He commanded the steward of his house, saying, “Fill the men’s sacks with food, as much as they can carry, and put each man’s money in his sack’s mouth. Put my cup, the silver cup, in the sack’s mouth of the youngest, with his grain money.” He did according to the word that Joseph had spoken. As soon as the morning was light, the men were sent away, they and their donkeys. When they had gone out of the city, and were not yet far off, Joseph said to his steward, “Up, follow after the men. When you overtake them, ask them, ‘Why have you rewarded evil for good? Isn’t this that from which my lord drinks, and by which he indeed divines? You have done evil in so doing.’ ” He overtook them, and he spoke these words to them.
They said to him, “Why does my lord speak such words as these? Far be it from your servants that they should do such a thing! Behold, the money, which we found in our sacks’ mouths, we brought again to you out of the land of Canaan. How then should we steal silver or gold out of your lord’s house? With whomever of your servants it is found, let him die, and we also will be my lord’s slaves.”
He said, “Now also let it be according to your words. He with whom it is found will be my slave; and you will be blameless.”
Then they hurried, and each man took his sack down to the ground, and each man opened his sack. He searched, beginning with the oldest, and ending at the youngest. The cup was found in Benjamin’s sack. Then they tore their clothes, and each man loaded his donkey, and returned to the city.
Judah and his brothers came to Joseph’s house, and he was still there. They fell on the ground before him. Joseph said to them, “What deed is this that you have done? Don’t you know that such a man as I can indeed do divination?”
Judah said, “What will we tell my lord? What will we speak? How will we clear ourselves? God has found out the iniquity of your servants. Behold, we are my lord’s slaves, both we and he also in whose hand the cup is found.”
He said, “Far be it from me that I should do so. The man in whose hand the cup is found, he will be my slave; but as for you, go up in peace to your father.”
Then Judah came near to him, and said, “Oh, my lord, please let your servant speak a word in my lord’s ears, and don’t let your anger burn against your servant; for you are even as Pharaoh. My lord asked his servants, saying, ‘Have you a father, or a brother?’ We said to my lord, ‘We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother; and his father loves him.’ You said to your servants, ‘Bring him down to me, that I may set my eyes on him.’ We said to my lord, ‘The boy can’t leave his father, for if he should leave his father, his father would die.’ You said to your servants, ‘Unless your youngest brother comes down with you, you will see my face no more.’ When we came up to your servant my father, we told him the words of my lord. Our father said, ‘Go again and buy us a little food.’ We said, ‘We can’t go down. If our youngest brother is with us, then we will go down: for we may not see the man’s face, unless our youngest brother is with us.’ Your servant, my father, said to us, ‘You know that my wife bore me two sons. One went out from me, and I said, “Surely he is torn in pieces;” and I haven’t seen him since. If you take this one also from me, and harm happens to him, you will bring down my gray hairs with sorrow to Sheol.’ Now therefore when I come to your servant my father, and the boy is not with us; since his life is bound up in the boy’s life; it will happen, when he sees that the boy is no more, that he will die. Your servants will bring down the gray hairs of your servant, our father, with sorrow to Sheol. For your servant became collateral for the boy to my father, saying, ‘If I don’t bring him to you, then I will bear the blame to my father forever.’ Now therefore, please let your servant stay instead of the boy, my lord’s slave; and let the boy go up with his brothers. For how will I go up to my father, if the boy isn’t with me?—lest I see the evil that will come on my father.”
John Calvin 1540 · Public Domain On vv1, 2, 5, 7, 16, 17, 18 1. And he commanded the steward of his house.…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 5, 10, 13, 16, 18, 20, 21, 26, 27, 29, 30, 34 We may not by this example use any unlawful…
We may not by this example use any unlawful practices, seeing God hath commanded us to walk in simplicity.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 26, 30, 31, 32, 34 Gen 44:1 And he commanded the steward of his…
Gen 44:1 And he commanded the steward of his house, saying, Fill the men’s sacks [with] food, as much as they can carry, and put every man’s money in his sack’s mouth.
Ver. 1. And he commanded the steward.] Peccata extrinsecus radere, et non intrinsecus eradicare, fictio est, saith Bernard. Humiliation for sin must be sound and soaking, or else it is to no purpose. Hypocrites "hang down their heads as a bulrush," {Isa 58:5} while some storm of trouble is upon them; but in a fair sunshine day, they lift up their heads as upright as ever. Something they do about sin, but nothing against it. As artificial magic seem to wound, but do not; or as players seem to thrust themselves through their bodies, but the sword passeth only through their clothes. This Joseph well knew; and therefore, that his brethren might make sure work, and have their hearts leavened and soured (as David’s was, Psa 73:21) with the greatness of godly sorrow; that they might mourn as men do in the death of their dearest friends; {Zec 12:10} that their sorrow might be "according to God" (η κατα Yεον λυπη, 2Co 7:10), deep and daily, like that sorrow, 2Sa 13:36; that waters of Marah might flow from their eyes, and their hearts fall asunder in their bosoms like drops of water; he puts them to one more grievous fright and agony before he makes himself known unto them. And this was a high point of heavenly wisdom in him. For had he presently entertained and embraced them as his brethren, they would sooner have gloried of their wickedness than repented of it. Neither would a little repentance serve for a sin so ingrained, and such a long time lain in. Their hearts were woefully hardened by the deceitfulness of sin, their consciences festered: and had it been fit for him to break their bones before they were set; and lap up their sores before they were searched? "Repent ye," saith St Peter to those that had crucified Christ, and were now "pricked in their hearts." {Act 2:37-38} He saith not, "Be of good cheer, your sins are forgiven," now that you feel some remorse for them; but, Stay a while upon the work of repentance, and be thorough in it; leave not circumcising your hearts, till you find them as sore as the Shechemites felt their bodies the third day. And this the apostle said to such as already felt the nails wherewith they had crucified Christ sticking fast in their own hearts and piercing them with horror. Take we heed of laying cordials upon full and foul stomachs: "the feeble minded" only are to be "comforted," such as are in danger to be swallowed up with grief. But some men’s stains are so inveterate, that they will hardly be got out till the cloth be almost rubbed to pieces.
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Put every man’s money in his sack’s mouth.] Should they not have been content that their sacks were filled with corn, though there had not been money in the mouth of them? And should not we also rest satisfied with our many mercies? &c.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 5, 8, 9, 10, 12, 13, 16, 18, 20, 21, 23, 27, 30, 33 It seems to have been a large cup, and…
It seems to have been a large cup, and of great price, and much used by Joseph.
In the sack’s mouth of the youngest, 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 Joseph; or would cleave to him; that hence he might take his measures how to deal with him and them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 18 Joseph heaps further kindnesses upon his brethren, fills their…
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? Gen 44:5. Or, "By which, leaving it carelessly at your table, he would make trial whether you were honest men or no."
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II. How they pleaded for themselves. They solemnly protested their innocence, and detestation of so base a thing (Gen 44:7), urged it as an instance of their honesty that they had brought their money back (Gen 44:8), and offered to submit to the severest punishment if they should be found guilty, Gen 44:9, Gen 44:10.
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, Gen 44:16. 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? (Gen 37:8), 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 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–34 And he commanded the steward of his house,.... Whom…
And he commanded the steward of his house,.... Whom the Targum of Jonathan again calls Manasseh, the eldest son of Joseph:
saying, fill the men's sacks with food, as much as they can carry; this he ordered out of his great affection for them, and that his father and his family might have sufficient supply in this time of famine:
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and put every man's money in his sack's mouth; not that which had been put into their sacks the first time, for the steward acknowledged his receipt of it, but what they had paid for their present corn, they were about to carry away.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 5, 16, 18 Joseph having entertained his brethren, dismissed them: but here…
Joseph having entertained his brethren, dismissed them: but here we have them brought back in a greater fright than any they had been in yet. Observe.
I. What method he took, both to humble them farther, and to try their affections to his brother Benjamin, by which he would be able to judge the sincerity of their repentance for what they had done against him. This he contrived to do by bringing Benjamin into distress, ver. 1-17.
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II. The good success of the experiment: he found them all heartily concerned, and Judah particularly, both for the safety of Benjamin, and for the comfort of their aged father, ver. 18-34.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 5, 16, 18 Joseph commands his steward to put his cup secretly…
CHAPTER XLIV
Joseph commands his steward to put his cup secretly into
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Benjamin's sack, 1, 2.
The sons of Jacob depart with the corn they had purchased, 3.
Joseph commands his steward to pursue them, and charge them
with having stolen his cup, 4-6.
The brethren excuse themselves, protest their innocence, and
offer to submit to be slaves should the cup be found with any
of them, 7-9.
Search is made, and the cup is found in Benjamin's sack, 10-12.
They are brought back and submit themselves to Joseph, 13-16.
He determines that Benjamin alone, with whom the cup is found,
shall remain in captivity, 17.
Judah, in a most affecting speech, pleads for Benjamin's enlargement,
and offers himself to be a bondman in his stead, 18-34.
NOTES ON CHAP. XLIV
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 5, 8, 13, 16, 18 Gen 44:2. Put my cup, the silver cup —…
Gen 44:2. Put my cup, the silver cup — Probably a large cup of great value, and much used by Joseph; in the sack’s mouth of the youngest — Hereby, it seems, Joseph meant to try his brethren’s affection to Benjamin, whether they would assist him in his extremity, and also their regard for their father, whether they would willingly give up and leave in confinement his favourite son. Had they hated Benjamin as they had Joseph, and been influenced by the same unfeeling disposition as they formerly were toward their father, they certainly would have discovered themselves on this occasion: and no doubt Joseph would have taken his measures in dealing with them accordingly.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v1 - The Ten Brothers Were Tested
- The Ten Brothers Were Tested
Joseph has had the satisfaction of seeing his brother Benjamin safe and well. He has heard his brothers acknowledging their guilt concerning himself. He resolves to put their attachment to Benjamin, and the genuineness of their change of disposition, to a test that will at the same time expose Benjamin to no hazard.
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Gen 44:1-5
And my cup. - Besides returning each man’s money as before, a silver cup of Joseph’s is put in Benjamin’s bag, after which, when daylight comes, they are dismissed. They are scarcely out of the town when Joseph’s steward is ordered to overtake them, and charge them with stealing the cup. “And whereby indeed he divineth.” Divining by cups, we learn from this, was a common custom in Egypt (Herodotus ii. 83). It is here mentioned to enhance the value of the cup. Whether Joseph really practised any sort of divination cannot be determined from this passage.
Gen 44:6-12
The cup is found in Benjamin’s bag. “Spake unto them these words.” The words of Joseph, supplying of course the mention of the cup which is expressed in the text only by the pronoun this. “We brought back to thee.” Silver that we might have retained, and to which you made no claim when we tendered it, we brought back. How or why should we therefore, steal silver? “Now also according to your words let it be.” He adopts their terms with a mitigation. He with whom the cup is found shall become a slave for life, and the rest be acquitted. The steward searches from the oldest to the youngest. The cup is found where it was put.
Gen 44:13-17
“They rent their garments;” the natural token of a sorrow that knows no remedy. “And Judah went.” He had pledged himself for the safety of Benjamin to his father. And he was yet there; awaiting no doubt the result which he anticipated. “They fell before him on the earth.” It is no longer a bending of the head or bowing of the body, but the posture of deepest humiliation. How deeply that early dream penetrated into the stern reality! “Wot ye not that such a man as I doth certainly divine?” Joseph keeps up the show of resentment for a little longer, and brings out from Judah the most pathetic plea of its kind that ever was uttered. “The God,” the great and only God, “hath found out the iniquity of thy servants;” in our dark and treacherous dealing with our brother. “Behold, we are servants to my lord.” He resigns himself and all to perpetual bondage, as the doom of a just God upon their still-remembered crime. “He shall be my servant; and ye, go up in peace to your father.” Now is the test applied with the nicest adjustment. Now is the moment of agony and suspense to Joseph. Will my brothers prove true? says he within himself. Will Judah prove adequate to the occasion? say we. His pleading with his father augured well.
Verse 18-34
“And Judah came near unto him.” He is going to surrender himself as a slave for life, that Benjamin may go home with his brothers, who are permitted to depart. “Let thy servant now speak a word in the ears of my lord.” There is nothing here but respectful calmness of demeanor. “And let not thine anger burn against thy servant.” He intuitively feels that the grand vizier is a man of like feelings with himself. He will surmount the distinction of rank, and stand with him on the ground of a common humanity. “For so art thou as Pharaoh.” Thou hast power to grant or withhold my request. This forms, the exordium of the speech. Then follows the plea. This consists in a simple statement of the facts, which Judah expects to have its native effect upon a rightly-constituted heart. We will not touch this statement, except to explain two or three expressions. A young lad - a comparative youth. “Let me set mine eyes upon him” - regard him with favor and kindness. “He shall leave his father and he shall die.” If he were to leave his father, his father would die. Such is the natural interpretation of these words, as the paternal affection is generally stronger than the filial. “And now let thy servant now abide instead of the lad a servant to my lord.” Such is the humble and earnest petition of Judah. He calmly and firmly sacrifices home, family, and birthright, rather than see an aged father die of a broken heart.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv4, 5, 10, 13, 14, 15, 16, 18, 20, 31, 33, 34 Pursue; escorted by a troop of horsemen, to prevent…
Pursue; escorted by a troop of horsemen, to prevent resistance. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 3, 4, 5, 6, 16 put my cup, the silver cup, in the sack's…
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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 9, 13, 14, 18 FURTHER TROUBLES, AND JUDAH’S APPEAL, Gen_44:1-34.
FURTHER TROUBLES, AND JUDAH’S APPEAL, Gen_44:1-34.
2. My cup, the silver cup — A large silver goblet or bowl, out of which, according to Gen_44:5, Joseph was wont to divine. The practice of divining from goblets obtained among the Egyptians and the Persians, and is mentioned by several ancient authors. The practice was to pour clean water into the goblet, and then look into it as into a mirror to discern the future. Sometimes small pieces of gold and silver and precious stones were dropped into the water, and their appearance closely scrutinized, and certain incantations were pronounced in order to evoke some intelligible answer from the unknown and mysterious divinity supposed to abide within the water. There is nothing said in this chapter that necessarily implies that Joseph practiced divination. All his action in the case was designed to awe and prove his brothers, and bring out their real feeling towards Benjamin. Yet, in that time of strange mixture of superstition and religion, it is possible that Joseph, intimate with the arts of the Egyptian priests, and skilled in the interpretation of dreams, may have had something to do with the magic of the people whose manners he so largely adopted.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 4, 5, 7, 9, 10, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 28, 29, 30, 31, 32, 33 1–17. The Divining Cup
1–17. The Divining Cup
1. with food, as much as they can carry] The “food” means corn; and by special favour the corn is not given them by price, but on a more generous scale; as much as they could carry.
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every man’s money] This detail is not again referred to. It is over-shadowed by the incident of the cup.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Genesis 37 - 50
Genesis 37 - 50
On which we shall dwell more particularly. There is not in scripture a more perfect and beautiful type of Christ than Joseph. Whether we view Christ as the object of the Father’s love, the object of the envy of His own, - in His humiliation, sufferings, death exaltation, and glory, in all we have Him strikingly typified by Joseph.
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In Gen. 37 we have Joseph’s dreams, the statement of which draws out the enmity of his brethren. He was the object of his father’s love, and the subject of very high destinies, and inasmuch as the hearts of his brothers were not in communion with these things, they hated him. They had no fellowship in the father’s love. They would not yield to the thought of Joseph’s exaltation. In all this they represent the Jews in Christ’s day. He came to His own and his own received him not." He had "no form nor comeliness in their eyes." They would neither own Him as the Son of God, nor king of Israel. Their eyes were not open to behold "his glory, the glory as of the only begotten of the Father, full of "grace and truth." They would not have Him; yea, they hated Him.
Now, in Joseph’s case, we see that he, in no wise, relaxed his testimony in consequence of his brethren’s refusal of his first dream. "And Joseph dreamed a dream, and he told it to his brethren;" and they hated him yet the more....And he dreamed yet another dream, and told it to his brethren." This was simple testimony founded upon divine revelation; but it was testimony which brought Joseph down to the pit. Had he kept back his testimony, or taken off ought of its edge and power, he might have spared himself; but no; he told them the truth, and therefore they hated him.
Thus was it with Joseph’s great Antitype. He bore witness to the truth - He witnessed a good confession He kept back nothing - He could only speak the truth because He was the truth, and His testimony to the truth was answered, on man’s part, by the cross, the vinegar, the soldier’s spear. The testimony of Christ, too, was connected with the deepest, fullest, richest grace. He not only came as "the truth," but also as the perfect expression of all the love of the Father’s heart:" grace and truth came by Jesus Christ." He was the full disclosure to man of what God was. Hence man was left entirely without excuse. He came and showed God to man, and man hated God with a perfect hatred. The fullest exhibition of divine love was answered by the fullest exhibition of human hatred. This is seen in the cross; and we have it touchingly foreshadowed at the pit into which Joseph was cast by his brethren.
"And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. And they said one to another, Behold, this dreamer cometh; come now, therefore, and let us slay him, and cast him into some pit; and we will say, some evil beast hath devoured him; and we shall see what will become of his dreams." These words forcibly remind us of the parable in Matthew 22. "But, last of all, he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir, come let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him." God sent His Son into the world with this thought, "They will reverence my son;" but, alas! man’s heart had no reverence for the "well beloved" of the Father. They cast him out. Earth and heaven were at issue in reference to Christ; and they are at issue still. Man crucified Him; but God raised Him from the dead. Man placed Him on a cross between two thieves; God set Him at His own right hand in the heavens. Man gave Him the very lowest place on earth; God gave Him the very highest place in heaven, in brightest majesty.
ALL this is shown out in Joseph’s history. "Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob, (from thence is the shepherd, the stone of Israel;) even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breast and of the womb; the blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bounds of the everlasting hills; they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren." (Gen. 49: 22-26)
These verses beautifully exhibit to our view "the sufferings of Christ, and the glory that should follow." "The archers" have done their work; but God was stronger than they. The true Joseph has been shot at and grievously wounded in the house of his friends; but "the arms of his hands have been made strong" in the power of resurrection, and faith now knows Him as the basis of all God’s purposes of blessing and glory in reference to the Church, Israel, and the whole creation. When we look at Joseph in the pit, and in the prison, and look; at him afterwards as ruler over all the land of Egypt, we see the difference between the thoughts of God and the. thoughts of men; and so when we look at the cross, and at "the throne of the majesty in the heavens," we see the same thing.
Nothing ever brought out the real state of man’s heart toward God but the coming of Christ. "If I had not come and spoken unto them, they had not had sin." (John 15: 22) It is not that they would not have been sinners. No; but "they had not had sin." So He says, in another place, "If ye were blind, ye should have no sin." (John 9: 41) God came near to man in the Person of His Son, and man was able to say, "this is the heir;" but yet he said, "come, let us kill him." Hence, "they have no cloak for their sin." Those who say they see, have no excuse. confessed blindness is not at all the difficulty, but professed sight. This is a truly solemn principle for a professing age like the present. The permanence of sin is connected with the mere profession to see. A man who is blind, and knows it, can have his eyes opened; but what can be done for one who thinks he sees, when he really does not?
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 5, 6, 7, 11, 14, 18, 32 Vers. 1, 2. And he (i.e. Joseph) commanded the…
Vers. 1, 2. And he (i.e. Joseph) commanded the steward of his house, literally, him that was over his hoarse (Gen_43:15) 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 (as before, but not this time as a test). And put my cup, ybiG; from an unused root, bG; conveying the sense of elevation or roundness; hence a goblet or bowl, commonly of a large size, (Jer_35:5) as distinguished from the swOK, or mailer cup, into which, from the gabia, wine or other liquid was poured (cf. Gen_40:11) the silver cup , tondu to ajrgurown (LXX). Bohlen mentions that the religious drinking utensil of the Indian priests is called kundiin the sack"s mouth of the youngest, and his corn money literally, the silver of his grain, or of his purchase. And he (i.e. the steward) did according to the word that Joseph had spoken.
Vers. 1-34.
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Joseph"s artifice to detain Benjamin, or the story of the silver goblet.
I JOSEPH"S STRATAGEM (vers. 1-13).
1. The formation of the plot (vers. 1-5).
(1) The singular nature of the plot. This was, after filling the men"s sacks with corn, and putting each man"s money in his sack"s mouth as before, that the steward should secretly deposit in the amtachath of Benjamin the silver goblet from which Joseph was accustomed to fill his wine-cup when he drank.
(2) The immediate object of the plot. It was designed that the company should be pursued under suspicion of theft, and that, on examination made, Benjamin should be arrested as a criminal.
(3) The ultimate purpose of the plot. Not simply to detain Benjamin, whom Joseph longed to have beside him, but chiefly to try the others as to whether they could witness unmoved Benjamin"s consignment to exile and probable imprisonment, as formerly with callous hearts they had beheld his (Joseph"s) sale and departure as a bondman into Egypt.
2. The execution of the plot (vers. 6-12).
(1) The cup was put into the sack of Benjamin, as arranged, and the men allowed to depart with the first streak of dawn in happy unconsciousness of what had been devised against them.
(2) Overtaken by the steward, and abruptly charged with having stolen his master"s divining cup, they indignantly repel the charge, and somewhat rashly suggest that their sacks should be searched on the spot, at the same time offering, so conscious were they of innocence, to deliver up the culprit to death, and themselves to a voluntary captivity.
(3) Taking them at their word, and modifying their proposal to the extent that he would take the guilty one only as a servant, the sacks were opened out, and, as the steward of course expected, the missing vase was found where he himself had placed it, in the amtachath of Benjamin.
3. The result of the plot (vers. 13-16).
(1) Utter consternation of mind: "they rent their clothes" to give expression to the anguish of their souls.
(2) Instantaneous retracing of their steps: "they laded every man his ass, and returned to the city.
(3) Abject acknowledgment of their offence: "What shall we say unto my lord? God hath found out the iniquity of thy servants.
(4) Faithful fulfillment of their contract: "Behold, we are my lord"s servants, both we, and he also with whom the cup is found.
II BENJAMIN"S SENTENCE (ver. 17).
1. Exceedingly severe. He became a bondman. Remark upon the sadness of slavery, even when most mitigated.
2. Circumstantially justified. Appearances were against him. But the evidence of circumstances is sometimes fallacious.
3. Absolutely undeserved. In every sense of the expression Benjamin was blameless.
4. Wisely designed. It was meant to assay the characters of both Benjamin and his brethren.
III JUDAH"S SUPPLICATION (vers. 18-34).
1. Deferential humility (ver. 18). It is difficult to imagine language more respectful and deferential than that of Judah. Almost every word is so framed as to convey a sense of Joseph"s lofty station, superior dignity, and just cause of indignation against the speaker.
2. Artless simplicity (vers. 19-26). Infinitely more powerful than either voluble rhetoric or closely-compacted argument is the plain and unsophisticated logic of truth. Without the most distant approach to sophistry, or even an attempt at persuasion, Judah confines himself to a bare recital of the facts of the case which were already well known to Joseph.
3. Inimitable pathos (vers. 28-32). Depicting his father"s love for Benjamin for his dead mother"s and his lost brother"s sakes, he tells how he himself had become surety for the lad to his aged parent, and that if he should fail to take him back again in safety he would bring down his father"s grey hairs with sorrow to the grave.
4. Heroic self-sacrifice (vers. 33, 34). Rather than that Benjamin should not go home again to Hebron, he would himself remain a bondman to my lord the governor for ever. Nay, he explicitly makes offer that he should take the young man"s place, as he would rather die than see the sorrow which his absence would bring down upon his venerable sire. Noble Judah! thou art he whom thy brethren shall praise.
HOMILIES BY R.A. REDFORD Gen_3:1) originally signifying to hiss or whisper, and hence to mutter incantations, to practice ophiomancy, and generally to divine. The special form of divination here referred to (kulikomanteia, or divining out of cups) was practiced by the ancient Egyptians (Hengstenberg"s "Egypt and the Books of Moses," p. 39). "Small pieces of gold or silver, together with precious stones, marked with strange figures and signs, were thrown into the vessel; after which certain incantations were pronounced, and the evil demon was invoked; the latter was then supposed to give the answer either by intelligible words, or by pointing to some of the characters on the precious stones, or in some other more mysterious manner. Sometimes the goblet was filled with pure water, upon which the sun was allowed to play; and the figures which were thus formed, or which a lively imagination fancied it saw, were interpreted as the desired omen" (Kalisch). Traces of this ancient practice of soothsaying have been detected by some writers in the magnificent vase of turquoise belonging to Jam-shoed, the Solomon of Persia. Like Merlin"s cup, described by Spenser ("Faery Queens," 3:2, 19)
It vertue had to show in perfect sight Whatever thing was in the world contained Betwixt the lowest earth and heven"s hight, So that it to the looker appertaynd.
A similar account is given by Homer of the cup of Nestor; and Alexander the Great is reported to have possessed a mystic goblet of a like kind. It is said that in the storming of Seringapatam the unfortunate Tippeo Saib retired to gaze on his divining cup, and that after standing awhile absorbed in it he returned to the fight and fell (vide Kitto"s "Cyclopedia," art. Divination). Ye have done evil in so doing.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 16, 30 The cup was found in Benjamins sack
Gen_44:1-15
The cup was found in Benjamins sack
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The trials of the innocent
I.
That there is sorrow, and sorrow on a vast scale, is a great fact--a fact both too patent and too painful to be gainsaid. Joseph put the cup in the sack to try his brothers faith, love, and loyalty to their father.
1. Sorrow was sent into the world as a preventive of greater sorrow.
2. Sorrow gives occasion for the exercise of many an else impossible virtue.
3. This would be a lame excuse indeed if it stood alone. But grief is our schoolmaster to bring us to Christ.
4. When we remember our sins, we wonder, not that life has had so many sorrows, but that it has had so few.
II. Why should sorrow so often smite us in the most sensitive place? or, to take up the parable of the text--
1. Why should the cup be in Benjamins sack? Just because it is Benjamins, we reply. The very thing that leads God to smite at all, leads Him to smite you here. God takes away earthly pleasure, and thus helps you to remember your sin and repent of it.
2. The cup was put there to bring them to a better mind ever after.
3. It was put there to give Joseph the opportunity of making himself known to his brethren.
4. It was put there to lead them out of the land of famine into the land of plenty. From this we may learn three lessons:
(1) Learn to think more kindly of God and His dispensations, as you see how much reason you have to expect sorrow, how little right to look for joy;
(2) Learn the lesson the lesser sorrows are meant to teach, lest you need the greater;
(3) Take care lest you not only lose the joy, but lose the good the loss of joy was meant to give. (J. B. Figgis.)
The final trial of Josephs brethren
I. THE SEVERITY OF THE TRIAL.
1. It was unexpected.
2. It exposed them to the agony of suspense between hope and fear.
3. They were conscious of innocence.
4. The trial touched them in the sorest place.
5. The bringing them into their present difficulty seemed to have the sanction of religion.
6. They regard their case as hopeless.
II. THE PURPOSE OF THE TRIAL.
1. To stir up their consciences to the depths.
2. To show whether they were capable of receiving forgiveness. (T. H.Leale.)
Joseph puts his brethren to the test
I. THY. TEST TO WHICH JOSEPH EXPOSED HIS BRETHREN. There is at first sight an apparent wantonness in the manner in which this was applied; but looking deeper we see some motives for such a mode of action.
1. Probably it was designed as a kind of penalty for their former deeds. Joseph had been basely treated. Though he forgave his injurers, yet it was good for them to see their crime and feel it. His was not mere maudlin compassion; he desired first to bring them to repentance, and then he was ready and willing to forgive. And in this he is a type of God; God is the infinitely Forgiving One, but the Just One besides.
2. And a second motive which may be assigned for Josephs conduct is that perhaps it was to compel them to feel that their lives were in his power. They are humbled to the dust before him by the test. Now, in assigning to him such a natural motive, we are not showing his conduct as anything superhuman. It was magnanimous, but yet mixed with the human. Everything that man does has in it something of evil; even his best actions have in them something that will not bear the light of day.
3. Again, Joseph may have wished to test his brethrens capability of forgiveness.
II. THE CONDUCT OF JOSEPHS BRETHREN UNDER THE TEST.
1. Judah cannot prove that his brother is not guilty, neither can he believe that he is guilty; he therefore leaves that question entirely aside. Instead of denying it, in modem language he showed cause why the law should not be put in force against him.
2. We next notice the pathos of that speech (Gen_44:20).
3. Let us learn, in conclusion, that even in the worst of mankind there is something good left. Judah was by no means an immaculate man; but from what a man was, you cannot be certain what he is now. Here were men virtually guilty of the sin of murder, really guilty of cupidity in selling their brother; but years after we find in them something tender still, love for their father and compassion for their brother. It is this spark of undestroyed good in man that the Spirit of Christ takes hold of; and he alone who is able to discover this in the hearts of the worst, he alone will be in this world successful in turning sinners to God. (F. W. Robertson, M. A.)
Analogies
1. We see a striking analogy between the conduct of Joseph towards his brother Benjamin, and that of Jesus towards His people. Whom I love, I rebuke and chasten. The Lord often brings us into difficulties that He may detain us, as I may say, from leaving Him. Were it not for these, He would have fewer importunate applications at a throne of grace than He has. He does not afflict willingly or from His heart; but from necessity, and that He may bring us nearer to Him.
2. We also see a striking analogy between Josephs conduct towards his brethren, and that of the Lord towards us. In all he did, I suppose, it was his design to try them. His putting the cup into Benjamins sack, and convicting him of the supposed guilt, would try their love to him, and to their aged father. Had they been of the same disposition as when they sold Joseph, they would not have cared for him. But, happily, they are now of another mind. God appears to have made use of this mysterious providence, and of Josephs behaviour, amongst other things, to bring them to repentance. And the cup being found in Benjamins sack, would give them occasion to manifest it. It must have afforded the most heartfelt satisfaction to Joseph, amidst all the pain which it cost him, to witness their concern for Benjamin, and for the life of their aged father. This of itself was sufficient to excite, on his part, the fullest forgiveness. Thus God is represented as looking upon a contrite spirit, and even overlooking heaven and earth for it (Isa_66:1-2). Next to the gift of His Son, He accounts it the greatest blessing He can bestow upon a sinful creature. Now, that on which He set so high a value, He may be expected to produce, even though it may be at the expense of our present peace. Nor have we any cause of complaint, but the contrary. What were the suspense, the anxiety, and the distress of Josephs brethren, in comparison of that which followed? And what is the suspense, the anxiety, or the distress of an awakened sinner, or a tried believer, in comparison of the joy of faith, or the grace that shall be revealed at the appearing of Jesus Christ? It will then be found that our light affliction, which was but for a moment, has been working for us a far more exceeding and eternal weight of glory. (A. Fuller.)
The cup in the sack
I. THE PRIVATE COMPLAINT.
1. Its nature. All the money to be returned, and the silver cup to be placed in the sack belonging to Benjamin. It may seem strange that the steward was to charge them with stealing a cup wherein Joseph divined (if indeed the cup was not used for that purpose, as we believe), knowing that Joseph was a servant of God. We may not, with the higher standard of morality of these Christian times, approve this pretence; but it is in keeping with the whole transaction, which is a feint throughout.
2. Motive. Doubtless to test the feeling of the rest towards Benjamin. Did they envy this favourite as they did the other? If so, it was very likely that on being overtaken they would abandon the man with whom the cup was found--Benjamin--to his fate. Make no effort to procure his release. Return home without him, as they had once gone without Joseph. Before he proceeded further in helping his family in the famine, he would see if they had improved morally all these years.
II. THY OBNOXIOUS CHARGE. The confidential servant having received the command, but most likely being ignorant of all his masters plans and of the relation of these guests, proceeds to put it in execution.
1. The brethren set off. Their journey. How unlike the last, when they were full of perplexity, and had left Simeon behind. Now they talk of their good treatment, and are accompanied by Simeon, and that Benjamin whom they had feared to lose.
2. They are pursued. Their astonishment at seeing the steward, who Gen_43:28) had not long before spoken assuring words, hastening after them.
3. The charge. The steward faithfully, but to their great amazement, repeats the command of his master.
4. Their indignant denial, Such conduct would be opposed to the will of God (Gen_43:7). The idea was inconsistent with their proved honesty (Gen_43:8). They are quite willing to abide by the results of search. And that the punishment should be greater than hinted.
III. THE APPALLING DISCOVERY.
1. The search commences. They are willing. The steward begins as far as possible from where he knows it is concealed. Thus they do not suspect him of any complicity, and their confidence increases as he proceeds.
2. They see Benjamins sack opened, and there, shining in all its beauty, is the cup! What could they think, or say, or do? They did not suffer Benjamin to return alone. The test was successful. There was another discovery--an altered feeling towards the old man and his favourite son. This discovery Joseph made.
3. They could only regard it as a plot of some one--perhaps the Lord of Egypt--to find a pretext for keeping them in bondage. What would become now of their father, and their wives and little ones. Learn:
I. That our religion admits not of pretences.
II. The time of confidence may be the hour of peril. (J. C. Gray.)
Money in the sack
Frederick, King of Prussia, one day rung his bell, and nobody answering, he opened his door, and found his page fast asleep in an elbow chair. He advanced towards him and was going to awaken him, when he perceived part of a letter hanging out of his pocket. His curiosity prompting him to know what it was, he took it out and read it. It was a letter from this young mans mother, in which she thanked him for having sent her a part of his wages to relieve her misery; and finished with telling him that God would reward him for his dutiful affection. The king, after reading it, went back softly into his chamber, took a bag full of ducats, and slipped it with the letter into the pages pocket. Returning to the chamber, he rang the bell so loudly, that it awakened the page, who instantly made his appearance. You have had a sound sleep, said the king. The page was at a loss how to excuse himself; and putting his hand into his pocket by chance, to his utter astonishment, he there found a purse of ducats. He took it out, turned pale, and looking at the king, shed a torrent of tears without being able to utter a single word. What is that, said the king, what is the matter? Ah, sire, said the young man, throwing himself on his knees, somebody seeks my ruin! I know nothing of this money which I have just found in my pocket. My young friend, replied Frederick, God often does great things for us, even in our sleep. Send that to your mother; salute her on my part, and assure her that I will take care of both her and you. (Moral and Religious Anecdotes.)
Grace unknown in the heart
A child of God may have the kingdom of grace in his heart, yet not know it. The cup was in Benjamins sack, though he did not know it was there; thou mayest have faith in thy heart, the cup may be in thy sack though thou knowest it not. Old Jacob wept for his son Joseph, when Joseph was alive; thou mayest weep for grace, when grace may be alive in thy heart. The seed may be in the ground, when we do not see it spring up; the seed of God may be sown in thy heart, though thou dost not perceive the springing up of it. Think not grace is lost because it is hid. (T. Watson.)
Divining cups
The Ancient Egyptians, and still more, the Persians, practised a mode of divination from goblets. Small pieces of gold or silver, together with precious stones, marked with strange figures and signs, were thrown into the vessel; after which, certain incantations were pronounced, and the evil demon was invoked; the latter was then supposed to give the answer, either by intelligible words, or by pointing to some of the characters on the precious stones, or in some other more mysterious manner. Sometimes the goblet was filled with pure water, upon which the sun was allowed to play; and the figures which were thus formed, or which a lively imagination fancied it saw, were interpreted as the desired omen--a method of taking auguries still employed in Egypt and Nubia. The goblets were usually of a spherical form; and for this reason, as well as because they were believed to teach men all natural and many supernatural things, they were called celestial globes. Most celebrated was the magnificent vase of turquoise of the wife Jemsheed, the Solomon among the ancient Persian kings, the founder of Persepolis; and Alexander the Great, so eager to imitate Eastern manners, is said to have adopted the sacred goblets also. (M. M. Kalisch, Ph. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 16 Gen_44:5. Whereby indeed he divineth.] “The ancient Egyptians, and…
CRITICAL NOTES.—
Gen_44:5. Whereby indeed he divineth.] “The ancient Egyptians, and still more the Persians, practised a mode of divination from goblets. Small pieces of gold and silver, together with precious stones marked with strange figures and signs, were thrown into the vessel, after which certain incantations were pronounced, and the evil demon was invoked; the latter was then supposed to give the answer, either by intelligible words, or by pointing to some of the characters on the precious stones, or in some other more mysterious manner. Sometimes the goblet was filled with pure water, upon which the sun was allowed to play; and the figures thus formed, or which a lively imagination fancied it saw, were interpreted as the desired omen. The goblets were usually of a spherical form; and from this reason, as well as because they were believed to teach man all natural and many supernatural things, they were called ‘celestial globes.’ ” (Kalisch.) “The word rendered divineth (nichesh) means to hiss like a serpent (nachash), and hence to murmur incantations.” (Alford.)—
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MAIN HOMILETICS OF THE PARAGRAPH.—Gen_44:1-15
THE FINAL TRIAL OF JOSEPH’S BRETHREN
I. The severity of the trial.
1. It was unexpected. They had been feasted, laden with corn, and sent prosperously on their journey. Simeon is restored, Benjamin is safe, and they were now rejoicing in the prospect of seeing their father and of gladdening his heart. But a dark cloud suddenly comes over their sky. They are overtaken, accused of a crime, in their case most heartless and ungenerous. Evidence is found against them which they are unable to gainsay. (Gen_44:6-13.) This was all unexpected, but still there had always lain deep in them a dread of some impending evil. Judah felt that this calamity was a judgment for former sins. The general wickedness of life, and especially their grievous sin against Joseph was now brought home to them. (Gen_44:16).
2. It exposed them to the agony of suspense between hope and fear. The searching for the cup began with the eldest, and as it proceeded, ten out of the eleven were found to be innocent, being acquitted by the fact. But alas! in the sack of the youngest the cup is found. Thus their hopes were raised within one step of acquittal, and then were suddenly and cruelly cast down. And as if to make their situation still more grievous and perplexing, suspicion falls upon one of their number who could least of all have done this deed.
3. They were conscious of innocence. They felt so clear of this guilt that they boldly challenged proof. (Gen_44:7-9). They plead their honesty in a former case. (Gen_44:8). They considered themselves safe in the conviction that their character was established. The property was found upon Benjamin; and though that damaging fact admitted of no answer, yet they were placed in the painful position that they could not defend him without reflecting upon his accusers. They cannot believe Benjamin guilty, and yet they cannot attempt any defence.
4. The trial touched them in the sorest place. He who is accused of this guilt is the very son whom their father charged them to bring safely back. The calamities which now fell upon them seem to have been managed with the most cruel ingenuity.
5. The bringing them into their present difficulty seemed to have the sanction of religion. Though innocent in this particular instance, they could not help feeling somehow that their present misfortune was a judgment against them. Joseph professes to be able to discover the guilty by a supernatural knowledge. (Gen_44:15). They have some fear that an agency of this kind was at work against them. They must now have thought of a former scene when though guilty they escaped punishment, and though they now feel that in this present matter they are innocent, yet vengeance still cries aloud against them and demands reprisals.
6. They regard their case as hopeless. They are horror-struck. “They rent their clothes,” which is the expression of a sorrow that knows no remedy.
II. The purpose of the trial. It was only some good and gracious design that could justify Joseph in putting his brethren to such a grievous trial as this. That design may be easily read in the light of former and subsequent events,
1. To stir up their consciences to the depths. In this way alone could they be brought to true repentance. The process was severe, but it had its motive in that real and true kindness which wounds but to heal. They had been guilty of a great sin against Joseph, and he generously forgave it, but he wanted to bring their sin home to them for the healing of their souls. They must be completely humbled. Judah’s acknowledgment shows that this desired result was accomplished. (Gen_44:16). Their sin in selling Joseph completely overwhelms them now. Joseph prolonged the sufferings of his brethren even after he had forgiven their sin. And so, when God forgives, some penalty still may remain. In all this we have a parable of our kinsman Redeemer, who bring us, by painful means, to a sense of our sin in order that He might be the more welcome when He reveals Himself as a Saviour.
2. To show whether they were capable of receiving forgiveness. Would they now desert Benjamin, their father’s darling, as they had once deserted Joseph being such also? Or would they defend him and keep their trust? This was the true proof of them. And well did they endure the test. Judah comes boldly to the front and declares his purpose to cleave to his brother, and if needs be to sink with him in the same calamity. (Gen_44:16). When Benjamin came not the first time, Joseph may have suspected that he had been disposed of as himself had been. Therefore he contrived that Benjamin should be brought before him. And now he has to learn how Benjamin was treated by his brothers. Their feeling towards him was tested by the cup in the sack. Joseph found that his brethren did not believe in Benjamin’s guilt, that they had a forgiving spirit. Had it been otherwise they would have been unfit to receive pardon. This is what our Lord teaches in the parable of the unmerciful servant. (St. Mat_18:21-35).
SUGGESTIVE COMMENTS ON THE VERSES
Gen_44:1-2. As every measure which Joseph had yet taken to lead his brethren to discover who he was had failed, he must now have recourse to another expedient to detain them. All this is love, but it is love still working in a mysterious way. The object seems to be to detain Benjamin, and to try the rest.—(Fuller).
His desire was to find his brethren disposed to defend Benjamin in a just cause from that oppression to which he seemed to be exposed.—(Bush).
Had he presently entertained and embraced them as his brethren, they would sooner have gloried in their wickedness than repented of it. Neither would a little repentance serve for a sin so ingrained, and such a long time lain in. Some men’s stains are so inveterate that they will hardly be got out till the cloth be almost rubbed to pieces.—(Trapp).
Gen_44:3. The most beautiful morning may soon be overcast with dark clouds. Joseph was preparing for them grief and fear, although he intended good and not harm. Let us never be too confident that to-morrow will be as this day, or that this day will be serene and bright till the evening.—(Bush).
Gen_44:4-5. The use of the term “divineth” by the steward does not imply that Joseph ordinarily made use of the diviner’s art; but as it had probably been attributed to him on account of his great wisdom, by the Egyptians, he merely takes advantage of the fact to accomplish a particular purpose, without leaving us any ground to infer that the popular impression was either true or false. It is probable that the steward alluded to the circumstances that occurred the day before. It is natural to suppose that he would have had this cup before him on that occasion; and as he appeared to discern their relative superiority by some supernatural means, we may easily conceive that the steward’s phrase would convey to them the impression that it was owing to some mysterious magical virtue in the cup. We have no need to resort to any of the various renderings which have been suggested in order to save the credit of Joseph as an upright man. It was certainly as harmless a device as that of his feigning to be a stranger to his brethren, and keeping them so long in ignorance of his real character.—(Bush).
Gen_44:6. The steward had faith in his master, though he could not discern his purpose; believed in his justice and wisdom, though the command might be perplexing. So are we to learn to trust our New Testament Joseph, even where we cannot trace Him.
Gen_44:7-8. Their consciences being clear they had a ready and immediate defence.
1. The very thought was abhorrent to them. “God forbid,” or Heb. “Far be it from thy servants.” They could not be so base or ungrateful to one who had treated them with such kindness, and had given them such an honoured place at his table.
2. They appeal to their proved honesty in a former instance. The uprightness of their character was well established, so that they could produce it as a witness in their favour when falsely accused.
Gen_44:9. Jacob’s sons could confide in one another. They were so confident in one another’s integrity that they could risk their own liberty upon it. They unanimously doomed the thief and themselves to slavery if he was found among their numbers; yet they were doubtless too rash in proffering to subject themselves to such a penalty. The money which they had formerly found in the mouth of their sacks might have taught them that the cup in question might likewise have been put into the sack of one of them without any fault on his part. He that is hasty with his tongue often rueth.—(Bush).
Innocency is bold, but withal had need to be wise, for fear of further inconvenience.—(Trapp).
Gen_44:10. The steward takes the sons of Jacob at their word, so far only as justice allowed. He will not punish the innocent with the guilty, nor the guilty so rigourously as they proposed. When others speak rashly, we ought not to take advantage of their rashness, for we ourselves have, no doubt, often come under engagements without due deliberation, of which others, if they had been disposed, might have availed themselves greatly to our injury.—(Bush).
Gen_44:11-13. When God comes to turn the bottom of the bag upwards, all will be out. Sin not, therefore, in hope of secrecy; at the last day all packs shall be opened.—(Trapp.)
In very agony they rend their clothes, reload their beasts, and return into the city. As they walk along, their thoughts turn upon another event; an event which had more than once occurred to their remembrance already. “It is the Lord! We are wanderers: and though we have escaped human detection, yet Divine vengeance will not suffer us to live.”—(Fuller.)
Gen_44:14-15. They can only wait in humble posture to hear what is said to them. “Thus,” says an ancient father, “they bow down to him whom they sold into slavery, lest they should bow down to him.”—(Bush.)
Joseph does not profess to divine. He only claims this prerogative for such an one as he, and refers to his supernatural knowledge as being manifest in the case such as they were wont to attribute to diviners.—(Jacobus.)
The existence of a divining cup in Joseph’s house shows us that he had given way to Egyptian superstition; and therefore those commentators who desire to make Joseph appear blameless have endeavoured to give a meaning to this word “divining” which it will not bear. But we must remember that Joseph and the other saints of the Old Testament all belonged to ages before, and not after, Christ. They were before their generations, or they would not have been saints; but not before all generations, or they would have been more than saints.—(Robertson.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. There had been a strong combination, designed and…
Gen 44:1
I. There had been a strong combination, designed and undesigned, to keep Joseph down. But it was in vain. "Light is sown for the righteous." It is sometimes late in springing, but God’s harvests are large ones, if it is far on in the autumn before they are gathered. They only linger to grow. He who had been sold as a slave lived to say to the steward of his house, "Fill the men’s sacks with food"; and the men were those who had sold him.
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II. Joseph has always been a favourite type of Jesus. In these words of his we seem to hear our Joseph saying to His stewards, the ministers and teachers of every sort, "Fill with food, not flowers." Hungry men cannot eat flowers; yet some preachers act as though poetry and pretty ideas were the only things fit for food. Food, not chaff. Chaff is worse than flowers; they are at least pleasant to look at before they fade, but dry, tasteless preaching gives neither pleasure nor profit. The finest of the wheat is in the granary, and only needs serving out.
III. Fill,— do not give short measure. There need be no stint. There is plenty. The less the mind that comes, the more pains should be taken that it has a full sack.
IV. "Put their money in their sacks." God’s grace is free. Salvation cannot be of grace and of debt. Our royal Joseph is a King, and does not trade.
T. Champness, New Coins from Old Gold, p. 12.
Reference: Gen 44:1-5.—Parker, vol. i., p. 338.
Gen 44:12
I. That there is sorrow, and sorrow on a vast scale, is a great fact—a fact both too patent and too painful to be gainsaid. Joseph put the cup in the sack to try his brothers’ faith, love, and loyalty to their father. (1) Sorrow was sent into the world as a preventive of greater sorrow. (2) Sorrow gives occasion for the exercise of many an else impossible virtue. (3) This would be a lame excuse indeed if it stood alone. But grief is our schoolmaster to bring us to Christ. (4) When we remember our sins, we wonder, not that life has had so many sorrows, but that it has had so few.
II. Why should sorrow so often smite us in the most sensitive place? or, to take up the parable of the text, (1) Why should the cup be in Benjamin’s sack? Just because it is Benjamin’s, we reply. The very thing that leads God to smite at all, leads Him to smite you here. God takes away earthly pleasure, and thus helps you to remember your sin and repent of it. (2) The cup was put there to bring them to a better mind ever after. (3) It was put there to give Joseph the opportunity of making himself known to his brethren. (4) It was put there to lead them out of the land of famine into the land of plenty. From this we may learn three lessons: (a) Learn to think more kindly of God and His dispensations, as you see how much reason you have to expect sorrow, how little right to look for joy; (b) learn the lesson the lesser sorrows are meant to teach, lest you need the greater; (c) take care lest you not only lose the joy, but lose the good the loss of joy was meant to give.
J. B. Figgis, The Preacher’s Lantern, vol. ii., p. 694.
References: Gen 45—F. W. Robertson, Notes on Genesis, p. 165; R. S. Candlish, Book of Genesis, vol. ii., p. 219; M. Dods, Isaac, Jacob, and Joseph, p. 251. Gen 45:1.—Clergyman’s Magazine, vol. x., p. 91; G. Bainton, Christian World Pulpit, vol. xv., p. 245. Gen 45:1-15.—W. M. Taylor, Joseph the Prime Minister; p. 122. Gen 45:2.—Outline Sermons for Children, p. 13.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Final Test of Joseph's Brethren
The Final Test of Joseph's Brethren
2. Put my cup.. in the sack's mouth of the youngest] Joseph evidently did this as an excuse for keeping Benjamin with him. Perhaps, too, it was a test of the brethren whether they would act as cruelly in deserting their youngest brother as they had dealt with himself. However, they came nobly out of the trial, and a complete reconciliation took place.
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5. Whereby indeed he divineth] Divination by means of bowls of water was very prevalent among the ancients. They appear to have had a superstitious fancy that if one gazed long into a cup, he would see future events reflected in its contents. Bowls have been found in Babylon, inscribed on the inner surface with magical words and exorcisms against evil spirits. In the method of divination called hydromancy 'water was poured into a glass or other vessel and pieces of gold, silver, or precious stones might be thrown in; then observations were made of the results, of the figures, etc., which appeared, with the expectation of learning the future or the unknown by this means' (D.). At the storming of Seringapatam, during the Indian mutiny, the notorious Tippoo Saib is said to have consuited the divining cup just prior to his death in battle.
18-34. Nothing could be more affecting and generous than Judah's words, especially if the brethren believed that Benjamin had stolen the cup, and yet refused to accuse him, and took the blame on themselves.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 29 But Benjamin’s mess
But Benjamin’s mess
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.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 44 The Feigned Dismay and the Bringing Back
CHAPTER 44 The Feigned Dismay and the Bringing Back
1. The cup concealed and the dismay (Gen 44:1-13)
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2. The return to Joseph’s house (Gen 44:14-34)
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 14 The Test
The Test
v. 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. The feast which Joseph had arranged may have lasted a large part of the afternoon. At its conclusion the chief steward received orders to have the sacks of the strangers filled, but with very good measure. The return of the money in this case did not belong to the test but inasmuch as it was intended to strengthen the general impression.
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v. 2. And put my cup, the silver cup, in the sack’s mouth of the youngest, and his corn money. The placing of this cup in Benjamin’s sack had the object to concentrate the test upon his person, to bring his person into the foreground. And he did according to the word that Joseph had spoken. Everything having been prepared according to Joseph’s plans, the brothers spent the night in the Egyptian city.
v. 3. As soon as the morning was light, with the earliest dawn, the men were sent away, they and their asses, they were dismissed without any intimation of the surprise in store for them.
v. 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 (he was to pursue until he did overtake them), say unto them, Wherefore have ye rewarded evil for good? Having been received and feasted by Joseph in such a royal manner, had they been so mean and treacherous as to become guilty of theft? The haste was necessary lest some one of the brothers open his sack and they all return of their own free will.
v. 5. Is not this it in which my lord drinketh, and whereby indeed he divineth? in order to play his role as Egyptian ruler to the end, Joseph has the steward represent the matter as though he practiced hydromancy, that is, presumed to predict future events from the appearance of the liquid contents of his cup, also to expose hidden things. Ye have done evil in so doing. They were flatly to be accused of the theft, the subsequent discovery of the cup being intended to confirm the impression of Joseph’s supernatural wisdom.
v. 6. And he overtook them, and he spake unto them these same words, in bold accusation and with well-feigned anger.
v. 7. And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing. In the consciousness of their innocence the brothers repel the charge with horror: Far be it from thy servants, the idea never entered our minds.
v. 8. Behold, the money which we found in our sacks’ mouths we brought again unto thee out of the land of Canaan; this surely was proof of their honesty; how, then, should we steal out of thy lord’s house silver or gold?
v. 9. With whomsoever of thy servants it be found, both let him die, and we also will be my lord’s bondmen. That made the denial as vigorous as could be expected from innocent men.
v. 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. The chief steward accepted their proposal, but with the modification which agreed with Joseph’s object in the trial, namely, to find out how the brothers were disposed toward Benjamin, especially now that he had been honored so signally by Joseph.
v. 11. Then they speedily, as their outraged feelings of innocence demanded, took down every man his sack to the ground, and opened every man his sack. They were absolutely certain that the cup would not be found.
v. 12. And he, the chief steward, searched, and began at the eldest, and left at the youngest, partly to hide his own share in the scheme, partly to make the climax all the more effective. And the cup was found in Benjamin’s sack. This was an outcome which not one of them had expected, their feeling of relief having grown as one sack after another had not yielded the cup.
v. 13. Then they rent their clothes, and laded every man his ass, and returned to the city. They were overcome with terror, fear, and grief, and it was with a feeling of the greatest dejection that they turned back to the city which they had left with such light hearts a few hours before.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 6, 8, 11, 14, 16, 18, 20, 23, 27, 30, 33 General Information:
General Information:
This begins a new event in the story. Most likely this is the next morning after the feast.
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steward of his house
The "steward" was responsible for managing Joseph's household activities.
every man's money
Their money was silver coins most likely in a small bag.
in his sack's opening
"in his sack"
Put my cup, the silver cup
"Put my silver cup"
in the sack's opening of the youngest
The word "brother" is understood. AT: "in the youngest brother's sack" (See: Ellipsis)
translationWords
Joseph (OT)
command
manager
house
silver
grain
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 5, 9, 11, 13, 14, 16, 18, 32 44:1-34 The brothers appeared to have changed; they had…
44:1-34 The brothers appeared to have changed; they had shown remorse over what they had done to Joseph, and they showed integrity in returning the money and in bringing Benjamin. Given a chance to get rid of Rachel’s other son, Benjamin, would they do it?
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.