He commanded the steward of his house, saying, “Fill the men’s sacks with food, as much as they can carry, and put each man’s money in his sack’s mouth.
Genesis 44
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Put my cup, the silver cup, in the sack’s mouth of the youngest, with his grain money.” He did according to the word that Joseph had spoken.
As soon as the morning was light, the men were sent away, they and their donkeys.
When they had gone out of the city, and were not yet far off, Joseph said to his steward, “Up, follow after the men. When you overtake them, ask them, ‘Why have you rewarded evil for good?
ExplanationCommentary
Verse 4. Pursue; escorted by a troop of horsemen, to prevent resistance. Menochius.
Isn’t this that from which my lord drinks, and by which he indeed divines? You have done evil in so doing.’”
ExplanationCommentary
Verse 5. To divine. This was spoken by Joseph to his steward in jest; alluding to the notion of the people, who took him to be a diviner. Challoner.—Saint Thomas Aquinas 2, 2, q. 95, a. 7. Hebrew may be translated without attending to the points, “Is not this the cup, out of which my lord drinketh; and he has augured, or discovered, by it the evil which you have committed.” Pliny (xxx. 2.) mentions a method of divining, by means of water in a basin. Calmet.—The Egyptians probably supposed that Joseph used some means to disclose what was hidden; and he alludes, in jest, to their foolish notion. Bible.—He had a right to afflict his guilty brethren; and as for Benjamin, who was innocent, he made him ample recompense for this transitory terror. Some think that the steward said, in which he is wont to divine, unauthorized by his master. Menochius.
He overtook them, and he spoke these words to them.
They said to him, “Why does my lord speak such words as these? Far be it from your servants that they should do such a thing!
Behold, the money, which we found in our sacks’ mouths, we brought again to you out of the land of Canaan. How then should we steal silver or gold out of your lord’s house?
With whomever of your servants it is found, let him die, and we also will be my lord’s slaves.”
He said, “Now also let it be according to your words. He with whom it is found will be my slave; and you will be blameless.”
ExplanationCommentary
Verse 10. Sentence. It is but just; yet I shall only insist on the detention of the culprit. Calmet.—Joseph wished to see whether the marks of attention, which he had shewn to Benjamin, would have excited the envy of his brethren ( Menochius.); and whether they would be concerned for him: thus he would discover their present dispositions. He might wish also to keep his younger brother out of danger, in case they were inclined to persecute him. Bible.
Then they hurried, and each man took his sack down to the ground, and each man opened his sack.
He searched, beginning with the oldest, and ending at the youngest. The cup was found in Benjamin’s sack.
Then they tore their clothes, and each man loaded his donkey, and returned to the city.
ExplanationCommentary
Verse 13. The town, with heavy hearts, of which their torn garments were signs ( Bible.): yet they say not a word in condemnation of Benjamin. They are determined either to clear him, or never to return home. Menochius.
Judah and his brothers came to Joseph’s house, and he was still there. They fell on the ground before him.
ExplanationCommentary
Verse 14. Juda, mindful of his engagement, (Calmet. 43:9,) and perhaps more eloquent and bolder than the rest. Menochius.
Joseph said to them, “What deed is this that you have done? Don’t you know that such a man as I can indeed do divination?”
ExplanationCommentary
Verse 15. The science of divining. He speaks of himself according to what he was esteemed in that kingdom. And, indeed, he being truly a prophet, knew more without comparison than any of the Egyptian sorcerers. Challoner.—Hebrew Septuagint and Chal. “knew ye not that a man like me would divine with certainty,” and presently discover any fraud? Calmet.
Judah said, “What will we tell my lord? What will we speak? How will we clear ourselves? God has found out the iniquity of your servants. Behold, we are my lord’s slaves, both we and he also in whose hand the cup is found.”
ExplanationCommentary
Verse 16. Iniquity. He begins with the greatest humility, acknowledging that they were justly punished by God for some transgression, though they were, in his opinion, innocent of any theft. Bible.—Perhaps he might imagine that Benjamin had been guilty, (Bonfrere) and is willing to bear a part of the blame with the rest; or his conscience still presents before him the injustice done to Joseph so long before. Bible.
He said, “Far be it from me that I should do so. The man in whose hand the cup is found, he will be my slave; but as for you, go up in peace to your father.”
Then Judah came near to him, and said, “Oh, my lord, please let your servant speak a word in my lord’s ears, and don’t let your anger burn against your servant; for you are even as Pharaoh.
ExplanationCommentary
Verse 18. Boldly, perceiving that he had to deal with an equitable judge.—Thou art; the second man in the kingdom. Hebrew “even as Pharao.”
My lord asked his servants, saying, ‘Have you a father, or a brother?’
We said to my lord, ‘We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother; and his father loves him.’
ExplanationCommentary
Verse 20. Is left of, (habet mater.) Rachel had been dead about twenty-four years. Bible.
You said to your servants, ‘Bring him down to me, that I may set my eyes on him.’
We said to my lord, ‘The boy can’t leave his father, for if he should leave his father, his father would die.’
You said to your servants, ‘Unless your youngest brother comes down with you, you will see my face no more.’
When we came up to your servant my father, we told him the words of my lord.
Our father said, ‘Go again and buy us a little food.’
We said, ‘We can’t go down. If our youngest brother is with us, then we will go down: for we may not see the man’s face, unless our youngest brother is with us.’
Your servant, my father, said to us, ‘You know that my wife bore me two sons.
One went out from me, and I said, “Surely he is torn in pieces;” and I haven’t seen him since.
If you take this one also from me, and harm happens to him, you will bring down my gray hairs with sorrow to Sheol.’
ExplanationCommentary
Sheol is the place of the dead.
Now therefore when I come to your servant my father, and the boy is not with us; since his life is bound up in the boy’s life;
it will happen, when he sees that the boy is no more, that he will die. Your servants will bring down the gray hairs of your servant, our father, with sorrow to Sheol.
ExplanationCommentary
Verse 31. With us, is not now found in Hebrew But it is in the Sam. Septuagint Syr. and Chaldee. Calmet.—His grey hairs. That is, his person, now far advanced in years.—With sorrow unto hell. The Hebrew word for hell is here Sheola, the Greek hades: it is not taken for the hell of the damned; but for that place of souls below, where the servants of God were kept before the coming of Christ. Which place, both in the Scripture and in the creed, is named hell. Challoner.—In this speech, we find many particulars not mentioned before; whence it appears, that the sacred historian does not always specify every circumstance. But, in relating the same speech, uses various expressions to the same purport. Calmet.
Sheol is the place of the dead.
For your servant became collateral for the boy to my father, saying, ‘If I don’t bring him to you, then I will bear the blame to my father forever.’
Now therefore, please let your servant stay instead of the boy, my lord’s slave; and let the boy go up with his brothers.
ExplanationCommentary
Verse 33. The boy. I am older, and more fit for service. Menochius.
For how will I go up to my father, if the boy isn’t with me?—lest I see the evil that will come on my father.”
ExplanationCommentary
Verse 34. My father; who will drop down dead, oppressed with grief. How eloquent and pathetic was this address! Joseph could bear no more.