Genesis 44

Genesis 44:1

JT ILL the men’s sacks with food, as much as they can carry. This seems to be an order, to load them mote liberally than at their first coming, (xlii. 25.)

Genesis 44:2

And put my cup, &c. The Hebrew word gabiah signifies an embossed cup (as we now speak), or a bowl; or goblet with a great belly: which St. Jerome translates scyphus. This he ordered his steward to put in Benjamin’s sack, that he might make a trial of his brethren’s concern for him, and affection both to him and to their father: and whether they would discover any envy to Benjamin, because of his extraordinary kindness to him.

Genesis 44:3

The men were sent aiuay. Had a pass, we may suppose, from Joseph; to carry so much corn out of the country, as their asses were loaded withal.

Genesis 44:4

Wherefore have ye rewarded evil for good?. Being entertained so kindly at my master’s table, why have ye stolen his cup?

Genesis 44:5

Is not this it wherein my lord drinieth. Did you not think this would be presently inquired after? And whereby indeed he divineth?] The Hebrew word nachash, which we translate divine, it is very likely was anciently of an indifferent signification. And • therefore Grotius thinks that Joseph meant by this speech, that he used this cup in his drink-offerings; when he sacrificed to prepare himself to receive Divine presages. But, I think, we had better say, there was a kind of divination by cups (though we know not what it was), as we arc certain there was by many other things among the Greeks (who borrowed much of their religion from the Egyptians), than give tliis or other such-like interpretation of these words: particularly, their observing the sparkling of the wine in their libations. For it seems plain to me, that Joseph speaks of the cup he used at his own table; and it is not probable that he used the same in sacrifices to God. Such vessels as were used in Divine service were not used in their own: being held sacred; and therefore separated from common use; and kept so safe, no doubt, that it was not easy to steal them. He speaks therefore of some divination that was used at their meals: which doth not signify that Joseph practised it, nor doth his steward say he did; but only asks such a question, as might make them think he did. For, being a known interpreter of dreams, people, perhaps, thought he was skilled also in the arts of divination. But the words arc still capable of a more simple interpretation. For nachash sometimes signifies no more than to make an experiment: as in the words of Laban,’ (xxx. 27.) And so the meaning may be (as Aben Ezra expounds this passage), Might you not have considered, that my master made a trial (so we interpret in the margin), by laying this in your way, whether you were honest men or jilchers, as you are now proved to be? Or, as others will have it, this is the cup wherein he drinks himself, and finds out what is in other men, when they drink liberally with him at his table as you lately did. But the former is more likely to be the meaning. (e CHAP. XLIV.] UPON GENESIS. Ye have done evil in so doing.) You have rendered yourselves very criminal by this fact. Or, you have done very foolishly in stealing a thing of this nature; which, being in continual use, would be soon missed.

Genesis 44:7

God forbid that thy servants, &c. ‘They disclaim the charge, with the greatest vehemence.

Genesis 44:8

Behold the money, &c. And bring a very good proof of their honesty.

Genesis 44:9

Both let him die, and we also, &c. Sometimes innocence makes men too confident; and less cautious than, in prudence, they ought to be. For their money having been put into their sacks, they knew not how, it was reasonable to have suspected this also might prove true.

Genesis 44:10

Now also let it be according to your word, &c. I desire not so much; but only that he with whom the cup is found be my bondman, as you propound. My bondman.’] He speaks in the name and place of his master; by whom he was sent after them; and for whom he acted.

Genesis 44:11

Then they speedily took down, &c. They were desirous to have their innocence cleared, without delay.

Genesis 44:13

Rent their clothes. As the manner was, when any sad thing befel them, (xxxvii. 29. 34.)

Genesis 44:14

Judah and his brethren came, &c. He is mentioned by name, though not the eldest son; because he was chiefly concerned for Benjamin, (xliii. 9.) and, as the Jews fancy, stood to him in this distress, when the rest would have delivered him up as a bondman: resolving either to set him free, or to be a bondman with him. For he tvas yet there.] Not gone from home, since he gave order to his steward to pursue them. They fell before him on the ground.] The dream of Joseph was again fulfilled. (Sec xlii. 6.).

Genesis 44:15

Wot ye not that such a man as I can certainly divine?. Could not I, who foretold this grievous famine, discover such a theft as this, which you have committed?

Genesis 44:16

And Judah said. He standing bound, as I said, (ver. 14.) for Benjamin to his father, took upon him to plead his cause: which Benjamin, being young, could not do so well himself. And indeed Judah seems to have been a man of the best sense, courage, and eloquence, among them. What shall tve say to my lord? Wliat shall we speak? or how, &c] A most pathctical beginning, and very apt to move compassion! God hath found out the iniquity of thy servants, &c] Having made some pause, after those words, How shall we clear ourselves? he proceeds to an ingenuous acknowledgment, that he and his brethren had been guilty of many sins; for which God had now brought them hither to suffer the punishment of them. Yet he neither confesses this particular guilt, nor denies it, nor excuses it; but, acknowledging God’s justice, cast himself and his brethren upon Joseph’s mercy. -

Genesis 44:18

Tlien Judah came near to him. The equity which appeared in Joseph (expressed in the words foregoing) emboldened Judah to approach nearer to him. For he seems to have spoken the former words as soon as he entered the room; when he and his brethren cast themselves down on the ground, (ver. 14.) Speak a word in my lord’s ears.] Have a favourable audience for a few words more. For he doth not mean to speak to him privately; and by a word he means all the following speech, which he makes as short as it was possible. And let not thy anger burn against thy servant.] And be pleased to hear me out, with patience. For thou art even as Pharaoh.] I know before whom I speak: and therefore will not impertinently trouble thee; but barely lay the state of our case before thee.

Genesis 44:20

A little one. So Benjamin was, in comparison with themselves. He alone is left of his mother, &c] We do not read, that they had said this to Joseph before; but only that the youngest was with their father, (xlii. 13. 32.) But no doubt, Judah remembers him now of nothing, but what had been then delivered; but related more briefly than it is here.

Genesis 44:27

My wife bare me two sons. He called Rachel his wife, as if. he had no other, because she was the only person he designed to marry, and was by consequence his principal wife.

Genesis 44:30

His life is bound up in the lad’s life. It so depends upon the life of this son, that if he think he be dead, he will die with grief also.

Genesis 44:33

Let thy servant abide instead of the lad,%cc. It will be the same to thee (nay, I may be able to do thee more service), and the greatest act of pity to our aged father.

Genesis 44:34

For how shall I, go up to my father, &c. I must abide here too, if thou wilt not dismiss him; for I am not able to see my father die. There is nothing could be said more moving than what is delivered in this speech of Judah’s; which flowed, any one may see, from such natural passions, as no art can imitate: which makes me wish that they, who think these historical books of Scripture were written with no spirit but that with which honest men now write the history.of their country, or the lives of any famous persons, would seriously read and consider this speech of Judah’s to Joseph, together with the foregoing dialogue between Jacob and his sons (from the 19th verse of the forty-second chapter, to the 15th of the forty-third); and, I hope, it may make them change their opinion, and be of the mind of Dr. Jackson, (b. i. on the Creed, chap. 4.) " That seeing such passages are related by men who affect no art, and who lived long after the parties that first uttered them; we cannot conceive how all particulars could be so naturally and fully recorded, unless they had been suggested by his Spirit who gives mouth and speech to men. Who being alike present to all successions, is able to communicate the secret thoughts of forefathers to their children; and put the very words of the deceased (never registered before) into the mouths or pens of their successors, for many generations after: and that as exactly and distinctly, as if they had been caught in characters of steel or brass, as they issued out of their mouth. For it is plain, every circumstance is here “related, with such natural specifications (as he speaks), as if Moses had heard them talk; and therefore could not have been thus represented to us unless they had been written by his direction, who knows all things; as well forepast, as present, or to come.” Philo justly admired this speech, which he liath expressed in an eloquent paraphrase: and Josephus hath endeavoured to outdo him.