Genesis Chapter 44

___________________

419. CHAPTER FORTY-FOUR

JOSEPH'S BRETHREN FURTHER TESTED: ARRESTED ON CHARGE OF TAKING A CUP

In order to further the spiritual development of his brethren, Joseph subjects them to a further test. His favorite silver cup is hidden in Benjamins sack and he is arrested for having it. Faced with the prospect of Benjamin being retained in captivity, Judah pleads his cause, and the brethren react in such a manner as to demonstrate their regret at previous folly and their desire to obtain the ruler's pleasure.

Joseph's Plan To Delay His Brethren — Vv. 1-13

Acting under instructions, Joseph's steward hides his silver cup in Benjamin's sack, and when the brethren leave Egypt on their way home, he pursues them with the accusation that it has been stolen. When it is found, they return to the city in consternation.

VERSE 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" — What they received was really beyond what money could buy.

VERSE 2

"And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money" — The Hebrew word for "cup" suggests a goblet or bowl, common­ly of large size from which wine is dis­pensed into smaller cups (see Jer. 35:5). This cup was a specially prized possession of great value to Joseph. In the type it points to the "cup of salvation" or "of blessing" (Ps. 116:13; 1 Cor. 10:16; Matt. 26:26-27) such as was used in Passover celebrations. Being constructed of silver, it typically points to the principle of redemp­tion, for the half shekel of silver (Exod. 30:13; Lev. 5:15) is described as "the atonement money" (Exod. 30:16). It is sig-

nificant that such a cup as this should be hidden in Benjamin's sack, for, as being of closer relationship to Joseph than the other brethren, he typifies Christ's true brothers: the Redeemed. The cup of redemption is hidden in their midst, as Israel will recog­nise in the Age to come. The Jewish peo­ple will be converted to Christ by the min­istration of saints under his direction (Jer. 3:15; Mai. 4:4-6).

"And he did according to the word that Joseph had spoken" — As the saints will do in the Age to come.

VERSE 3

"As soon as the morning was light, the men were sent away, they and their asses" — It was to be the beginning of a new era for them. See also Mai. 4:1-2; Isa. 60:1.

VERSE 4

"And when they were gone out of the city, and not yet far off — They were probably relaxing in the belief that all danger was past. So it will be with the crisis of the last days: it will come on unsuspecting Jews and Gentiles "as a thief' (1 Thess. 5:2; Rev. 16:15).

"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?" — Though not related to the cup, this certainly characterised their attitude towards Joseph, as it did later towards Christ.

VERSE 5

"Is not this it in which my lord drin-keth, and whereby indeed he divineth? Ye have done evil in so doing" — Did Joseph practise divination? It was com­monly practised in Egypt, and it would have been wrong if he had done so. But the expression is susceptible of another meaning. The Hebrew word is nachash, and signifies to hiss, to perceive, to dis­cern to learn by experience or observa­tion. The root from whence it is derived is rendered serpent in Gen. 3, but learned by experience in Gen. 30:27. The cup was used by Joseph to come to an understand­ing, in regard to a certain matter. What was it? It was to learn by experience as to whether the brethren would abandon Ben­jamin to his fate when charged with being a thief, and particularly when the evidence found against him proved to be strong. They would have a good reason to justify themselves in doing so by claiming before Jacob that they had done everything in their power to protect Benjamin, but when the proof against him was so strong they could do nothing but leave him to his fate. To do otherwise would jeopardise the future of the family tribe. Certainly they would have reasoned in such a manner in earlier days when they betrayed Joseph. Would they do so now? He put them to the test, as Israel will be put to a test at the coming of the Lord.

Our suggestion of the use of the word divineth is endorsed by the margin which renders it as maketh trial It was the cup of testing as far as Joseph and the steward were concerned, and, as we have seen, the word used is susceptible of such a mean­ing. Is not the "cup of the Lord" a cup of testing, or of learning by experience? Do not the unworthy drink condemnation to themselves having ignored the lessons of self-examination (2 Cor. 11:27).

VERSE 6

"And he overtook them, and he spake unto them these same words" — The approach of the steward would have filled the brethren with apprehension and fear; and that most likely, just as they were congratulating themselves upon escaping from Egypt. So, at Christ's return, when Jewry is relieved at escaping from the destruction of Gog, it will face a spiritual crisis that will send it into mourning (Zech. 12:10).

VERSE 7

"And they said unto him, Wherefore saith my lord these words?" — They were completely bewildered by the charge.

"God forbid that thy servants should do according to this thing" — They refuted the charge laid against them. In the Hebrew, the word "God" does not appear in such an exclamation. Literally, the words should be rendered: Far be thy servants from doing such a thing.

VERSE 8

"Behold, the money, which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan"—

This provided strong proof of their hon­esty.

"How then should we steal out of thy lord's house silver or gold?" — Thus they urged their sincerity and self-right­eousness.

VERSE 9

"With whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen" — These rash suggestions were not intended to be taken at face value; they were emphatic declarations of innocence. But in fact, this is what is required of all those who accept Christ: they figuratively "die" in baptism, and become Christ's servants (Rom. 6). Such a state will be required of Israel after the flesh in the Age to come.

VERSE 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" — They were taken at their word; but subsequently this was modified.

VERSE 11

"Then they speedily took down every man his sack to the ground, and opened every man his sack" — They did it speedily because they were supremely confident of the outcome.

VERSE 12

"And he searched, and began at the eldest, and left at the youngest" — This fact demonstrated that he had a knowledge of their state and circumstances greater than they imagined — as do the angels who minister on Christ's behalf.

"And the cup was found in Ben­jamin's sack" — We can imagine the gasp of astonishment that would be uttered when, to their consternation and chagrin, the cup was brought forth from Ben­jamin's sack.

VERSE 13

"Then they rent their clothes" — It was a moment of mourning for them, as well as of astonishment. First, each one would have found his money returned to his sack, and then, finally the cup revealed. As they recalled their vows, they realised that they had given away the life of Benjamin, and their own liberty.

"And laded every man his ass, and returned to the city" — Even though the steward had said that only the one who possessed the cup would be dealt with, they all realised that their destinies were tied with that of Benjamin. They could not abandon him to his fate.

Judah Pleads For Benjamin — Vv. 14-34

Brought before Joseph, the brethren have no means of clearing themselves. They make no defence, but confess them­selves as guilty before God and man, and, therefore, ready to become the bondslaves of the Governor from henceforth. But this Joseph refuses. Only the one with whom the cup has been found will be retained, the rest might return to their father. It is the crucial test. The ten elder sons have an excuse for leaving Benjamin and returning to their father safe and free, rid of both the brothers who had been their father's favourites. But they refuse to do so. Judah, good to his word, pleads for the restoration of Benjamin to his father as necessary for his father's life, offering to take his place as an Egyptian slave if the liberty of one of the eleven must be forfeit­ed on account of the cup.

VERSE 14

"And Judah and his brethren came to Joseph's house; for he was yet there"— In this moment of crisis, Judah assumes the dominant role, replacing Reuben in that regard. Cp. Zech. 12:7.

"And they fell before him on the ground" — Once again the dream of ch. 37:5-10 was fulfilled.

VERSE 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?" — Joseph's questions went deep­er than the incident of the cup and recalled to their guilty consciences the great sin of their lives when they sold their brother into slavery. By claiming to be able to "divine," Joseph stated that he could deter­mine "by experience" as to their true state.

VERSE 16

"And Judah said" — He steps out from before the others and assumes the full responsibility in a manly way.

"What shall we say unto my lord? what shall we speak? or how shall we clear ourselves?" — Judah, humbled and improved by reverses, desires to make good his promise to his father, even though it brings him into personal danger (cp. Ch. 43:8). He does not attempt to jus­tify himself, and recognises that explana­tions could not clear them of suspicion. Besides, there was something greater trou­bling their consciences. They felt the effect of their heartless sin towards Joseph overshadowing them.

"God hath found out the iniquity of thy servants" — This remarkable state­ment could not have referred to the inci­dent of the cup, for they were not guilty of stealing it, and even though suspicion did rest on Benjamin, the statement applies to them all. In the Hebrew, the definite article is supplied: the God; an expression that Joseph had used in conversing with them (Gen. 42:18). They evidently recognised that the dictoratorial and high-handed behaviour of the governor towards them, and the series of unaccountable and inex­plicable troubles that had fallen upon them since coming down into Egypt, were God-directed in just retribution of their own tyrannical and cantankerous behaviour towards their brother some twenty-two years previously. Their slumbering con­sciences were aroused by these means to reconsider their attitude, and to recognise the evil of their ways. Previously they had acknowledged this among themselves (Gen. 42:21), and now they do so publicly, to the governor. In a similar manner, the troubles and trials of life are frequently God-designed to mould our characters for the Kingdom. Certainly, this will be the case with Israel after the flesh when they appear before the antitypical Joseph with­out recognising who he is (Zech. 13:6). In The Ways Of Providence p. 70, Bro. Roberts comments:

"The lesson of Joseph's life is unmis­takable. It is what we have already seen illustrated, that God works when His hand is not apparent, and often when it would seem as if He must be taking no notice, and by means that would seem to exclude the possibility of His being at work. The conclusion is comforting to those who commit their way to God. It may seem to them that God is not only working with them, but actually working against them. Let them remember the agony of Joseph in the pit, in slavery, in false imprisonment, and learn that the darkest paths of their life may be the ways appointed for them to reach liberty and life, wealth and honour — yea, a throne in the kingdom of the antitypical Joseph, who himself had to tread the dark and tearful valley of humili­ation, and who, in the day of his glory, will introduce all his brethren, many bright stars, to the most interesting of Jacob's sons."

Meanwhile, Joseph must have heard the words of Judah with joy, and recog­nised that his own trials had been worth while, to bring his brethren to the state of mind they were now exhibiting before him.

"Behold, we are my lord's servants, both we, and he also with whom the cup is found" — In this statement, Judah pleads for Benjamin. Previously, the brethren as a whole had agreed that he with whom the cup was found should die, whilst the rest of them would submit to Egyptian slavery (v. 9); now Judah requests that they all, with Benjamin, become bond-servants to the governor. In pleading thus, the brethren fulfilled their part in the dreams of Joseph to the utmost. But Joseph tests them even further.

VERSE 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" — As in v. 7, the term God forbid should be rendered far be it: the word "God" does not appear in the original. Joseph submits the brethren to one last test. He gives them opportunity to save their own skins at the expense of Benjamin's slavery. Twenty-two years earlier they would have done this, for they had sold Joseph into slavery because of their hatred of him. Would they now callously deliver up their father's pre­sent favourite son in order to secure their own freedom?

VERSE 18

"Then Judah came near unto him" — Judah takes the initiative, and stepping out from before the other brethren, frankly outlines the circumstances of the case, assuming full responsibility. The antitype is predicted in Zechariah 12:7. The latter-day troubles of Jewry will induce great changes in the attitude of political Judah to Yahweh and His purpose; as they already are doing to the Jews in the land.

In such prophecies as Zechariah 12:7, "Judah" relates to those Jews in the land at Christ's coming. It is a political term, fre­quently used in that way in the books of Ezra and Nehemiah and the prophecies of Zechariah.

"And said" — Authorities claim that Judah's speech is one of the finest and fairest found in Scripture, and constitutes a masterpiece of Hebrew composition. It recognises the status of the governor, pleads for mercy on the ground of Jacob's need, offers the liberty of the speaker in the place of that of Benjamin and con­cludes with an impassioned appeal.

"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" — Judah commences with respect and deference, acknowledging the governor's status as lord and themselves as servants whilst seeking a patient hear­ing of what he had to say. One can almost imagine Judah pressing towards the Egyp­tian governor (as he considered Joseph) in his eagerness to secure his mercy, appeal­ing to him by both voice and action.

"For thou art even as Pharaoh" — The governor had the authority to con­demn or acquit, and the power of life or death (see John 5:22; 14:9).

VERSE 19

"My lord asked his servants, saying, Have ye a father, or a brother?" — In pressing his case, Judah recapitulates all the circumstances, so that the governor might more clearly see his way to manifest mercy.

VERSE 20

"And we said unto my lord, We have a father, an old man, and a child of his old age, a little one" — It would be difficult to resist the pathos of this tender and tactful appeal. Moreover, it reflects the great change found in the ten oldest sons of Jacob. The term, "a child of his old age," (the term for "child" is yeled, for which see Gen. 42:22) does not relate to Benjamin's age, so much as to his stand­ing before Jacob as his favourite son, and a greater comfort to him in his declining years than his other sons. The same expression was used earlier to describe Joseph's status with his father (Gen. 37:3, see notes). Now Judah freely states that Benjamin is the favourite son of his father, without manifesting the jealousy and hatred that once aroused him and the oth­ers (Gen. 37:4). The status of Benjamin is expressed in the term, a little one. The Hebrew qatan signifies one smaller in size or age, and obviously merely expresses that Jacob's favourite son was younger in age. The same word is rendered "younger" in Gen. 9:24; 27:15,42; 29:16 etc. As we noted in Ch. 43:8 Benjamin was married, and had a larger family than any of the other brethren. The term "a little one," as we understand the term is incongruous for a married man with ten children and should be replaced by the phrase, "a younger one."

"And his brother is dead, and he alone is left of his mother" — Judah expressed what he believed. Actually, he had sold Joseph into slavery, but to cover up his own guilt in that matter, he had rep­resented to Jacob that Joseph was dead. He, with the others, had repeated the lie so often, that they had come to believe it as truth, and so referred to it as such on this occasion. How like the action of Judah in its attitude to the Lord Jesus! When given evidence of the risen, living Christ, the leaders of the nation bribed the witnesses to say that he was dead (Matt. 28:13-15). Since then, the lie has been repeated so often among the Jews, that they now believe it as truth, and refuse to accept that the Lord rose from the dead. When face to face with the Lord in the Age to come, Jewry will still refuse to believe it (Zech. 13:6), until the evidence will compel them to mournfully acknowledge the past blind­ness of heart of their nation (Zech. 12:10-14).

"And his father loveth him" — This simple statement was calculated to arouse the merciful consideration of the most hardened tyrant — as Judah doubtless viewed the one standing before him, in his Egyptian status of authority.

VERSE 21

"And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him" — There is a subtle appeal even in these words, for the expres­sion "set mine eyes upon him," is com­monly used in a good sense, as manifest­ing kindness towards one. And, indeed, the governor had first treated Benjamin with outstanding kindness (cp. Gen. 43:34). Judah's words imply that the gov­ernor had a responsibility to treat Ben­jamin with consideration.

VERSE 22

"And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die"— With tremendous pathos, Judah pleads for mercy on three counts (1) that Benjamin was inexpressibly dear to his father on account of his dead brother; (2) that he was the only remaining son of his dead mother; (3) finally, on account of Ben­jamin himself.

VERSE 23

"And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more"— They had no alternative but to bring Benjamin: it was a matter of life or death.

VERSE 24

"And it came to pass when we came up unto thy servant my father, we told him the words of my lord" — Judah omits to mention the effect these tidings had upon their father (Gen. 42:36).

VERSE 25

"And our father said, Go again, and buy us a little food" — Dire necessity drove them to consider the food that Joseph alone could provide. Israel will likewise seek for help from Christ in their hour of extremity (Ezek. 37:11).

VERSE 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" — Judah outlines these cir­cumstances to show what tragic effects any such punishment as the governor con­templated would have on his father. As he was not guilty of any crime, justice demanded that consideration be given to him.

VERSE 27

"And thy servant my father said unto us, Ye know that my wife bare me two sons" — With increased tenderness Judah alludes to the alarm with which Jacob listened to the unwelcome proposi­tion that Benjamin should return to Egypt with his brethren.

VERSE 28

"And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since" — For the first time, Joseph learned how his beloved father viewed his absence. It must have been with quickened interest, and deep emotion, that he did so.

VERSE 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" — This statement of Jacob, which a stranger might suppose is extreme, is pressed home earnestly by Judah, and in the next verse, confirmed by him as being true in fact.

VERSE 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" — The word "life" in both cases is nephesh, frequently rendered soul. Judah urged that Jacob's life was completely secured in that of Benjamin, and that to be denied his presence would result in his death.

VERSE 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" — Notice Judah's skilful pleading of his case. The blame for Jacob's death would not rest with the governor but with Jacob's ten sons. He repeats the very words of Jacob in describing what the result would be if they returned without Benjamin (cp. Gen. 42:38); and on the grounds of mercy and consideration for an aged, bereaved parent, proposes that as he had assumed "surety" for Benjamin, that the governor honour his position. Judah's attitude great­ly impressed Joseph. His tender solicitude for his father, his noble offer to sacrifice his own liberty to assist him, showed that a great change had been effected in his character over the years, from that revealed in Gen. 37:26,27'. Trouble and trial had made him more thoughtful and considerate of others. Through his own experience, he pleads the cause of Ben­jamin on higher ground than mere justice; namely, on that of mercy, compassion and consideration for others. Acts of mercy, wrote James, will drown out the demand for justice at the Judgment Seat of Christ (James 2:13). Notice that Judah does not urge the innocence of Benjamin nor make any attempt at self-justification. For one thing, they could not prove Benjamin's innocence; and for another, they were troubled by their own consciences (v. 16) and recognised in their distress the disci­plinary hand of God against them. It is quite evident that through these circum­stances God had caused them to seek "the spirit of grace and of supplications" as He will do so in the future as far as the nation is concerned (see Zech. 12:10).

VERSE 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" — Judah's action in becoming surety for Benjamin was an act of faith in the governor. In pledging to return his brother safely, Judah had expressed his confidence that Joseph would do what was right. If Joseph failed him, and retained Benjamin, Judah's guilt would remain for ever. How true of natu­ral Israel in the Age to come.

VERSE 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" — In this statement, Judah expressed his willingness to sacri­fice himself for the sake of his brother. Adversity had wrought a remarkable change in him for the better.

VERSE 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" — This final appeal, almost inserted as an afterthought, expressed most of all what Joseph desired to hear. It revealed the profound change that had been wrought in Judah. He is prepared to sacrifice himself rather than jeopardise the life of his father. He is willing to renounce his own liberty on the behalf of one whom he knew Jacob preferred before himself, rather than see his father die of a broken heart. How different was the cold-hearted disinterest of his former conduct, when he took the lead in selling Joseph into slavery (Gen. 37:26-27). Joseph had evidence of a complete change of heart on the part of his brethren, and could no longer restrain his emotion.