CRITICAL NOTES.—
Genesis 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.)—
MAIN HOMILETICS OF THE PARAGRAPH.— Genesis 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. (Genesis 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. (Genesis 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. (Genesis 44:7-9). They plead their honesty in a former case. (Genesis 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. (Genesis 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. (Genesis 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. (Genesis 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. Matthew 18:21-35).
SUGGESTIVE COMMENTS ON THE VERSES
Genesis 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).
Genesis 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).
Genesis 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).
Genesis 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.
Genesis 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.
Genesis 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).
Genesis 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).
Genesis 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.)
Genesis 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.)