Exegetical and Hermeneutical Commentary of Genesis 44:16
And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we [are] my lord’s servants, both we, and [he] also with whom the cup is found.
16. God hath found out ] Judah confesses the wrong-doing of himself and his brothers (Gen 42:21). So mysterious a misfortune could only be explained as a Divine recompense for secret guilt. Cf. Num 32:23, “be sure your sin will find you out.”
“God,” Elohim, is spoken of in address to a foreigner, as Judah supposes Joseph to be. See notes on Gen 39:9, Gen 43:29.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 44:16-34
And Judah said, What shall we say unto my lord?
—
Judahs intercession
I. IT WAS ABLE.
II. IT WAS NOBLE.
III. IT GAVE PROMISE OF FUTURE GREATNESS,
IV. IT SUGGESTS SOME FEATURES OF OUR LORDS INTERCESSION FOR US.
V. IT SUGGESTS THE QUALITIES OF TRUE PRAYER. In true prayer the soul is stirred to its depths. I would give very much, says Luther, if I could pray to cur Lord God as well as Judah prays to Joseph here; for it is a perfect specimen of prayer–the true feeling there ought to be in prayer. (T. H.Leale.)
Judahs intercession
The whole of this intercession, taken together, is not one twentieth part of the length which our best advocates would have made of it in a court of justice; yet the speaker finds room to expatiate upon those parts which are the most tender, and on which a minute description will heighten the general effect. We are surprised, delighted, and melted with his charming parenthesis: Seeing his life is bound up with the lads life. It is also remarkable how he repeats things which are the most tender; as, when I come, and the lad be not with us . . . it shall come to pass, when he seeth that the lad is not with us . . . So also in describing the effect which this would produce: When he seeth that the lad is not with us, he will die; and we shall bring down the grey hairs of thy servant, my father, with sorrow to the grave. And now, having stated his situation, he presumes to express his petition. His withholding that to the last was holding the mind of his judge in a state of affecting suspense, and preventing the objections which an abrupt introduction of it at the beginning might have created. Thus Esther, when presenting her petition to Ahasuerus, kept it back till she had, by holding him in suspense, raised his desire to the utmost height to know what it was, and induced in him a predisposition to grant it. And when we consider his petition, and the filial regard from which it proceeds, we may say, that if we except the grace of another and greater Substitute, never surely was there a more generous proposal! (A. Fuller.)
Josephs love, and Judahs charge
I. BENJAMINS SURETY.
II. THE FRIENDLY BANQUET.
III. THE STRANGE STRATAGEM.
IV. THE ELOQUENT APPEAL. Judah makes a speech which is very natural, simple, and pathetic. It is conciliatory towards Joseph. Josephs greatness, power, and high rank are fully recognized (Thou art as Pharaoh). It is considerate in reference to the statements about Jacobs peculiar reasons for sorrow. It is courageous in its announcement of Judahs own responsibility, and of his readiness to be a substitute for his brother. And all through the speech tenderness and sympathy are exhibited in a very simple but touching manner. (W. S. Smith, B. D.)
Judahs argument
To point out the force of this overwhelming argument requires a view of the human mind, when, like a complicate machine in motion, the various powers and passions of it are at work. The whole calamity of the family arising from obedience to the judges own command; an obedience yielded to on their part with great reluctance, because of the situation of their aged father; and on his part with stiff greater, because his brother was, as he supposed, torn in pieces, and he the only surviving child of a beloved wife; and the declaration of a venerable grey-headed man, that if he lose him it will be his death–was enough to melt the heart of any one possessed of human feelings. If Joseph had really been what he appeared, an Egyptian nobleman, he must have yielded the point. To have withstood it would have proved him not a man, much less a man who feared God, as he professed to be. But if such would have been his feelings even on that supposition, what must they have been to know what he knew? It is also observable with what singular adroitness Judah avoids making mention of this elder brother of the lad, in any other than his fathers words. He did not say he was torn in pieces. No, he knew it was not so! But his father had once used that language, and though he had lately spoken in a manner which bore hard on him and his brethren, yet this is passed over, and nothing hinted but what will turn to account. (A. Fuller.)
Judahs intercession
I. HE REHEARSES THE PAST (Gen 44:18-29).
1. The speaker. Judah. Well that it was he. Had it been Reuben the proof of penitence had not been so clear. It had been too much like the old Reuben Gen 37:22 with Gen 42:22). It was Judah, and not like the old Judah (Gen 37:26-27). The last time Joseph heard Judah speak of his fathers favourite was when he (Joseph) was in the pit, and Judah, on the edge, was proposing to sell him into Bondage. Now he intercedes to save Benjamin from bondage.
2. The subject. He
(1) recalls the former visit, and the conversation of that time (Gen 42:18-20). He then
(2) proceeds to remind Joseph of his command (Gen 42:21), but for which they had not brought their brother. Of their expostulations (Gen 42:22) and of his firmness of purpose (Gen 42:23). He then drew the portrait of the old man, described the long time they bore the pangs of hunger before Jacob at last would suffer Benjamin to go; and, having hinted at the loss of one other son, repeated the final words of the old man (Gen 42:29).
II. HE PICTURES THE FUTURE. This he was the better able to do, from his memory of a former occasion. That picture of sorrow and wail of agony had ever since haunted him. It might be repeated with still more painful consequences. It might hasten the death of his father. He records, without a censure, the endearing union of the old father and his younger brother. There was one life between them. The death or loss of Benjamin might be the death of the father. He relates that he had become a surety for the safe return of the lad. As he thus earnestly and most pathetically pleads for the release of Benjamin, what feelings must have risen in the mind of Joseph. Chiefly of joy that Judah was so changed; but also of attachment to a father who had mourned his own supposed death so long and truly.
III. HE PROPOSES A COMPROMISE.
1. Its nature. If one must be held in bondage for this supposed crime, let it be himself, who is confessedly innocent, in place of Benjamin, whose guilt is assumed. Judah has wife and children at home, yet will leave all rather than abandon his brother. He will be henceforth a slave, if only Benjamin may be free. Was ever love like this? Greater love hath no man than this, that a man lay down his life for his friends (Joh 15:13; see especially Rom 5:6-8).
2. The motive. To spare his father all needless pain, he would accept the position of being less loved than Benjamin. His father might grieve at his loss, as he had at Simeons, but the loss of Benjamin would affect him more.
3. The result. The test had proved to Joseph that Judah repented the past. It was a happy discovery. What can give greater joy to a brother than to see a right moral change in a brother? Learn:
1. Fearlessly to take the side of the innocent and the aged.
2. To bring forth fruit meet for repentance.
3. Not to be ashamed of an honourable change of heart and mind.
4. To love and honour Him who became a surety for us. (J. C. Gray.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 16. What shall we say, c.] No words can more strongly mark confusion and perturbation of mind. They, no doubt, all thought that Benjamin had actually stolen the cup and the probability of this guilt might be heightened by the circumstance of his having that very cup to drink out of at dinner; for as he had the most honourable mess, so it is likely he had the most honourable cup to drink out of at the entertainment.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Judah speaks in the cause, as being one of the eldest, and a person of most gravity and discretion, and readiness of speech, and most eminently concerned for his brother.
God hath found out the iniquity, viz. this iniquity, of which it seems some of us are guilty, and God hath discovered it. Or iniquity may be put for iniquities; whether we are guilty of this fact or not, we are certainly guilty of many other sins, for which God is now punishing us, to whose providence we therefore willingly submit.
Fuente: English Annotations on the Holy Bible by Matthew Poole
16-34. Judah said, What shall wesay?This address needs no commentconsisting at first ofshort, broken sentences, as if, under the overwhelming force of thespeaker’s emotions, his utterance were choked, it becomes more freeand copious by the effort of speaking, as he proceeds. Every wordfinds its way to the heart; and it may well be imagined thatBenjamin, who stood there speechless like a victim about to be laidon the altar, when he heard the magnanimous offer of Judah to submitto slavery for his ransom, would be bound by a lifelong gratitude tohis generous brother, a tie that seems to have become hereditary inhis tribe. Joseph’s behavior must not be viewed from any singlepoint, or in separate parts, but as a wholea well-thought,deep-laid, closely connected plan; and though some features of it docertainly exhibit an appearance of harshness, yet the pervadingprinciple of his conduct was real, genuine, brotherly kindness. Readin this light, the narrative of the proceedings describes thecontinuous, though secret, pursuit of one end; and Joseph exhibits,in his management of the scheme, a very high order of intellect, awarm and susceptible heart, united to a judgment that exerted acomplete control over his feelingsa happy invention in devisingmeans towards the attainment of his ends and an inflexible adherenceto the course, however painful, which prudence required.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Judah said, what shall we say unto my lord? what shall we speak?…. Signifying that they were nonplussed, confounded, knew not what to say; they could not acknowledge guilt, for they were not conscious of any, and yet could not deny the fact, the cup being found on one of them; and though they might have a suspicion of fraud, yet were afraid to speak out what they suspected, and therefore were at the utmost loss to express themselves:
or how shall we clear ourselves? to assert their innocence signified nothing, here was full proof against them, at least against their brother Benjamin:
God hath found the iniquity of thy servants; brought it to their remembrance, fastened the guilt of it on their consciences, and in his providence was bringing them to just punishment for it; meaning not the iniquity of taking away the cup, which they were not conscious of, but some other iniquity of theirs they had heretofore been guilty of, and now God was contending with them for it; particularly the iniquity of selling Joseph; this was brought to their minds before, when in distress, and now again, see Ge 42:21:
behold, we [are] my lord’s servants, both we, and [he] also with whom the cup is found; hereby fulfilling his dream more manifestly than ever; for, by bowing down to the earth to him, they might be thought to do no other than what all did, that came to buy corn of him; but here they own themselves to be his servants, and him to be lord over them, and to have dominion over them all, and them to be his slaves and bondmen.
Fuente: John Gill’s Exposition of the Entire Bible
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. (173)
(173) 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.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 44:21. That I may set mine eyes upon him.] An expression meaning the exercising of a tender care towards him. Thus (Jer. 29:12.) Take him, and look well to him, and do him no harm. Heb. Set thine eyes upon him.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 44:16-34
JUDAHS INTERCESSION
There are some remarkable features in this intercession
I. It was able. Judah was the man of eloquence among his brethren. His eloquence proposed and carried out the measure of Josephs sale, prevailed on Jacob to send Benjamin with the rest to Egypt; and now it persuades and overcomes this unknown Joseph who cannot endure any longer the restraint which he put upon himself. Judah confines himself to facts, but arranges them in the best order for effect. They are all speaking facts, each one has a tender memory or sorrow of its own. They suggest so much to the hearer that the whole speech is fired with the passion of true eloquence. Kalisch justly calls this pleading speech of Judahs, one of the masterpieces of Hebrew composition. The facts narrated are simple, but they are told with the true touches of nature. What fiction can surpass the pathos of Gen. 44:20? And we said unto 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 loveth him.
II. It was noble. He does not insist upon the innocence of Benjamin, nor does he confess the theft; but acknowledges the general iniquity of his life. He generously offers himself as a surety for Benjamin. This heroic and self-sacrificing deed speaks louder than any words. He accepts slavery in his brothers stead. Here was an appeal to Josephs sense of a self-forgetting devotion. In Judah there were many faults, and yet we find in him fond love for his father, and compassion for a brother stronger than even the desire of life.
III. It gave promise of future greatness. In sacred history, Judahs name becomes great, is associated with all that is strong and noble. He is the pleader, Hear, Lord, the voice of Judah. (Deu. 33:7.) The sceptre shall not depart from Judah. (Gen. 49:10.) David was chosen to be king of the tribe of Judah. (Psa. 78:67-68.)
IV. It suggests some features of our Lords intercession for us. Judah was a type of Christ. Our Lord sprang out of Judah. (Heb. 7:14.) He was the Lion of the tribe of Judah. (Rev. 5:5.) His human ancestor was a remarkable type of Him, of His power, His wisdom, His triumphs, His preeminence. A type also, as here, of His intercession. Christ appears in the presence of God for us. He maketh intercession for us. (Rom. 8:34.) He bears the curse that would otherwise fall upon us. Though Himself the birthright son, He bears the cross that we, the humblest and the least, might be free.
V. It suggests the qualities of true prayer. In true prayer the soul is stirred to its depths. I would give very much, says Luther, if I could pray to our Lord God as well as Judah prays to Joseph here; for it is a perfect specimen of prayerthe true feeling that there ought to be in prayer.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 44:16. They well knew that they had sold Joseph for a slave, and filled up many of the years of their fathers life with bitter anguish; and they admit that it were a righteous thing with God to make them all slaves for crimes which their consciences charged upon them, but of which they supposed Joseph to be profoundly ignorant.(Bush.)
An ingenuous and penitent confession, joined with self-loathing and self-judging; teaching us how to confess to God.(Trapp.)
Gen. 44:17. This was to try the truth of their love to Benjamin, and whether they would stick to him in his utmost peril. God hath like ends in afflicting His children. The King of Babylon stood at the parting-way, at the head of the two ways, to use divination (Eze. 21:21.) So doth God. He knows that the best divining of men is at the parting-way; there every dog will show to what master he belongs.(Trapp.)
Gen. 44:18. He asks the privilege of speaking a word.
Say, what is prayer, when it is prayer indeed?
The mighty utterance of a mighty need.
He begs that the lords anger may not burn against him. He is in his power; the evidence is against him. But he will press his suit, if possible to get a hearing. He owns the royal authority which he addresses; but he must tell the facts in some faint hope of prevalence.(Jacobus.)
The surety here becomes the advocate, and presents one of the most powerful pleas ever uttered. Though he knew nothing of the schools or the rules of the rhetoricians, yet no orator ever pronounced a more moving oration. His good sense, and his affection for his venerable father, taught him the highest strains of eloquence.(Bush.)
This brief introduction was admirably calculated to soften resentment, and obtain a patient hearing. The respectful title given him, my lord; the entreaty for permission to speak; the intimation that it should be but as it were a word; the deprecation of his anger, as being in a manner equal to that of Pharaoh; and all this prefaced with an interjection of sorrow, as though nothing but the deepest distress should have induced him to presume to speak on such a subject, showed him to be well qualified for his undertaking.(Fuller.)
Gen. 44:19-29. It is observable that Judah said nothing but what was true, although he did not tell all the truth. It was not to be expected that he would tell how Benjamins brother was lost. He only told his fathers opinion concerning it, and that was enough to melt any mans heart into compassion for a father bereaved in such a cruel manner of one son, and trembling in apprehension of the loss of another.(Bush.)
Gen. 44:30-34. The whole of this intercession, taken together, is not one twentieth part of the length which our best advocates would have made of it in a court of justice; yet the speaker finds room to expatiate upon those parts which are the most tender, and on which a minute description will heighten the general effect. We are surprised, delighted, and melted with his charming parenthesis: Seeing his life is bound up with the lads life It is also remarkable how he repeats things which are the most tender; as, when I come, and the lad be not with us it shall come to pass, when he seeth that the lad is not with us. So also in describing the effect which this would produce: When he seeth that the lad is not with us, he will die; and we shall bring down the grey hairs of thy servant, my father, with sorrow to the grave. And now, having stated his situation, he presumes to express his petition. His withholding that to the last was holding the mind of his judge in a state of affecting suspense, and preventing the objections which an abrupt introduction of it at the beginning might have created. Thus Esther, when presenting her petition to Ahasuerus, kept it back till she had, by holding him in suspense, raised his desire to the utmost height to know what it was, and induced in him a predisposition to grant it. And when we consider his petition, and the filial regard from which it proceeds, we may say, that if we except the grace of another and greater Substitute, never surely was there a more generous proposal!(Fuller.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
‘And Judah said, “What shall we say to my lord? What words can we use? Or how shall we clear ourselves? God has found out the iniquity of your servants. Behold, we are my lord’s bondmen, both we and also he in whose sack the cup was found.”
Judah speaks up for them all. On their behalf he accepts that they have no argument. The cup has been found. There is little point in arguing innocence.
“God has found out the iniquity of your servants.” This is not so much an admission of guilt as a surrender to the past. It is probable that he has in mind what they had done to their long lost brother. He recognises that they are now being punished for that. The impossible circumstance in which they now find themselves can only be due to God’s long arm which has reached out into the future to punish them. He has found them out. Whatever the circumstance as regards the cup they are not innocent, as they all know. So they accept the inevitable.
It is noteworthy that they do not refer back to the steward’s promise that only the guilty one should be accountable (Gen 44:10). They accept their collective guilt and do not dream of going back without Benjamin. Besides the steward may not have been speaking for his lord and this is no time for arguing fine points before this great lord. And the fact is that they have just given up.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 44:16. God hath found out the iniquity of thy servants There is no doubt from the context, that Judah here speaks of the iniquity of the fact in question, which he confesses, and speaks of as the iniquity of them all, though one only was guilty. Josephus understands it in this sense, though many commentators, without sufficient reason I think, explain it of their owning the justice of God in thus punishing them for their former cruelty to Joseph.
REFLECTIONS.After their hospitable entertainment their fears are over, their beasts loaded, and home they are travelling, little suspecting the danger which seems to threaten them. An express arrives, charges them with a theft, as ungrateful as barefaced; they deny it solemnly; search is made, the cup is found on Benjamin, and he is arrested: they dare not leave their brother, nor make any plea to excuse him. They regard God’s hand in the affliction, and return to yield themselves up servants to Joseph. Thus, 1. They most eminently fulfilled their own prediction, Shalt thou have dominion over us? They are not only suitors for favour, but bondsmen for life. 2. They shewed that regard for Benjamin, and that concern for Jacob, which Joseph wished. Note; Though once bad, it may not be always so. God can change men’s hearts, and make them the reverse of what they have been.
Fuente: Commentary on the Holy Bible by Thomas Coke
It is plain, Judah considered it in this sense by his answer. Num 32:23 . He might have said, we had a brother whom we sold for a slave. And though in the instance whereof we are accused we are innocent; yet GOD is now punishing us for that unnatural cruelty.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 44:16 And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we [are] my lord’s servants, both we, and [he] also with whom the cup is found.
Ver. 16. What shall we say, &c. ] An ingenuous and penitent confession, joined with self-loathing and self-judging; teaching us how to confess to God.
“Sit simplex, humilis, confessio, pura, fidelis,
Atque frequens, nuda, et discreta, lubeas, verecunda,
Integra, secreta et lachrymabilis, accelerata,
Fortis, et accusans, et se punire parata.”
These sixteen conditions were composed in these verses by the Schoolmen. And such a confession is the sponge that wipes away all the blots and blurs of our lives. 1Jn 1:7 Never any confessed his sin in this sort to God, but went away with his pardon. Wot ye what, – quoth King Henry VIII. to the Duke of Suffolk, concerning Stephen Gardiner, when he confessed his Popery, for which he should have been, the morrow after, sent to the Tower, – he hath confessed himself as guilty in this matter, as his man; and hath, with much sorrow and pensiveness, sued for my pardon: and you know what my nature and custom hath been in such matters, evermore to pardon them that will not dissemble, but confess their fault. a How much more will God!
a Act. and Mon., fol. 1175.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
What . . . ? Figure of speech Erotesis (App-6).
God hath found out. This confession was what Joseph had been labouring to procure. Hebrew. Elohim. App-4.
iniquity. Hebrew. ‘avon. See App-44.
Fuente: Companion Bible Notes, Appendices and Graphics
Judah: Gen 44:32, Gen 43:8, Gen 43:9
What shall we say: Deu 25:1, Ezr 9:10, Ezr 9:15, Job 40:4, Pro 17:15, Isa 5:3, Dan 9:7, Act 2:37
God hath: Gen 37:18-28, Gen 42:21, Gen 42:22, Num 32:23, Jos 7:1, Jos 7:18, Jdg 1:7, Pro 28:17, Mat 7:2, Luk 12:2
iniquity: Gen 43:9, Isa 27:9, Dan 9:7
behold: Gen 44:9, Gen 37:7, Gen 37:9
Reciprocal: Gen 46:28 – Judah 1Ki 18:7 – my lord Elijah 1Ki 18:21 – answered Psa 51:15 – O Lord Mar 14:40 – neither
Fuente: The Treasury of Scripture Knowledge
Gen 44:16. And Judah said, &c. Judah speaks in this cause, as being one of the eldest, and a person of most gravity and readiness of speech, and most eminently concerned for his brother; and nothing can be more affecting than what he advances on this occasion. God hath found out the iniquity of thy servants Though the cup was found only in Benjamins sack, yet he speaks of himself and the rest as guilty, being his brothers, and in company with him. But, probably, he refers rather to their sins in general, for which, he meant to signify that God was now punishing them, and to the injury which they had done Joseph in particular. Even in those afflictions wherein we apprehend ourselves to be wronged by men, yet we must own that God is righteous, and finds out our iniquity. We cannot judge what men are, by what they have been formerly, nor what they will do, by what they have done. Age and experience may make men wiser and better. They that had sold Joseph, yet would not abandon Benjamin.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
44:16 And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? {d} God hath found out the iniquity of thy servants: behold, we [are] my lord’s servants, both we, and [he] also with whom the cup is found.
(d) If we see no obvious cause for our affliction, let us look to the secret counsel of God, who punishes us justly for our sins.