Gen 44 | CalvinCommentaries | STEP | 1. And he commanded the steward of his house . Here Moses relates how skillfully Joseph had contrived to try the dispositions of his brethren. We have said elsewhere that, whereas God has commanded us to cultivate simplicity, we are not to take this, and similar examples, as affording license to turn aside to indirect and crafty arts. For it may have been that Joseph was impelled by a special influence of the Spirit to this course. He had also a reason, of no common kind, for inquiring very strictly in what manner his brethren were affected. Charity is not suspicious. Why, then, does he so distrust his brethren; and why cannot he suppose that they have anything good, unless he shall first have subjected them to the most rigid examination? Truly, since he had found them to be exceedingly cruel and perfidious, it is but an excusable suspicion, if he does not believe them to be changed for the better, until he has obtained a thorough perception and conviction of their penitence. But since, in this respect, it is a rare and very difficult virtue to observe a proper medium, we must beware of imitating the example of Joseph, in an austere course of acting, unless we have laid all vindictive feelings aside, and are pure and free from all enmity. For love, when it is pure, and exempt from all turbid influence, will best decide how far it is right to proceed. It may, however, be asked, “If the sons of Jacob had been easily induced to betray the safety of Benjamin, what would Joseph himself have done?” We may readily conjecture, that he examined their fidelity, in order that, if he should find them dishonest, he might retain Benjamin, and drive them with shame from his presence. But, by pursuing this method, his father would have been deserted, and the Church of God ruined. And certainly, it is not without hazard to himself that he thus terrifies them: because he could scarcely have avoided the necessity of denouncing some more grievous and severe punishment against them, if they had again relapsed. It was, therefore, due to the special favor of God, that they proved themselves different from what he had feared. In the meantime, the advantage of his examination was twofold; first, because the clearly ascertained integrity of his brethren rendered his mind more placable towards them; and secondly, because it lightened, at least in some degree, the former infamy, which they had contracted by their wickedness.

‏ Genesis 44

1. And he commanded the steward of his house. Here Moses relates how skillfully Joseph had contrived to try the dispositions of his brethren. We have said elsewhere that, whereas God has commanded us to cultivate simplicity, we are not to take this, and similar examples, as affording license to turn aside to indirect and crafty arts. For it may have been that Joseph was impelled by a special influence of the Spirit to this course. He had also a reason, of no common kind, for inquiring very strictly in what manner his brethren were affected. Charity is not suspicious. Why, then, does he so distrust his brethren; and why cannot he suppose that they have anything good, unless he shall first have subjected them to the most rigid examination? Truly, since he had found them to be exceedingly cruel and perfidious, it is but an excusable suspicion, if he does not believe them to be changed for the better, until he has obtained a thorough perception and conviction of their penitence. But since, in this respect, it is a rare and very difficult virtue to observe a proper medium, we must beware of imitating the example of Joseph, in an austere course of acting, unless we have laid all vindictive feelings aside, and are pure and free from all enmity. For love, when it is pure, and exempt from all turbid influence, will best decide how far it is right to proceed. It may, however, be asked, “If the sons of Jacob had been easily induced to betray the safety of Benjamin, what would Joseph himself have done?” We may readily conjecture, that he examined their fidelity, in order that, if he should find them dishonest, he might retain Benjamin, and drive them with shame from his presence. But, by pursuing this method, his father would have been deserted, and the Church of God ruined. And certainly, it is not without hazard to himself that he thus terrifies them: because he could scarcely have avoided the necessity of denouncing some more grievous and severe punishment against them, if they had again relapsed. It was, therefore, due to the special favor of God, that they proved themselves different from what he had feared. In the meantime, the advantage of his examination was twofold; first, because the clearly ascertained integrity of his brethren rendered his mind more placable towards them; and secondly, because it lightened, at least in some degree, the former infamy, which they had contracted by their wickedness.

2. And put my cup, the silver cup. It may seem wonderful that, considering his great opulence, Joseph had not rather drunk out of a golden cup. Doubtless, either the moderation of that age was still greater than has since prevailed, and the splendor of it less sumptuous; or else this conduct must be attributed to the moderation of the man, who, in the midst of universal license, yet was contented with a plain and decent, rather than with a magnificent style of living. Unless, perhaps, on account of the excellence of the workmanship, the silver was more valuable than gold: as it is manifest from secular history, that the workmanship has often been more expensive than the material itself. It is, however, probable, that Joseph was sparing in domestic splendor, for the sake of avoiding envy. For unless he had been prudently on his guard, a contention would have arisen between him and the courtiers, resulting from a spirit of emulation. Moreover, he commands the cup to be enclosed in Benjamin’s sack, in order that he might claim him as his own, when convicted of the theft, and might send the rest away: however, he accuses all alike, as if he knew not who among them had committed the crime. And first, he reproves their ingratitude, because, when they had been so kindly received, they made the worst possible return; next, he contends that the crime was inexpiable, because they had stolen what was most valuable to him; namely, the cup in which he was accustomed both to drink and to divine. And he does this through his steward, whom he had not trained to acts of tyranny and violence. Whence I infer, that the steward was not altogether ignorant of his master’s design.

5. Whereby indeed, he divineth ^{▼▼
“Jamblichus, in his book on Egyptian mysteries, mentions the practice of divining by cups. That this superstition, as well as many others, has continued even to modern times, is shown by a remarkable passage in Norden’s Travels. When the author, with his companions, had arrived at Dorri, the most remote extremity of Egypt, or rather in Nubia, were they were able to deliver themselves from a perilous condition, only through great presence of mind, they sent one of their company to a malicious and powerful Arab, to threaten him. He answered them, ‘I know what sort of people you are. I have consulted my cup, and found in it, that you are from a people of whom one of our prophets has said, There will come Franks under every kind of pretense to spy out the land. They will bring with them a great multitude of their countrymen, to conquer the country and to destroy all the people.’” — Egypt and the Books of Moses. p. 40. — Ed.} This clause is variously expounded. For some take it as if Joseph pretended that he consulted soothsayers in order to find out the thief. Others translate it, “by which he has tried you, or searched you out;” others, that the stolen cup had given Joseph an unfavorable omen. The genuine sense seems to me to be this: that he had used the cup for divinations and for magical arts; which, however, we have said, he feigned, for the sake of aggravating the charge brought against them. But the question arises, how does Joseph allow himself to resort to such an expedient? For besides that it was sinful for him to profess augury; he vainly and unworthily transfers to imaginary deities the honor due only to divine grace. On a former occasion, he had declared that he was unable to interpret dreams, except so far as God should suggest the truth to him; now he obscures this entire ascription of praise to divine grace; and what is worse, by boasting that he is a magician rather than proclaiming himself a prophet of God, he impiously profanes the gift of the Holy Spirit. Doubtless, in this dissimulation, it is not to be denied, that he sinned grievously. Yet I think that, at the first, he had endeavored, by all means in his power, to give unto God his due honor; and it was not his fault that the whole kingdom of Egypt was ignorant of the fact that he excelled in skill, not by magical arts, but by a celestial gift. But since the Egyptians were accustomed to the illusions of the magicians, this ancient error so prevailed, that they believed Joseph to be one of them; and I do not doubt that this rumor was spread abroad among the people, although contrary to his desire and intention. Now Joseph, in feigning himself to be a stranger to his brethren, combines many falsehoods in one, and takes advantage of the prevailing vulgar opinion that he used auguries. Whence we gather, that when any one swerves from the right line, he is prone to fall into various sins. Wherefore, being warned by this example, let us learn to allow ourselves in nothing except what we know is approved by God. But especially must we avoid all dissimulation, which either produces or confirms mischievous impostures. Besides, we are warned, that it is not sufficient for any one to oppose a prevailing vice for a time; unless he add constancy of resistance, even though the evil may become excessive. For he discharges his duty very defectively, who, having once testified that he is displeased with what is evil, afterwards, by his silence or connivance, gives it a kind of assent.

7. And they said unto him. The sons of Jacob boldly excuse themselves, because a good conscience gives them confidence. They also argue from the greater to the less: for they contend, that their having voluntarily brought back the money, which they might with impunity have applied to their own use, was such a proof of their honesty, as to make it incredible that they should have been so blinded by a little gain, as to bring upon themselves the greatest disgrace, together with immediate danger of their lives. They, therefore, declared themselves ready to submit to any punishment, if they were found guilty of the theft. When the cup was discovered in Benjamin’s sack, Moses does not relate any of their complaints; but only declares, that they testified the most bitter grief by rending their garments. I do not doubt that they were struck dumb by the unexpected result; for they were confounded, not only by the magnitude of their grief, but by perceiving themselves to be obnoxious to punishment, for that of which their conscience did not accuse them. Therefore, when they come into the presence of Joseph, they confess the injury, not because they acknowledge that the crime has been committed by them, but because excuse would be of no avail; as if they would say, “It is of no use to deny a thing which is manifest in itself.” In this sense, they say that their iniquity has been found out by God; because, although they had some secret suspicion of fraud, thinking that this had been a contrivance for the purpose of bringing an unjust charge against them, they choose rather to trace the cause of their punishment to the secret judgment of God. ^{▼▼
See verse 16.} Some interpreters believe that they here confessed their crime committed against Joseph; but that opinion is easily refuted, because they constantly affirm that he had been torn by a wild beast, or had perished by some accident. Therefore, the more simple meaning is that which I have adduced; that although the truth of the fact is not apparent, yet they are punished by God as guilty persons. They do not, however, speak hypocritically; but being troubled and astonished in their perplexed affairs, there is nothing left for them but the consciousness that this punishment is inflicted by the secret judgment of God. And I wish that they who, when smitten by the rod of God, do not immediately perceive the cause, would adopt the same course; and when they find that men are unjustly incensed against them, would recall to mind the secret judgments of God, by which it becomes us to be humbled. Moreover, whereas Judah speaks in the name of them all, we may hence infer, that he had already obtained precedence among his brethren. And Moses exhibits him as their head and chief, when he expressly states that he and the rest came. For though the dignity of primogeniture had not yet been conferred upon him, by the solemn judgment of his father, yet it was intended for him. Certainly, in taking the post of speaker for the rest, his authority appears in his language. Again, it is necessary to recall to memory, in reference to the language of Joseph, what I have before said, that although at first he had endeavored to ascribe the glory to God, he now sins in pretending that he is a soothsayer or diviner. Some, to extenuate the fault, say that the allusion is, not to the art of augury, but to his skill in judging; there is, however, no need to resort to forced expositions for the sake of excusing the man; for he speaks according to the common understanding of the multitude, and thus foolishly countenances the received opinion.

16. Behold, we are my lord’s servants. They had before called themselves servants through modesty; now they consign themselves over to him as slaves. But in the case of Benjamin they plead for a mitigation of the severity of the punishment; and this is a kind of entreaty, that he might not be capitally punished, as they had agreed to, at the first. ^{▼▼
On the whole of this verse, Dr. A. Clarke remarks, “No words can more strongly mark confusion and peturbation of mind. They no doubt all thought that Benjamin had actually stolen the cup.” He also thinks it probable that this very cup had been used by Benjamin at the dinner. — Ed.}

17. God forbid that I should do so ^{▼▼
“God forbid” is an expression frequently used by our translators, both in the Old and New Testament, where the name of God does not occur in the original. The term here used as the same meaning as Absit in Latin, and Μὴ γένοιτο in Greek. Literally this passage would read, “Far be it from me to do so.” See also verse 7. — Ed} If Joseph intended to retain Benjamin alone, and to dismiss the others, he would have done his utmost, to rend the Church of God by the worst possible dissension. But I have previously shown (what may also be elicited from the context) that his design was nothing else than to pierce their hearts more deeply. He must have anticipated great mischief, if he had perceived that they did not care for their brother: but the Lord provided against this danger, by causing the earnest apology of Judah not only to soften his mind, but even to draw forth tears and weeping in profusion.

18. Let thy servant, I pray thee, speak a word. Judah suppliantly asks that leave may be given him to speak, because his narrative was about to be prolix. And whereas nobles are offended, and take it angrily, if any address them with too great familiarity, Judas begins by declaring that he is not ignorant of the great honor which Joseph had received in Egypt, for the purpose of showing that he was becoming bold, not through impertinence, but through necessity. Afterwards he recites in what manner he and his brethren had departed from their father. There are two principal heads of his discourse; first, that they should be the means of bringing a sorrow upon their father which would prove fatal; and secondly, that he had bound himself individually, by covenant, to bring the youth back. With respect to the grief of his father, it is a sign of no common filial piety, that he wished himself to be put in Benjamin’s place, and to undergo perpetual exile and servitude, rather than convey to the miserable old man tidings which would be the cause of his destruction. He proves his sincerity by offering himself as a surety, in order that he may liberate his brother. Because חטא (chata) among the Hebrews, sometimes signifies to be in fault, and sometimes to be under penalty; some translate the passage, “I shall have sinned against my father;” or, “I shall be accused of sin;” while others render it, “I shall be deemed guilty, because he will complain of having been deceived by my promise.” The latter sense is the more appropriate, because, truly, he would not escape disgrace and censure from his father, as having cruelly betrayed a youth committed to his care.

CHAPTER 45.

Genesis 45:1-28

1. Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren.

1. Tunc non potuit Joseph se comprimere coram omnibus, qui stabant juxta se, et clamavit, Educite omnem virum a me: et non stetit quisquam cum eo, quando patefecit se Joseph fratribus suis.

2. And he wept aloud: and the Egyptians and the house of Pharaoh heard.

2. Et emisit vocem suam cum fletu: et audierunt Aegyptii, audivit et domus Pharaonis.

3. And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence.

3. Dixit autem Joseph fratribus suis, Ego sum Joseph, num adhue vivit pater meus? Et non potuerunt fratres ejus respondere ei: quia territi erant a facie ejus.

4. And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt.

4. Et dixit Joseph fratribus suis, Accedite quaeso ad me. Et accesserunt. Et dixit, Ego sum Joseph frater vester, quem vendidistis in Aegyptum.

5. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.

5. Et nune ne dolore afficiamini, et ne sit ira in oculis vestris quod vendideritis me hue: nam propter vitam misit me Deus ante vos.

6. For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest.

6. Jam enim duo anni famis fuerunt in medio terrae, et adhuc quinque anni sunt, in quibus non erit aratio et messis.

7. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.

7. Et misit me Deus ante vos, ut ponam vobis reliquias in terra: et ut vivificem vos evasione vagna.

8. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.

8. Nune itaque non vos misistis me huc, sed Deus: et posuit me in patrem Pharaoni, et in dominum toti domui ejus, et dominatorem in tota terra Aegypti.

9. Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not:

9. Festinate, et ascendite ad patrem meum, et dicite ei, Sic dicit filius tuus Joseph, Posuit me Deus in dominum toti Aegypto, descende ad me, ne stes.

10. And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children’s children, and thy flocks, and thy herds, and all that thou hast:

10. Et habitabis in terra Gosen, et eris propinquus mihi, tu et filii tui, et filii filorum tuorum, et pecudes tuae, et boves tui, et omnia quae sunt tibi.

11. And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.

11. Et alam to ibi, quia adhuc quinque anni famis sunt: ne forte inopia vel egestate conficiaris tu et domus tua, et omne quod est tibi.

12. And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.

12. Et ecce, oculi vestri vident et oculi fratris mei Benjamin, quod os meum loquitur ad vos.

13. And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither.

13. Nuntiate autem patri meo omnem gloriam meam in Aegypto, et omnia quae vidistis: et festinate, et descendere facite patrem meum huc.

14. And he fell upon his brother Benjamin’s neck, and wept; and Benjamin wept upon his neck.

14. Et jactavit se super collum Benjamin fratris sui, et flevit: Benjamin quoque flevit super collum ejus.

15. Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.

15. Et osculatus est omnes fratres suos, et flevit super eos, et postea loquuti sunt fratres ejus cum eo.

16. And the fame thereof was heard in Pharaoh’s house, saying, Joseph’s brethren are come: and it pleased Pharaoh well, and his servants.

16. Et vox audita est in domo Pharaonis, dicendo, Venerunt fratres Joseph, et placuit in oculis Pharaonis, et in oculis servorum ejus.

17. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, get you unto the land of Canaan;

17. Et dixit Pharao ad Joseph, Die fratribus tuis, Hoc facite, onerate jumenta vestra, et ite, ingredimini terram Chenaan.

18. And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land.

18. Et capite patrem vestrum, et familias vestras, et venite ad me: et dabo vobis bonum terrae Aegypti, et comedetis pinguedinem terrae.

19. Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come.

19. Et tu jussus es, Hoc facite, capite vobis de terra Aegypti currus pro parvulis vestris, et pro uxoribus vestris: et tollite patrem vestrum, et venite.

20. Also regard not your stuff; for the good of all the land of Egypt is yours.

20. Et oculus vester ne parcat supellectili vestrae: quia bonum omnis terrae Aegypti vestrum erit.

21. And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way.

21. Fecerunt ergo sic filii Israel, et dedit eis Joseph currus juxta sermonem Pharaonis, et dedit eis escam pro itinere.

22. To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment.

22. Omnibus ipsis dedit unicuique mutatorias vestes, et ipsi Benjamin dedit trecentos argenteos, et quinque mutatorias vestes.

23. And to his father he sent after this manner; ten asses laden with the good things of Egypt, and ten she asses laden with corn and bread and meat for his father by the way.

23. Patri autem suo misit secundum hoc, decem asinos ferentes de bono Aegypti, et decem asinas ferentes frumentum, et panem, et escam patri suo pro itinere.

24. So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.

24. et dimisit fratres suos, et abierunt, et dixit ad eos, Ne tumultuemini in via.

25. And they went up out of Egypt, and came into the land of Canaan unto Jacob their father,

25. At ascenderunt ex Aegypto, et venerunt in terram Chenaan, ad Jahacob patrem suum.

26. And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob’s heart fainted, for he believed them not.

26. Et nuntiaverunt ei, dicendo, Adhuc Joseph vivit: et quod ipse dominaretur in omni terra Aegypti: et dissolutum est cor ejus, euia non credebat eis.

27. And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived:

27. Et retulerunt ei omnia verba Joseph, quae loquutus fuerat ad eos: et vidit currus, quos miserat Joseph ut ferrent eum, et revixit spiritus Jahacob patris eorum.

28. And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.

28. Et dixit Israel, Sufficit, adhuc Joseph filius meus vivit: ibo, et videbo eum, antequam moriar.