CRITICAL NOTES.—
Genesis 42:23. Interpreter.] Heb. The interpreter—of the court. This official was not necessarily employed in interpreting a foreign tongue. He was the medium through which the prime minister was wont to speak to others.—
Genesis 42:25. Fill their sacks with corn.] Heb. Vessels, i.e., any portable article in which grain may be carried.—Into his sack.] Heb. Sack,—the very word which remains in our language unto this day.—
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 42:21-24
THE MEMORY OF CONSCIENCE
I. It is sure to awaken, though it may slumber long. Reuben’s words show that they believed that Joseph was dead. (Genesis 42:22.) All was now over and past concerning him, and the deeds of that dark day, when they sold him into slavery, had almost faded from their recollection. But now, after so many years of almost complete forgetfulness, the memory of conscience is suddenly awakened. It is doubtful whether any thought, deed, or impression can depart clean for ever from the mind. The buried things of memory rise again, and appear in all their living and awful reality. No guilty deed can be completely forgotten. The time must come when conscience will revive it.
II. It is sometimes awakened by outward trouble. These guilty men thought that as Joseph was now sheltered from their enmity in the grave, they had naught to fear from his revenge. But their deed was not dead, and now it is crying for vengeance. In their present trouble they read their just punishment. Thus by affliction God forces us to bring our sins to mind. We are driven to enquire wherefore He has a controversy with us.
III. It is faithful and just.
1. In that it brings the past accurately to mind. The memory of conscience is faithful and exact in reproducing the past, so that every circumstance of an evil deed comes to recollection most vividly. These men now remember their cruelty with all the aggravations of it, how they beheld unmoved by pity the anguish of a brother, how they refused to hear him when in vain he cried for mercy, and would not even listen to the prayer of one of their number, who relenting, interceded on his behalf. All the terrible scenes of that dark day lived again as if they had been but yesterday. They well knew that murder was intended; and though their deed was not actually a deed of blood, yet it was really such to them now. “One is not,” said they, “Behold also his blood is required.” The records of the past may be written as with invisible ink, but the writing stands out revealed when held before the fires of affliction.
2. In that it connects the penalty with the sin. Conscience not only brings the past accurately to mind, but also stamps its moral character and proclaims its results. These men accused themselves. Their hearts told them the truth. They see in their present punishment the penalty for their past sin. They would not hear Joseph in his distress, and now they could not be heard. They had cast him into a pit, and now they themselves are cast into a prison. Reuben gives them to expect blood for blood.
IV. It converts moral direction and remonstrance into reproach and upbraiding. Reuben became to his brethren what conscience becomes to the sinner. Conscience first shows what is right, and afterwards, when sinned against, reproaches and upbraids. When the penalties of a righteous judgment overtake the sinner, conscience turns accuser and casts them in his teeth, and forebodes the worst consequences.
V. It reminds us of moral processes now at work in the world. God’s searching providence is ever bringing past sins to light. Though his brethren knew it not, Joseph was there all the time and heard their self-accusations. He allowed this moral chastisement, and these forebodings and retributions to take effect. And so the Lord Jesus—our Joseph—passes through the world unknown, unrecognized, and sees what sinners have done against Him. He anticipates judgment already, with His fan in His hand thoroughly purging His floor. The light of His Cross reveals the darkness of the world’s guilt. The thoughts of many hearts are revealed.
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 42:21. Joseph’s treatment of his brethren had gained its end. They were humbled before him with shame and sorrow for their sin.
Here again we are reminded of our New Testament Joseph, who sometimes seems to hide Himself to us behind the law and behind our sins, but only to make the mutual recognition the more blessed. All this stirring up of their circle of brotherhood, makes the conscience of Joseph’s betrayal and sale more sharp. And so Jesus will have us remember with grief and self-reproach how we have betrayed Him and abused His love. But all this should be only in order to the more earnest embrace of that love.—(Jacobus.)
They could see in each other’s looks that the same thoughts were in the minds of all. How universal is conscience!
It would be well for us if we could entertain the same views of sin in the time of temptation that we are likely to have after it is committed, or at the time when trouble brings it home to our consciences.—(Bush.)
The Recording Angel, consider it well, is no fable, but the truest of truths: the paper tablets thou canst burn; of the “iron leaf” there is no burning.—(T. Carlyle.)
Genesis 42:22. It was fit that they should be made to feel the stings of conscience; and it was proper that he should be the remembrancer of their crime, because he had warned them against it. And how utterly inexcusable do his words represent the deed. “Spake I not unto you, saying, Do not sin against the child.” What apology could they offer? Did they consider his telling his dreams an insult? He was but a child. Had they a right to destroy a youth of seventeen years of age because he had not all the wisdom and caution of a man of thirty?—(Bush.)
Genesis 42:23-24. Joseph stood by and heard and understood it all without their suspecting it; but such words were too much for the heart of man, at least such a man as he was, to hear, and the pretended Egyptian becomes, in spite of himself, a real Israelite.—(Bush.)
There might be a fitness in taking Simeon rather than any other. He had proved himself a ferocious character by his conduct towards the Shechemites; and therefore it is not unlikely that he was one of the foremost in the cruelty practised towards Joseph. Perhaps he was the man who tore off his coat of many colours, and threw him into the pit. If so, it would tend to humble him, and heighten all their fears, as beholding the righteous judgment of God.—(Fuller.)
They had heard Joseph’s deprecation of their evil with tears, and had not pitied him; yet Joseph doth but hear their mention of this evil which they had done against him, and pities them with tears; he weeps for joy to see their repentance, and to compare his safety and happiness with the cruelty which they intended, and did, and thought they had done. Yet he can abide to see his brother his prisoner, whom no bonds could bind so strong, as his affection bound him to his captive.—(Bp. Hall.)