Genesis 44 commentary

Joseph tried how his brethren felt towards Benjamin. Had they envied and hated the other son of Rachel as they had hated him, and if they had the same want of feeling towards their father Jacob as heretofore, they would now have shown it. When the cup was found upon Benjamin, they would have a pretext for leaving him to be a slave. But we cannot judge what men are now, by what they have been formerly; nor what they will do, by what they have done. The steward charged them with being ungrateful, rewarding evil for good; with folly, in taking away the cup of daily use, which would soon be missed, and diligent search made for it; for so it may be read, Is not this it in which my lord drinketh, as having a particular fondness for it, and for which he would search thoroughly? Or, By which, leaving it carelessly at your table, he would make trial whether you were honest men or not? They throw themselves upon Joseph's mercy, and acknowledge the righteousness of God, perhaps thinking of the injury they had formerly done to Joseph, for which they thought God was now reckoning with them. Even in afflictions wherein we believe ourselves wronged by men, we must own that God is righteous, and finds out our sin.

Had Joseph been, as Judah supposed him, an utter stranger to the family, he could not but be wrought upon by his powerful reasonings. But neither Jacob nor Benjamin need an intercessor with Joseph; for he himself loved them. Judah's faithful cleaving to Benjamin, now, in his distress, was recompensed long afterwards by the tribe of Benjamin keeping with the tribe of Judah, when the other tribes deserted it. The apostle, when discoursing of the mediation of Christ, observes, that our Lord sprang out of Judah, Heb 7:14; and he not only made intercession for the transgressors, but he became a Surety for them, testifying therein tender concern, both for his Father and for his brethren. Jesus, the great antitype of Joseph, humbles and proves his people, even after they have had some tastes of his loving-kindness. He brings their sins to their remembrance, that they may exercise and show repentance, and feel how much they owe to his mercy.

1. And he commanded the steward of his house. Here Moses relates how skillfully Joseph had contrived to try the dispositions of his brethren. We have said elsewhere that, whereas God has commanded us to cultivate simplicity, we are not to take this, and similar examples, as affording license to turn aside to indirect and crafty arts. For it may have been that Joseph was impelled by a special influence of the Spirit to this course. He had also a reason, of no common kind, for inquiring very strictly in what manner his brethren were affected. Charity is not suspicious. Why, then, does he so distrust his brethren; and why cannot he suppose that they have anything good, unless he shall first have subjected them to the most rigid examination? Truly, since he had found them to be exceedingly cruel and perfidious, it is but an excusable suspicion, if he does not believe them to be changed for the better, until he has obtained a thorough perception and conviction of their penitence. But since, in this respect, it is a rare and very difficult virtue to observe a proper medium, we must beware of imitating the example of Joseph, in an austere course of acting, unless we have laid all vindictive feelings aside, and are pure and free from all enmity. For love, when it is pure, and exempt from all turbid influence, will best decide how far it is right to proceed. It may, however, be asked, “If the sons of Jacob had been easily induced to betray the safety of Benjamin, what would Joseph himself have done?” We may readily conjecture, that he examined their fidelity, in order that, if he should find them dishonest, he might retain Benjamin, and drive them with shame from his presence. But, by pursuing this method, his father would have been deserted, and the Church of God ruined. And certainly, it is not without hazard to himself that he thus terrifies them: because he could scarcely have avoided the necessity of denouncing some more grievous and severe punishment against them, if they had again relapsed. It was, therefore, due to the special favor of God, that they proved themselves different from what he had feared. In the meantime, the advantage of his examination was twofold; first, because the clearly ascertained integrity of his brethren rendered his mind more placable towards them; and secondly, because it lightened, at least in some degree, the former infamy, which they had contracted by their wickedness.

2. And put my cup, the silver cup. It may seem wonderful that, considering his great opulence, Joseph had not rather drunk out of a golden cup. Doubtless, either the moderation of that age was still greater than has since prevailed, and the splendor of it less sumptuous; or else this conduct must be attributed to the moderation of the man, who, in the midst of universal license, yet was contented with a plain and decent, rather than with a magnificent style of living. Unless, perhaps, on account of the excellence of the workmanship, the silver was more valuable than gold: as it is manifest from secular history, that the workmanship has often been more expensive than the material itself. It is, however, probable, that Joseph was sparing in domestic splendor, for the sake of avoiding envy. For unless he had been prudently on his guard, a contention would have arisen between him and the courtiers, resulting from a spirit of emulation. Moreover, he commands the cup to be enclosed in Benjamin’s sack, in order that he might claim him as his own, when convicted of the theft, and might send the rest away: however, he accuses all alike, as if he knew not who among them had committed the crime. And first, he reproves their ingratitude, because, when they had been so kindly received, they made the worst possible return; next, he contends that the crime was inexpiable, because they had stolen what was most valuable to him; namely, the cup in which he was accustomed both to drink and to divine. And he does this through his steward, whom he had not trained to acts of tyranny and violence. Whence I infer, that the steward was not altogether ignorant of his master’s design.

5. Whereby indeed, he divineth “Jamblichus, in his book on Egyptian mysteries, mentions the practice of divining by cups. That this superstition, as well as many others, has continued even to modern times, is shown by a remarkable passage in Norden’s Travels. When the author, with his companions, had arrived at Dorri, the most remote extremity of Egypt, or rather in Nubia, were they were able to deliver themselves from a perilous condition, only through great presence of mind, they sent one of their company to a malicious and powerful Arab, to threaten him. He answered them, ‘I know what sort of people you are. I have consulted my cup, and found in it, that you are from a people of whom one of our prophets has said, There will come Franks under every kind of pretense to spy out the land. They will bring with them a great multitude of their countrymen, to conquer the country and to destroy all the people.’” — Egypt and the Books of Moses. p. 40. — Ed. This clause is variously expounded. For some take it as if Joseph pretended that he consulted soothsayers in order to find out the thief. Others translate it, “by which he has tried you, or searched you out;” others, that the stolen cup had given Joseph an unfavorable omen. The genuine sense seems to me to be this: that he had used the cup for divinations and for magical arts; which, however, we have said, he feigned, for the sake of aggravating the charge brought against them. But the question arises, how does Joseph allow himself to resort to such an expedient? For besides that it was sinful for him to profess augury; he vainly and unworthily transfers to imaginary deities the honor due only to divine grace. On a former occasion, he had declared that he was unable to interpret dreams, except so far as God should suggest the truth to him; now he obscures this entire ascription of praise to divine grace; and what is worse, by boasting that he is a magician rather than proclaiming himself a prophet of God, he impiously profanes the gift of the Holy Spirit. Doubtless, in this dissimulation, it is not to be denied, that he sinned grievously. Yet I think that, at the first, he had endeavored, by all means in his power, to give unto God his due honor; and it was not his fault that the whole kingdom of Egypt was ignorant of the fact that he excelled in skill, not by magical arts, but by a celestial gift. But since the Egyptians were accustomed to the illusions of the magicians, this ancient error so prevailed, that they believed Joseph to be one of them; and I do not doubt that this rumor was spread abroad among the people, although contrary to his desire and intention. Now Joseph, in feigning himself to be a stranger to his brethren, combines many falsehoods in one, and takes advantage of the prevailing vulgar opinion that he used auguries. Whence we gather, that when any one swerves from the right line, he is prone to fall into various sins. Wherefore, being warned by this example, let us learn to allow ourselves in nothing except what we know is approved by God. But especially must we avoid all dissimulation, which either produces or confirms mischievous impostures. Besides, we are warned, that it is not sufficient for any one to oppose a prevailing vice for a time; unless he add constancy of resistance, even though the evil may become excessive. For he discharges his duty very defectively, who, having once testified that he is displeased with what is evil, afterwards, by his silence or connivance, gives it a kind of assent.

7. And they said unto him. The sons of Jacob boldly excuse themselves, because a good conscience gives them confidence. They also argue from the greater to the less: for they contend, that their having voluntarily brought back the money, which they might with impunity have applied to their own use, was such a proof of their honesty, as to make it incredible that they should have been so blinded by a little gain, as to bring upon themselves the greatest disgrace, together with immediate danger of their lives. They, therefore, declared themselves ready to submit to any punishment, if they were found guilty of the theft. When the cup was discovered in Benjamin’s sack, Moses does not relate any of their complaints; but only declares, that they testified the most bitter grief by rending their garments. I do not doubt that they were struck dumb by the unexpected result; for they were confounded, not only by the magnitude of their grief, but by perceiving themselves to be obnoxious to punishment, for that of which their conscience did not accuse them. Therefore, when they come into the presence of Joseph, they confess the injury, not because they acknowledge that the crime has been committed by them, but because excuse would be of no avail; as if they would say, “It is of no use to deny a thing which is manifest in itself.” In this sense, they say that their iniquity has been found out by God; because, although they had some secret suspicion of fraud, thinking that this had been a contrivance for the purpose of bringing an unjust charge against them, they choose rather to trace the cause of their punishment to the secret judgment of God. See verse 16. Some interpreters believe that they here confessed their crime committed against Joseph; but that opinion is easily refuted, because they constantly affirm that he had been torn by a wild beast, or had perished by some accident. Therefore, the more simple meaning is that which I have adduced; that although the truth of the fact is not apparent, yet they are punished by God as guilty persons. They do not, however, speak hypocritically; but being troubled and astonished in their perplexed affairs, there is nothing left for them but the consciousness that this punishment is inflicted by the secret judgment of God. And I wish that they who, when smitten by the rod of God, do not immediately perceive the cause, would adopt the same course; and when they find that men are unjustly incensed against them, would recall to mind the secret judgments of God, by which it becomes us to be humbled. Moreover, whereas Judah speaks in the name of them all, we may hence infer, that he had already obtained precedence among his brethren. And Moses exhibits him as their head and chief, when he expressly states that he and the rest came. For though the dignity of primogeniture had not yet been conferred upon him, by the solemn judgment of his father, yet it was intended for him. Certainly, in taking the post of speaker for the rest, his authority appears in his language. Again, it is necessary to recall to memory, in reference to the language of Joseph, what I have before said, that although at first he had endeavored to ascribe the glory to God, he now sins in pretending that he is a soothsayer or diviner. Some, to extenuate the fault, say that the allusion is, not to the art of augury, but to his skill in judging; there is, however, no need to resort to forced expositions for the sake of excusing the man; for he speaks according to the common understanding of the multitude, and thus foolishly countenances the received opinion.

16. Behold, we are my lord’s servants. They had before called themselves servants through modesty; now they consign themselves over to him as slaves. But in the case of Benjamin they plead for a mitigation of the severity of the punishment; and this is a kind of entreaty, that he might not be capitally punished, as they had agreed to, at the first. On the whole of this verse, Dr. A. Clarke remarks, “No words can more strongly mark confusion and peturbation of mind. They no doubt all thought that Benjamin had actually stolen the cup.” He also thinks it probable that this very cup had been used by Benjamin at the dinner. — Ed.

17. God forbid that I should do so “God forbid” is an expression frequently used by our translators, both in the Old and New Testament, where the name of God does not occur in the original. The term here used as the same meaning as Absit in Latin, and Μὴ γένοιτο in Greek. Literally this passage would read, “Far be it from me to do so.” See also verse 7. — Ed If Joseph intended to retain Benjamin alone, and to dismiss the others, he would have done his utmost, to rend the Church of God by the worst possible dissension. But I have previously shown (what may also be elicited from the context) that his design was nothing else than to pierce their hearts more deeply. He must have anticipated great mischief, if he had perceived that they did not care for their brother: but the Lord provided against this danger, by causing the earnest apology of Judah not only to soften his mind, but even to draw forth tears and weeping in profusion.

18. Let thy servant, I pray thee, speak a word. Judah suppliantly asks that leave may be given him to speak, because his narrative was about to be prolix. And whereas nobles are offended, and take it angrily, if any address them with too great familiarity, Judas begins by declaring that he is not ignorant of the great honor which Joseph had received in Egypt, for the purpose of showing that he was becoming bold, not through impertinence, but through necessity. Afterwards he recites in what manner he and his brethren had departed from their father. There are two principal heads of his discourse; first, that they should be the means of bringing a sorrow upon their father which would prove fatal; and secondly, that he had bound himself individually, by covenant, to bring the youth back. With respect to the grief of his father, it is a sign of no common filial piety, that he wished himself to be put in Benjamin’s place, and to undergo perpetual exile and servitude, rather than convey to the miserable old man tidings which would be the cause of his destruction. He proves his sincerity by offering himself as a surety, in order that he may liberate his brother. Because חטא (chata) among the Hebrews, sometimes signifies to be in fault, and sometimes to be under penalty; some translate the passage, “I shall have sinned against my father;” or, “I shall be accused of sin;” while others render it, “I shall be deemed guilty, because he will complain of having been deceived by my promise.” The latter sense is the more appropriate, because, truly, he would not escape disgrace and censure from his father, as having cruelly betrayed a youth committed to his care.

CHAPTER 45.

Genesis 45:1-28

1. Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren.

1. Tunc non potuit Joseph se comprimere coram omnibus, qui stabant juxta se, et clamavit, Educite omnem virum a me: et non stetit quisquam cum eo, quando patefecit se Joseph fratribus suis.

2. And he wept aloud: and the Egyptians and the house of Pharaoh heard.

2. Et emisit vocem suam cum fletu: et audierunt Aegyptii, audivit et domus Pharaonis.

3. And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence.

3. Dixit autem Joseph fratribus suis, Ego sum Joseph, num adhue vivit pater meus? Et non potuerunt fratres ejus respondere ei: quia territi erant a facie ejus.

4. And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt.

4. Et dixit Joseph fratribus suis, Accedite quaeso ad me. Et accesserunt. Et dixit, Ego sum Joseph frater vester, quem vendidistis in Aegyptum.

5. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.

5. Et nune ne dolore afficiamini, et ne sit ira in oculis vestris quod vendideritis me hue: nam propter vitam misit me Deus ante vos.

6. For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest.

6. Jam enim duo anni famis fuerunt in medio terrae, et adhuc quinque anni sunt, in quibus non erit aratio et messis.

7. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.

7. Et misit me Deus ante vos, ut ponam vobis reliquias in terra: et ut vivificem vos evasione vagna.

8. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.

8. Nune itaque non vos misistis me huc, sed Deus: et posuit me in patrem Pharaoni, et in dominum toti domui ejus, et dominatorem in tota terra Aegypti.

9. Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not:

9. Festinate, et ascendite ad patrem meum, et dicite ei, Sic dicit filius tuus Joseph, Posuit me Deus in dominum toti Aegypto, descende ad me, ne stes.

10. And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children’s children, and thy flocks, and thy herds, and all that thou hast:

10. Et habitabis in terra Gosen, et eris propinquus mihi, tu et filii tui, et filii filorum tuorum, et pecudes tuae, et boves tui, et omnia quae sunt tibi.

11. And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.

11. Et alam to ibi, quia adhuc quinque anni famis sunt: ne forte inopia vel egestate conficiaris tu et domus tua, et omne quod est tibi.

12. And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.

12. Et ecce, oculi vestri vident et oculi fratris mei Benjamin, quod os meum loquitur ad vos.

13. And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither.

13. Nuntiate autem patri meo omnem gloriam meam in Aegypto, et omnia quae vidistis: et festinate, et descendere facite patrem meum huc.

14. And he fell upon his brother Benjamin’s neck, and wept; and Benjamin wept upon his neck.

14. Et jactavit se super collum Benjamin fratris sui, et flevit: Benjamin quoque flevit super collum ejus.

15. Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.

15. Et osculatus est omnes fratres suos, et flevit super eos, et postea loquuti sunt fratres ejus cum eo.

16. And the fame thereof was heard in Pharaoh’s house, saying, Joseph’s brethren are come: and it pleased Pharaoh well, and his servants.

16. Et vox audita est in domo Pharaonis, dicendo, Venerunt fratres Joseph, et placuit in oculis Pharaonis, et in oculis servorum ejus.

17. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, get you unto the land of Canaan;

17. Et dixit Pharao ad Joseph, Die fratribus tuis, Hoc facite, onerate jumenta vestra, et ite, ingredimini terram Chenaan.

18. And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land.

18. Et capite patrem vestrum, et familias vestras, et venite ad me: et dabo vobis bonum terrae Aegypti, et comedetis pinguedinem terrae.

19. Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come.

19. Et tu jussus es, Hoc facite, capite vobis de terra Aegypti currus pro parvulis vestris, et pro uxoribus vestris: et tollite patrem vestrum, et venite.

20. Also regard not your stuff; for the good of all the land of Egypt is yours.

20. Et oculus vester ne parcat supellectili vestrae: quia bonum omnis terrae Aegypti vestrum erit.

21. And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way.

21. Fecerunt ergo sic filii Israel, et dedit eis Joseph currus juxta sermonem Pharaonis, et dedit eis escam pro itinere.

22. To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment.

22. Omnibus ipsis dedit unicuique mutatorias vestes, et ipsi Benjamin dedit trecentos argenteos, et quinque mutatorias vestes.

23. And to his father he sent after this manner; ten asses laden with the good things of Egypt, and ten she asses laden with corn and bread and meat for his father by the way.

23. Patri autem suo misit secundum hoc, decem asinos ferentes de bono Aegypti, et decem asinas ferentes frumentum, et panem, et escam patri suo pro itinere.

24. So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.

24. et dimisit fratres suos, et abierunt, et dixit ad eos, Ne tumultuemini in via.

25. And they went up out of Egypt, and came into the land of Canaan unto Jacob their father,

25. At ascenderunt ex Aegypto, et venerunt in terram Chenaan, ad Jahacob patrem suum.

26. And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob’s heart fainted, for he believed them not.

26. Et nuntiaverunt ei, dicendo, Adhuc Joseph vivit: et quod ipse dominaretur in omni terra Aegypti: et dissolutum est cor ejus, euia non credebat eis.

27. And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived:

27. Et retulerunt ei omnia verba Joseph, quae loquutus fuerat ad eos: et vidit currus, quos miserat Joseph ut ferrent eum, et revixit spiritus Jahacob patris eorum.

28. And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.

28. Et dixit Israel, Sufficit, adhuc Joseph filius meus vivit: ibo, et videbo eum, antequam moriar.

CHAPTER 44

Ge 44:1-34. Policy to Stay His Brethren.

1. And Joseph commanded the steward--The design of putting the cup into the sack of Benjamin was obviously to bring that young man into a situation of difficulty or danger, in order thereby to discover how far the brotherly feelings of the rest would be roused to sympathize with his distress and stimulate their exertions in procuring his deliverance. But for what purpose was the money restored? It was done, in the first instance, from kindly feelings to his father; but another and further design seems to have been the prevention of any injurious impressions as to the character of Benjamin. The discovery of the cup in his possession, if there had been nothing else to judge by, might have fastened a painful suspicion of guilt on the youngest brother; but the sight of the money in each man's sack would lead all to the same conclusion, that Benjamin was just as innocent as themselves, although the additional circumstance of the cup being found in his sack would bring him into greater trouble and danger.

2. put my cup, the silver cup, in the sack's mouth--It was a large goblet, as the original denotes, highly valued by its owner, on account of its costly material or its elegant finish and which had probably graced his table at the sumptuous entertainment of the previous day.

3. As soon as the morning was light, the men were sent away--They commenced their homeward journey at early dawn (see on Ge 18:2); and it may be readily supposed in high spirits, after so happy an issue from all their troubles and anxieties.

4. When they were gone out of the city ... Joseph said unto his steward--They were brought to a sudden halt by the stunning intelligence that an article of rare value was missing from the governor's house. It was a silver cup; so strong suspicions were entertained against them that a special messenger was despatched to search them.

5. Is not this it in which my lord drinketh--not only kept for the governor's personal use, but whereby he divines. Divination by cups, to ascertain the course of futurity, was one of the prevalent superstitions of ancient Egypt, as it is of Eastern countries still. It is not likely that Joseph, a pious believer in the true God, would have addicted himself to this superstitious practice. But he might have availed himself of that popular notion to carry out the successful execution of his stratagem for the last decisive trial of his brethren.

6-7. he overtook them, and he spake ... these words--The steward's words must have come upon them like a thunderbolt, and one of their most predominant feelings must have been the humiliating and galling sense of being made so often objects of suspicion. Protesting their innocence, they invited a search. The challenge was accepted [Ge 44:10, 11]. Beginning with the eldest, every sack was examined, and the cup being found in Benjamin's [Ge 44:12], they all returned in an indescribable agony of mind to the house of the governor [Ge 44:13], throwing themselves at his feet [Ge 44:14], with the remarkable confession, "God hath found out the iniquity of thy servants" [Ge 44:16].

16-34. Judah said, What shall we say?--This address needs no comment--consisting at first of short, broken sentences, as if, under the overwhelming force of the speaker's emotions, his utterance were choked, it becomes more free and copious by the effort of speaking, as he proceeds. Every word finds its way to the heart; and it may well be imagined that Benjamin, who stood there speechless like a victim about to be laid on the altar, when he heard the magnanimous offer of Judah to submit to slavery for his ransom, would be bound by a lifelong gratitude to his generous brother, a tie that seems to have become hereditary in his tribe. Joseph's behavior must not be viewed from any single point, or in separate parts, but as a whole--a well-thought, deep-laid, closely connected plan; and though some features of it do certainly exhibit an appearance of harshness, yet the pervading principle of his conduct was real, genuine, brotherly kindness. Read in this light, the narrative of the proceedings describes the continuous, though secret, pursuit of one end; and Joseph exhibits, in his management of the scheme, a very high order of intellect, a warm and susceptible heart, united to a judgment that exerted a complete control over his feelings--a happy invention in devising means towards the attainment of his ends and an inflexible adherence to the course, however painful, which prudence required.

Put my cup in the sack's mouth of the youngest - The stratagem of the cup seems to have been designed to bring Joseph's brethren into the highest state of perplexity and distress, that their deliverance by the discovery that Joseph was their brother might have its highest effect.

Whereby - he divineth? - Divination by cups has been from time immemorial prevalent among the Asiatics; and for want of knowing this, commentators have spent a profusion of learned labor upon these words, in order to reduce them to that kind of meaning which would at once be consistent with the scope and design of the history, and save Joseph from the impeachment of sorcery and divination. I take the word נחש nachash here in its general acceptation of to view attentively, to inquire. Now there has been in the east a tradition, the commencement of which is lost in immemorial time, that there was a Cup, which had passed successively into the hands of different potentates, which possessed the strange property of representing in it the whole world, and all the things which were then doing in it. The cup is called jami Jemsheed, the cup of Jemsheed, a very ancient king of Persia, whom late historians and poets have confounded with Bacchus, Solomon, Alexander the Great, etc. This Cup, filled with the elixir of immortality, they say was discovered when digging to lay the foundations of Persepolis. The Persian poets are full of allusions to this cup, which, from its property of representing the whole world and its transactions, is styled by them jam jehan nima, "the cup showing the universe;" and to the intelligence received by means of it they attribute the great prosperity of their ancient monarchs, as by it they understood all events, past, present, and to come. Many of the Mohammedan princes and governors affect still to have information of futurity by means of a cup. When Mr. Norden was at Derri in the farthest part of Egypt, in a very dangerous situation, an ill-natured and powerful Arab, in a threatening way, told one of their people whom they sent to him that "he knew what sort of people they were, for he had consulted his cup, and found by it that they were those of whom one of their prophets had said, that Franks (Europeans) would come in disguise; and, passing everywhere, examine the state of the country; and afterwards bring over a great number of other Franks, conquer the country, and exterminate all." By this we see that the tradition of the divining cup still exists, and in the very same country too in which Joseph formerly ruled. Now though it is not at all likely that Joseph practiced any kind of divination, yet probably, according to the superstition of those times, (for I suppose the tradition to be even older than the time of Joseph), supernatural influence might be attributed to his cup; and as the whole transaction related here was merely intended to deceive his brethren for a short time, he might as well affect divination by his cup, as he affected to believe they had stolen it. The steward therefore uses the word נחש nachash in its proper meaning: Is not this it out of which my lord drinketh, and in which he inspecteth accurately? Gen 44:5. And hence Joseph says, Gen 44:15 : Wot ye not - did ye not know, that such a person as I (having such a cup) would accurately and attentively look into it? As I consider this to be the true meaning, I shall not trouble the reader with other modes of interpretation.

What shall we say, etc. - No words can more strongly mark confusion and perturbation of mind. They, no doubt, all thought that Benjamin had actually stolen the cup; and the probability of this guilt might be heightened by the circumstance of his having that very cup to drink out of at dinner; for as he had the most honorable mess, so it is likely he had the most honorable cup to drink out of at the entertainment.

Thou art even as Pharaoh - As wise, as powerful, and as much to be dreaded as he. In the Asiatic countries, the reigning monarch is always considered to be the pattern of all perfection; and the highest honor that can be conferred on any person, is to resemble him to the monarch; as the monarch himself is likened, in the same complimentary way, to an angel of God. See 2Sam 14:17, 2Sam 14:18. Judah is the chief speaker here, because it was in consequence of his becoming surety for Benjamin that Jacob permitted him to accompany them to Egypt. See Gen 43:9. "Every man who reads," says Dr. Dodd, "to the close of this chapter, must confess that Judah acts here the part both of the affectionate brother and of the dutiful son, who, rather than behold his father's misery in ease of Benjamin's being left behind, submits to become a bondman in his stead: and indeed there is such an air of candor and generosity running through the whole strain of this speech, the sentiments are so tender and affecting, the expressions so passionate, and flow so much from artless nature, that it is no wonder if they came home to Joseph's heart, and forced him to throw off the mask." "When one sees," says Dr. Jackson, "such passages related by men who affect no art, and who lived long after the parties who first uttered them, we cannot conceive how all particulars could be so naturally and fully recorded, unless they had been suggested by His Spirit who gives mouths and speech unto men; who, being alike present to all successions, is able to communicate the secret thoughts or forefathers to their children, and put the very words of the deceased, never registered before, into the mouths or pens of their successors born many ages after; and that as exactly and distinctly as if they had been caught, in characters of steel or brass, as they issued out of their mouths. For it is plain that every circumstance is here related with such natural specifications, as if Moses had heard them talk; and therefore could not have been thus represented to us, unless they had been written by His direction who knows all things, fore-past, present, or to come."

To two such able and accurate testimonies I may be permitted to add my own. No paraphrase can heighten the effect of Judah's address to Joseph. To add would be to diminish its excellence; to attempt to explain would be to obscure its beauties; to clothe the ideas in other language than that of Judah, and his translators in our Bible, would ruin its energy, and destroy its influence. It is perhaps one of the most tender, affecting pieces of natural oratory ever spoken or penned; and we need not wonder to find that when Joseph heard it he could not refrain himself, but wept aloud. His soul must have been insensible beyond what is common to human nature, had he not immediately yielded to a speech so delicately tender, and so powerfully impressive. 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.

Is not this it in which my lord drinketh? And for which he would search thoroughly - So it may be rendered.

God hath found out the iniquity of thy servants - Referring to the injury they had formerly done to Joseph, for which they thought God was now reckoning with them. Even in those afflictions wherein we apprehend ourselves wronged by men, yet we must own that God is righteous, and finds out our iniquity. We cannot judge what men are, by what they have been formerly, not what they will do, by what they have done. Age and experience may make men wiser and better, They that had sold Joseph, yet would not abandon Benjamin.

And Judah said - We have here a most pathetic speech which Judah made to Joseph on Benjamin's behalf. Either Judah was a better friend to Benjamin than the rest, and more solicitous to bring him off; or he thought himself under greater obligations to endeavour it than the rest, because he had passed his word to his father for his safe return. His address, as it is here recorded, is so very natural, and so expressive of his present passion, that we cannot but suppose Moses, who wrote it so long after, to have written it under the special direction of him that made man's mouth. A great deal of unaffected art, and unstudied rhetoric there is in this speech. He addressed himself to Joseph with a great deal of respect calls him his lord, himself and his brethren his servants, begs his patient hearing, and passeth a mighty compliment upon him, Thou art even as Pharaoh, whose favour we desire, and whose wrath we dread as we do Pharaoh's. He represented Benjamin as one well worthy of his compassionate consideration, he was a little one, compared with the rest; the youngest, not acquainted with the world, nor inured to hardship, having been always brought up tenderly with his father. It made the case the more piteous that he alone was left of his mother, and his brother was dead, viz. Joseph; little did Judah think what a tender point he touched upon now. Judah knew that Joseph was sold, and therefore had reason enough to think that he was not alive. He urged it closely that Joseph had himself constrained them to bring Benjamin with them, had expressed a desire to see him, had forbidden them his presence, unless they brought Benjamin with them, all which intimated, that he designed him some kindness. And must he be brought with so much difficulty to the preferment of a perpetual slavery? Was he not brought to Egypt in obedience, purely in obedience to the command of Joseph, and would not he shew him some mercy? The great argument he insists upon was the insupportable grief it would be to his aged father, if Benjamin should be left behind in servitude. His father loves him, Ge 44:20. Thus they had pleaded against Joseph's insisting on his coming down Ge 44:22. If he should leave his father, his father would die, much more if he now be left behind, never to return. This the old man of whom they spake, had pleaded against his going down. If mischief befall him, ye shall bring down my grey hairs, that crown of glory, with sorrow to the grave. This therefore Judah presseth with a great deal of earnestness, his life is bound up in the lad's life, when he sees that the lad is not with us, he will faint away and die immediately, or will abandon himself to such a degree of sorrow, as will, in a few days, make an end of him, And (lastly) Judah pleads, that, for his part, he could not bear to see this. Let me not see the evil that shall come on my father. Judah, in honour to the justice of Joseph's sentence, and to shew his sincerity in this plea, offers himself to become a bond - man instead of Benjamin. Thus the law would be satisfied; Joseph would be no loser, for we may suppose Judah a more able bodied man than Benjamin; Jacob would better bear that than the loss of Benjamin. Now, so far was he from grieving at his father's particular fondness for Benjamin, than he is himself willing to be a bond - man to indulge it. Now, had Joseph been, as Judah supposed, an utter stranger to the family, yet even common humanity could not but be wrought upon by such powerful reasonings as these; for nothing could be said more moving, more tender; it was enough to melt a heart of stone: but to Joseph, who was nearer a - kin to Benjamin than Judah himself, and who, at this time, felt a greater passion for him and his aged father, than Judah did, nothing could be more pleasingly nor more happily said. Neither Jacob nor Benjamin needed an intercessor with Joseph, for he himself loved them. Upon the whole, let us take notice, How prudently Judah suppressed all mention of the crime that was charged upon Benjamin. Had he said any thing by way of acknowledgment of it, he had reflected on Benjamin's honesty. Had he said any thing by way of denial of it, he had reflected on Joseph's justice; therefore he wholly waves that head, and appeals to Joseph's pity. What good reason dying Jacob had to say, Judah, thou art he whom thy brethren shall praise, Ge 49:8, for he excelled them all in boldness, wisdom, eloquence, and especially tenderness for their father and family. Judah's faithful adherence to Benjamin now in his distress was recompensed long after, by the constant adherence of the tribe of Benjamin to the tribe of Judah, when all the other ten tribes deserted it.

2 And put my cup , the silver cup, in the sacks mouth of the youngest , and his corn-money: and he did according to the word that Joseph had spoken.

It seems to have been a large cup and of great price and much used by Ioseph.

With design to discover their intentions and affections towards Benjamin, whether they did envy him and would desert him in his danger, as they did Ioseph; or would cleave to him, that hence he might take his measures how to deal with him and them.

5 Is not this it in which my lord drinketh? and whereby indeed he divineth ? ye have done evil in so doing.

Amongst the several kinds of divination in use among the Egyptians and other Heathens, this was one to do it by a cup or bason, which they filled with water and put in them plates of silver or precious stones in which certain characters were ingraven, by which and some words they used they called upon the Devil, who gave them answer. Ioseph did not use this course nor was a diviner, but the people thought him such an one, and the Steward might represent him as such for the better covering or carrying on his design. But this sence agrees not with the 15th. verse of this chapter, Wot you not, &c. Which words shew that he speaks of something which they all might easily know▪ but they did not know that Ioseph was a Diviner, much less that he divined by that cup, whereas that kind of divination was generally performed by a glass, not by a cup. Others observe, that the Hebrew word ofttimes signifies not to divine, but onely to observe and discover a thing, as Gen. 30. 27. 1 Kings 20. 33. and render the place thus, whereby he will certainly observe or discover, to wit, what you are and do. But this also seems not to consist with ver. 15. and the supplement is too large and remote. The true sense then is this, the Hebrew, bo, is not to be rendered, by which, but, concerning which, as the particle b[illegible: 1+ letters]th is oft used, and it notes not the instrument whereby, but the object about which, he did divine, and the words must be rendred, concerning which he can or would certainly divine. And this agrees well with ver. 15. q. d. did you think you could deceive my Master! did not you and all others know that he could divine and discover secret things, whence he had both his name and preferment! And this cup being much prized and used by him, you might easily judge that he would use his art to recover it.

(i. e.) Very evil, unjustly, unthankfully and foolishly.

Marginal references: Or, maketh trial.

8 Behold, the money which we found in our sacks mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy Lords house silver or gold ?

It is not probable that we who restored that which was in our power to keep and to conceal without any danger should steal that which was likely to be discovered with so much shame and hazard to our selves.

9 With whom soever of thy servants it be found, both let him die, and we also will be my Lords bondmen .

This over-daring offer proceeded from hence that they were all conscious of their own innocency, and did not suspect any fraud or artifice in the matter.

Marginal references: Chap. 31. 32.

10 And he said, Now also let it be according unto your words: he with whom it is found, shall be my servant, and ye shall be blameless .

Thus he moderates the conditions which they proposed, exempting the innocent, and exchanging the deserved and offered death of the nocent into slavery.

12 And he searched, and began at the eldest and left at the youngest: and the cup was found in Benjamins sack.

To take off all their suspicion of his fraud.

He found doubtless the money there, but he accused them not about that matter, both because they had an answer ready to that charge from his own mouth, chap. 43. 23. and because the greater crime, the stealing of the cup which Ioseph so much prized and used, might seem to extinguish the less, or at least cause him to neglect it.

13 Then they rent their clothes, and laded every man his asse, and returned to the City .

Being afraid and ashamed to go to their father without Benjamin, concerning whom they had received so severe a charge, and made such solemn promises and imprecations.

16 And Judah said, What shall we say unto my Lord? what shall we speak? or how shall we clear our selves? God hath found out the iniquity of thy servants: behold, we are my Lords servants, both we, and he also with whom the cup is found.

Who speaks in the cause, as being one of the eldest, and a person of most gravity and discretion and readiness of speech, and most eminently concerned for his brother.

viz. This iniquity, of which it seems some of us are guilty, and God hath discovered it. Or, iniquity may be put for iniquities, whether we are guilty of this fact or not we are certainly guilty of many other sins, for which God is now punishing us, to whose providence we therefore willingly submit.

18 Then Judah came near unto him , and said, O my Lord, let thy servant, I pray thee, speak a word in my Lords ears , and let not thy anger burn against thy servant: for thou art even as Pharaoh .

Made a little nearer approach to him, that he might present his humble petiti[illegible: 1+ letters] to him.

In thy hearing: For this phrase doth not necessarily imply that he whispered in his ears, as appears from Numb. 14. 28. Deut. 32. 44. Iudg. 17. 2.

As thou representest his person, so thou art invested with his Majesty and Authority, and therefore thy word is a law, thou canst do with us what thou pleasest, either spare or punish us, and therefore we do justly deprecate thine anger and most humbly intreat thy favourable audience and princely compassion to us.

20 And we said unto ray 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 loveth him.

So they call him comparatively to themselves who were much elder; and withal to signifie the reason why he came not with them because he was young and tender and unfit for such a journey.

21 And thou saidest unto thy servants, Bring him down unto me, that I may set mine eyes upon him .

(i. e.) See him with my own eyes, and thereby be satisfied of the truth of what you say. Compare Gen. 42. 15, 16. Elsewhere this phrase signifies to shew favour to a person, as Ier. 39. 12. and 40. 4. But though that was Iosephs intention, as yet he was minded to conceal it from them.

23 And thou saidest unto thy servants, except your youngest brother come down with you, you shall see my face no more .

Quest. Why would Ioseph expose his father to the hazard of his life in parting with his dear child! Answ. Ioseph supposed that to be but a pretence, and might fear lest his brethren had disposed of Benjamin, as they did of him, and therefore could not bring him forth. And as for his father, the experience which he had of his continuance in life and health after the supposed untimely death of Ioseph gave him good assurance, that his parting with Benjamin for a season and that under the care and charge of his brethren was not likely to make any dangerous impression upon him.

Marginal references: Chap. 43. 3.

27 And thy servant my father said unto us, Ye know that my wife bare me two sons.

He calleth her so by way of eminency, as Gen. 46. 19. because she onely was his wife by design and choice, whereas Leah was put upon him by fraud, and might have been refused by him, if he had so pleased, and the other two were given to him by Rachel and Leah.

30 Now therefore when I come to thy servant my father, and the lad be not with us; (seeing that his life is bound up in the lads life).

The death of the Child, which upon this occasion he will firmly believe, will unavoidably procure his death also.

33 Now therefore, I pray thee, let thy servant abide in stead of the lad, a bondman to my Lord, and let the lad go up with his brethren.

Partly in compassion to our aged father; and partly for thy own advantage; because I can be more serviceable to thee than he because of my greater strength and experience.

Gen 44:1-2

The Test. - After the dinner Joseph had his brothers’ sacks filled by his steward with corn, as much as they could hold, and every one’s money placed inside; and in addition to that, had his own silver goblet put into Benjamin’s sack.

Gen 44:3-6

Then as soon as it was light (אור,   3rd pers. perf. in o: Ges. §72, 1), they were sent away with their asses. But they were hardly outside the town, “not far off,” when he directed his steward to follow the men, and as soon as he overtook them, to say, “Wherefore have ye rewarded evil for good? Is it not this from which my lord drinketh, and he is accustomed to prophesy from it? Ye have done an evil deed!” By these words they were accused of theft; the thing was taken for granted as well known to them all, and the goblet purloined was simply described as a very valuable possession of Joseph's. נחשׁ: lit., to whisper, to mumble out formularies, incantations, then to prophesy, divinare. According to this, the Egyptians at that time practised λεκανοσκοπίη or λεκανομαντεία and ὑδρομαντεία, the plate and water incantations, of which Jamblichus speaks (de myst. iii. 14), and which consisted in pouring clean water into a goblet, and then looking into the water for representations of future events; or in pouring water into a goblet or dish, dropping in pieces of gold and silver, also precious stones, and then observing and interpreting the appearances in the water (cf. Varro apud August. civ. Dei 7, 35; Plin. h. n. 37, 73; Strabo, xvi. p. 762). Traces of this have been continued even to our own day (see Norden's Journey through Egypt and Nubia). But we cannot infer with certainty from this, that Joseph actually adopted this superstitious practice. The intention of the statement may simply have been to represent the goblet as a sacred vessel, and Joseph as acquainted with the most secret things (Gen 44:15).

Gen 44:7-9

In the consciousness of their innocence the brethren repelled this charge with indignation, and appealed to the fact that they brought back the gold which was found in their sacks, and therefore could not possibly have stolen gold or silver; and declared that whoever should be found in possession of the goblet, should be put to death, and the rest become slaves.

Gen 44:10

The man replied, “Now let it be even (גּם placed first for the sake of emphasis) according to your words: with whom it is found, he shall be my slave, and ye (the rest) shall remain blameless.” Thus he modified the sentence, to assume the appearance of justice.

Gen 44:11-13

They then took down their sacks as quickly as possible; and he examined them, beginning with the eldest and finishing with the youngest; and the goblet was found in Benjamin’s sack. With anguish and alarm at this new calamity they rent their clothes (vid., Gen 37:34), loaded their asses again, and returned to the city. It would now be seen how they felt in their inmost hearts towards their father’s favourite, who had been so distinguished by the great man of Egypt: whether now as formerly they were capable of giving up their brother, and bringing their aged father with sorrow to the grave; or whether they were ready, with unenvying, self-sacrificing love, to give up their own liberty and lives for him. And they stood this test.

Gen 44:14-17

Result of the Test. - Gen 44:14-17. With Judah leading the way, they came into the house to Joseph, and fell down before him begging for mercy. Joseph spoke to them harshly: “What kind of deed is this that ye have done? Did ye not know that such a man as I (a man initiated into the most secret things) would certainly divine this?” נחשׁ augurari. Judah made no attempt at a defence. “What shall we say to my lord? how speak, how clear ourselves? God (Ha-Elohim, the personal God) has found out the wickedness of thy servants (i.e., He is now punishing the crime committed against our brother, cf. Gen 42:21). Behold, we are my lord’s slaves, both we, and he in whose hand the cup was found.” But Joseph would punish mildly and justly. The guilty one alone should be his slave; the others might go in peace, i.e., uninjured, to their father.

Gen 44:18-20

But that the brothers could not do. Judah, who had pledged himself to his father for Benjamin, ventured in the anguish of his heart to approach Joseph, and implore him to liberate his brother. “I would give very much,” says Luther, “to be able to pray to our Lord God as well as Judah prays to Joseph here; for it is a perfect specimen of prayer, the true feeling that there ought to be in prayer.” Beginning with the request for a gracious hearing, as he was speaking to the ears of one who was equal to Pharaoh (who could condemn or pardon like the king), Judah depicted in natural, affecting, powerful, and irresistible words the love of their aged father to this son of his old age, and his grief when they told him that they were not to come into the presence of the lord of Egypt again without Benjamin; the intense anxiety with which, after a severe struggle, their father had allowed him to come, after he (Judah) had offered to be answerable for his life; and the grievous fact, that if they returned without the youth, they must bring down the grey hairs of their father with sorrow to the grave.

Gen 44:21-26

To “set eyes upon him” signifies, with a gracious intention, to show him good-will (as in Jer 39:12; Jer 40:4).

Gen 44:27

“That my wife bore to me two (sons):” Jacob regards Rachel alone as his actual wife (cf. Gen 46:19).

Gen 44:28-29 ואמר, preceded by a preterite, is to be rendered “and I was obliged to say, Only (nothing but) torn in pieces has he become.”

Gen 44:30-32

“His soul is bound to his soul:” equivalent to, “he clings to him with all his soul.”

Gen 44:33-34

Judah closed his appeal with the entreaty, “Now let thy servant (me) remain instead of the lad as slave to my lord, but let the lad go up with his brethren; for how could I go to my father without the lad being with me! (I cannot,) that I may not see the calamity which will befall my father!”

Joseph's Policy. (b. c. 1707.)

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 every man's money in his sack's mouth. 2 And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken. 3 As soon as the morning was light, the men were sent away, they and their asses. 4 And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good? 5 Is not this it in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing. 6 And he overtook them, and he spake unto them these same words. 7 And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing: 8 Behold, the money, which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord's house silver or gold? 9 With whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen. 10 And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless. 11 Then they speedily took down every man his sack to the ground, and opened every man his sack. 12 And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin's sack. 13 Then they rent their clothes, and laded every man his ass, and returned to the city. 14 And Judah and his brethren came to Joseph's house; for he was yet there: and they fell before him on the ground. 15 And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine? 16 And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord's servants, both we, and he also with whom the cup is found. 17 And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.

Joseph heaps further kindnesses upon his brethren, fills their sacks, returns their money, and sends them away full of gladness; but he also exercises them with further trials. Our God thus humbles those whom he loves and loads with benefits. Joseph ordered his steward to put a fine silver cup which he had (and which, it is likely, was used at his table when they dined with him) into Benjamin's sack's mouth, that it might seem as if he had stolen it from the table, and put it here himself, after his corn was delivered to him. If Benjamin had stolen it, it had been the basest piece of dishonesty and ingratitude that could be and if Joseph, by ordering it to be there, had designed really to take advantage against him, it had been in him most horrid cruelty and oppression; but it proved, in the issue, that there was no harm done, nor any designed, on either side. Observe,

I. How the pretended criminals were pursued and arrested, on suspicion of having stolen a silver cup. The steward charged them with ingratitude—rewarding evil for good; and with folly, in taking away a cup of daily use, and which therefore would soon be missed, and diligent search made for it; for so it may be read: Is not this it in which my lord drinketh (as having a particular fondness for it), and for which he would search thoroughly? v. 5. Or, "By which, leaving it carelessly at your table, he would make trial whether you were honest men or no."

II. How they pleaded for themselves. They solemnly protested their innocence, and detestation of so base a thing (v. 7), urged it as an instance of their honesty that they had brought their money back (v. 8), and offered to submit to the severest punishment if they should be found guilty, v. 9, 10.

III. How the theft was fastened upon Benjamin. In his sack the cup was found to whom Joseph had been particularly kind. Benjamin, no doubt, was ready to deny, upon oath, the taking of the cup, and we may suppose him as little liable to suspicion as any of them; but it is in vain to confront such notorious evidence: the cup is found in his custody; they dare not arraign Joseph's justice, nor so much as suggest that perhaps he that had put their money in their sacks' mouths had put the cup there; but they throw themselves upon Joseph's mercy. And,

IV. Here is their humble submission, v. 16. 1. They acknowledge the righteousness of God: God hath found out the iniquity of thy servants, perhaps referring to the injury they had formerly done to Joseph, for which they thought God was now reckoning with them. Note, Even in those afflictions wherein we apprehend ourselves wronged by men yet we must own that God is righteous, and finds out our iniquity. 2. They surrender themselves prisoners to Joseph: We are my lord's servants. Now Joseph's dreams were accomplished to the utmost. Their bowing so often, and doing homage, might be looked upon but as a compliment, and no more than what other strangers did; but the construction they themselves, in their pride, had put upon his dreams was, Shalt though have dominion over us? (ch. xxxvii. 8), and in this sense it is now at length fulfilled,; they own themselves his vassals. Since they did invidiously so understand it, so it shall be fulfilled in them.

V. Joseph, with an air of justice, gives sentence that Benjamin only should be kept in bondage, and the rest should be dismissed; for why should any suffer but the guilty? Perhaps Joseph intended hereby to try Benjamin's temper, whether he could bear such a hardship as this with the calmness and composure of mind that became a wise and good man: in short, whether he was indeed his own brother, in spirit as well as blood; for Joseph himself had been falsely accused, and had suffered hard things in consequence, and yet kept possession of his own soul. However, it is plain he intended hereby to try the affection of his brethren to Benjamin and to their father. If they had gone away contentedly, and left Benjamin in bonds, no doubt Joseph would soon have released and promoted him, and sent notice to Jacob, and would have left the rest of his brethren justly to suffer for their hard-heartedness; but they proved to be better affected to Benjamin than he feared. Note, We cannot judge what men are by what they have been formerly, nor what they will do by what they have done: age and experience may make men wiser and better. Those that had sold Joseph would not now abandon Benjamin. The worst may mend in time.

Judah's Appeal on Behalf of Benjamin. (b. c. 1707.)

18 Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. 19 My lord asked his servants, saying, Have ye a father, or a brother? 20 And we said unto 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 loveth him. 21 And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. 22 And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. 23 And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. 24 And it came to pass when we came up unto thy 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 be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. 27 And thy servant my father said unto us, Ye know that my wife bare me two sons: 28 And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since: 29 And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave. 30 Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad's life; 31 It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave. 32 For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. 33 Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. 34 For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father.

We have here a most ingenious and pathetic speech which Judah made to Joseph on Benjamin's behalf, to obtain his discharge from the sentence passed upon him. Perhaps Judah was a better friend to Benjamin than the rest were, and more solicitous to bring him off; or he thought himself under greater obligations to attempt it than the rest, because he had passed his word to his father for his safe return; or the rest chose him for their spokesman, because he was a man of better sense, and better spirit, and had a greater command of language than any of them. His address, as it is here recorded, is so very natural and so expressive of his present feelings that we cannot but suppose Moses, who wrote it so long after, to have written it under the special direction of him that made man's mouth.

I. A great deal of unaffected art, and unstudied unforced rhetoric, there is in this speech. 1. He addresses himself to Joseph with a great deal of respect and deference, calls him his lord, himself and his brethren his servants, begs his patient hearing, and ascribes sovereign authority to him: "Thou art even as Pharaoh, one whose favour we desire and whose wrath we dread as we do Pharaoh's." Religion does not destroy good manners, and it is prudence to speak respectfully to those at whose mercy we lie: titles of honour to those that are entitled to them are not flattering titles. 2. He represented Benjamin as one well worthy of his compassionate consideration (v. 20); he was a little one, compared with the rest of them; the youngest, not acquainted with the world, nor ever inured to hardship, having always been brought up tenderly with his father. It made the case the more pitiable that he alone was left of his mother, and his brother was dead, namely, Joseph. Little did Judah think what a tender point he touched upon now. Judah knew that Joseph was sold, and therefore had reason enough to think that he was alive; at least he could not be sure that he was dead: but they had made their father believe he was dead; and now they had told that lie so long that they had forgotten the truth, and begun to believe the lie themselves. 3. He urged it very closely that Joseph had himself constrained them to bring Benjamin with them, had expressed a desire to see him (v. 21), and had forbidden them his presence unless they brought Benjamin with them (v. 23, 26), all which intimated that he designed him some kindness; and must he be brought with so much difficulty to the preferment of a perpetual slavery? Was he not brought to Egypt, in obedience, purely in obedience, to the command of Joseph? and would he not show him some mercy? Some observe that Jacob's sons, in reasoning with their father, had said, We will not go down unless Benjamin go with us (ch. xliii. 5); but that when Judah comes to relate the story he expresses it more decently: "We cannot go down with any expectation to speed well." Indecent words spoken in haste to our superiors should be recalled and amended. 4. The great argument he insisted upon was the insupportable grief it would be to his aged father if Benjamin should be left behind in servitude: His father loveth him, v. 20. This they had pleaded against Joseph's insisting on his coming down (v. 22): "If he should leave his father, his father would die; much more if now he be left behind, never more to return to him." This the old man, of whom they spoke, had pleaded against his going down: If mischief befal him, you shall bring down my gray hairs, that crown of glory, with sorrow to the grave, v. 29. This therefore Judah presses with a great deal of earnestness: "His life is bound up in the lad's life (v. 30); when he sees that the lad is not with us, he will faint away, and die immediately (v. 31), or will abandon himself to such a degree of sorrow as will, in a few days, make an end of him." And, lastly, Judah pleads that, for his part, he could not bear to see this: Let me not see the evil that shall come on my father, v. 34. Note, It is the duty of children to be very tender of their parents' comfort, and to be afraid of every thing that may be an occasion of grief to them. Thus the love that descended first must again ascend, and something must be done towards a recompense for their care. 5. Judah, in honour to the justice of Joseph's sentence, and to show his sincerity in this plea, offers himself to become a bondsman instead of Benjamin, v. 33. Thus the law would be satisfied; Joseph would be no loser (for we may suppose Judah a more able-bodied man than Benjamin, and fitter for service); and Jacob would better bear the loss of him than of Benjamin. Now, so far was he from grieving at his father's particular fondness for Benjamin, that he was himself willing to be a bondman to indulge it.

Now, had Joseph been, as Judah supposed him, an utter stranger to the family, yet even common humanity could not but be wrought upon by such powerful reasonings as these; for nothing could be said more moving, more tender; it was enough to melt a heart of stone. But to Joseph, who was nearer akin to Benjamin than Judah himself was, and who, at this time, felt a greater affection both for him and his aged father than Judah did, nothing could be more pleasingly nor more happily said. Neither Jacob nor Benjamin needed an intercessor with Joseph; for he himself loved them.

II. Upon the whole matter let us take notice, 1. How prudently Judah suppressed all mention of the crime that was charged upon Benjamin. Had he said any thing by way of acknowledgment of it, he would have reflected on Benjamin's honesty, and seemed too forward to suspect that; had he said any thing by way of denial of it, he would have reflected on Joseph's justice, and the sentence he had passed: therefore he wholly waives that head, and appeals to Joseph's pity. Compare with this that of Job, in humbling himself before God (Job ix. 15), Though I were righteous, yet would I not answer; I would not argue, but petition; I would make supplication to my Judge. 2. What good reason dying Jacob had to say, Judah, thou art he whom thy brethren shall praise (ch. xlix. 8), for he excelled them all in boldness, wisdom, eloquence, and especially tenderness for their father and family. 3. Judah's faithful adherence to Benjamin, now in his distress, was recompensed long after by the constant adherence of the tribe of Benjamin to the tribe of Judah, when all the other ten tribes deserted it. 4. How fitly does the apostle, when he is discoursing of the mediation of Christ, observe, that our Lord sprang out of Judah (Heb. vii. 14); for, like his father Judah, he not only made intercession for the transgressors, but he became a surety for them, as it follows there (v. 22), testifying therein a very tender concern both for his father and for his brethren.

CHAP. XLIV.

ANd hee commanded him that was over his house, saying; fill the mens bagges, with food; so much as they can carie: and put every mans money, in his bagges mouth. And my cup the silver cup, put in the bags mouth of the youngest; and his corne money: and he did, according to the word of Ioseph, which he hath spoken. The morning was light; and the men were sent away; they and their asses. They were gone out of the citie, not gone farre; and Ioseph said, to him that was over his house; rise-up, follow after the men: and overtake them, and say unto them; wherfore have ye rewarded evill for good? Is not this it, in which my Lord drinketh; and he would searching search diligently for it? yee have done evill, in that yee have done. And hee overtooke them: and hee spake unto them, these same words. And they said unto him; wherefore speaketh my Lord such words? Farre be it from thy servants, to doe such a thing. Behold, the money, which we found in our bagges mouth; we brought againe unto thee, out of the land of Canaan: and how should wee steale, out of thy Lords house; silver, or gold? With whom soever of thy servants it be found, both let him dye: and we also will be to my Lord, for servants. And he said; now also according to your words, so let it be: hee with whom it is found, shall be my servant; and you, shall be blamelesse. And they hastened, and tooke-downe, every man his bagge, to the ground: and they opened, every man his bagge. And he searched, he began with the eldest, and ended with the yongest: and the cup was found in Benjamins bagge. And they rent their garments: and laded every man his asse, and returned to the citie. And Iudah and his brethren, came to Iosephs house; and he, was yet there: and they fell before him, on the ground. And Ioseph said unto them; what deed is this, that ye have done? knew ye not, that such a man as I, could searching search-diligently? And Iudah said, what shall we say unto my Lord? what shall we speake, and how shall wee justifie our selves? God hath found out, the iniquity of thy servants; behold, wee are my Lords servants; both we, and hee in whose hand the cup is found. And he said, farre be it from me, to doe this: the man, in whose hand the cup is found, hee shall be my servant; and you, get ye up in peace, unto your father. [non-Latin text not transcribed]

And Iudah came-neere unto him, and said; O my Lord; let thy servant I pray thee, speak a word in the eares of my Lord; and let not thy anger be kindled, against thy servant: for thou art, even as Pharaoh. My Lord asked his servants, saying; have yee a father, or a brother? And wee said unto my Lord; wee have a father, an old-man; and a childe of his old-age, the yongest: and his brother is dead; and he himselfe alone, is left of his mother, and his father loveth him. And thou saydst unto thy servants; bring him downe, unto me: that I may set mine eye, upon him. And wee said unto my Lord; the yong-man, cannot leave his father: and if hee should leave his father, then hee would dye. And thou saydst unto thy servants; if your yongest brother, come not downe, with you; ye shall no more, see my face. And it was, when wee came-up, unto thy servant, my father: then wee told him, the words of my Lord. And our father said; Returne, buy for us a little food. And we said, we cannot goe-downe: if our yongest brother be with us, then will we goe-downe; for wee cannot see the mans face; and our yongest brother, not bee with us. And thy servant, my father, said unto us: you doe know, that my wife bare unto mee two. And the one, went-out from me; and I said, surely hee is torne is torne-in-pieces: and I saw him not, since. And if ye take this also, from my face, and mischiefe befall him: then shall ye bring downe my gray-haires, with evill unto hell. And now; when I come, to thy servant my father; and the yong-man, he be not with us: and his soule, is bound-up in his soule. Then will it be, when hee seeth that the yong-man is not, that he will dye: and thy servants shall bring-downe, the gray-haires of thy servant our father, with sorrow unto hell. For thy servant, became surety for the yong-man; unto my father, saying: if I bring him not, unto thee; then will I, bee a sinner unto my father; all daies. And now, I pray thee let thy servant abide, in stead of the yong-man; a servant to my Lord: and let the yong-man, goe-up with his brethren. For how, shall I goe-up to my father; and the yong-man, bee not with me? lest I see the evill, that shall finde my father.

Annotations. OVer his house] that is, his steward: see Gen. 43. 16. 19. The Chaldee calleth him, Provost over the house. So in verse 4. food] that is, corne; as the Chaldee explains it: So in verse 25. Vers. 2. yongest] Heb. least: meaning in age: so after. By this Ioseph meant to trie his brethrens love to Benjamin, and to their father: whether they would assist him, in his utmost-perill. The hard measure which before they had offered unto Ioseph himselfe, moved him hereunto. Vers. 5. Is not this, &c.] Here the Greeke translation addeth: Wherefore have ye stollen my silver cup? Is not this, &c. would searching search] so the Chaldee here translateth it: or would learne by experience by it, that is, would try your truth and loyaltie. So the word was used before, in Gen. 30. 27. The Hebrew Nachash (whereof the Serpent in that tongue hath his name, Gen. 3. 1.) signifieth first a diligent observation, triall or search, 1 King. 20. 33. Gen. 30. 27. secondly, a too curious search or finding out, by soothsaying or divination, which Gods law forbiddeth, Deut. 18 10. And so the Greeke translateth it here, and Thargum Ierusalemy; as if Ioseph could finde out the theft, by divination, or, by consulting with the soothsayers of Egypt: or used the cup for such an art. So after in verse 15. Vers. 7. such words] or, according to these words. farre be it] or, be it a prophane thing: see Gen. 18. 25. such a thing] or, according to this word. Vers. 8. silver] the Chaldee expounds it, vessels of silver, or vessels of gold. Vers. 10. blemelesse] or, cleare, innocent, and so without punishment: the Greeke saith pure. Vers. 13. rent their garments] for griefe of heart. See Gen. 37. 29. 34. Vers. 16. iniquity] other sinnes, for which they were under Gods wrath: though in this they were innocent. This was the end, why God by Ioseph brought this tentation upon them, that they might see their former sinnes, and repent. So the Prophet saith, By this shall the iniquity of Iakob be purged; and this is all the fruit, to take away his sinne, Esa. 27. 9. [non-Latin text not transcribed] Here beginneth the eleventh section of the law, called Vajiggash, that is, And (Iudah) came-neere: see Gen. 6. 9. Vers. 18. Oh] or, Have respect unto me: see Gen. 43. 20. The Greeke and Chaldee explaine it, I pray thee my Lord. as Pharaoh] that is, of princely power and Maiesty: so shewing a reason why he besought him not to be angry: for the Kings wrath, is like the roaring of a Lyon: Prov. 19. 12. Vers. 20. and a childe] understand, he hath a child, as the Greeke explaineth it. of old age] that is, borne him, when he was old, see Gen. 37 3. the yongest] or, a little one. Vers. 21. that I may set] or, and I will set my eye, that is, be hold him. The Greeke translateth, and I will have care of him. So, setting of the eye, sometime signifieth, as Ier. 40. 4. In this sense, it was a promise of princely clemency; that they might the more readily bring their brother. Vers. 22. yong-man] so called because he was the yongest of the brethren: yet was hee at this time maried, and had tenne sonnes. Gen. 46. 21. he] that is, the father would dye. Vers. 23. no more see] or, not adde to see my face. See Gen. 43. 3. Vers. 28 is torne] or, tearing is torne: the Chaldee saith killed: the Greeke thus, yee said unto mee that he was eaten of wilde beasts: see Gen. 37. 33. Vers. 29. mischiefe] in Chaldee, death. gray-haires] Hebr. graynesse, or, hoarinesse. So Gen. 42. 38. with evill] that is, with affliction and sorrow, as is explained, verse 31. So euils, are often used for afflictions, Deut. 31. 17. Psal. 88. 4. hell] or, the grave: so verse 31. See Gen. 37. 35. Vers. 30. his soule] that is, the old mans life: see Gen. 19. 17. and 37 21. bound up in his soule] that is, knit with the yong-mans life. The Greeke translateth, his soule hangeth on this mans soule, (or life.) This phrase signifieth intire love, as 1 Sam. 18. 1. So the Chaldee expresseth it, his soule is beloved unto him, as his owne soule. Vers. 31. is not] namely, with us, as the Chaldee addeth. Vers. 32. a sinner] and so guilty, and subject to punishment: see Gen. 43. 9. Vers. 33. instead of the yong man] herein Iudah sheweth his faithfulnesse and love to his father, and brother, in this necessity; upon which experiment Ioseph presently manifesteth himselfe, Gen 45. 1. Iudas being surety for his brother, is here an image of Christ (the Lion of the tribe of Iudah, Rev. 5. 5.) who being suretie for us, Heb. 7. 22. hereby have we perceived his love, that he laid downe his life for us, therefore we ought also to lay downe our lives for our brethren, 1 Ioh. 3. 16. Vers. 34. shall finde] that is, shall come upon my father. So finding is often used, 1 Chro. 10. 3. Psal. 116. 3. and 119. 113.