Genesis 44:1–17

Joseph now shows his wisdom in a way that leads his brothers to repentance without accusing them. He told his steward to fill the brothers' sacks with food and put their money back in their sacks again (v. 1). But he also tells him to put his own silver cup into the mouth of Benjamin's sack. The next morning they were on their way, no doubt glad that this time everything had gone so well.

Their consciences had already been stirred, as we saw when reading Genesis 42:21, but the work of repentance needed to go deeper still. So Joseph deals with them further in Genesis 44.

In God's moral government the brothers had to be searched even more thoroughly. Joseph is His instrument in devising a still harder test. It was meant not only to carry their self-judgment as far as it could go, but also to prove that their love for their father and their brother was now real and warm — after they had once been so deeply guilty toward both. In this way love joined righteousness in working for their best good.

But Joseph followed up what he had begun. He directed that each man's money go back into his own sack. He wanted to deepen the work in them, past a mere sense of payback for the evil they had done to him. Food for the journey alone might not have had that effect. But money given back would strike them as nothing like an ordinary sale or an ordinary human act… A bad conscience brought God before them. Why else would this ruler act so kindly — a man who suspected they were spies, held one brother in custody, and firmly demanded the one son their father loved so dearly?

Both they and their father were afraid instead of thankful, because they suspected some hidden motive behind it. People are generally like this. They suspect there must be some "catch" when the free grace of God in Christ Jesus is preached.

The chief steward did that which his lord told him to do. He had no authority to exercise his own judgment.

Joseph, a picture of Christ, was here to carry out the probing that was needed. It would clear away all the past wrong and form a new heart and a new spirit in his brothers… After all, the pain of the method used was very short — no more than a few hours, compared with what Joseph himself drank so deeply for years. And the same day brought forgiveness, joy and tender love.

In Genesis 42 to 44, Joseph's brothers picture the twelve tribes of Israel (including Judah) in their future restoration, when they will be brought to accept the rejected but true Joseph. Their story also brings to light certain principles about the work of restoration and about what true repentance is.

Joseph now shows his wisdom in a way that leads his brothers to repentance without accusing them. He told his steward to fill their sacks with food and put their money back in the sacks again. On top of that, he tells him to put his own silver cup in the mouth of Benjamin's sack. The next morning they were on their way, no doubt rejoicing that this time everything had gone so well.

He will give them a feast, but in such a way that they cannot help seeing that their history is known… But before Joseph can reveal himself to them, they must be exposed before Joseph. That is why Joseph's cup is put in Benjamin's sack.

This place, this moment, was the field of Dothan again. In spirit they were going back to the place where they had committed the whole offence. In the field of Dothan, in Gen. 37, they had to answer this: would they sacrifice their innocent brother Joseph to their lusts, their envy and their malice? Now Benjamin is claimed as a prisoner because of the cup found in his sack — claimed as one who has forfeited his life and liberty to the lord of Egypt. In the same way the question is put to them: would they sacrifice him too, and go on home, easy and careless and satisfied?

Joseph's silver cup was in one of their sacks, so they had to come back… Tell me, what iniquity was there in relation to the cup? None; but it served to rouse conscience. It brought up the twenty pieces of silver, and the wickedness of their history in days gone by.

The cup is a symbol of a verdict: the ruler of the feast decided who received it, in what order, and what it held… A judging or "divining cup" was a common thing among ancient peoples, and Joseph points to that idea in Gen. 44:15. Now this cup may hold either happiness or condemnation.

It would be hard to make me believe that Joseph used magic at all, and that is the idea behind divining here. I have very little doubt that Joseph was hiding who he really was. He gave them the impression that he was skilled in the magic arts of the Egyptians, and was nothing other than an Egyptian lord… He did not use the cup to reach his brothers' affections, but as a way of reaching their consciences.

Severe as the trial was, love prompted it in the fear of God. Still, we may feel that the method he used was in no way what the New Testament would suggest to a Christian… Joseph acted according to his own measure, weakened no doubt by the Egyptian life that surrounded him. Scripture tells us the facts as they were, without approving them or excusing them… And the steward knew well what his master intended.

This is what led to the cup in Benjamin's sack. No doubt the shock of finding it there deeply troubled the brothers… After all, the pain of the method used was very short, and the same day brought forgiveness, joy and tender love.

Joseph's wisdom now shows itself in a way that leads his brothers to repentance without accusing them. He told his steward to fill the brothers' sacks with food and again put their money back in their sacks (v. 1). But besides this he tells him to put his own silver cup in the mouth of Benjamin's sack. The next morning they were on their way, no doubt rejoicing that this time everything had gone so well.

God's moral government required that the brothers be searched even more deeply. Joseph is His instrument, and he plans a still harder test. It was not only to carry their self-judgment through to the very end. It was also to prove that their love for their father and their brother was now real and warm, after their deep guilt toward both of them long ago. Love joined righteousness in working this way for their best good.

The trial was severe, but love chose it in the fear of God. Still, we may feel that the method he used was in no way what the New Testament would suggest to a Christian… Joseph acted according to his own measure of light, weakened no doubt by the Egyptian life around him. Scripture tells us the facts as they were, without approving them and without excusing them.

Joseph's cup is put in Benjamin's sack… and they set out on their journey. Simple as it seems, this is the crisis. Their own lips will now have to give the verdict, for the question is about to be put to them: are they what they once were, or have they received a heart of flesh? Will Benjamin's sorrows move them, when Joseph's cries once failed to? Will the grief of their old father at home plead with their hearts, as it once did not? This place, this moment, was the field of Dothan again. In the field of Dothan they had to answer whether they would sacrifice their innocent brother Joseph to their lusts, their envy and their malice.

Joseph speaks kindly to them. He longs in love over his younger brother. He weeps in love in secret. But he holds himself back in love, because love's time to show itself has not yet come… While they enjoy all this favour, "they drank and were merry with him." Yet they must learn other lessons before he can be merry with them. They are rejoicing in his gifts, but they have yet to rejoice in him… Before Joseph can be revealed to them, they must first stand exposed before Joseph. That is why Joseph's cup is placed in Benjamin's sack.

No doubt the shock of finding it there troubled the brothers sharply. But it had to be so, where sin of the deepest kind lay behind everything. This was only a way to make that sin truly felt and judged. And the pain of the method was very short — no more than a few hours, next to what Joseph drank so deeply for years — and that same day ended in forgiveness, joy and tender love.

However, this relief was short lived. Joseph had told his steward to overtake them and accuse them of returning evil for good in stealing Joseph's silver cup (vv. 4-5). Of course such an accusation was a shock to the brothers. They protested that they would not think of such a thing.

Joseph, who pictures Christ, was here to carry out the probe needed to clear away all the past wrong, and to form a new heart and a new spirit in his brothers. It was for God's sake and their sakes, not his own. He wanted the reality and the evidence of a divine work in their conscience and heart. This is why the cup went into Benjamin's sack.

The trial was severe, yet love directed it in the fear of God. Even so, we may feel that the way he chose was in no way what the New Testament would suggest to the Christian… Joseph acted according to his measure, weakened no doubt by the Egyptian life around him. Scripture tells us the facts as they were, without approval or apology.

They were innocent, indeed, about the cup. But this means nothing to their consciences… They had been called spies when they were true men. Now they were treated as common thieves, though they were honest men. They might have said this was too bad… But no — nothing of this — that was not the way of Joseph's brothers now. They had once hidden their guilt under the lie they sent to their father. Now they are willing to hide their innocence about the cup under the confession they make to Joseph.

But this, simple as it seems, is the crisis… Will the sorrows of Benjamin move them, as the cries of Joseph once failed to do? Will the grief of the aged father at home plead with their heart, as once it did not? This place, this moment, was the field of Dothan again. They were returning, in spirit, to the place where all their offence was committed.

However, before Joseph can be revealed to them they must be exposed before Joseph. To this end Joseph's cup is placed in Benjamin's sack. After they leave, Joseph's steward chases them and charges them with taking the cup. They protest their innocence.

Notice only that here repentance is tied directly to the rejection of Joseph. This is brought home to the conscience of Joseph's brothers. So in the end it will be with Israel. It is not a matter of the law here — that comes after Sinai — but of the Messiah, whom Joseph pictures. Their consciences are fully convinced, and they go back over all the circumstances of his rejection. It is only gradually that Joseph reveals himself, and with many exercises of heart, which his dealings work in his brothers.

Joseph's wisdom now shows itself in a way that leads his brothers to repentance without accusing them. He told his steward to fill their sacks with food and to put his own silver cup into the mouth of Benjamin's sack. The next morning they were on their way, no doubt glad that this time everything had gone so well.

In the first place, it would be hard to make me believe that Joseph used enchantments at all. That is the thought here in divining. I have very little doubt that Joseph was hiding his true self from them. He gave them the impression that he knew the magic arts of the Egyptians, and was simply an Egyptian lord. But I have no pronounced opinion on the subject. In the second place, the cup was not used to reach his brothers' affections. It was a means of reaching their consciences. The Lord will deal with the nation of Israel in this same way when He takes them up again. He will bring them to admit their guilt in rejecting Him.

Under the searching questions of Joseph the whole truth is confessed. Joseph can say, "What deed is this that you have done?" "Do you not know that such a man as I can certainly make trial?" And this is ever the way grace takes. That is how the Lord dealt with a sinful woman "near the field that Jacob had given to his son Joseph." "Go, call your husband" was only another way of saying, "What deed is this that you have done?" He made Himself known to that guilty sinner as the One who can "certainly divine," for she said, "He told me all that I ever did." And no one can be happy and at home in the presence of the Lord of glory until they have learnt that the Lord knows the very worst thing about them — and yet loves them.

Severe as the trial was, love dictated it in the fear of God. Still, we may feel that the method he chose was in no way what the New Testament would suggest to a Christian. Joseph acted up to the measure he had, weakened no doubt by the Egyptian life around him. Scripture tells us the facts as they were, without approving them and without excusing them.

He did it for God's sake and for their sakes, and not for his own. He wanted a real work of God in their conscience and heart, and the evidence of it. This dictated the cup in Benjamin's sack. No doubt the shock of finding it there deeply troubled the brothers. But that is how it must be when sin of the deepest kind lay at the bottom of it all. The cup was only a means to make them feel that sin and judge it. After all, the pain of the means employed was very brief... and the same day followed with forgiveness and joy and tender love.

They were horror-stricken when the search found the cup in Benjamin's sack. All turned back to Egypt, and now Judah, to save Benjamin, volunteers to be the slave in his place. He faces the very doom to which he had consigned Joseph. When they reached that point, relief came... He had dealt wisely with them.

Their relief was short lived. Joseph had told his steward to overtake them and accuse them of paying back evil for good by stealing Joseph's silver cup. Of course such an accusation was a shock to the brothers. They protested that they would not think of such a thing. They had found money in their sacks and brought it back. Surely that proved they were not thieves.

Joseph, as a picture of Christ, was here to carry out a necessary test. It was meant to clear away all the past wrong, and to form a new heart and a new spirit in his brothers. He did it for God's sake and for their sakes, not for his own, so that a divine work in their conscience and heart would be both real and clear. This dictated the cup in Benjamin's sack. No doubt the shock of finding it there deeply troubled the brothers. But it had to be so, since the deepest kind of sin lay under it all. This was only a way to make them feel that sin and judge it. After all, the pain of the method used was very brief — a few hours, compared with what Joseph drank so deeply for years — and that same day brought forgiveness, joy, and tender love.

Severe as the trial was, love dictated it in the fear of God. Still, we may feel that the method he chose was in no way what the New Testament would suggest to a Christian... Joseph acted according to the measure he had, weakened no doubt by the Egyptian life around him. Scripture tells us the facts as they were, without approving them and without excusing them... But the written word is always the truth about things, whatever that truth may be. God alone gives us this... And the steward knew well what his master intended.

This, simple as it seems, is the crisis. Their own lips will now have to give the verdict. The question is about to be put to them: are they the men they once were, or has a heart of flesh been given to them? Will the sorrows of Benjamin move them, as the cries of Joseph once failed to do? Will the grief of the aged father at home plead with their heart, as once it did not? This place, this moment, was the field of Dothan again.

Before Joseph can reveal himself to them, they must first be exposed before him. That is why Joseph's cup is put in Benjamin's sack.

Here the repentance is directly connected with the rejection of Joseph. This is brought home to the conscience of Joseph's brothers. So in the end will it be with Israel... Their consciences are fully convinced, and they go back over everything that happened when they rejected him. Joseph reveals himself only step by step, through the many exercises of heart that his dealings work in his brothers.

Of course such an accusation was a shock to the brothers. They protested that they would not think of such a thing. They had found money in their sacks and brought it back. That was surely proof that they were not thieves. They are so sure of this that they say the man found with the silver cup should die, and the rest would become Joseph's slaves.

Tell me, what wrong was there about the cup? None. But it served to rouse conscience. It brought up the twenty pieces of silver, and the wickedness of their past. The poet said it well: "Conscience makes cowards of us all." Their state was miserable as they say to Joseph, "let not your anger burn against your servant, for you are like Pharaoh himself" (Gen. 44:18). But the truth must come out. And it is a great thing when God reaches the conscience like this.

Joseph, as a picture of Christ, was here to carry out the probe needed to clear away all the past mischief, and to form a new heart and a new spirit in his brothers. He did it for God's sake and for theirs, not for his own, so that a work of God in their conscience and heart would be real and visible. This dictated the cup in Benjamin's sack. No doubt the shock of its discovery there acutely troubled the brothers. But it had to be so, since the deepest kind of sin lay under it all. This was only a way to make that sin properly felt and judged. After all, the pain of the means employed was very brief... and the same day followed with forgiveness and joy and tender love.

They really were innocent about the cup. But that counts for nothing in their consciences, and nothing on Judah's lips. Conviction loses sight of everything but sin. Its offence is its object. The brothers might have spoken up for their innocence. They might have felt hurt at being misunderstood and falsely accused again and again. They had been called spies when they were true men. Now they were treated as common thieves, though they were honest. They might have said this was too bad... But no — nothing of that — these were not the same brothers of Joseph any more. They had once hidden their guilt under the lie they sent to their father. Now they are willing to hide their innocence about the cup under the confession they make to Joseph.

Notice that here the repentance is directly connected with the rejection of Joseph. That is what presses on the conscience of Joseph's brothers. So in the end it will be with Israel. It is not a matter of the law here — that we shall have after Sinai — but of Joseph as a picture of the Messiah. Their consciences are fully convinced, and they go back over everything that happened when they rejected him. Joseph reveals himself only step by step, through the deep searching of heart that his dealings work in his brothers.

Of course such an accusation was a shock to the brothers. They protested that they would not think of such a thing. They had found the money in their sacks and brought it back. That was surely proof that they were not thieves (vv. 7-8). They are so confident that they say this: if the silver cup is found with one of them, let him die, and the rest will be Joseph's slaves (v. 9).

They really were innocent about the cup. But that counts for nothing in their consciences, and nothing on Judah's lips. Conviction loses sight of everything but sin. The offence is all it looks at… The brothers might have spoken up about their innocence, and been hurt that people misunderstood them and accused them falsely again and again. People had called them spies when they were true men, and now they were treated like common thieves, though they were honest men. They might have said this was too bad… But no — nothing of this. Once they had hidden their guilt under the lie they sent to their father. Now they are willing to hide their innocence about the cup under the confession they make to Joseph.

Joseph says, "What deed is this that you have done?" and Judah says, "How can we clear ourselves?" Friend, are you anxious to clear yourself? Listen to me. Confess your sins… Tell me, what iniquity was there in relation to the cup? None; but it served to rouse conscience. It brought up the twenty pieces of silver, and the wickedness of their history in days gone by.

Before Joseph can reveal himself to them, they must first be exposed in front of him. So Joseph has his cup put in Benjamin's sack. The brothers set out, and Joseph's steward chases them and charges them with taking the cup. They protest their innocence… Then they profess their honesty. Is it likely that men who are so honest with money would be guilty of a petty theft? But remember: these are the men who once sold their brother into slavery for twenty miserable pieces of silver. Men who had done that were quite capable of stealing a silver cup, whatever they protested. So the charge is not so unreasonable, unless they have really repented of the past.

They have protested that they are true men, and in the same breath they say, "one is no more," knowing full well that if Joseph is gone from their lives, their own wickedness is the reason. They stand in front of the very one they rejected, with hearts that never repented, and still claim to be honest men.

He did this for God's sake and for their sakes, not for his own. He wanted a real work of God in their conscience and heart, with clear evidence of it. That is what put the cup in Benjamin's sack… But it had to be this way, because sin of the deepest kind lay at the bottom of everything. This was only a means to make that sin felt and judged as it deserved. After all, the pain of the method he used was very short… and the same day followed with forgiveness and joy and tender love.

Of course such an accusation was a shock to the brothers. They protested that they would not think of such a thing. They had found the money in their sacks and brought it back. Surely that was proof they were not thieves. They are so confident of this that they say: if the silver cup is found with one of them, he should die, and the rest would be slaves to Joseph.

The steward approved of their words, but his own answer was far milder. Of course Joseph had instructed him. He tells them that the guilty one would be kept as a slave to Joseph and the rest could go free. The search began at the eldest, finishing with the youngest, in whose sack the silver cup was found. What a shock to them all! What a traumatic experience for Benjamin who knew himself innocent!

Joseph was here to carry out the test needed to clear up all the past mischief, and to form a new heart and a new spirit in his brothers. He did it for God's sake and for their sakes, not for his own, so that a work of God in their conscience and heart would be real and evident. This dictated the cup in Benjamin's sack. No doubt the shock of finding it there deeply troubled the brothers. But it had to be that way, because the deepest kind of sin lay under it all. This was only a means to make them feel it and judge it as they should.

Severe as the trial was, love dictated it in the fear of God, though we may feel that the mode adopted was in no way what the New Testament would suggest to the Christian… Scripture tells us the facts as they were, without sanction or apology.

Will the sorrows of Benjamin move them, as the cries of Joseph once failed to do? Will the grief of the aged father at home plead with their heart, as once it did not? This place, this moment, was the field of Dothan again. They were going back, in spirit, to the place where they had done all their wrong. In the field of Dothan, in Genesis 37, they had to answer one question: would they sacrifice their innocent brother Joseph to their lusts, their envy, and their malice? Here Benjamin is claimed as a captive, because the cup was found in his sack. He is claimed as a man who has forfeited life and liberty to the lord of Egypt. In the same way, they must now say whether they would sacrifice him, and go on their way home, easy and careless and satisfied.

They were innocent, indeed, as to the cup. But this is nothing to their consciences, and nothing on Judah's lips. Conviction loses sight of everything but sin. The offence is all it looks at. "For I know my transgressions, and my sin is ever before me." … They had once hidden their guilt under the lie they sent to their father. Now they are willing to hide their innocence about the cup under the confession they make to Joseph.

They were accused of stealing the cup, though they were guiltless of it. They declare that they are willing for the offender to die, and for the rest to be slaves in Egypt. … Now Judah, to save Benjamin, volunteers to be the slave in his place. He faces the very doom to which he had consigned Joseph. When this was reached, relief came.

The steward approved of their words, but his answer was far more lenient. Of course Joseph had instructed him. He tells them that Joseph would keep the guilty one as a slave, and the rest could go free.

God's moral government required that the brothers be searched even more thoroughly. Joseph is His instrument, and he thinks up a still harder test. It was meant to carry their self-judgment all the way through. It was also meant to prove that their love for their father and their brother was now real and warm — after they had been so deeply guilty toward both long ago. Love joined righteousness in working this way for their highest good.

Will Benjamin's sorrows move them, when Joseph's cries once failed to? Will their old father's grief at home plead with their heart, as it once did not? This place, this moment, was the field of Dothan again. In spirit they were going back to the place where they had committed the whole offence.

Tell me, what wrong had they done about the cup? None. But it served to wake their conscience. It brought up the twenty pieces of silver, and the wickedness of their history in earlier days.

Once they hid their guilt under the lie they sent to their father. Now they are willing to hide their innocence about the cup under the confession they make to Joseph.

Will they abandon their brother to slavery, knowing he is innocent? They did this with Joseph; will they do it with Benjamin? Will they go back to Jacob and face his grief with some false story to explain why Benjamin is missing, as they once explained Joseph's loss? Ah, no! Grace has worked in these men; repentance has done its work.

They protested that they would never think of such a thing. They had found the money in their sacks and brought it back. That was surely proof that they were not thieves. They are so sure of this that they say that if the silver cup is found with one of them, he should die and the rest would be slaves to Joseph.

Remember, these are the men who once sold their brother into slavery for twenty small pieces of silver. Men who had acted like that would be quite capable of stealing a silver cup, whatever they protested.

They quickly took the sacks down. So the man hunted for the cup. He began at the oldest, right to the last — Benjamin's. While he hunted and could not find the cup, they were happy. Then they saw him find the silver cup in Benjamin's sack. How did they feel? They tore their clothes, they were so sad! Twenty years before, they had sold their little brother as a slave. What now?

Joseph, a picture of Christ, was here to make the search that was needed. It had to clear up all the past wrong and form a new heart and a new spirit in his brothers. He did it for God's sake and for their sakes, not for his own, so that God's work in their conscience and heart might be real and might be seen. That is what put the cup in Benjamin's sack. No doubt the shock of finding it there troubled the brothers deeply. But it had to be that way, because sin of the deepest kind lay at the bottom of it all. This was simply the means to make them feel that sin and judge it.

The test was severe, but love chose it in the fear of God. Still, we may feel that the way Joseph went about it was nothing like what the New Testament would suggest to a Christian… Scripture tells us the facts as they were, without approving them and without excusing them.

They really were innocent about the cup. But that counts for nothing with their consciences… Conviction loses sight of everything but sin. The wrong it has done is all it looks at… The brothers could have spoken of their innocence. They could have felt hurt at being misunderstood and falsely accused like this, again and again… Once they hid their guilt under the lie they sent to their father. Now they are willing to hide their innocence about the cup under the confession they make to Joseph.

Joseph speaks kindly to them. He longs in love over his younger brother. He weeps in love in secret, but he holds himself back in love, because love's time to show itself has not yet come… They are rejoicing in his gifts, but they have yet to rejoice in him. Yet before Joseph can show them who he is, they must stand exposed in front of him. That is why his cup goes into Benjamin's sack.

Joseph's brothers, in Genesis 42 to 44, are a picture of the twelve tribes of Israel (including Judah) in their future restoration, when they will be led to accept the rejected but true Joseph. Their story also shows us how restoration works and what true repentance is.

The search began at the eldest, finishing with the youngest, in whose sack the silver cup was found (v. 12). What a shock to them all! What a traumatic experience for Benjamin who knew himself innocent!

Tell me, what wrong had they done about the cup? None. But it served to wake up conscience. It brought back the twenty pieces of silver, and the wickedness of their past. Well said the poet, "Conscience makes cowards of us all."

It was not used to get at the affections of his brothers. It was a means of getting at their consciences.

This place, this moment, was the field of Dothan again. They were returning, in spirit, to the place where all their offence was committed. In the field of Dothan, in Genesis 37, they had to answer one question. Would they sacrifice their innocent brother Joseph to their lusts, their envy, and their malice? Now Benjamin is claimed as a captive because of the cup found in his sack. He is claimed as one who has forfeited life and liberty to the lord of Egypt. The same question is put to them again. Will they sacrifice him, and go on their way home, easy and careless and satisfied?

Benjamin stands in the place that once had been Joseph's — the youngest and best-loved son of his father. Benjamin will go into slavery, as Joseph once filled the place of a slave. The ten brothers are completely free, as they were before, to return to their father in peace. What will they do in these circumstances?

He did it for God's sake and for their sakes, not for his own. He wanted a real and visible work of God in their conscience and heart. That is what put the cup in Benjamin's sack. No doubt the shock of finding it there deeply troubled the brothers. But it must be so where sin of the deepest kind lies at the bottom of everything. This was only a means to make them feel it and judge it. After all, the pain of the means he used was very brief... and the same day ended with forgiveness and joy and tender love.

The memory of their sin now overwhelms them. They give up all attempts to clear themselves, and hand themselves over as guilty... A person may feel any amount of anguish, sorrow and remorse, as Judas Iscariot did, and still have no true conversion and no true change of mind.

While he hunted and could not find the cup they were happy, but when they saw him find the silver cup in Benjamin's sack, how did they feel? They tore their clothes, they were so sad! Twenty years before they had sold their little brother for a slave, but now what? Will they turn away and leave Benjamin to be a slave, and go home again? We see how wise and kind Joseph was; he used the same thing to make them remember... God had worked in the hearts of these ten men, so now they would not let their brother be a slave.

Benjamin stands in the place that once had been Joseph's — the youngest and best-loved son of his father. Benjamin will go into slavery, as Joseph once filled the place of a slave. The ten brothers are completely free, as they were before, to return to their father in peace. What will they do in these circumstances? Will they act again as they did long ago in the fields of Dothan? Will they abandon their brother to slavery knowing him to be innocent?

This place, this moment, was the field of Dothan again. They were returning, in spirit, to the place where all their offence was committed... Here Benjamin is claimed as a captive, because the cup was found in his sack. He is claimed as one who has forfeited his life and his freedom to the ruler of Egypt. In the same way the question is put to them: will they sacrifice him, and go on their way home, at ease, unconcerned and satisfied?

To repay the governor's kindness with such an evil as stealing his cup filled the brothers with anguish — all the more because the cup was found with Benjamin. No wonder they tore their clothes, and every man loaded his donkey, and they returned to the city heartbroken. And now more than ever they paid Joseph the fullest homage fulfilling his dreams without knowing it, as they fell before him on the ground.

They were innocent, indeed, when it came to the cup. But this is nothing to their consciences, and nothing on Judah's lips. Conviction loses sight of everything but sin. Its own offence is all it looks at... They had once hidden their guilt under the lie they sent to their father. Now they are willing to hide their innocence about the cup under the confession they make to Joseph.

There was, no doubt, a great change in them from that day when Joseph was cast into the pit. A person may feel any amount of anguish, sorrow and remorse, as Judas Iscariot did. There may still be no true conversion and no true change of mind.

They are accused of stealing the cup, though they are not guilty of it. They declare that they are willing for the guilty one to die... They are horror-stricken when the search finds the cup in Benjamin's sack. All turned back to Egypt, and now Judah, to save Benjamin, volunteers to be the slave in his place. He faces the very doom he had forced on Joseph. Once he reached that point, relief came.

They are getting ready to go back to Canaan a second time with food for themselves and their households. Joseph's cup goes into Benjamin's sack, and they set out on their journey. But this, simple as it seems, is the crisis. Their own lips will now have to give the verdict. The question is about to be put to them: are they the men they once were, or have they been given a heart of flesh? Will the sorrows of Benjamin move them, as the cries of Joseph once failed to do? Will their old father's grief at home move their heart, as it once did not? This place, this moment, was the field of Dothan again.

Benjamin stands in the place that once had been Joseph's — the youngest and best-loved son of his father. Benjamin shall pass into bondage, as once Joseph had filled the place of a slave. The ten brothers are perfectly free, as once before, to return to their father in peace. What will they do now? Will they abandon their brother to slavery, knowing he is innocent? They did this to Joseph; will they do it to Benjamin? Will they go back to Jacob and face his grief with some false story about why Benjamin is missing, as they once explained away the loss of Joseph? Ah, no! Grace has been at work in these men, and repentance has done its work.

No wonder that they tore their clothes, and each man loaded his donkey, and returned to the city heartbroken. And now more than ever they paid Joseph the fullest homage as they fell before him on the ground, fulfilling his dreams without knowing it… And what will it be when the picture comes true, and the Lord Himself appears to the Judah of a future day? They will look on Him whom they pierced, and mourn as for an only son, each family on its own, and the wives on their own (Zech. 12).

There was a fulfilment in picture form when his brothers bowed low to him in Egypt. Their sheaves bowed to his. And they did not fail to honour him after they knew who he was. But this did not meet the full meaning of Joseph's prophetic dreams. The sheaves of Israel are to bow to Messiah. But the second dream shows more: the sun, the moon and the eleven stars — every ruling power in the world, Gentile or Jewish — bowing to Christ in the person of His representative.

It is not Reuben, the eldest, who speaks to Joseph, but Judah, the one who had been leader in selling Joseph as a slave. He does not plead any defense whatever. He himself was not guilty of stealing the cup. Even so, he realizes that God was using this to remind him of their earlier guilt in selling Joseph.

They really were innocent about the cup. But this is nothing to their consciences, and nothing on Judah's lips. Conviction loses sight of everything except sin. Its own offence is all it sees… Once they hid their guilt under the lie they sent to their father. Now they are willing to hide their innocence about the cup under the confession they make to Joseph… Confession, and not self-defence, is their language.

While they are preparing to return to Canaan a second time with food, Joseph's cup is put in Benjamin's sack. Then they set out. But this, simple as it seems, is the crisis. Their own lips will now have to give the verdict. The question is about to be put: are they as they once were, or has a heart of flesh been given to them? Will the sorrows of Benjamin move them, as the cries of Joseph once failed to do?... This place, this moment, was the field of Dothan again.

Tell me, what wrong was there about the cup? None; but it served to rouse conscience. It brought up the twenty pieces of silver, and the wickedness of their history in days gone by. Well said the poet, "Conscience makes cowards of us all"... But the truth must come out. And it is a great thing when God reaches the conscience like this.

Among the means of divination named is "divining by the cup," Genesis 44:5, 15. The Egyptians and Persians practised it. It is described like this: they threw small pieces of metal and stones, marked with signs, into the cup, and gathered answers from the marks as they fell. Sometimes they filled the cup with water, and as the sun fell on the water, they saw or imagined images on its surface.

Under the searching questions of Joseph they confess the whole truth. Joseph can say, "What deed is this that you have done?" "Do you not know that such a man as I can certainly make trial?" And this is always the way grace takes. So the Lord dealt with a sinful woman "near the field that Jacob gave to his son Joseph." "Go, call your husband" was only another way of saying, "What deed is this that you have done?" And how truly He made Himself known to that guilty sinner as the One who can "certainly divine," for she said, "He told me all that I ever did." And none can be happy and at home in the presence of the Lord of glory until they have learnt that the Lord knows the very worst thing about them, and yet loves them.

It was for God's sake and their sakes, rather than his own, that there might be the reality and the evidence of a divine work in their conscience and heart. This dictated the cup in Benjamin's sack. No doubt the shock of its discovery there deeply troubled the brothers. But so it must be where sin of the deepest kind lay at the bottom of all... After all, the pain of the means he used was very brief, and the same day brought forgiveness and joy and tender love.

Severe as the trial was, love dictated it in the fear of God. Yet we may feel that the way he chose was in no way what the New Testament would suggest to a Christian... Joseph acted according to his measure, weakened no doubt by the Egyptian life around him. Scripture tells us the facts as they were, without approval or excuse.

Joseph says, "What deed is this that you have done?" and Judah says, "How can we clear ourselves?" Friend, are you anxious to clear yourself? Listen to me. Confess your sins. That is the necessity... Tell me, what iniquity was there in relation to the cup? None; but it served to rouse conscience. It brought up the twenty pieces of silver, and the wickedness of their history in days gone by.

Conviction loses sight of everything but sin. Its own offence is all it looks at... Once they hid their guilt under the lie they sent to their father. Now they are willing to hide their innocence about the cup under the confession they make to Joseph.

None can teach like God. He alone can produce in the conscience the true sense of sin, and bring the soul down into the very depths of its own condition in His presence. This is all His own work. People run on in their course of guilt, taking notice of nothing, until the arrow of the Almighty pierces their conscience. Then they are brought into deep searching of heart and intense exercise of soul. Only the rich resources of redeeming love can give them relief.

They no longer try to justify themselves about the present, and they do not try to clear themselves about the past. They are convicted sinners "found out" by God; and they entirely submit to Joseph, "we are my lord's servants," they say.

This is the point God would bring us to. Not only conscience making us see our state, but also the owning of that state. "I acknowledged my sin to you, and I did not cover my iniquity; I said, 'I will confess my transgressions to the LORD,' and you forgave the iniquity of my sin." So said David in Psalm 32, and so must every soul that really turns to God.

It is not Reuben, the eldest, who speaks to Joseph, but Judah, the one who had been leader in selling Joseph as a slave. He does not plead any defence whatever. He had not been guilty of stealing the cup. Even so, he realises that God was using this to remind him of their earlier guilt in selling Joseph... He does not condemn Benjamin and justify himself. Instead he takes his place with Benjamin and his brothers, willing to accept the place of slaves to Joseph.

Instead of hardness, great tenderness of feeling, particularly for his old father, Jacob. Then it did not matter how Jacob would feel; now it mattered everything to him. Here we see repentance at work — the kind no one ever regrets.

There may be any amount of anguish, sorrow, and remorse, as it was with Judas Iscariot, and still no true conversion, and no true change of mind.

He is unknown to them, yet He is seeking them. He will make them see their Benjamin as Ben-oni, the son of sorrow — and that as the fruit of their own sin. Benjamin is taken from them: they have lost their part in Messiah, because they rejected Him. Everything deep in Judah's heart is stirred. Then, in his agony for Benjamin, Joseph reveals himself and overwhelms him.

Joseph for a moment pretends that all this is nothing to him. This may be their business, if they like, but Benjamin was his. Benjamin is the guilty one, as far as the great man in Egypt is concerned. He must remain, and the rest may take themselves home as fast as they please. What could exceed this? Did Solomon's wisdom in settling the case between the two women exceed it? He sat in the place of judgment and found out the heart of a mother. Does not Joseph here, in the same wisdom from God, find out the heart of his brothers? The heart is indeed laid open.

Benjamin stands in the place that once was Joseph's — the youngest and best-loved son of his father. Benjamin shall pass into bondage, as once Joseph filled the place of a slave. The ten brothers are perfectly free, as once before, to return to their father in peace. What will they do in these circumstances? Will they again act as in the days of old in the fields of Dothan? Will they abandon their brother to slavery knowing him to be innocent?

This place, this moment, was the field of Dothan again. They were returning, in spirit, to the place where they committed their whole offence. In the field of Dothan, in Genesis 37, they had to answer one question. Would they sacrifice their innocent brother Joseph to their lusts, their envy, and their malice? Here the lord of Egypt claims Benjamin as a captive because of the cup found in his sack. He claims him as one who has forfeited life and liberty. In the same way the question comes to them: would they sacrifice him, and go on home, easy and careless and satisfied?

The moral government of God required a still deeper searching of the brothers. Joseph is His instrument, and he devises a still more trying test. It was meant to carry self-judgment to the uttermost, and also to prove that their love for their father and their brother was now sound and strong — after their deep guilt toward both long before. Love joined righteousness in working for their best good.

Severe as the trial was, love dictated it in the fear of God. Yet we may feel that the way he went about it was in no way what the New Testament would suggest to the Christian… Joseph acted according to his measure, weakened no doubt by the Egyptian life that surrounded him. Scripture tells us the facts as they were, without approval or apology.

The last words of Judah to Joseph are refreshing in the way they reach the root of the whole matter. He asks Joseph to let him take the place of Benjamin as a slave, and to let Benjamin return to his father (v. 33). What a contrast to the way Judah had before treated his younger brother Joseph! This was the end Joseph had been seeking. He wanted to see in Judah a genuine repentance, one willing to suffer as he had made his brother suffer.

In Genesis 42 to 44, Joseph's brothers foreshadow the twelve tribes of Israel, Judah included. They picture Israel's future restoration, when they will be led to accept the rejected but true Joseph. Their story also brings to light certain principles about the work of restoration and about true repentance.