1. Probably it was designed as a kind of penalty for their former deeds. Joseph had been basely treated. Though he forgave his injurers, yet it was good for them to see their crime and feel it. His was not mere maudlin compassion; he desired first to bring them to repentance, and then he was ready and willing to forgive. And in this he is a type of God; God is the infinitely Forgiving One, but the Just One besides.

2. And a second motive which may be assigned for Joseph's conduct is that perhaps it was to compel them to feel that their lives were in his power. They are humbled to the dust before him by the test. Now, in assigning to him such a natural motive, we are not showing his conduct as anything superhuman. It was magnanimous, but yet mixed with the human. Everything that man does has in it something of evil; even his best actions have in them something that will not bear the light of day.

3. Again, Joseph may have wished to test his brethren's capability of forgiveness.

II. THE CONDUCT OF JOSEPH'S BRETHREN UNDER THE TEST.

1. Judah cannot prove that his brother is not guilty, neither can he believe that he is guilty; he therefore leaves that question entirely aside. Instead of denying it, in modern language he showed cause why the law should not be put in force against him.

2. We next notice the pathos of that speech (ver. 20).

3. Let us learn, in conclusion, that even in the worst of mankind there is something good left. Judah was by no means an immaculate man; but from what a man was, you cannot be certain what he is now. Here were men virtually guilty of the sin of murder, really guilty of cupidity in selling their brother; but years after we find in them something tender still, love for their father and compassion for their brother. It is this spark of undestroyed good in man that the Spirit of Christ takes hold of; and he alone who is able to discover this in the hearts of the worst, he alone will be in this world successful in turning sinners to God.

(F. W. Robertson, M. A.)

2. We also see a striking analogy between Joseph's conduct towards his brethren, and that of the Lord towards us. In all he did, I suppose, it was his design to try them. His putting the cup into Benjamin's sack, and convicting him of the supposed guilt, would try their love to him, and to their aged father. Had they been of the same disposition as when they sold Joseph, they would not have cared for him. But, happily, they are now of another mind. God appears to have made use of this mysterious providence, and of Joseph's behaviour, amongst other things, to bring them to repentance. And the cup being found in Benjamin's sack, would give them occasion to manifest it. It must have afforded the most heartfelt satisfaction to Joseph, amidst all the pain which it cost him, to witness their concern for Benjamin, and for the life of their aged father. This of itself was sufficient to excite, on his part, the fullest forgiveness. Thus God is represented as looking upon a contrite spirit, and even overlooking heaven and earth for it (Isaiah 66:1, 2). Next to the gift of His Son, He accounts it the greatest blessing He can bestow upon a sinful creature. Now, that on which He set so high a value, He may be expected to produce, even though it may be at the expense of our present peace. Nor have we any cause of complaint, but the contrary. What were the suspense, the anxiety, and the distress of Joseph's brethren, in comparison of that which followed? And what is the suspense, the anxiety, or the distress of an awakened sinner, or a tried believer, in comparison of the joy of faith, or the grace that shall be revealed at the appearing of Jesus Christ? It will then be found that our light affliction, which was but for a moment, has been working for us a far more exceeding and eternal weight of glory.

(A. Fuller.)

1. Its nature. All" the money to be returned, and the silver cup to be placed in the sack belonging to Benjamin. It may seem strange that the steward was to charge them with stealing a cup wherein Joseph divined (if indeed the cup was not used for that purpose, as we believe), knowing that Joseph was a servant of God. We may not, with the higher standard of morality of these Christian times, approve this pretence; but it is in keeping with the whole transaction, which is a feint throughout.

2. Motive. Doubtless to test the feeling of the rest towards Benjamin. Did they envy this favourite as they did the other? If so, it was very likely that on being overtaken they would abandon the man with whom the cup was found — Benjamin — to his fate. Make no effort to procure his release. Return home without him, as they had once gone without Joseph. Before he proceeded further in helping his family in the famine, he would see if they had improved morally all these years.

II. THY OBNOXIOUS CHARGE. The confidential servant having received the command, but most likely being ignorant of all his master's plans and of the relation of these guests, proceeds to put it in execution.

1. The brethren set off. Their journey. How unlike the last, when they were full of perplexity, and had left Simeon behind. Now they talk of their good treatment, and are accompanied by Simeon, and that Benjamin whom they had feared to lose.

2. They are pursued. Their astonishment at seeing the steward, who (Genesis 43:28) had not long before spoken assuring words, hastening after them.

3. The charge. The steward faithfully, but to their great amazement, repeats the command of his master.

4. Their indignant denial, Such conduct would be opposed to the will of God (ver. 7). The idea was inconsistent with their proved honesty (ver. 8). They are quite willing to abide by the results of search. And that the punishment should be greater than hinted.

III. THE APPALLING DISCOVERY.

1. The search commences. They are willing. The steward begins as far as possible from where he knows it is concealed. Thus they do not suspect him of any complicity, and their confidence increases as he proceeds.

2. They see Benjamin's sack opened, and there, shining in all its beauty, is the cup! What could they think, or say, or do? They did not suffer Benjamin to return alone. The test was successful. There was another discovery — an altered feeling towards the old man and his favourite son. This discovery Joseph made.

3. They could only regard it as a plot of some one — perhaps the Lord of Egypt — to find a pretext for keeping them in bondage. What would become now of their father, and their wives and little ones. Learn:

I. That our religion admits not of pretences.

II. The time of confidence may be the hour of peril.

(J. C. Gray.)

(Moral and Religious Anecdotes.)

( T. Watson.)

(M. M. Kalisch, Ph. D.)

     5167   mouth

Genesis 44:1-12

     5556   stewardship

Genesis 44:1-16

     8279   innocence, examples

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of …
John Edgar McFadyen—Introduction to the Old Testament