Genesis 44

Updated
2001-05-26; 14:31:48utc

In this chapter Joseph puts his brothers to the last test. Evidently he felt not completely convinced yet that they had repented of their sin. We could paraphrase Heb. 9:22 - "And without the shedding of blood there is no forgiveness," as "Without repentance there is no revelation." Even as Joseph could not make himself know to his brothers without the assurance that they had had a change of heart, so Jesus Christ cannot reveal Himself to us unless we repent of our sins.

Joseph's final test is very simple, but clever. He wants to know what his brothers' reaction would be if Benjamin would be prevented from returning with them. In order to perform this test he orders his silver cup to be hidden in Benjamin's grain bag. Commentaries make quite a bit of this silver cup. It was not a regular drinking cup, but a larger size goblet used for divination. The Pulpit Commentary quotes a Bible scholar, Kalisch, as follows: "Small pieces of gold or silver, together with precious stones, marked with strange figures and signs, were thrown into the vessel; 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."

Although this kind of divination was widely practiced in ancient times (and it experiences a revival in our time), there is no indication that Joseph actually indulged in it. We have learned to regard the practice as being linked to demons and as such incompatible with faith in God. Although the boundaries between light and darkness may have been less clearly drawn in ancient Egypt it seems doubtful that Joseph, who knew YHWH and who was so obviously used by God, would have been able to live in both spiritual realms at the same time. This does not mean that he would not be able to use the goblet as a pretext in dealing with his brothers. It is obvious that they knew what the vessel stood for and what the consequences would be for anyone who would try to steal such a thing.

So Joseph gives orders, first of all, to return all the money to the brothers, as was done the first time and then to put the silver goblet in Benjamin's bag. The brothers have barely left the city when Joseph's steward catches up with them and accuses them of stealing in the worst way possible. Not only did they steal money, but also an object of strategic and spiritual value. The brothers protest their innocence, saying that such an act would be punishable by death. The fact that they say this indicates that they are absolutely sure that the accusation is a mistake.

The steward seems to agree with the verdict they pronounce upon themselves, but he misquotes them on purpose. In vs. 10 we read: "'Very well, then,' he said, 'let it be as you say. Whoever is found to have it will become my slave; the rest of you will be free from blame.'" He obviously understands that Joseph's intent was to frame Benjamin, although he cannot have guessed the reason. The man only obeyed orders. He knows exactly where to look, since he hid the goblet himself in Benjamin's bag, but in order to hide the fact he goes through the motions of an elaborate search, finally discovering the stolen object.

The brothers are crushed. It is not clear whether they believe they are framed, or whether they think Benjamin actually stole to cup. They never make any attempt to clear themselves before Joseph. Joseph is still in the house, waiting for them. He receives them with the assurance that if they thought that his supernatural powers would cease, because the goblet was gone, they were wrong. He could still find out, by divination, who had stolen the cup.

It may be hard for us to get a clear picture of Joseph's position in Egypt and of the divine powers that were attributed to him. People had projected an image of Joseph that had little to do with reality. Joseph had, what we would now call, the gift of prophecy. Twice God had enabled him to explain dreams. This has given him the reputation of having the spirit of a god, who was more powerful than the spirit that ruled Egypt. There is no doubt in my mind that the Egyptians perceived the famine and the years of abundance that preceded it in the framework of a spiritual struggle in which Joseph had taken a victorious lead. We should not look at Joseph with our western eyes and our worldview in which there is no place for a spiritual power struggle.

Whether Joseph ever did anything to clear himself of the aureole that people had placed upon him, we do not know. In the account Moses gives of him, we see him as a rather levelheaded person, who has genuine emotions and who does some clear thinking. We like to think that Joseph just used the concept of magic powers in order to achieve his purpose, not necessarily the powers themselves; but we cannot be sure. Anyhow, before his brothers Joseph presents himself as the people see him: greater than life.

At this point Judah takes the lead. He protests their innocence, but at the same time he speaks about their guilt. In vs. 16 he says: "'What can we say to my lord?' Judah replied. 'What can we say? How can we prove our innocence? God has uncovered your servants' guilt. We are now my lord's slaves; we ourselves and the one who was found to have the cup.'" What he is actually saying is: "We haven't done this, but we are guilty of something else. We did not steal the goblet, but we killed our brother." He is quite sure that Joseph would not understand this. Evidently he says it for the benefit of his brothers; so they would accept this conviction as God's punishment for their real guilt.

But Joseph does understand! He knows how guilty they are. Having suffered because of it, he knows their guilt better than they do themselves. The one who has suffered for our sins knows more about our sins than we do ourselves. We do not have to tell Jesus how sinful we are. He is telling us.

Joseph rejects the suggestion that all of them would become his slaves. He is only after Benjamin. Will his brothers sell Benjamin into slavery, as they sold him? That is what he has to know before he can reveal his identity to his brothers.

It has been said that Judah's speech is one of the most beautiful examples in the whole Bible of ex temporary eloquence. We do not know how his words have come down to us through history. Moses, who wrote them down for us, was not present at the occasion. It is doubtful that Judah himself wrote down later what he said at the spur of the moment. The most likely person, who was the most deeply affected by it, was Joseph. He probably dictated the words later to one of the scribes and thus preserved them for posterity.

The brothers were prostrated on the ground before Joseph. At this point Judah must have gotten up and stood before Joseph's seat. Judah starts out by covering the ground that was covered during the first meeting the brothers had with Joseph. There is no reason to believe that Judah adds things that were not said during the first conversation. Chapter 42:13 probably gives an abbreviated version of a longer dialogue. We do not read there that Joseph asked questions regarding the family; only that the brothers offer the information to prove that they are not a random group of spies, but one single family. But it is very likely that Joseph tried to hear as much about his father and his own brother as he could and that he asked several questions regarding them.

Joseph learns, what he had not heard before, that Jacob had been pouring out the same affection upon Benjamin as he had upon Joseph before. The difference between Jacob's relation to Benjamin and to Joseph was that he had grown more possessive over the years. Benjamin was not allowed to leave his father. He hears about the struggle Jacob must have gone through in letting Benjamin go. He realizes how severe the hunger in Canaan must be for his father to be forced into this decision. He also learns for the first time how the brothers had accounted for Joseph's disappearance. He knows that their brothers never cleared their consciences of their guilt. All this is passed on to Joseph slowly, word for word, through an interpreter.

Judah paints in vivid colors what will happen to Jacob if Benjamin does not return. The most important part of Judah's speech is found in vs.32-34. Where he says: "Your servant guaranteed the boy's safety to my father. I said, 'If I do not bring him back to you, I will bear the blame before you, my father, all my life!' Now then, please let your servant remain here as my lord's slave in place of the boy, and let the boy return with his brothers. How can I go back to my father if the boy is not with me? No! Do not let me see the misery that would come upon my father." Joseph understands clearly that, if Judah offers his life in the place of his brother Benjamin, a profound change has taken place in his heart. It was probably true that Judah did not have the same sadistic disposition as his brothers Simeon and Levi. There are indications that his conscience was more bothered by what they had done to Joseph than the other brothers.' The fact that he moved away from the

group and lived by himself for a while, as we read in chapter 38, was probably prompted by his feeling of guilt. But it had been Judah who had suggested to sell Joseph to the Midianite merchants. Now he stands before Joseph, willing to give his life for his brother Benjamin. We do not need much imagination to feel the atmosphere of deep emotion that was created by Judah's words. In his attitude Judah portrays his grand son, who would later give His life for others and thus demonstrate God's love for this world. "This is how we know

what love is: Jesus Christ laid down his life for us." (I John 3:16)