34<\/strong>. he took<\/em> and sent messes<\/em> ] R.V. marg. messes were taken<\/em>. The word “mess” is used here in the sense of “portion” of food. Cf. 2Sa 11:8<\/span>, “and there followed him a mess of meat<\/em> from [marg. present from<\/em> ] the king.” The word “messmate” preserves the Old English use. Mess<\/em>, food, Old Fr. mes<\/em> ( mets<\/em>), Lat. missum<\/em>, e.g.:<\/p>\n “At their savoury dinner set<\/p>\n Of herbs and other country messes.”<\/p>\n Milton, L’Allegro<\/em>, 85.<\/p>\n five times<\/em> ] Lit. “five hands”; cf. Gen 47:24<\/span>. Attention has been called to the frequent use of the number “five” in Egyptian matters recorded in the O.T. Cf. Gen 41:34<\/span>, Gen 45:22<\/span>, Gen 47:2<\/span>; Gen 47:24<\/span>; Isa 19:18<\/span>. Some have connected it with the five Egyptian planets.<\/p>\n If an explanation is at all required, counting on one’s fingers is presumably the origin of a natural preference for the use of the numbers “five” and “ten.”<\/p>\n were merry<\/em> ] Heb. drank largely<\/em>. This expression need not be interpreted too literally. The men were “festive,” not necessarily “intoxicated,” as LXX ; Lat. inebriati sunt<\/em>.<\/p>\n Compare Son 5:1<\/span>, “drink abundantly”; Hag 1:6<\/span>, “ye drink, but ye are not filled with drink.”<\/p>\n For a special dish for the most honoured guest, cf. 1Sa 9:23-24<\/span>.<\/p>\n Verse 34<\/span>. Benjamin’s mess was five times so much as any of<\/B><\/I> <\/B>theirs.<\/B><\/I>] Sir John Chardin observes that “in Persia, Arabia, and the Indies, there are several houses where they place several plates in large salvers, and set one of these before each person, or before two or three, according to the magnificence of each house. This is the method among the Hindoos; the dishes are not placed on the table, but messes are sent to each individual by the master of the feast or by his substitute. The great men of the state are always served by themselves, in the feasts that are made for them; and with greater profusion, their part of each kind of<\/I> provision being always<\/I> DOUBLE, TREBLE, or a<\/I> LARGER proportion of<\/I> each kind of meat<\/I>.” The circumstance of Benjamin’s having a mess FIVE times as large as any of his brethren, shows the peculiar honour which Joseph designed to confer upon him. See several useful observations on this subject in Harmer’s Observ<\/I>., vol. ii., p. 101, c., Edit. 1808.<\/P> <\/P> 1. THE scarcity in Canaan was not absolute though they had no corn<\/I>, they had honey, nuts, almonds<\/I>, c. In the midst of judgment<\/I>, God remembers mercy<\/I>. If there was scarcity<\/I> in Canaan<\/I>, there was plenty<\/I> in Egypt<\/I> and though his providence had denied one country corn<\/I>, and accumulated it in the other<\/I>, his bounty had placed in the former money<\/I> enough to procure it from the latter. How true is the saying, “It is never ill<\/I> with any but it might be worse<\/I>!” Let us be deeply thankful to God that we have any thing<\/I>, seeing we deserve no good<\/I> at his hands.<\/P> <\/P> 2. If we examine our circumstances closely, and call to remembrance the dealings of God’s providence towards us, we shall find that we can sing much both of mercy<\/I> and of judgment<\/I>. For one day of absolute unavoidable want, we shall find we had three hundred and sixty-four, if not of fulness<\/I>, yet of a competency<\/I>. Famines, though rarely happening, are everywhere recorded<\/I>; innumerable years of abundance<\/I> are scarcely ever registered<\/I>! Such is the perverseness and ingratitude of man!<\/P><\/p>\n It was the ancient custom of Egypt and other countries in their feasts, that either all the meat, or at least some eminent parts and parcels of it, were not promiscuously set before all the guests, but peculiarly distributed by the master of the feast to the several guests, and that differently, according to his respect and affection to them, or to their several qualities. See 1Sa 1:5<\/span>; 9:22-24<\/span>. <\/P> Five times so much as any of theirs; <\/B>partly, because of his nearer relation and dearer affection to him; and partly, to observe whether this would raise that envy in them towards him, which was the occasion of their malicious enterprise against himself, that he might accordingly provide for his security. <\/P> Were merry: the Hebrew word oft signifies to be drunk, <\/I>but ofttimes it is only to drink liberally, <\/I>though not to drunkenness, as may appear from Son 5:1<\/span>; Hag 1:6<\/span>; Joh 2:10<\/span>. <\/P> <\/p>\n 34. took and sent messes . . .Benjamin’s mess was five times<\/B>In Egypt, as in other Orientalcountries, there were, and are, two modes of paying attention to aguest whom the host wishes to honoreither by giving a choice piecefrom his own hand, or ordering it to be taken to the stranger. Thedegree of respect shown consists in the quantity, and while theordinary rule of distinction is a double mess, it must have appeareda very distinguished mark of favor bestowed on Benjamin to have noless than five times any of his brethren. <\/P> they drank, and were merrywith him<\/B>Hebrew,<\/I> “drank freely” (same asSon 5:1<\/span>; Joh 2:10<\/span>).In all these cases the idea of intemperance is excluded. The painfulanxieties and cares of Joseph’s brethren were dispelled, and theywere at ease.<\/P><\/p>\n And he took [and sent] messes unto there from before him<\/strong>,…. The several dishes were brought before him, who cut them up, and sent to everyone their part and portion, as was usual in those times and countries, and afterwards elsewhere e, for the master of the family or feast to divide the food into parts, and to give to every guest his part; and these were called, from their being sent, “missus”, and from whence seems to be our English word “messes”, here used:<\/p>\n but Benjamin’s mess was five times so much as any of theirs<\/strong>; which was done out of his great affection to him, being his own brother both by father and mother’s side; and, as some think, to try his brethren, how they stood affected to Benjamin, and observe if this did not raise their envy to him, as his father’s particular respect to him had raised it in them against himself; and that, if it should, he might provide for his safety, lest they should use him in like manner as they had used him. This undoubtedly was designed as a peculiar favour, and a mark of special honour and respect, it being usual for princes to send messes from their tables to such as they favoured; and particularly it was usual with the Egyptians for their kings to have double messes more than the rest, in honour of them, as Herodotus f relates: Benjamin’s mess consisted either of five parts, or it was five times bigger than what was sent to the rest; not but that they had all what was sufficient; there was no want to any, but great plenty of everything for them all; nor was this designed Benjamin, that he should eat the larger quantity, only to show him distinguishing respect:<\/p>\n and they drank, and were merry with him<\/strong>; after dinner they drank wine liberally and plentifully, but not to excess and intemperance, yet so as to be cheerful and in good spirits; their fears being all dissipated by this generous entertainment they met with.<\/p>\n e Athenaei Deipnosophist. l. 1. f Erato, sive, l. 6. c. 57.<\/p>\n (34) Messes.<\/strong>A portion of food from that prepared for the chief is regarded in the East as a mark both of honour and friendship, and the largeness of Benjamins mess marked him out as the especial object of Josephs regard. The words literally are, And the portion of Benjamin was great above the portions of all of them five <\/em>hands, that is, five times. It has been supposed that Joseph intended to try his brethren by this preference, and see if they were still envious. More probably it was dictated simply by his love.<\/p>\n They drank and were merry with him.<\/strong>Heb., They drank and were drunken with him. <\/em>The verb is that used of Noah in Gen. 9:21<\/span>, but probably the rendering in Hag. 1:6<\/span>, and were filled with drink, would give the right meaning. They lost all fear and suspicion, and gave themselves up to enjoyment.<\/p>\n 34<\/strong>. <\/strong> Five times so much <\/strong> This was a special mark of honour, and furnished opportunity for Joseph to observe if his brethren envied Benjamin as they once did himself .<\/p>\n ‘And he took and sent portions to them from before him. But Benjamin’s portion was five times as much as any of theirs. And they drank and were merry with him.’ <\/p>\n To receive a portion from the great lord’s table was a sign of favour and a great privilege. And Benjamin received five times more than the others, a sign of special favour. The ‘five times’ is significant. Five was the Egyptian number of completeness. <\/p>\n “And they drank and were merry (drank largely) with him.”<\/strong> Their fears are now forgotten. They drink merrily and without restraint. All appears to be well. <\/p>\n Gen 43:34<\/span><\/em><\/strong>. <\/strong>And he took, and sent messes<\/em><\/strong><\/strong> In ancient times it was the custom, when all the meat was set upon the table, for the master of the feast to distribute their portion to every one. Joseph not only ranged his brothers in proper rank according to their age, which must have greatly astonished them, but, in the same order, sent each of them a mess, and to Benjamin, in token of his particular favour and nearer alliance, he sent five times as much as to any of the rest. Whether this was done merely as a distinguishing mark of kindness to Benjamin, or as a trial of his brethren’s temper, to see whether they would look upon him with the same envious eyes as they had formerly done upon Joseph himself, it is certain that they were thus prepared for the opening of the plot, and would be more inclined to give credit to his words, when he discovered himself to them. <\/p>\n Were merry with him<\/em><\/strong><\/strong> The Vulgate renders this very coarsely, inebriati sunt cum eo. <\/em>The Hebrew signifies only, to drink heartily, <\/em>in a middle, <\/em>or indifferent <\/em>sense. Son 5:1<\/span>. <\/span>Hag 1:6<\/span>. In like manner the Greek , by which the LXX often render shecar, <\/em>primarily signifies, to drink heartily, though not to drunkenness, and is plainly used in this sense in Joh 2:10<\/span>. <\/p>\n REFLECTIONS.<\/strong>At dinner Joseph returns: his brethren renew their lowly obeisance, and, in their father’s name, bow down before him as his servants. The sight of Benjamin awakens all his tenderness. With a heart melted with love (and how could he refrain?) he inquires after the good old man: Is he alive? <\/em>And now unable longer to endure the moving scene, after an affectionate blessing on the lad, he hastens to his chamber, to give vent in tears to those tender passions, which burst involuntarily from his throbbing heart. When thus the commotion in his bosom was somewhat abated, he washes, and returns to entertain them. The tables are spread severally for him, them, and the AEgyptians; and while they wonder at the disposition made according to their several ages, they are nobly entertained, forget their fears and cares, and are merry with him. Benjamin is distinguished by a peculiar mess, but it seems neither to awaken their suspicion of the cause, nor jealousy of the favour. Note; <\/em>1. The tenderest passions possess the noblest souls. 2. A prayer for a blessing upon the soul, is a better gift than even Benjamin’s distinguished mess: in such charity, a poor man may be very rich. 3. If others, weak or scrupulous, choose not to eat bread in communion with us, after our manner, we should learn, as Joseph with the AEgyptians, to bear with them in love. <\/p>\n Joh 2:10<\/span> .<\/p>\n<\/p>\n REFLECTIONS<\/p>\n<\/p>\n Reader! let you and I turn from the table of Joseph amidst his brethren, while they are thus merry and happy with him, to consider the spiritual interest which we have in these things.<\/p>\n<\/p>\n The world which we dwell in, like that of Canaan to the Patriarch’s family, is a world of famine in bread for the soul. And if you know what spiritual hunger means, you will know also that this heavenly corn for ourselves and our household, can nowhere else be had but of the lord of the country, even from the LORD JESUS; of whom Joseph was the type. Shall we not arise and go to him? We will not, like Jacob’s sons, take a present in our hand, for he is too rich to be benefited by our favors: and his blessings are too great to come within the price of purchase. But like Jacob, let us pray that GOD Almighty may give us mercy before the man, even the GOD-MAN CHRIST JESUS.<\/p>\n<\/p>\n Dearest LORD, behold us now before thee! Oh! say to thy stewards the ministers of thy table as Joseph did to his: bring these men home and make ready, for these men shall dine with me at noon. And oh! the wonderful condescension, JESUS indeed receiveth sinners and eateth with them. We see thy face. We behold thy glory. We hear thy voice. We rejoice and are merry like the brethren of Joseph, while our brother JESUS saith, Eat, O friends; drink, yea, drink abundantly, O beloved. And dearest Redeemer! we would pray do thou make our meeting gracious in drawing nigh to us by thy HOLY SPIRIT, in opening to our minds the Holy Scriptures, and in making thyself known to us in breaking of bread and in prayer. Then shall we fully understand and have our souls refreshed indeed in the experience, that thy flesh is meat indeed, and thy blood drink indeed.<\/p>\n Gen 43:34 And he took [and sent] messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry with him.<\/p>\n Ver. 34. And he took and sent messes.<\/strong> ] So did Cyrus in Xenophon, to such as he favoured. <\/p>\n<\/p>\n But Benjamin’s mess, &c.] Love will creep where it cannot go; and good blood will never belie itself. Ambrose makes it a type and token of St Paul’s excellent parts and gifts above the rest of the apostles, &c.<\/p>\n took and sent, &c. Hebrew “lifted liftings”. Figure of speech Polyptoton, for emphasis = sent choice portions. <\/p>\n five times. The number of grace. See App-10, and Compare Gen 41:34; Gen 45:22; Gen 47:2, Gen 47:24. <\/p>\n were merry. Hebrew drank abundantly. Compare Hag 1:6. Joh 2:10. <\/p>\n But Benjamin’s mess <\/p>\n Cf. (See Scofield “Gen 35:18”). It is important to observe that Benjamin now becomes prominent. Joseph is peculiarly the type of Christ in His first advent, rejection, death, resurrection, and present exaltation among the Gentiles, but unrecognized of Israel. As the greater Benjamin, “Son of sorrow,” but also “Son of my right hand,” He is to be revealed in power in the Kingdom Gen 1:26-28. See Scofield “Zec 12:8”. It is then, and not till then, that Israel is to be restored and converted. See Scofield “Deu 30:3”. Typically Gen 45:1; Gen 45:2 anticipates the revelation prophetically described,; Eze 20:33-36; Hos 2:14-23 at which time the Benjamin type of Christ will be fulfilled. <\/p>\n messes: 2Sa 11:8 <\/p>\n was five times: Sir John Chardin observes, that “in Persia, Arabia, and the Indies, there are some houses where they place several plates in large salvers, and set one of these before each person, or before two or three, according to the magnificence of each house. The great men of the state are always served by themselves, in the feasts that are made for them; and with great profusion, their part of each kind of provision being always double, treble, or a larger proportion of each kind of meat.” Gen 45:22, 1Sa 1:5, 1Sa 9:22-24 <\/p>\n were merry: Heb. drank largely, Pro 31:6, Ecc 9:7, Ecc 10:19, Son 5:1, Hab 1:6, Mat 11:19, Joh 2:10 <\/p>\n Reciprocal: Gen 33:4 – embraced Rth 3:7 – his heart 1Sa 9:23 – Bring Est 1:10 – the heart Psa 11:6 – portion Zec 10:7 – and their<\/p>\n 43:34 And he took [and sent] messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, {k} and were merry with him.<\/p>\n (k) Sometimes this word means “to be drunken”, but here it means that they had enough, and drank of the best wine.<\/p>\n And he took [and sent] messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry with him. 34. he took and sent messes ] R.V. marg. messes were taken. The word “mess” is used here in the sense of “portion” of … Continue reading “Exegetical and Hermeneutical Commentary of Genesis 43:34”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1333","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1333","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=1333"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/1333\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=1333"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=1333"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=1333"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"