.  I believe the message is the same in all of these cases:  one's place in life does not guarantee God's blessings, and one must really desire and strive for the things of God.  Is that not the case for Christians now?  We don't have to be born of God's people, the Jews, to be accepted by Him.  Salvation was given first to the Jews, but when rejected by His own people, Christ was given as a gift to all who would seek after Him.  The "firstborn" Jew may have salvation in Christ as well as the "second born" Gentile; it is the heart that God judges and that is the constant theme throughout the Bible.

Joseph's Justice Between Prince and People

Continuing a chronological Bible study:

(Genesis 47:1) Then Joseph came and told Pharaoh, and said, "My father and my brothers, their flocks and their herds and all that they possess, have come from the land of Canaan; and indeed they are in the land of Goshen.”

In the last chapter, Jacob and Joseph's brothers and all their families had come to Egypt, to the land of Goshen.  Joseph's hope was that his family could stay in Goshen, which was set apart from the Egyptians, and where they could continue to tend their flocks and herds, something that was an abomination to the Egyptians, a subject touched upon in the last blog post.  Joseph had now told Pharaoh about it, and indeed Pharaoh himself had sent wagons to bring Joseph's family to him.

(2) And he took five men from among his brothers and presented them to Pharaoh. (3) And Pharaoh said to his brothers, “What is your occupation?” And they said to Pharaoh, “Your servants are shepherds, both we and also our fathers.”

Joseph took five of his brothers to meet Pharaoh, and indeed he asked them their occupation, just as Joseph had told them he would.  Perhaps it was a question Pharaoh routinely asked of new potential settlers, wanting to know what advantage their trade might bring to his kingdom.  Joseph had previously prepared his brothers for this question and told them what to say, which was this honest answer.

(4) They said moreover to Pharaoh, “We have come to dwell in the land, for your servants have no pasture for their flocks, for the famine is severe in the land of Canaan; now therefore, please let your servants dwell in the land of Goshen.”

The brothers went on to ask Pharaoh if they might dwell in the land of Goshen since they had no pasture for their flocks in the land of Canaan because of the severe famine there.

(5) And Pharaoh spoke to Joseph, saying, “Your father and your brothers have come to you. (6) The land of Egypt is before you; have your father and brothers dwell in the best of the land; let them dwell in the land of Goshen; and if you know any competent men among them, then make them rulers over my cattle."

Not only did Pharaoh agree that Joseph's family should dwell in Goshen, but he offered jobs of taking care of his cattle to any competent men among Joseph's brothers.  This would indicate that even though foreign shepherds were an abomination to the Egyptians, Pharaoh found some types of livestock useful, and desired competent men to take care of them.  However, the original word for "cattle" here is "miqneh", and it can mean "cattle" or "livestock", but also "possessions" or "property".  Although it most often referred to live property or possessions, if every shepherd was indeed an abomination to the Egyptians as Joseph had said, then perhaps it doesn't make a lot of sense that Pharaoh would offer his well-favored chief officer's brothers such a detestable lowly job.  Perhaps in this case the word does refer more to Pharaoh's personal property, and as Joseph was overseer of his country's concerns, he requested competent men among Joseph's brothers to be overseers of his domestic concerns.

(7) And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh.

Joseph brought his father Jacob before Pharaoh, and Jacob blessed Pharaoh.  Can a man really bless another man?  Upon researching the original word used for "bless" here, I found it was "barak".  Oh, that is so very interesting, but in the case of Jacob blessing Pharaoh, Strong's says that it means to kneel, and by implication, that means to bless God, as an act of adoration; and God can bless man as a benefit.  Some of the other meanings of the word are "congratulate", "praise", "salute", or "thank".  Jacob may have knelt in prayer before Pharaoh and thanked God for Pharaoh's kindness to him and his family, and asked Him to bless Pharaoh with health and happiness, etc.

As a side note, other meanings of the word "barak" are "to bless oneself", "to be adored", or as a euphemism, it means "to curse God (or the king)" or "to blaspheme".  That's all I'm going to say about that.  Let's just say I am contemplating it in my heart.

(8) And Pharaoh said to Jacob, “How old are you?” (9) And Jacob said to Pharaoh, “The days of the years of my pilgrimage are one hundred and thirty years; few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their pilgrimage.”

It is interesting to note that Jacob calls his life a pilgrimage; he is but a stranger in this world traveling to his ultimate destination, his heavenly home.  "Few and evil" have been the days of his life; that is the same sentiment verbalized by Job, that man born of woman is of few days and full of trouble.  Jacob had certainly seen his share of hardships, but I think any earthly life would have been considered short and evil compared to the glorious eternity that was waiting.  When Jacob spoke of his days not attaining to the days of his forefathers, I believe he merely meant the number of them.  He was an old man, aware that he was near the end of his life at 130 years of age.  His father Isaac had lived to 180 and his grandfather Abraham was 175.  Certainly all of those lived only a fraction of the time their fathers Adam and Noah and others before them had lived.

(10) And Jacob blessed Pharaoh, and went out from before Pharaoh. (11) And Joseph placed his father and his brothers, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. (12) And Joseph nourished his father, and his brothers, and all his father’s household with bread, according to the number in their families.

Once again Jacob blessed Pharaoh, in like manner as before, surely wishing him well and thanking him for honor and favor.  Joseph placed his father and his brothers to dwell in the best of the land of Egypt in the land of Rameses.  Rameses was obviously in the land of Goshen and may be the same "treasure city" said to have been built by the Israelites for Pharaoh in Exodus 1:11.  Joseph was able to provide for his family during the great famine in the land.

(13) And there was no bread in all the land, for the famine was very severe, so that the land of Egypt and the land of Canaan languished because of the famine. (14) And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought; and Joseph brought the money into Pharaoh's house. (15) And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came to Joseph and said, “Give us bread, for why should we die in your presence? For the money has failed.”

The famine in the region was very severe and there came a time when Joseph had gathered up all the money in the lands of Egypt and Canaan because the people had been using all their money to buy food that Joseph had stored for this time.  When they had no more money for food, the Egyptians came to Joseph looking for food anyway, because otherwise they would die before his eyes.

(16) And Joseph said, “Give your cattle, and I will give you bread for your cattle, if money fails." (17) And they brought their cattle to Joseph; and Joseph gave them bread in exchange for the horses, the flocks, the cattle of the herds, and for the donkeys; and he fed them with bread in exchange for all their livestock that year.

Joseph devised a barter plan in which the people traded their livestock for food.  At first thought, it might seem cruel that the people had to give up all their livestock for food, but then again, if they had no food, they certainly couldn't feed their livestock.  This way the people paid for their food, and all the livestock was cared for at royal expense.

Once again we see that owning livestock was common among the Egyptians, so the idea explored previously that the Egyptians detested the Hebrews because they sacrificed the animals that the Egyptians held sacred doesn't seem likely.  If every shepherd was an abomination to the Egyptians, I believe it had to be that they detested foreign wandering shepherds that reminded them of the King-shepherds that had ravished their land.  They seemed to be pretty comfortable at this time with herds and flocks of animals that surely had to be tended, if not shepherded across the country.

(18) When that year was ended, they came to him the next year, and said to him, “We will not hide from my lord that our money is spent; my lord also has our herds of livestock; there is nothing left in the sight of my lord but our bodies and our lands. (19) Why should we die before your eyes, both we and our land? Buy us and our land for bread, and we and our land will be servants of Pharaoh; give us seed, that we may live and not die, that the land not be desolate.”

The people came to Joseph again when their food was gone and they had no more livestock to give in exchange for food.  This was the seventh year of the famine, and the people asked to trade their land and themselves for food.  Once they gave up their land, it made sense that they offered themselves in labor to till the land that now belonged to Pharaoh.  As this was the last year of the famine, all the vast land of Egypt would have to be tilled and planted and Pharaoh would have to have people to do it.  I think it's important to recognize that this particular plan was initiated by the people themselves.  Rather than them being forced into slavery, they were offering to work on land that no longer belonged to them in exchange for food.

(20) And Joseph bought all the land of Egypt for Pharaoh, for every man of the Egyptians sold his field, because the famine prevailed over them; so the land became Pharaoh's. (21) And as for the people, he moved them into the cities, from one end of the borders of Egypt to the other end.

Every last Egyptian sold his land to Joseph for food.  Joseph was, of course, merely Pharaoh's agent, so all the land became Pharaoh's, and the people were moved off their lands and into the cities of Egypt.  Since all the provisions were stored in the cities and the people had no more livestock or land, I imagine this was the most logical solution.  When you think about it, Pharaoh may be seen as generous in giving the people a place to stay when they had sold their homes to him and were homeless.  Then again, as servants, I suppose they required servants' quarters and those were furnished to them.  Once again, although it may seem harsh to us, I believe the people were doing what they had to do to stay alive and were probably grateful to have food and a place to stay.

(22) Only the land of the priests he did not buy, for the priests had portions assigned to them by Pharaoh, and they ate their portions which Pharaoh gave them; therefore they did not sell their lands.

Actually, not every last Egyptian sold his land, but as the scripture actually said, "every man of the Egyptians" sold his land, distinguished from the "priests of Egypt" who had no need to sell their land, because it had been formerly allotted to them by Pharaoh, and they received allotted portions of provisions and therefore had food to eat.

(23) Then Joseph said to the people, “Behold, I have bought you and your land this day for Pharaoh; look, here is seed for you, and you shall sow the land. (24) And it shall come to pass in the increase that you shall give one-fifth to Pharaoh and four-fifths shall be your own, as seed for the field and for your food, for those of your households and as food for your little ones.”

Joseph told the people he had indeed bought all their land and the people themselves for Pharaoh, and that they would take seed he provided to them and sow the land for Pharaoh.  In the "increase", or yield or product of the seed, they were to give one-fifth back to Pharaoh, but were allowed to keep four-fifths for themselves and their families, for food and for replanting the fields.  It would seem that the people still lived on their farms to be able to do this.  It doesn't appear to be a uniform amount of seed that each person was given, but rather what was needed to sow the field, and one-fifth of whatever was harvested was given as a sort of tax to Pharaoh and the people kept the rest to feed their families and sow their land.  Perhaps the people were brought to the cities temporarily to reinforce the fact that their land was no longer theirs, but then returned to live on it to work it for Pharaoh.  We aren't really told the details of how it all worked, but it seems a fair plan since the people really no longer owned anything of their own.

(25) And they said, “You have saved our lives; let us find grace in the sight of my lord, and we will be Pharaoh's servants.” (26) And Joseph made it a law over the land of Egypt to this day, that Pharaoh should have one-fifth, except for the land of the priests only, which did not become Pharaoh’s.

Verse 25 proves that the people did not feel forcibly enslaved by Pharaoh, but rather felt that their lives had been saved and they willingly worked for Pharaoh.  The fact that Joseph made it a law seems to indicate that it was a sort of enforceable tax that had been laid upon the people, but the people were also protected by that law and were ensured four-fifths of the fruits of their labor.  Joseph, as an agent of Pharaoh's, worked out a just plan that gave Pharaoh his payment for the stored food, but allowed the people to live and not be completely ruined.  Matthew Henry in his Commentary on the Whole Bible called this matter "Joseph's justice between prince and people".

(28) And Jacob lived in the land of Egypt seventeen years; so the whole age of Jacob was one hundred and forty-seven years.

Jacob lived in Egypt 17 years; he came there when he was 130 and lived there till he died at 147.  Biblical scholars point out that Jacob cared for Joseph 17 years before he was taken from him, and now Joseph cared for his father 17 years, surely many more than Jacob ever expected as he saw himself as very old and ready to die right after he saw Joseph again.

I am following a chronological Bible study arranged by Skip Andrews, and he purposely skipped verse 27 and covered it at a slightly later time.  I'm not sure why, as both verse 27 and verse 28 speak of the totality of time Jacob spent in Egypt, but I will go with it.  I have given up questioning the order and continue to follow it as I don't want to miss any verses.

(29) And the time drew near that Israel must die, and he called his son Joseph and said to him, “If now I have found favor in your sight, please put your hand under my thigh, and deal kindly and truly with me; please do not bury me in Egypt, (30) But let me lie with my fathers, and you shall carry me out of Egypt and bury me in their burial place.” And he said, “I will do as you have said.” (31) And he said, “Swear to me.” And he swore to him. And Israel bowed himself on the head of the bed.

When the time drew near when Jacob knew he was going to die, he called Joseph and asked him to swear that he would not bury him in Egypt, but rather carry him out and bury him with his fathers.  Putting one's hand under the thigh of the person to whom he was swearing was a token of his subjection to the person to whom the first was swearing, of his willingness to serve the person in this request.  Jacob wanted to be buried in the land of Canaan with Isaac and Abraham, in their promised land.  Joseph swore to do what his father asked, and Jacob bowed himself on the head of his bed, surely in worship and thanksgiving to God.

Does God Permit the World to Hate His People to Save Them From Falling into the Death Traps of the World?

I have been following a chronological Bible study set forth by Skip Andrews.  In the last post, in Genesis chapter 45, Joseph had just revealed himself to his brothers, and the brothers had returned to their father Jacob and had given him the news that Joseph was still alive.  Before continuing with the story of Joseph and his family in Genesis 46, Mr. Andrews inserted a few verses from 1 Chronicles, chapter 2, that continue a previously started genealogy of the sons of Judah who were probably born during the time of the famine in the land when Joseph ruled in Egypt.

(1 Chronicles 2:5) The sons of Pharez were Hezron and Hamul. (6) And the sons of Zerah were Zimri, Ethan, Heman, Calcol, and Dara, five of them in all.

We learned in an earlier study that the firstborn sons of Judah were Er, Onan, and Shelah, and then Tamar bore him Pharez and Zerah.  Here we learn about the sons of Pharez and Zerah.

(7) And the son of Carmi was Achar, the troubler of Israel, who transgressed in the accursed thing.

The best I can understand is that Carmi was the son on Zimri, Zerah's son.  Joshua 7:1 gives a little more detail about the ancestry of this son of Carmi who was the troubler of Israel, who "took of the accursed thing: and the anger of the LORD was kindled against the children of Israel."  The original meaning of the word translated as "accursed" was more like "banned" or "set aside" and here referred to things set aside and dedicated to God.  He apparently took things that were dedicated to God.

(8) And the son of Ethan was Azariah.

Continuing with another of Zerah's sons, we have the son of Ethan.

And now back to Genesis:

(Genesis 46:1) And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac.

Jacob, or Israel, Joseph's father, upon hearing the news that Joseph was alive and in Egypt, began his journey to his son, but first stopped at Beersheba to offer sacrifices to God.  Beersheba was a place that had been consecrated to God by Abraham, where God had appeared to Abraham and Isaac.  It apparently was at least somewhat on the way to Egypt, but I am sure Jacob wanted to make a point of stopping to honor and thank God for His blessing in bringing his son back to him, and providing a way out of their certain death from starvation.

(2) And God spoke to Israel in the visions of the night, and said, “Jacob, Jacob.” And he said, “Here I am.” (3) And he said, I am God, the God of your father; do not fear to go down to Egypt, for I will make of you a great nation there. (4) I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will put his hand on your eyes.”

God appeared to Jacob in his dreams at night.  He told him not to fear going to Egypt, for He would be with him.  Jacob had determined to see Joseph before he died, but he may have had fear because of his advanced age, but God gave him confirmation that He would indeed be with him on this journey and He would bring him back again.  Jacob may or may not have realized exactly what this meant, as he would not make a journey back to his home himself, but rather his bones would be brought back to rest with those of his fathers.  At any rate, Jacob surely felt assurance that God was with him on this journey.  Additionally, and probably more importantly, God was confirming that even in Egypt, His covenant would be fulfilled that from Jacob (Israel) would come a great nation.  I have to admit I had to defer to the more learned Biblical scholars to determine the meaning of the last part of verse 4.  I remembered that Jacob's eyes were dim or blind in his old age, and thought this had something to do with praying for his blind eyes.  However, there is a consensus that this referred to Joseph shutting his father's eyes when he died, meaning he would be with him until that time, and that his most dear son would be the one to perform this last tender act for him.

(5) And Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. (6) And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his descendants with him. (7) His sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his descendants he brought with him to Egypt.

Jacob and his family must have camped at Beersheba after sacrificing to God before their journey to Joseph in Egypt, as that is where he had his visions of the night, and from where he now departed.  Jacob, with his sons and all his descendants who had been living there in the land of Canaan, went in the wagons Pharaoh had provided for the journey, along with all their cattle and goods, and came to Egypt.

(8) And these were the names of the children of Israel, who came to Egypt, Jacob and his sons: Reuben, Jacob's firstborn. (9) And the sons of Reuben were Hanoch, Phallu, Hezron, and Carmi.

A list of the sons of Jacob is begun with the names of their sons.  Reuben was his firstborn son.

(10) And the sons of Simeon were Jemuel, Jamin, Ohad, Jachin, Zohar, and Shaul, the son of a Canaanite woman.

Simeon was Jacob's second born son, and he probably had the first five sons by his wife, and then either remarried or the Canaanite woman was his concubine.

(11) And the sons of Levi were Gershon, Kohath, and Merari. (12) And the sons of Judah were Er, Onan, Shelah, Pharez, and Zerah, but Er and Onan died in the land of Canaan. And the sons of Pharez were Hezron and Hamul.

The first two sons of Judah, Er and Onan, died in Canaan and therefore did not go with Jacob to Egypt, but are mentioned as the sons of Judah here.

(13) And the sons of Issachar were Tola, Puvah, Job, and Shimron. (14) And the sons of Zebulun were Sered, Elon, and Jahleel. (15) These were the sons of Leah, whom she bore to Jacob in Padan Aram, with his daughter Dinah; all the souls of his sons and his daughters were thirty-three.

The six sons of Leah, Reuben, Simeon, Levi, Judah, Issachar, and Zebulun, were grouped together, and they were the ones born in Padan Aram, but not their sons.  Additionally, Leah bore Dinah in Padan Aram, but at first glance, Dinah doesn't appear to be counted among the "souls" borne by Leah to Jacob.  If you count the six sons and their sons and their sons, when applicable, it totals 33.  That would mean that the souls of his sons and daughters would have to mean of his sons and daughters-in-law.  Another school of thought, and probably the correct one, is that Er and Onan were not counted because they were not here anymore; Dinah is most certainly counted as she was expressly mentioned; and Jacob is included in the number who came to Egypt as verse 8 does specifically mention "Jacob and his sons".

(16) And the sons of Gad were Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and Areli. (17) And the sons of Asher were Jimnah, Ishuah, Isui, Beriah, and Serah their sister; and the sons of Beriah were Heber, and Malchiel. (18) These were the sons of Zilpah, whom Laban gave to Leah his daughter; and these she bore to Jacob, sixteen souls.

Next the sons of Leah's maid, Zilpah, are grouped together, Gad and Asher, with their sons and daughters.  The fact that these souls including their sister Serah make sixteen, I believe proves that Dinah was counted above, along with Jacob, and that Er and Onan were eliminated because they did not go to Egypt.

(19) The sons of Rachel, Jacob’s wife, were Joseph and Benjamin. (20) And to Joseph in the land of Egypt were born Manasseh and Ephraim, whom Asenath, the daughter of Poti-Pherah priest of On, bore to him.  (21) And the sons of Benjamin were Belah, Becher, Ashbel, Gera, Naaman, Ehi, Rosh, Muppim, Huppim, and Ard. (22) These were the sons of Rachel, who were born to Jacob; all the souls were fourteen.

Rachel's sons, Joseph and Benjamin, and their sons are grouped together next.  Rachel is called Jacob's wife, whereas Leah was not.  Rachel was the wife Jacob always wanted and the desire of his heart.  He was tricked into taking Leah as his wife, but as far as he was concerned, Rachel was his one true wife.  Joseph's sons are said to have been born in Egypt, to distinguish them from the children coming to Egypt with Jacob.  It is interesting that Benjamin would have so many children by this time.  He is often described as a "lad" and thought of as attached to his father, rather than a man grown old enough to have had so many children by this time.  Biblical scholar Albert Barnes gave a good account of the ages of Jacob and his children when they came to Egypt:

"Jacob himself was 130 years of age (Gen. 47:9). Joseph was in his thirtieth year when he stood before Pharaoh to interpret his dreams and receive his commission as governor-general of Egypt, (Gen. 41:46). At the end of the second year of the famine nine full years were added to his life. He was therefore, we may suppose, 39 years old when Jacob arrived in Egypt, and born when his father was 91. As we conceive that he was born in the fifteenth year of Jacob’s sojourn in Padan-aram, and Reuben in the eighth, we infer that Reuben was at the time of the descent into Egypt seven years older than Joseph, or 46, Simon 45, Levi 44, Judah 43, Dan about 43, Naphtali about 42, Gad about 42, Asher about 41, Issakar about 41, Zebulun about 40, Dinah about 39, Benjamin about 26."

It is hard to believe that Benjamin could have had ten sons by the time he was 26!  Biblical scholar Dr. John Gill supposed that Benjamin was actually 32 by this time.  Since Mr. Barnes did not specifically say how he calculated Benjamin to be only 26, I can't really say one way or another.  Although some scholars believe some of these children of Benjamin were born after he was in Egypt, that is not in keeping with the pattern of only numbering the souls who went to Egypt.  Dr. Gill felt it was not likely that Benjamin had more than one wife, but at 32, it is possible that he could have had ten sons by this time, especially if any sets of twins were included.

(23) And the son of Dan was Hushim. (24) And the sons of Naphtali were Jahzeel, Guni, Jezer, and Shillem. (25) These were the sons of Bilhah, whom Laban gave to Rachel his daughter, and she bore these to Jacob; all the souls were seven.

Finally, the sons of Rachel's maid Bilhah are mentioned in the final group, two sons and five grandsons for a total of seven souls.

(26) All the souls who came with Jacob into Egypt, who came out of his loins, besides Jacob's sons' wives, were sixty-six souls in all.

The number of his descendants who came with Jacob to Egypt, excluding the wives who were not actually his flesh and blood, were 66.  This number includes the totals from each group before mentioned--32 from Leah's children (excluding Er and Onan who had died, and this time not counting Jacob, as only the ones who came "with Jacob" are counted), 16 souls from Leah's maid Zilpah, 11 souls from Rachel (Joseph and his sons are not counted because they were already in Egypt), and 7 from Bilhah.

(27) And the sons of Joseph who were born to him in Egypt were two souls; all the souls of the house of Jacob, which came into Egypt, were seventy.

Now Joseph and his sons are counted, and including Jacob, there were 70 souls from the house of Jacob who were in Egypt.

(28) And he sent Judah before him to Joseph, to direct him to Goshen; and they came into the land of Goshen.

Jacob sent Judah ahead of him to show him the way and perhaps to inform Joseph of his father's coming so that a place might be already prepared for him when he got there.  Goshen is said to have been the first part of Egypt nearest to Canaan.

(29) And Joseph made ready his chariot and went up to Goshen to meet his father Israel; and he presented himself to him, and fell on his neck and wept on his neck a good while. (30) And Israel said to Joseph, “Now let me die, since I have seen your face, because you are still alive.”

Jacob had just made it inside Egypt, and as Judah had been sent before him to Joseph, Joseph now went to Goshen to meet his father.  The trip was a long hard one for an old man and with more youthful Judah and Joseph going and coming back to him, he was able to see his Joseph sooner, which was obviously his heart's desire.  Now that he had seen that his Joseph was still alive, he was ready to die.  It was not that he was impatient to die, but he could now be content to die, having seen his beloved son alive once again.

(31) And Joseph said to his brothers and to his father’s household, “I will go up and show Pharaoh, and say to him, ‘My brothers and my father’s house, who were in the land of Canaan, have come to me. (32) And the men are shepherds, for their trade has been to feed livestock; and they have brought their flocks, their herds, and all that they have.’"

Joseph told his brothers and all of his father's household that he planned to let Pharaoh know that his brothers and all of his father's house had come to him from the land of Canaan.  The word translated as "show", rather than physically showing his family to Pharaoh, meant more like "show forth" or "make known".  He would also let him know that his brothers were shepherds, reinforcing the fact that they fed livestock, and that they had brought all their flocks and herds with them.  We touched on the subject before that Egyptians did not associate with shepherds, but Joseph planned to be honest and upfront with Pharaoh, and he was obviously not ashamed of his family and what they did for a living.

(33) "And it shall come to pass, when Pharaoh shall call you and shall say, ‘What is your occupation?’ (34) That you shall say, ‘Your servants’ trade has been about cattle from our youth even until now, both we, and also our fathers,’ that you may dwell in the land of Goshen, for every shepherd is an abomination to the Egyptians.”

Joseph instructed his brothers to be honest with Pharaoh when he asked about their occupation, and to let him know that it was all they had ever known, and that it had been what their fathers before them had done.  Joseph explained that by being honest upfront, they could be allowed to dwell in Goshen, which was just inside Egypt and under the reign of Pharaoh, but set apart from the Egyptians who would find the Hebrew shepherds disgusting to live among.  Joseph himself declared that "every shepherd (was) an abomination to the Egyptians".  Once again, some of the reasons for this might have been because in the Egyptians' experience, shepherds were usually lawless bandits and/or associated with the King-shepherds who had ravaged their country, and also perhaps because Hebrews ate and sacrificed animals that the Egyptians found sacred. Being allowed to dwell in Goshen would give Joseph's family the freedom to live and worship as they wished apart from the paganism of the Egyptians.  I really liked a quote I found from the 1599 Geneva Bible Translation Notes, "God permits the world to hate His own, so they will forsake the filth of the world, and cling to Him."  We are told many times in the Bible that the world would hate God's people, and it might appear that it was just their cross to bear.  However, when you see it as God's merciful act to protect them from falling into the traps of Satan and the world, it is a beautiful sentiment from a loving God!

Adam Clarke, in his Commentary on the Bible, took the idea of God permitting the world to hate His own people and applied it directly to the story of Joseph and his family winding up in Egypt.  He quoted Bishop Warburton (1698–1779), in his Divine Legation of Moses, who, in essence, said that God purposely brought His people to Egypt for a time.  He had promised them the land of Canaan, but they kept intermarrying with the Canaanites and picking up their idolatrous practices.  God, in His infinite wisdom, brought them to this little corner of Egypt, where they could live apart from the Egyptians, and because the Egyptians found them to be an abomination, they would keep separate from them.  If they had gone to any other country, they may have been absorbed into "Gentilism", as Bishop Warburton put it, but God mercifully put them in Egypt.  This is why I love studying the Biblical scholars of old!  They often give me insights I've never had.  Once again, my little human mind had never seen so grand a plot perpetuated by God.  About as far as I had ever seen was that God brought good out of what Joseph's brothers had meant for evil, and God's people were saved from starvation.  It is awesome to think of the grander plan to move them to this little corner of Egypt to protect them from the "filth of the world" and to keep them close to Him, which is definitely for their ultimate good, and a marvelous act of love and mercy!

I have to bring that thought into the present time and think of how Christians are beginning to be "persecuted" for their beliefs in this country.  I use quotation marks because I know that we have no idea what real persecution is!  But it's coming.  I've honestly said before that it should be worn as a badge of honor when liberals hate conservative Christians for their beliefs, but to view hatred and persecution as a good thing that keeps us from falling into the death traps of the Godless world sort of blows the mind.  It's not a good thing perpetuated by God, but God allows it to keep us separate and clinging to Him.  Think of the people who call themselves Christians who have convinced themselves that God would endorse same sex marriage because he wants people to love one another.  Think of the people who call themselves Christians who have convinced themselves that it is okay to kill innocent babies in the womb because it is an act of love and mercy to do away with the unwanted burden on the family and society and "save" the baby from a terrible unloved life!  If God allows His true followers to be hated and separated for their beliefs because in His infinite wisdom, He knows they might otherwise fall into the "filth of the world", I say it is blessed to be hated by the world.  Isn't that what Jesus Christ said?

“Blessed are you when men shall revile you and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you." - Matthew 5:11-12

I think of the people in this United States of America who have had freedom people in other parts of the world only dream about.  They are pretty much free to say and think whatever they will, and they have become comfortable with a worldview that has pushed God out of their schools and the public square, and with an insane view that you must not use God as the rule by which you live and make laws, even though He is the very creator of moral law.  As if you could actually separate God from it!  What makes a thing right or wrong--some high and mighty panel's opinion?  Does that really make murdering an innocent unborn baby moral?  "Enlightened" Americans and even some who call themselves Christians have become wise in their own eyes and believe they know better than God, or else they have twisted His word to pretend that what they are doing is okay with Him.  Paul pegged this behavior precisely in Romans, chapter 1, verses 18-32:

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
Because that which may be known of God is manifest in them, for God has shown it to them.
For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse,
Because, although they knew God, they did not glorify Him as God, nor were thankful, but became vain in their imaginations, and their foolish hearts were darkened.
Professing themselves to be wise, they became fools,
And changed the glory of the incorruptible God into an image made like corruptible man, and birds and four-footed animals and creeping things.
Therefore God also gave them up to uncleanness, in the lusts of their own hearts, to dishonor their own bodies between themselves,
Who changed the truth of God into a lie, and worshiped and served the creature more than the Creator, who is blessed for ever. Amen.
For this reason God gave them up to vile affections, for even their women changed the natural use for what is against nature.
And likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.
And even as they did not like to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting;
Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
Without understanding, covenant breakers, without natural affection, implacable, unmerciful;
Who knowing the judgment of God, that those who commit such things are worthy of death, not only do the same, but have pleasure in them who do them.

Basically, people know in their hearts what is right and wrong, because God put it there; they can plainly see His creation all around them and understand His eternal power, so that they are without excuse!  But they didn't glorify God nor were they thankful to Him, but became wise in their own eyes.  They thought they were so wise, but God said they became fools!  They changed the truth about God and made Him into something they could corrupt.  They began to worship His created things more than Him.  Therefore God turned His back to them--after all, is that not what they wanted?--and that is when same sexes burned in their lust for one another.  They chose not to acknowledge God, even though they knew better, so God let them do their own thing, which was filled with all sorts of evils.  They knew what they did was worthy of death, but they did it anyway, and they took pleasure in others who did the same.  Perhaps that explains a whole generation who stands up for the "rights" to do things against God.  Perhaps that explains politicians and media who may not do all these things themselves, but promote the "rights" of others to do the things that are against God.

I can't understand how people cannot see!  They choose not to see.  If only they would look to God for the truth!  I guess that is why my blog has become a Bible study.  Rather than my ranting against the Godless insanity in our country, I wish people could just turn to God's word for the truth.  That is my greatest wish for anyone:  just read your Bible and God will reveal His truth to you.

I get chilled to the bone when I think of our country's ruling party voting God out of their platform.  Oh, they got so much negative press that we were told they voted Him back in; I am sure that the Almighty Holy God of the universe felt privileged!  If you watched that actual vote on C-Span and didn't merely listen to the liberal-leaning media, you would have seen that the Democrat party representatives did not want God back in their platform.  The man taking the vote asked for the "ayes" and "nays" and realized the nays had it, so he took the vote again.  You see, it was already predetermined that they would vote God back into their platform, but the voters weren't cooperating.  He took the vote three times, and then threw up his hands and walked away from the platform.  It was obvious that the Democrats did not want God as part of their platform.  How could they, when you think about it.  They want a platform that kills babies and promotes homosexuality, something God called an abomination!  They want any reference to Him removed from the public square, so why would they leave His name in their platform?  Anyway, they eventually passed the amended platform putting God back in it, pretending the ayes had it, and when they announced it passed, you could hear the boos and hissing!  It was really chilling!  And these are the people leading our country right now.  And the people, some calling themselves Christians, have actually convinced themselves that it doesn't matter!  "Republicans never do anything about abortion anyway", I have heard.  "Both parties have their good points and bad points, and you just do the best you can", I've heard.  Will you explain to me how on earth one can truly believe that immoral Godless people, by their own admission, can be trusted to have the country's best interests at heart?!  And yet people have become comfortable and content with compromising their views about God, believing it does not matter, believing they can still be Christians while accepting and doing what the world does.  Would it not be better to be hated and separated for eternal salvation rather than be slowly lulled into a sleep of eternal death and separation from God?  It reminds me of the lyrics from Casting Crowns:

United States of America,
Looks like another silent night,
As we're sung to sleep by philosophies
That save the trees and kill the children;

And while we're lying in the dark,
There's a shout heard cross the eastern sky,
For the Bridegroom has returned
And has carried His bride away in the night, in the night.

America, what will we miss
While we are sleeping?
Will Jesus come again
And leave us slumbering where we lay?

America, will we go down in history
As a nation with no room for its King?
Will we be sleeping?
Will we be sleeping?

United States of America,
Looks like another silent night.

Maybe a little persecution and separation would be just the thing to wake up God's people and make them take a stand.  Although I believe a bad time is coming in this country, as God often does, I believe He will use it for good to awaken His people, and that will be a blessing in disguise if they awaken to eternal salvation in Him, rather than die with the world forever apart from Him.  God, in His mercy, is giving us another chance to come to Him, to cling to Him, rather than go the way of the unrighteous world as described by Paul in Romans 1.  I pray that people will open their eyes and take that chance!

Joseph Is Revealed to His Brothers

Continuing a chronological Bible study:

(Genesis 45:1)  Then Joseph could not refrain himself before all those who stood by him, and he cried out, “Make everyone go out from me!” And there stood no man with him, while Joseph made himself known to his brothers.

In the last chapter, Joseph as second to Pharaoh and not recognized by his brothers, had detained the brothers longer by having his silver cup placed in the sack of his youngest brother, Benjamin, where it was later found by his steward.  He ordered Benjamin to remain his servant, while the rest of the brothers were to return home, at which time Judah made a very impassioned plea for his brother.  I love the words written by Biblical scholar Adam Clarke, after calling Judah's plea to Joseph in the last chapter "one of the most tender, affecting pieces of natural oratory ever spoken or penned", he went on to say, "We cannot but deplore the unnatural and unscientific division of the narrative in our common Bibles, which obliges us to have recourse to another chapter in order to witness the effects which this speech produced on the heart of Joseph."

It seems pretty clear that Joseph's intentions were never really to merely exercise supremacy over his brothers, but rather he used his position to test his brothers.  He could surely then see the repentance of his brothers and their attachment to Benjamin and his father, and after the words of his brother Judah, Joseph could no longer restrain his emotions and ordered his steward and all other servants out of the room so that he could talk to his brothers.

(2) And he wept aloud, and the Egyptians and the house of Pharaoh heard it.

Even though Joseph had cleared the room of anyone other than his brothers, he wept so loud that they still heard him.  They heard his crying, but it remains to be seen whether they heard his words following his weeping.

(3) And Joseph said to his brothers, “I am Joseph; does my father still live?" And his brothers could not answer him, for they were troubled at his presence.

The brothers must have been quite stunned at this revelation and there surely was a flood of troubling emotions.  They must have been terribly confused and they could have even been filled with fear that Joseph would now avenge himself for what they had done to him.

(4) And Joseph said to his brothers, “Come near to me, please. And they came near. And he said, “I am Joseph your brother, whom you sold into Egypt. (5) Now therefore do not be grieved, nor angry with yourselves, that you sold me here; for God sent me before you to preserve life."

Joseph drew his brothers near to him and began to explain that he was their brother whom they had sold into slavery.  He had obviously completely forgiven his brothers as he sought to alleviate their fears and guilt by further explaining that God had had a purpose in his going to Egypt; in his position he was now able to save lives from starvation.  Joseph said God sent him to Egypt.  In no way is that to be understood to mean that it was God's plan for his brothers to hate their brother and sell him into slavery.  God would never have people sin "for the ultimate good" like some modern-day governments might propose.  However, originally the brothers wanted to dump Joseph in a pit and leave him there, so I do believe God was instrumental in changing their plans for ultimate good. 

(6) "For these two years the famine has been in the land, and there are still five years in which there will be neither plowing nor harvest. (7) And God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance. (8) So now it was not you who sent me here, but God; and He has made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt."

Joseph told the brothers that there would be famine in the land for five more years, and explained in further detail how God brought him to his position in Egypt.

(9) "Hurry and go up to my father, and say to him, ‘Thus says your son Joseph, “God has made me lord of all Egypt; come down to me, do not tarry. (10) And you shall dwell in the land of Goshen, and you shall be near to me, you and your children, and your children’s children, and your flocks and your herds, and all that you have. (11) And there I will nourish you, lest you and your household, and all that you have, come to poverty; for there are still five years of famine.”’"

Joseph instructed the brothers to hurry to his father and tell him that Joseph was lord of Egypt and that he could come to him, and that his entire family could dwell there in the land of Goshen, where land either belonged to Joseph, or was completely at his disposal, as right hand man to Pharaoh.  There Joseph would be able to provide for his father and his family, as there were still to be five years more of famine.

(12) "And behold, your eyes and the eyes of my brother Benjamin see that it is my mouth that speaks to you. (13) And you shall tell my father of all my glory in Egypt, and of all that you have seen; and you shall hurry and bring my father down here.”

Joseph had finished telling the brothers what they were to tell their father, and now told them that they were eyewitnesses that it was indeed Joseph who spoke to them.  Perhaps they could then recognize him, but also his mouth at that time spoke to them in their own language without a interpreter.  I believe he mentioned Benjamin because he was his full brother and the one closest to him, perhaps best recognizing him, but also one his father would never suspect of any fraud or trickery.  Joseph told the brothers to tell their father of everything that had happened to Joseph and about everything they had experienced and to quickly bring their father back to him.

(14) And he fell on his brother Benjamin’s neck and wept, and Benjamin wept on his neck. (15) Moreover he kissed all his brothers and wept over them, and after that his brothers talked with him.

Joseph then hugged and probably kissed his brother Benjamin's neck and Benjamin also hugged Joseph, both men weeping.  Then Joseph kissed all his brothers as he cried over them.  At that point his brothers felt comfortable and confident that Joseph was their brother and that he had truly forgiven them and was reconciled to them, and they talked freely with him.

(16) And the report of it was heard in Pharaoh’s house, saying, “Joseph’s brothers have come"; and it pleased Pharaoh and his servants well.

The original word for "report" above was "qol" and was most often used to mean "voice", "sound", or "noise".  Some of the servants heard exactly what was said and that news passed from one to another till all knew that these were Joseph's brothers, and Pharaoh and his servants were happy to welcome them, as they must have held Joseph in high regard.

(17) And Pharaoh said to Joseph, “Say to your brothers, ‘Do this: load your animals and depart; go to the land of Canaan. (18) And take your father and your households and come to me; and I will give you the good of the land of Egypt, and you will eat the fat of the land. (19) Now you are commanded; do this: take wagons out of the land of Egypt for your little ones and your wives; bring your father and come. (20) Also do not be concerned about your stuff; for the good of all the land of Egypt is yours.'"

It was Pharaoh himself who told Joseph to tell his brothers to take wagons and go back to their home in the land of Canaan and bring back their father and all their family, and he would give them the best Egypt had to offer.  He further told him to tell them not to be concerned with bringing all their household "stuff" because they would have all they needed there in Egypt.

(21) And the children of Israel did so; and Joseph gave them wagons, according to the command of Pharaoh, and he gave them provisions for the journey.

I found it interesting to see the beginning of the use of the phrase "the children of Israel" here, where it obviously means "the sons of Israel (or Jacob)".  The phrase would later come to mean to the reader the people of the country of Israel, but its meaning has probably always been more about the people and not the country and literally meant "the sons of Israel".  Just as generations later, men regarded themselves as sons of Abraham, so the people of Israel were children of Israel, or Jacob.  The sons of Jacob did as Pharaoh told them, and Joseph gave them wagons and provisions for their journey back to their father.

(22) He gave to all of them, to each man, changes of garments; but to Benjamin he gave three hundred pieces of silver and five changes of garments.

Joseph obviously had the greatest love and affection for his one full brother, Benjamin, as once again, he gave him much more than he did his other brothers--more clothes and even silver.

(23) And to his father he sent after this manner--ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with corn and bread and meat for his father for the journey. (24) So he sent his brothers away, and they departed; and he said to them, “See that you do not become troubled along the way.”

Joseph sent gifts to his father with his brothers and he sent them on their way.  He told them not to become troubled on the way.  I believe the sense was that he had totally forgiven them, and he wanted them to remain in this joyous reconciled state; he didn't want them to return to their thoughts of guilt for themselves or blame toward each other.

(25) And they went up out of Egypt, and came into the land of Canaan to Jacob their father. (26) And told him, saying, “Joseph is still alive, and he is governor over all the land of Egypt.” And Jacob’s heart fainted, for he did not believe them.

The brothers returned home to their father, Jacob, and immediately told him the news that Joseph was still alive and was governor of Egypt.  The news was so overwhelming that it caused Jacob's heart to feel faint; it was too good to be true that he dared not believe it at first.

(27) And they told him all the words of Joseph, which he had said to them, and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived; (28) And Israel said, “It is enough; Joseph my son is still alive. I will go and see him before I die.”

When his sons told him all that Joseph had said, and when he saw the wagons Joseph had sent to take him and all his family back to Egypt, his spirit lifted because he could see that the news was true.  It was enough that Joseph was still alive; all his glory and position mattered none; all that mattered was that Joseph was still alive and Jacob would go and see him before he died.  Surely his sons had told him that they could live with Joseph, but either that mattered not, or perhaps Jacob did not expect to live that long; all that mattered was that he would see Joseph again before he died!  Actually, upon further research of the original word used for the phrase "it is enough", "rab", it is usually more often used to mean something along the lines of "much, many, great".  It was not only enough that Jacob just be able to see Joseph before he died, but it was MORE than enough!  It was more than he could have ever hoped for; it was great!

Many of the Biblical scholars consider Joseph a picture of Christ.  I've previously considered how he was sort of raised from the dead to a position where he saved from death all who came to him for food.  In light of this, it makes Jacob's words take on new meaning.  Is not the gift of Christ enough?  More than enough?  He's all we could ever hope for and all the worldly glory "stuff" means nothing!  This incident reminds me of Simeon in the New Testament who was able to see the Christ child before he died:

"Lord, now let Your servant depart in peace, according to Your word, for my eyes have seen Your salvation." - Luke 2:29-30

"It is enough to see You; I may now die in peace."

A Changed Heart--A Brother's Impassioned Plea

Continuing a chronological Bible study:

(Genesis 44:1) And he commanded the steward of his house, saying, “Fill the men’s sacks with food, as much as they can carry, and put each man’s money in the mouth of his sack. (2) And put my cup, the silver cup, in the mouth of the sack of the youngest, and his grain money.” And he did according to the word that Joseph had spoken.

When it came time for his brothers to leave with what they had come for, Joseph instructed his steward to fill their sacks with as much food as they could carry, and to once again return their money to their sacks.  However, this time he also told him to put his personal silver cup into the sack of Benjamin, his younger brother.  The steward did as Joseph instructed.  I can only guess at Joseph's motive for putting his cup in Benjamin's sack.  Perhaps it was just so that he could detain them longer.  But why Benjamin?  Was it because Benjamin was his favorite and he wanted to detain him longer, or was there more to it?  Maybe by putting his youngest brother, the favorite of his father, and only the half-brother to his other brothers, in this predicament, he was testing how his brothers would behave regarding Benjamin in this situation.

(3) As soon as the morning was light, the men were sent away, they and their donkeys. (4) When they had gone out of the city, and were not yet far off, Joseph said to his steward, "Get up, follow after the men; and when you overtake them, say to them, 'Why have you rewarded evil for good?'"

When his brothers had gone and were not too far away, Joseph sent his steward after the men, instructing him on just what to say.  I have to wonder if there was some significance to his question, "Why have you rewarded evil for good?"  It was meant to sound as if they had acted with great disrespect and ingratitude after they had been so well received and treated, but I can't help but wonder if Joseph meant more.  After all, the truth was that they hadn't really stolen the cup and in so doing acted with that disrespect.  Was Joseph trying to get them to reflect on what they had done in the past and come to real repentance?  Joseph himself is the one who chose the words for the steward to say, so maybe they did have a greater purpose.  However, it may just be that he was directing a plan to detain them, and that was really all there was to it, but I can't help but ponder all the details.  Certainly God would have wanted a complete repentance and restoration, but He wouldn't guide people to use trickery and deceit, but then again He could allow good things to come to people who loved Him even though sometimes they didn't do the right things.

(5) "'Is not this the one from which my lord drinks, and with which he indeed divines? You have done evil in so doing.'"

Joseph continued telling the steward what to say.  The word "divines" is a peculiar one here.  While the Egyptians would have used divining from a cup during this time, and while Joseph might have need to look the part he played, I just don't think he himself would have made it a point to speak of divining by a cup, something a man of the one true God certainly never would have done.  The original word for "divine" here is "nachash" and it can mean something like whispering a magic spell, practicing divination, and observing signs and omens.  It can also mean to diligently observe and to learn by experience, and it has been used that way in other scriptures (1 Kings 20:33, Gen. 30:27).  I see no reason why it shouldn't have been used that way here.  Because this was the cup that Joseph used all the time, wouldn't it be one for which he would certainly look diligently and "divine" or discern to have been stolen?  I honestly believe that is the way that scripture should read.

(6) And he overtook them, and he spoke to them these same words.  (7) And they said to him, “Why does my lord say these words? God forbid that your servants should do such a thing. (8) Behold, the money, which we found in our sacks' mouths, we brought back to you from the land of Canaan; how then should we steal out of your lord's house silver or gold? (9) With whomever of your servants it is found, let him die, and we also will be my lord’s slaves.”

The steward caught up with the brothers and told them what Joseph had told him to say.  The brothers couldn't imagine why the steward would accuse them.  After all, they had been honest enough to bring back the money they had found in their sacks.  Why would they do that only to supposedly steal again?  That's all well and good, but they went a little far in suggesting that if the cup was found with any of them, that person should die.  Didn't they learn from the last visit that sometimes things wind up in their sacks that they didn't put there?

(10) And he said, “Now also let it be according to your words; he with whom it is found shall be my servant, and you shall be blameless.”

The steward liked what they said, but rather than kill the guilty one, he said that he would keep the man with whom the cup was found as his servant, and the rest of the men would be considered blameless.  Perhaps the plan all along was just to detain Joseph's younger full brother longer.

(11) Then each man speedily let down his sack to the ground, and each opened his sack. (12) And he searched, and began with the oldest and left off with the youngest; and the cup was found in Benjamin’s sack. (13) Then they tore their clothes, and each man loaded his donkey and returned to the city.

Knowing they weren't guilty of stealing any cup, the brothers all quickly let down their sacks and opened them.  The steward searched each sack beginning with the sack of the oldest brother and ending with the sack of the youngest, which is where he found the cup, of course.  The brothers tore their clothes, a sign of their sorrow and distress, and they all went back to the city.  There was no way any of them was returning home without Benjamin.  

(14) And Judah and his brothers came to Joseph’s house, for he was still there; and they fell before him on the ground. (15) And Joseph said to them, “What deed is this you have done? Did you not know that such a man as I can certainly divine?"

The brothers came into Joseph's house and fell before him, throwing themselves at his feet for mercy.  Once again we have that word "divine".  No mention of the cup is made here, as with divining with a cup, and once again I think the sense is: did they not think a man such as he would certainly be able to discern what happened to the cup and would have the resources to find it?

(16) And Judah said, “What shall we say to my lord? What shall we speak? Or how shall we clear ourselves? God has found out the iniquity of your servants; behold, we are my lord's servants, both we, and he also with whom the cup was found.”

The brothers knew there was nothing they could say to clear themselves.  No amount of protest and denial would do any good at this point as the cup was found with Benjamin.  They decided this must be their just punishment for their sins of the past and were all willing to remain as Joseph's servants.  They knew they could not return to their father without Benjamin.  Benjamin was the only truly innocent one, as far as what they had done to Joseph in the past, but if the cup had been found with any other brother, I don't think they would have all been willing to stay as servants.  After all, they had had no trouble leaving Simeon in prison for quite awhile until they had run out of food.

(17) And he said, "God forbid that I should do so; but the man in whose hand the cup was found, he shall be my servant; and as for you, go up in peace to your father.” (18) Then Judah came near to him and said, "Oh my lord, please let your servant speak a word in my lord’s hearing, and do not let your anger burn against your servant; for you are even as Pharaoh. (19) My lord asked his servants, saying, ‘Have you a father or a brother?’ (20) And we said to my lord, ‘We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loves him.’"

Joseph said that God forbid that he do such an unjust thing as to keep all the brothers as servants when only one was guilty; he intended to keep only Benjamin and send the other brothers back to their father.  However, Judah approached Joseph and began to plead with him.  First, he pleaded with him to be patient and hear him out, recognizing that he was as powerful as Pharaoh regarding what he would be able to inflict upon Judah and his brothers if he were angered by them.  Judah then reminded Joseph that he had previously asked about their father and their younger brother.  Apparently they had told him specifically about their father being an old man and having Benjamin in his old age, and that Benjamin was the last child of his mother, as his brother was dead (so they supposed), and so he was very dear to his father.

(21) "And you said to your servants, ‘Bring him down to me, that I may set my eyes on him.’ (22) And we said to my lord, ‘The lad cannot leave his father, for if he should leave his father, his father would die.’ (23) And you said to your servants, ‘Unless your youngest brother comes down with you, you shall see my face no more.’"

Judah continued his plea with Joseph.  He was the one who had guaranteed Benjamin's safety to his father, and he was now doing his best to let Joseph see the entire picture.  Although this was an impassioned speech which would eventually melt the heart of Joseph, I am struck by how much they had already told Joseph that the reader was not made aware of when they first spoke.  It seems to me they were already showing some love and concern for their father and brother when they first told Joseph they could not bring Benjamin back with them for fear it will kill their father, but apparently Joseph had insisted.  That is what Judah reminded Joseph.

(24) "And it came to pass when we came up to your servant my father, we told him the words of my lord. (25) And our father said, ‘Go again and buy us a little food.’ (26) And we said, ‘We cannot go down; if our youngest brother is with us, then we will go down; for we may not see the man’s face unless our youngest brother is with us.’ (27) And your servant my father said to us, ‘You know that my wife bore me two sons; (28) And the one went out from me, and I said, “Surely he is torn to pieces”; and I have not seen him since. (29) And if you take this one also from me, and mischief befalls him, you shall bring down my gray hair with sorrow to the grave.’"

Judah told Joseph in detail what had transpired back home when the brothers told their father they must take Benjamin with them if they were to get any more food.  He repeated the words of Jacob, revealing his deep anguish over the idea of sending his last son of his true love, his only lawful wife, Rachel, fearing the son would suffer the same tragic end as what he believed his brother had suffered.

(30) “Now therefore, when I come to your servant my father, and the lad is not with us, seeing that his life is bound up in the lad's life, (31) It shall come to pass, when he sees that the lad is not with us, that he will die; and your servants will bring down the gray hair of your servant our father with sorrow to the grave. (32) For your servant became surety for the lad to my father, saying, ‘If I do not bring him back to you, then I shall bear the blame to my father forever.’ (33) Now therefore, please let your servant remain instead of the lad as a bondman to my lord, and let the lad go up with his brothers. (34) For how shall I go up to my father if the lad is not with me, lest perhaps I see the evil that would come upon my father?”

Judah ended his earnest petition to Joseph that he please let him remain as Joseph's servant and let his youngest brother return to their father.  He would rather be a slave to Joseph than to see the torture it would bring to his father if Benjamin did not go home to him.  Judah did not even try to argue Benjamin's innocence; he accepted his guilty verdict, but pleaded that he himself suffer the sentence so as not to break his father's heart and bring him to the grave.  This definitely reflected a changed heart from the jealous brother who was happy to be rid of an annoying brother, thinking only of himself, to a man now willing to give his life and freedom to save his father from a grief he thought would surely kill him.