Down to Earth But Heavenly Minded

What does Genesis Chapter 44 mean?

The last chapter seemed to be a happy ending. Eleven of Jacob’s sons are on their way back to Canaan with everything they came for. They have the grain they need to avoid starvation. They have Simeon, released from prison after being held as security. And they have Jacob’s beloved Benjamin, safe and well. They even have their money, once again returned, seemingly with their knowledge, adding yet another blessing. They have not yet realized that the powerful Egyptian governor with whom they’ve dealt is their estranged brother, Joseph (Genesis 42:7–8), who is testing them (Genesis 44:1–2).

Joseph’s test continues by having his own personal, valuable silver cup hidden in the grain sack carried by Benjamin. Under Joseph’s orders, the steward catches up with the brothers on the road back to Canaan. He questions them harshly, accusing them of stealing the cup. Naturally, the brothers protest loudly. They have no idea the cup is with them. Seeking to prove their innocence, they make a foolish offer: if any of them are found with the cup, that man will be killed, and the rest will become slaves to the ruler (Genesis 44:3–10).

The steward pounces on the offer, while changing it. He insists, as Joseph has instructed him, that the man found with the cup will become a slave and the rest will be free to go. The brothers all quickly open their sacks to be searched in order from oldest to youngest. The steward, who put the cup in Benjamin’s sack, makes a show of searching all the others before finding it there. This results in a display of intense grief and frustration—but the brothers do not leave. They return to the city along with Benjamin and the steward (Genesis 44:11–13).

The Egyptian ruler—still unrecognized as Joseph—insists that the men can go free if Benjamin remains behind as a slave. This is a direct parallel to the situation Joseph faced when his brothers—these same men, other than Benjamin—sold him as a slave some twenty years ago (Genesis 37:24–28). In that moment, the ten oldest sons of Jacob cruelly and jealously left an innocent person in slavery, grieving their father, to serve their own interests. Now, with Benjamin, they face a similar choice. Will they leave an innocent one and once again trouble their father (Genesis 44:14–17).

Fortunately for them all, Judah speaks on behalf of the family. He confesses his guilt, though he knows Benjamin and the rest are innocent of stealing the cup. He knows, however, that he has guilt to bear for what he did to Joseph many years prior (Genesis 42:21–23). He passionately describes how their elderly father will die of grief if he loses his beloved youngest son. Judah tells how he pledged himself as safety for the boy. He could not bear to look into the eyes of his father and deliver the news that Benjamin had been left behind (Genesis 44:18–32).

This plea climaxes with a dramatic offer. Hoping Joseph’s heart has been softened, Judah offers to take Benjamin’s place as a slave. In this way, he will be able to save both the boy and Jacob. The same brother who masterminded a younger brother’s sale into slavery (Genesis 37:26–27) is now begging to be kept as a slave to save a younger brother (Genesis 44:33–34).

Joseph has now seen his estranged brothers (Genesis 42:1–8), heard them admit guilt (Genesis 42:21–23), and been reunited with his younger brother (Genesis 43:29–30). Now, in response to a test, he hears Judah offer his own life in sacrifice. This finally breaks Joseph’s controlled disguise. He will break down, clear the room of all Egyptians, and reveal his identity with great emotion (Genesis 45:1–3).

Chapter Context
Joseph maintained his hidden identity when his estranged brothers first arrived in Egypt (Genesis 42). When they returned a second time, he continued to test them and treated them to a fine meal (Genesis 43). Genesis 44 describes Joseph’s final scheme to test the character of his brothers. Will they once again abandon a sibling into slavery? After a successful scheme by Joseph, Benjamin seems doomed to become a slave in Egypt. Judah boldly begs Joseph to keep him, instead. He offers himself in Benjamin’s place. This finally overwhelms Joseph, who will break down and reveal himself in the next chapter.

Verse by Verse

Verse 1. Then he commanded the steward of his house, “Fill the men ‘s sacks with food, as much as they can carry, and put each man ‘s money in the mouth of his sack,

The passage leading up to this moment brought a sense of great relief for 11 of Jacob’s sons (Genesis 43:1–2). They worried the Egyptian ruler (Genesis 42:19–20) planned to falsely enslave them for stealing during their previous trip (Genesis 42:26–28). Instead, he honored them as guests in his home, giving special attention and blessing to their youngest brother, Benjamin (Genesis 43:34). Their encounter with the man ended with eating, drinking, and laughter. All was apparently well.

The men still don’t know this Egyptian ruler is their long-lost brother Joseph (Genesis 37:24–28; 42:8). He has not revealed himself, and his actions are not easy to interpret. He still may be undecided about how to deal with the men who sold him into slavery many years ago. The various rebukes and challenges he has used seem like tests; that would make what happens next a final exam for his estranged family.

Appearing to send the brothers off in good standing, Joseph orders his steward to fill their sacks with as much grain as they will hold. However, he once again tells the steward to put the money each man brought to pay for the grain back into their sacks, as well (Genesis 42:25). This time, the return of the money seems to be no secret. And yet, what appears a gesture of extended kindness will reveal itself as exactly the kind of trap the brothers had feared (Genesis 43:18).

Context Summary
Genesis 44:1–13 describes Joseph’s final test of his estranged brothers, this time using a silver cup. After a merry feast, Joseph’s brothers—who still know nothing of his identity—are sent out with grain and money. Joseph orders his house steward to hide his unique personal cup in Benjamin’s sack. Shortly after they leave, he sends the steward to overtake the brothers on their way out of town. Once the cup is found, all the brothers return to Joseph’s house in great grief and frustration.

Verse 2. and put my cup, the silver cup, in the mouth of the sack of the youngest, with his money for the grain.” And he did as Joseph told him.

After sharing a genial meal with his 11 brothers—who still do not recognize him (Genesis 42:8)—Joseph seems to be setting them up once more. He has again ordered their sacks filled with grain and all the money they used to pay for the grain. This time, he also orders that his own personal silver cup be placed in the sack of his beloved and youngest brother, Benjamin.

What appears at first glance to be a gift will turn out to be, instead, the very trap Joseph’s brothers were originally afraid of (Genesis 43:18). Joseph’s intention seems to be a final test of his brothers’ changed hearts. Twenty years before, they responded to favoritism (Genesis 37:4) with hatred and deception (Genesis 37:24–28). By placing the youngest, favorite son once again under threat, Joseph will determine if his estranged family has matured, or stayed the same.

Verse 3. As soon as the morning was light, the men were sent away with their donkeys.

On a second trip to Egypt (Genesis 42:1–2; 43:1–2), everything has gone much better than Jacob’s eleven sons could have hoped. They were returning home having accomplished all three of their missions. They had the food they needed to keep the family from starving. Simeon had been released from prison (Genesis 42:24) and was with them. And Jacob’s beloved Benjamin (Genesis 43:14) was safely with them on the way back to the waiting arms of their father.

The eleven men had even had an enjoyable meal as the honored guest of the once feared Egyptian ruler (Genesis 43:34). They must have been sighing with relief as they left the city behind them.

The brothers likely realize the Egyptian governor has once again returned the money they used to buy the food to their sacks (Genesis 44:1). They make no mention of this in their later conversations—they likely saw this as another unexpected gift. However, they have no idea that this man—still unknown to them as their estranged brother, Joseph (Genesis 42:8)—arranged for his own silver cup to be placed in Benjamin’s sack.

Verse 4. They had gone only a short distance from the city. Now Joseph said to his steward, “Up, follow after the men, and when you overtake them, say to them, ‘Why have you repaid evil for good?

Jacob’s 11 sons have just left the city, loaded down with grain (Genesis 43:1–2; 44:1). They were surprised to be honored with a banquet (Genesis 43:34). And, apparently, they understand the Egyptian governor has given them back the money they planned to use to pay for grain (Genesis 44:1). What they don’t know is that the Egyptian governor is their estranged brother, Joseph (Genesis 42:8). Nor do they know he has arranged for his personal cup to be hidden in the bag belonging to the youngest brother, Benjamin (Genesis 44:2–3).

Read out of context, it would be easy to assume Joseph had a sudden change of heart about being kind to his brothers. In truth, he has planned to send his steward after his brothers all along. Joseph tells the steward to question the men harshly (Genesis 42:7) once he catches up with them. Specifically, he is to speak as if they have stolen Joseph’s personal cup, accusing them once again of wrongdoing.

The brothers are innocent of any evil in this case. However, this is all part of Joseph’s latest test. Twenty years earlier, these same men—except for Benjamin—had jealously sold Joseph into slavery (Genesis 37:24–28). Joseph seems to be creating another situation where the men must choose between their own desires and the good of their youngest brother.

Verse 5. Is it not from this that my lord drinks, and by this that he practices divination? You have done evil in doing this.’”

Joseph has commanded his steward to chase down his 11 brothers, already on their way back to Canaan (Genesis 44:1–4). When the steward catches up to them, he is to speak to them as if they’ve done something wrong. The servant was told to specifically ask about a silver cup. They are unaware it has been placed in Benjamin’s sack by the steward himself, on Joseph’s orders. They also have no idea that Joseph is Joseph (Genesis 42:8); they have not yet recognized the powerful Egyptian governor as their estranged brother.

The steward must emphasize that they have done evil in stealing the cup. He is to emphasize this cup is the one the Egyptian ruler drinks from. It is a personal item, and one he uses for “divination.” Divination is the practice of using materials—such as liquids, bones, dice, cards, or animal organs—to supernaturally seek out information. This has been a common practice in most cultures throughout history. Since it seeks to uncover information God has not provided, and can put the diviner in contact with demons, it would be strictly forbidden by God’s Law to the Israelites (Deuteronomy 18:10).

It’s extremely unlikely that Joseph truly practiced divination. The One, true God Himself revealed things to Joseph without the use of any kind of apparatus (Genesis 37:5–9; 41:25–28). Most likely, Joseph told the steward to mention divination to further his brothers’ assumption that he was an Egyptian lord.

Verse 6. When he overtook them, he spoke to them these words.

Joseph’s 11 brothers have just begun their journey back to Canaan (Genesis 44:1–3) when they are overtaken by Joseph’s steward (Genesis 44:4–5). The men still have not realized the influential governor is their own estranged brother (Genesis 42:8).

The steward accuses the men as instructed by his master, accusing them of evil and stealing a valuable silver cup. He mentions that the Egyptian governor—Joseph—uses this cup for “divination.” This is the practice of seeking supernatural answers using common objects. Of course, Joseph had no need for this (Genesis 37:5–9; 41:25–28); he is reinforcing his brothers’ view of him as an Egyptian vizier.

This news would have been horrifying (Genesis 44:7). Thinking their mission was over, they now find themselves right back in terrible danger. Once again, this turns out to be a test of their character.

Verse 7. They said to him, “Why does my lord speak such words as these? Far be it from your servants to do such a thing!

A steward working for Joseph (Genesis 41:44) has overtaken Joseph’s estranged brothers (Genesis 42:7–8) just as they began their journey back to Canaan (Genesis 44:1–3). On Joseph’s orders, he has accused them of returning his master’s good with evil by stealing the Egyptian ruler’s own personal silver cup (Genesis 44:4–6).

As one would expect, they protest loudly. They are bewildered. They have no idea that the steward himself has placed the cup in Benjamin’s sack (Genesis 44:2). The brothers even question why the steward would even make such a suggestion. They insist that they would never do such a thing. In the following verses, they will rashly offer to prove their innocence at the risk of their own lives (Genesis 44:9).

Verse 8. Behold, the money that we found in the mouths of our sacks we brought back to you from the land of Canaan. How then could we steal silver or gold from your lord ‘s house?

Eleven of Jacob’s sons (Genesis 43:13–15) thought they had completed their recent mission in Egypt (Genesis 43:1–2). They still have not recognized their estranged brother Joseph as the Egyptian governor (Genesis 42:8). Joseph’s steward has caught up to the men just as they began their journey back to Canaan (Genesis 44:1–3). Per Joseph’s instructions, he has accused them returning his master’s good with evil by stealing the Egyptian rulers own personal silver cup (Genesis 44:4–6).

The men continue their bewildered protest (Genesis 44:7). They just returned the very money they found in their sacks after their last trip to Egypt (Genesis 42:25–28)? That’s not something thieves would do. Why would they steal silver or gold after bringing back treasure mistakenly added to their bags?

Of course, it was the steward himself who had put the money in their sacks the first time (Genesis 42:25). What he told them later was that God had given them that money (Genesis 43:23), not revealing it had been ordered returned to them by Joseph. The brothers don’t yet know that Joseph and the steward have done something similar with the silver cup in Benjamin’s sack.

Verse 9. Whichever of your servants is found with it shall die, and we also will be my lord ‘s servants.”

Jacob’s sons are defending themselves from accusations they have stolen a valuable silver cup (Genesis 44:1–8). They don’t realize the accusations are coming from their estranged brother (Genesis 42:7–8), or that they are part of a deliberate test. The men have strongly claimed innocence.

Now, they foolishly go too far. Rashly, without fully understanding what is happening, they vow that if anyone is found with the cup, he can be executed, and the rest of the men made slaves. What the brothers don’t know, of course, is that the steward himself has placed the cup in the sack of the youngest brother Benjamin. Joseph’s brothers have played right into his scheme. The purpose of that plan will become clearer in the following verses.

Verse 10. He said, “Let it be as you say: he who is found with it shall be my servant, and the rest of you shall be innocent.”

Joseph’s brothers have been defending themselves from what seemed like wild accusations. Joseph’s steward has accused them of stealing his lord’s personal silver cup (Genesis 44:4–8). They insist that they would never do such a thing, rashly offering that if any of them is found with the cup, that man will die. More, all the rest will become servants of the Egyptian ruler (Genesis 44:9). They have no idea that the Egyptian governor is their own estranged brother (Genesis 42:7–8).

The steward knows the silver cup is in Benjamin’s sack, because he placed it there on Joseph’s own order (Genesis 44:1–3). Probably in accordance with Joseph’s wishes, he pounces on their foolish offer, but changes the terms. Instead of killing the man found with the cup, that man shall stay behind as a slave of his master. The rest of them will be free to go.

Taken in full context, this seems to be yet another test by Joseph. He seems interested to know if the men will once again abandon a younger brother to meet their own selfish ends. That’s exactly what they—other than Benjamin—had done some twenty years prior (Genesis 37:24–28).

Verse 11. Then each man quickly lowered his sack to the ground, and each man opened his sack.

A steward working for Joseph, now the governor of Egypt (Genesis 41:44) has accused 11 men of stealing a valuable silver cup. These men are Joseph’s estranged brothers (Genesis 37:24–28), though they don’t know it (Genesis 42:7–8). Since none of the men did such a thing, they have denied any wrongdoing (Genesis 44:7–8). They don’t realize the steward, himself, placed the cup in Benjamin’s sack on Joseph’s own order (Genesis 44:1–6). In an act of foolish confidence, the eleven brothers have agreed that if the cup is found in any of their sacks, that man shall become a slave of the Egyptian ruler.

They are so confident that none of them have the cup that they very quickly open all their sacks to be searched.

Verse 12. And he searched, beginning with the eldest and ending with the youngest. And the cup was found in Benjamin ‘s sack.

Joseph’s estranged brothers (Genesis 37:24–28; 42:7–8) have agreed to be searched by Joseph’s steward. Their intent is to prove that none of them have taken his master’s silver cup (Genesis 44:7–9). They have foolishly agreed that if it is found on any of them, that man will become the Egyptian ruler’s slave. They are unaware that the cup has been placed in Benjamin’s sack, by the steward himself, on Joseph’s orders (Genesis 44:1–6).

Now the sacks are searched in order of the men’s ages, starting with the oldest. The steward is focused on looking for the silver cup which he himself placed. He makes a show of searching each sack, knowing what he will find when he gets to the last one. All of this would have been part of Joseph’s instructions; all of this is part of Joseph’s final test of his family.

As expected by no one—other than the steward—the “stolen” cup is found in Benjamin’s possession. This was the youngest brother, and the one whom Jacob was terrified to risk by sending him into Egypt (Genesis 43:14). Thanks to the rash vow made earlier, he now looks to be lost. The brothers react with an expected combination of surprise and grief (Genesis 44:13).

Verse 13. Then they tore their clothes, and every man loaded his donkey, and they returned to the city.

Joseph was sold into slavery by his jealous older brothers (Genesis 37:24–28). Twenty years later, he has become the governor of all Egypt (Genesis 41:44). When his brothers arrived in Egypt to buy food, they did not recognize him (Genesis 42:7–8). This began a series of tests, which has now led to this moment.

Returning from a second trip, bringing the youngest brother, Benjamin (Genesis 43:1–2; 14), the men have been accused of stealing a valuable silver cup. They don’t realize the cup has been planted in Benjamin’s sack by Joseph’s own steward (Genesis 44:1–6). The men protest their innocence (Genesis 44:7–8). They recklessly vow that if the cup is found, the thief will be killed, and the others will become slaves (Genesis 44:9). The steward only demands that the culprit become a slave, and the men offer their sacks for inspection (Genesis 44:10–11).

To the brothers’ horror, the cup is found in Benjamin’s sack. As they see it, their father’s worst nightmare has been realized. Jacob was terrified to send Benjamin after already losing Joseph (Genesis 42:4; 43:3–4; 14). It appears his beloved son has just been sentenced to a lifetime of slavery in Egypt. The others tear their clothes as a sign of their grief and loss. Judah must have felt especially heartbroken. He had pledged himself for Benjamin’s safe return to Jacob, promising to carry the guilt forever if he failed to bring the boy back (Genesis 43:8–9).

The steward had said that only the man who was found with the silver cup would be made a servant of his master. The rest would be free to go. Joseph’s brothers, however, do not leave. Not only do they grieve for their brother, but they also refuse to abandon him in Egypt. From Joseph’s perspective, this will help demonstrate they have truly changed in the years since they heartlessly sold him into Egyptian slavery. As they return, Joseph will be able to further test their resolve. Will they put their own desires, even at the cost of a brother, and to the grief of their father, over doing what’s right?

Verse 14. When Judah and his brothers came to Joseph ‘s house, he was still there. They fell before him to the ground.

With Benjamin essentially facing a life of slavery in Egypt for the theft of the Egyptian ruler’s personal silver cup, all of Joseph’s brothers return with him to Joseph’s house (Genesis 44:7–12). Benjamin, however, is innocent. Joseph had his own steward place the cup in the boy’s bag (Genesis 44:3–6). The eleven men don’t realize the powerful man with whom they’ve been interacting is their own estranged brother (Genesis 42:7–8). These trials have been tests, of a sort, which Joseph has been using to see if they have changed since selling him into slavery twenty years ago (Genesis 37:24–28).

Joseph’s brothers are desperate and heartbroken about what has happened. They find Joseph still at home. They throw themselves on the ground, prostrate (Genesis 37:7), as sign of respect and humility, hoping he will show them mercy.

Context Summary
Genesis 44:14–34 explains how Joseph’s brothers reacted to another test of character. The youngest, Benjamin, was discovered to have Joseph’s own silver cup in his bags. This was secretly put there on Joseph’s orders—and the brothers still do not know his identity. Joseph’s intent seems to be a test of his brothers’ growth: are they still as cruel and selfish as when they sold Joseph, himself, into Egyptian slavery? Benjamin’s sentence is to become Joseph’s slave while the rest are free to go. Instead, Judah offers to take Benjamin’s place in order save his youngest brother and their old father, who will surely die of grief if Benjamin is lost.

Verse 15. Joseph said to them, “What deed is this that you have done? Do you not know that a man like me can indeed practice divination?”

Joseph’s latest plan has worked perfectly. His ten older brothers, who sold him into slavery twenty years ago (Genesis 37:24–28), are groveling at his feet (Genesis 44:14). With them is also the youngest of Jacob’s sons, Benjamin. None of these eleven men recognize their estranged brother, who is now a powerful governor in Egypt (Genesis 41:44). Leaving with purchased grain, they were approached by Joseph’s steward and accused of theft. Benjamin’s sack was found to contain Joseph’s own silver cup, much to their horror (Genesis 44:7–12). Now they have come to beg for mercy. They don’t yet know the cup was placed there on Joseph’s own orders (Genesis 44:1–6).

Judging by the full context of the story, this scheme is intended as a final test for Joseph’s brothers. These men—other than Benjamin—had cruelly sold him into slavery simply to ease their own jealousy (Genesis 37:4). Now, they are faced again with the loss of a younger brother. His plan would show him if they had changed. Would they sacrifice Benjamin to save themselves? Would they feel bad about leaving him behind? Would they simply be thankful they were not also enslaved?

Now, as they lay in terror at his feet, Joseph speaks harshly. He again suggests he can practice “divination” (Genesis 44:4). This was the use of common objects to supernaturally tell the future or reveal information. Later in Israel’s history, God would specifically forbid the practice (Deuteronomy 18:10). Of course, Joseph does no such thing, since he has direct knowledge from God (Genesis 37:5–9; 41:25–28). This seems to be Joseph continuing to “play the part” of an Egyptian vizier and further test his brothers.

Verse 16. And Judah said, “What shall we say to my lord? What shall we speak? Or how can we clear ourselves? God has found out the guilt of your servants; behold, we are my lord ‘s servants, both we and he also in whose hand the cup has been found.”

Judah becomes the spokesman for the rest of his brothers at this point. He takes a different approach in responding to Joseph’s harsh words about stealing his valuable silver cup (Genesis 44:14–15). Judah knows they are innocent (Genesis 44:2, 7). Rather than attempt to argue with the powerful Egyptian governor (Genesis 41:44), he simply throws himself on Joseph’s mercy.

Judah recognizes this is an impossible situation. The “guilt” he speaks of, in this case, is likely that of selling Joseph—the same person he does not recognize standing in front of him—into slavery years ago (Genesis 42:21–23). He knows he has committed sins worthy of punishment. Whether the exact crime being discussed was his, or not, Judah isn’t trying to claim innocence. He simply begs for a form of mercy: at first, by asking that all eleven men stay, rather than Benjamin, alone.

This will set up the ultimate test of Jacob’s sons: an offer to save themselves from slavery, at the cost of their youngest brother (Genesis 44:17). The same ten men who once sold Joseph out of jealousy (Genesis 37:24–28) will be tempted to abandon another brother simply to remain free. Their reaction, particularly that of Judah, will have an enormous impact on Joseph.

Verse 17. But he said, “Far be it from me that I should do so! Only the man in whose hand the cup was found shall be my servant. But as for you, go up in peace to your father.”

In response to Joseph’s test—in the form of what looks to be theft of his silver cup (Genesis 44:2–6)—Judah has chosen to beg for mercy. He knows they are innocent of that specific crime, but he also knows that ten of the brothers are guilty of offenses worthy of punishment (Genesis 42:21–23). Rather than allowing Benjamin—who wasn’t involved in their earlier crime, at all (Genesis 37:24–28)—to bear this punishment alone, he offered for all eleven of them to stay (Genesis 44:16).

Joseph has not yet been recognized by his estranged family (Genesis 42:7–8). He seems determined to learn if his older ten brothers, who sold him into slavery with no remorse 20 years earlier, would allow the same to happen to Benjamin. Or had they truly repented and changed? He refuses Judah’s suggestion that all of them will be his slaves. He insists that only Benjamin needs to remain and be enslaved. The rest could “go in peace” to their father (Genesis 43:14).

Verse 18. Then Judah went up to him and said, “Oh, my lord, please let your servant speak a word in my lord ‘s ears, and let not your anger burn against your servant, for you are like Pharaoh himself.

The Egyptian ruler has made his position clear. For the crime of stealing his silver cup (Genesis 44:14–15), only Benjamin—youngest of the eleven brothers who came to Egypt—would be kept as his slave. The others would be free to go (Genesis 44:17). The men have no idea that this powerful man is their own estranged brother, Joseph (Genesis 42:7–8), whom the ten older brothers had cruelly sold as a slave twenty years earlier (Genesis 27:24–28).

Now Judah boldly stands up and begins to plead for Benjamin to be released. More than just recapping what has come before, Judah’s eloquent speech is intended to soften this Egyptian ruler’s heart toward Benjamin and their father. In truth, it will break Joseph’s heart to hear Judah’s words about their family.

Judah begins by addressing Joseph once more with great respect, pleading to be allowed to speak and for Joseph not to be angry with him. He also acknowledges that Joseph’s power is like that of the Pharaoh of Egypt himself (Genesis 41:44), implying that Joseph may condemn and pardon whomever he wants as he sees fit.

Verse 19. My lord asked his servants, saying, ‘Have you a father, or a brother?’

Judah is boldly speaking to the Egyptian ruler who holds Benjamin’s fate in his hands (Genesis 44:12–17). He hopes to soften the man’s heart toward Benjamin, Jacob, and the rest of them by telling the story of what has happened in their family. Judah does not yet know the man to whom he speaks is his own brother, Joseph—the one he’d sold into slavery twenty years ago (Genesis 42:7–8, 21–23).

He reminds Joseph that he had asked, during their first trip to Egypt to buy grain, whether the ten brothers had a father or another brother (Genesis 42:9–13). Joseph, of course, remembers it all perfectly, but he will let Judah make his speech.

Verse 20. And we said to my lord, ‘We have a father, an old man, and a young brother, the child of his old age. His brother is dead, and he alone is left of his mother ‘s children, and his father loves him.’

Facing the loss of his innocent youngest brother, Benjamin, Judah is making his plea (Genesis 44:16–18). He is begging the Egyptian governor on behalf of his father Jacob and the rest of his family. This ruler, in fact, is Judah’s own brother, Joseph (Genesis 42:7–8). This is the same man the oldest ten brothers had sold into slavery twenty years ago (Genesis 37:24–28). Joseph, for his part, has kept that secret and is in the process of testing his estranged family.

Judah reminds Joseph that during their first trip to Egypt to buy grain, Joseph had asked about their father and brother (Genesis 44:19). They told him then that they had a much younger brother who was the child of their father’s old age (Genesis 35:16–18). That child, Benjamin, had one brother of the same mother (Genesis 35:24). The other brother has since died, or so he says. In saying this, Judah reveals once more that the family thinks Joseph is dead. Joseph is the only one who knows that he stands alive before his brothers right now, with their fate in his hands.

Judah makes clear that Benjamin, as the only remaining son of his mother, is deeply loved by their father Jacob (Genesis 43:14).

Verse 21. Then you said to your servants, ‘Bring him down to me, that I may set my eyes on him.’

Judah is making a plea to the Egyptian governor (Genesis 44:14–17). He speaks on behalf of his father Jacob, and his youngest brother Benjamin (Genesis 44:18–20). He reminds the vizier that he had demanded the brothers bring Benjamin to him so that he could look at him (Genesis 42:15). So far, he has not recognized that the man to whom he begs is his own brother, Joseph (Genesis 42:7–8), sold as a slave twenty years prior (Genesis 42:21–23).

At the time Joseph demanded to see Benjamin, Judah and his brothers thought this purpose was to prove they were not spies. Joseph’s true motive in demanding to see Benjamin, however, was simply that he longed to set eyes on his brother again. He is also testing to see if his older brothers have changed since their despicable actions long ago (Genesis 37:24–28).

Verse 22. We said to my lord, ‘The boy cannot leave his father, for if he should leave his father, his father would die.’

This is part of an impassioned plea from Judah (Genesis 44:18–21). He is begging a powerful Egyptian governor not to keep his youngest brother, Benjamin, as a slave (Genesis 44:15–17). That governor is yet another son of Jacob: Joseph, sold by Judah and the other ten oldest brothers twenty years earlier (Genesis 37:24–28). Joseph has maintained his secret to test his brothers (Genesis 42:7–8).

Judah reminds Joseph that he had demanded that the brothers bring Benjamin to him so that he could look at him. At the time, the brothers resisted. They told Joseph that they could not bring Benjamin because it would literally kill their father to lose the boy (Genesis 42:38). Jacob was never afraid to show blatant favoritism (Genesis 37:3–4), and Benjamin has become his preferred child (Genesis 43:14–15).

Verse 23. Then you said to your servants, ‘Unless your youngest brother comes down with you, you shall not see my face again.’

Judah is making a plea to the Egyptian ruler on behalf of his father Jacob and his youngest brother Benjamin (Genesis 44:14–22). Unknown to Judah, this governor is his estranged brother, Joseph (Genesis 42:7–8), who had been sold into slavery by the ten older sons of Jacob (Genesis 37:24–28; 42:21–23). Judah reminds Joseph that he had demanded that the brothers bring Benjamin to him so that he could look at him. The brothers were hesitant at first. They feared that losing Benjamin would kill their elderly father (Genesis 42:38).

Joseph, the Egyptian ruler, had insisted on Benjamin coming back (Genesis 42:19–20). The brothers would not be allowed to see him if they did not bring their youngest brother with them. If they could not see the Egyptian ruler, they would not be able to buy grain. If they could not buy grain, their family would starve. By repeating these details, Judah seeks to emphasize the high stakes involved for Jacob’s family.

Verse 24. “When we went back to your servant my father, we told him the words of my lord.

Judah is recounting to Joseph—unrecognized (Genesis 42:7–8) except as a powerful Egyptian governor (Genesis 41:44)— what happened after their last trip to Egypt to buy grain for their family (Genesis 44:18–23). He has reminded Joseph about his demand that they bring Benjamin, the youngest, or they would not be able to buy grain again. Judah does not mention that Joseph also put their brother Simeon in prison until they returned (Genesis 42:24). So far, these are all details which Joseph already knows.

Now, Judah begins to tell Joseph, the Egyptian ruler, what he does not know. He begins to explain what happened when they returned home and told their father what had happened. Judah cannot know just how interested Joseph must be to hear this part of the story.

Verse 25. And when our father said, ‘Go again, buy us a little food,’

In a moment of desperation, Judah is attempting to soften an Egyptian ruler’s heart (Genesis 44:18–24). He pleads on behalf of his father Jacob and his youngest brother Benjamin by telling the Egyptian about their family situation. In their first visit, this same ruler had demanded they come back with the youngest brother (Genesis 42:19–20). This came at great risk to their aging, emotional father (Genesis 43:14). Judah reported that they told their father, an old man, what the Egyptian ruler said about not being able to buy grain again unless they brought their brother (Genesis 42:19–20). Judah does not realize that the man in front of him is also his brother: Joseph (Genesis 42:7–8), sold by Judah and the oldest ten sons of Jacob twenty years earlier (Genesis 37:24–28).

What Judah leaves out of the story is meaningful, as well. He does not tell this powerful man that their father initially refused to send Benjamin (Genesis 42:38). He jumps forward to the moment when Jacob told them to go and buy more food (Genesis 43:11–13).

Verse 26. we said, ‘We cannot go down. If our youngest brother goes with us, then we will go down. For we cannot see the man ‘s face unless our youngest brother is with us.’

An Egyptian ruler listens to an impassioned plea from one of Jacob’s sons (Genesis 44:18–25). Judah is attempting to convince the man not to keep Jacob’s youngest son, Benjamin, as a slave (Genesis 44:14–17). He doesn’t realize the man to whom he begs is also a son of Jacob: this is Joseph (Genesis 42:7–8), the same brother sold by Judah and the other ten older brothers (Genesis 37:24–28). Judah has just reported that they returned to Canaan and told their father, an old man, what the Egyptian ruler said about not being able to buy grain again unless they brought their brother Benjamin.

Judah has respectfully referred to his father as the ruler’s servant. He notes that when Jacob asked them to return to buy more grain in Egypt, the brothers had to remind him they could not do so if they didn’t bring his beloved Benjamin (Genesis 42:19–20; 43:3–5).

Verse 27. Then your servant my father said to us, ‘You know that my wife bore me two sons.

Judah has just explained to an Egyptian ruler that he and his brothers told their elderly father that they could not return to buy any more grain unless they brought Benjamin with them. This was the ruler’s demand (Genesis 42:19–20), and it was out of their control. This is part of Judah’s desperate plea for mercy (Genesis 44:18–26). He does not realize that he’s speaking to his own estranged brother, Joseph (Genesis 42:7–8), who was sold into slavery twenty years earlier (Genesis 37:24–28).

Now Judah reports their father’s response. This reveals the painful depths of Jacob’s favoritism for Rachel and her two sons. Jacob said, “My wife bore me two sons.” At least in that moment, Jacob thought nothing of Leah, his two servant wives, or his other ten sons as rising to the level of wife and sons in the same way.

Once again, the reader is given reasons to understand how Jacob’s other sons came to resent Joseph (Genesis 37:3–4). How could they not? Judah, however, betrays no emotion at Jacob’s statement. In fact, his whole speech to Joseph is about trying to save Benjamin for the sake of his father. He has clearly matured in his character.

Verse 28.One left me, and I said, “Surely he has been torn to pieces,” and I have never seen him since.

These are the words of Jacob, speaking to nine of his oldest sons. They returned from Egypt, with one brother held as security, with a command to bring their youngest brother, Benjamin (Genesis 42:19–20). Judah is explaining this conversation to the Egyptian ruler who made that demand. He is pleading for leniency, so that Jacob is not deprived of yet another son (Genesis 44:18–27). Judah does not realize that the ruler is Joseph, the brother the oldest ten sold as a slave twenty years ago (Genesis 42:21–23).

Even though he is testing his brothers, Joseph must have been deeply moved by Judah’s account. This was very likely the first time he heard what had happened at home after he had been carried away by the slave traders (Genesis 37:24–28).

Jacob had described Joseph as one of two sons born to him by his wife (Genesis 35:24). One of them had “left him,” Jacob had said, after being “torn to pieces” by a wild animal (Genesis 37:31–34). Then, with heartbreak, “I have never seen him since.” Joseph learned at last how deeply his father had mourned him. Painfully, he also learned his father had assumed him to be dead for the last two decades.

Verse 29. If you take this one also from me, and harm happens to him, you will bring down my gray hairs in evil to Sheol.’

Judah is describing his father’s response to risking his youngest and favorite son, Benjamin. This is part of his plea to an Egyptian governor (Genesis 44:18–28), who has demanded Benjamin remain behind as a slave (Genesis 44:17), after finding his personal silver cup in Benjamin’s bag (Genesis 44:12–14). Jacob had said that if any harm were to come to Benjamin, his only remaining son by his beloved wife Rachel (Genesis 35:24), Judah and his brothers would be responsible for bringing Jacob’s gray hairs “to evil in sheol” (Genesis 42:38).

At this point in Israel’s history, sheol was used as a generic term for the afterlife. Judah is making it abundantly clear to that losing his beloved Benjamin would kill their father. He does not know that the man he speaks to is also a son of Jacob (Genesis 42:7–8). This is Joseph, the long-lost one sold into slavery by Judah and the other nine older brothers twenty years prior (Genesis 37:24–28).

Verse 30. “Now therefore, as soon as I come to your servant my father, and the boy is not with us, then, as his life is bound up in the boy ‘s life,

Jacob will die of grief if Benjamin does not return home. This is the message Judah has passionately tried to convey to the Egyptian governor (Genesis 41:44; 42:7–8), so he will not keep Benjamin as a slave (Genesis 44:18–29). The man is demanding this youngest brother remain after a valuable silver cup was found in Benjamin’s bag (Genesis 44:12–14). Jacob himself has said plainly that it will kill him to lose another son of Rachel (Genesis 42:38). Judah is unaware that the Egyptian vizier is that “other” lost son, Joseph (Genesis 37:24–28), who is testing his family.

Now Judah puts it even more plainly: His father’s life is bound up in the life of Benjamin. The two are connected by old Jacob’s powerful love. Judah describes the imagined moment of arriving back home in Canaan without Benjamin. Their old father will simply die of sorrow (Genesis 44:31).

Verse 31. as soon as he sees that the boy is not with us, he will die, and your servants will bring down the gray hairs of your servant our father with sorrow to Sheol.

Judah has done his best to describe the consequences if he does not deliver his youngest brother, Benjamin, safely back to their father (Genesis 44:18–30). Jacob himself has said plainly that it will kill him to lose another son of Rachel (Genesis 42:38). Now Judah emphasizes that his father Jacob will hold his other sons responsible. When they arrive and Benjamin is not with them, their father will die of grief. And he will do so blaming Judah and his other sons for what has happened.

The first son of Rachel whom Jacob lost was Joseph (Genesis 35:24), believed to be dead (Genesis 37:31–33), but actually sold into slavery by Judah and the rest of the older brothers (Genesis 37:24–28). That very Joseph—unrecognized by his brothers—is the Egyptian ruler who now listens to Judah’s desperate plea (Genesis 42:7–8). He has been testing his estranged brothers. What Judah says next will convince him that they truly have changed (Genesis 44:32–34).

Verse 32. For your servant became a pledge of safety for the boy to my father, saying, ‘If I do not bring him back to you, then I shall bear the blame before my father all my life.’

The Egyptian leader to whom Judah speaks is secretly Joseph: the other son of Rachel (Genesis 35:24) who was lost from his father Jacob (Genesis 44:18–31). That loss is what Judah has been explaining, including how the loss of Rachel’s other son, Benjamin, would simply kill their elderly father. Judah makes clear that he himself will be responsible for the loss of Benjamin for the rest of his life. He made himself a pledge of safety for the return of Benjamin. This pledge was a serious and binding agreement. Judah would be formally responsible all his days for the loss of the boy and the resulting death of his father.

This impassioned plea is not without a purpose. Judah has acknowledged his own guilt—at least in an indirect way (Genesis 44:16)—and knows he is being punished for what he did to Joseph many years before (Genesis 37:24–28). Demonstrating that he has learned something from all this, Judah makes a selfless proposition in the following verse (Genesis 44:33).

Verse 33. Now therefore, please let your servant remain instead of the boy as a servant to my lord, and let the boy go back with his brothers.

Judah’s youngest brother, Benjamin, is being held responsible for stealing the silver cup of an Egyptian ruler (Genesis 44:11–13). As punishment, he will be required to stay as a slave of the ruler while the rest of his brothers are free to go (Genesis 44:17). Though the brothers do not know it, yet, this Egyptian ruler is Joseph—the same brother they sold as a slave twenty years ago (Genesis 37:24–28; 42:7–8). He is testing them, checking to see if they have changed. Joseph’s clever scheme (Genesis 44:1–6) has forced them to revisit the choice they made with him. Will they act selfishly, letting an innocent boy and an old man suffer? Or will they act with integrity and honor?

The solution Judah offers here comes at the end of a long, passionate plea from Judah (Genesis 44:18–32). He himself will be responsible in their father’s eyes if Benjamin is not returned safely home. In fact, he will be responsible for his father’s death, because the loss of Benjamin will kill the old man (Genesis 42:38).

Hoping he has softened this Egyptian ruler’s heart, Judah now makes a selfless proposal: His life for Benjamin’s. He formally requests that the Egyptian ruler keep him as the servant instead, and that he allows Benjamin to return home with his other brothers. This is a far cry from the man who once cruelly handed his hated younger brother over to slave traders in a fit of jealously (Genesis 42:21–23).

Verse 34. For how can I go back to my father if the boy is not with me? I fear to see the evil that would find my father.”

Twenty years after being sold as a slave by his jealous older brothers (Genesis 37:24–28), Joseph is the governor of all Egypt (Genesis 41:44). Through a combination of God’s intervention and his own schemes (Genesis 44:1–6), Joseph has had the opportunity to test his estranged brothers. They do not recognize him (Genesis 42:7–8), and he has put them in a difficult position. Will they once again abandon a younger brother, out of selfishness (Genesis 44:17)? Or have they become better men than they once were?

At the end of his dramatic plea (Genesis 44:18–33), Judah made a selfless proposal. He has begged to be kept as a slave, so the boy and his other brothers can go home. It’s crucial to remember that Judah still does not know this powerful Egyptian ruler is his own brother, Joseph. He only knows he is pledged to keep young Benjamin safe. He also knows he could not face his father if he returned without the boy. Not only would he feel ashamed, but he also knows what harm it would do to Jacob. Instead, Judah wishes to save both by taking Benjamin’s punishment on himself.

Judah suggests the swap knowing that Benjamin is not even guilty of the crime of which he is being accused. It doesn’t matter. He must protect his brother. What an enormous change from the day he willingly participated in selling Joseph into slavery, knowing how deeply it would hurt his father, Jacob!

Joseph has now seen his brothers after years of separation (Genesis 42:7), been reunited with his youngest brother (Genesis 43:29–30), and heard of his older brothers’ remorse for their crimes (Genesis 42:21–23). This offer from Judah finally overcomes Joseph’s self-control; his emotions will pour out as he reveals his identity (Genesis 45:1–3).

End of Chapter 44.

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