Ver. 1. And he commanded the steward.] Peccata extrinsecus radere, et non intrinsecus eradicare, fictio est, saith Bernard. Humiliation for sin must be sound and soaking, or else it is to no purpose. Hypocrites “hang down their heads as a bulrush,” (Isaiah 58:5) while some storm of trouble is upon them; but in a fair sunshine day, they lift up their heads as upright as ever. Something they do about sin, but nothing against it. As artificial jugglers seem to wound, but do not; or as players seem to thrust themselves through their bodies, but the sword passeth only through their clothes. This Joseph well knew; and therefore, that his brethren might make sure work, and have their hearts leavened and soured (as David’s was, Psalms 73:21) with the greatness of godly sorrow; that they might mourn as men do in the death of their dearest friends; (Zechariah 12:10) that their sorrow might be “according to God” (η κατα Θεον λυπη, 2 Corinthians 7:10), deep and daily, like that sorrow, 2 Samuel 13:36; that waters of Marah might flow from their eyes, and their hearts fall asunder in their bosoms like drops of water; he puts them to one more grievous fright and agony before he makes himself known unto them. And this was a high point of heavenly wisdom in him. For had he presently entertained and embraced them as his brethren, they would sooner have gloried of their wickedness than repented of it. Neither would a little repentance serve for a sin so ingrained, and such a long time lain in. Their hearts were woefully hardened by the deceitfulness of sin, their consciences festered: and had it been fit for him to break their bones before they were set; and lap up their sores before they were searched? “Repent ye,” saith St Peter to those that had crucified Christ, and were now “pricked in their hearts.” (Acts 2:37,38) He saith not, “Be of good cheer, your sins are forgiven,” now that you feel some remorse for them; but, Stay a while upon the work of repentance, and be thorough in it; leave not circumcising your hearts, till you find them as sore as the Shechemites felt their bodies the third day. And this the apostle said to such as already felt the nails wherewith they had crucified Christ sticking fast in their own hearts and piercing them with horror. Take we heed of laying cordials upon full and foul stomachs: “the feeble minded” only are to be “comforted,” such as are in danger to be swallowed up with grief. But some men’s stains are so inveterate, that they will hardly be got out till the cloth be almost rubbed to pieces. Put every man’s money in his sack’s mouth.] Should they not have been content that their sacks were filled with corn, though there had not been money in the mouth of them? And should not we also rest satisfied with our many mercies? &c.
Ver. 2. He did according to the word.] Servus est nomen officii. A servant is not αυτοματος, one that moveth absolutely of himself, saith Aristotle; but the master’s instrument, and ολως εκεινου, wholly his. Such was this servant of Joseph; and such should we all be to God.
Ver. 3. The men were sent away.] This was no small courtesy to them, that were so willing of their way.
Ver. 4. Wherefore have ye rewarded evil for good?] This, blind nature saw to be the sum of all sins. Ingratum dixeris, omnia dixeris. Some vices are such as nature smiles upon, though frowned at by divine justice; not so this. Hercules is much condemned by the heathens for killing his schoolmaster Linus; Alexander, for doing the like by his friend Clitus; Nero, by his tutor Seneca: Muleasses, king of Tunis, is cried out on, for torturing to death the Manifet and Mesnar, by whose means especially he had aspired to the kingdom. Philip, king of Macedonia, caused a soldier of his, that had offered unkindness to one that had kindly entertained him, to be branded in the forehead, with these two words; Hospes ingratus. Unthankfulness is a monster in nature, a solecism in manners, a paradox in divinity, a parching wind to dry up the fountain of further favour. Benjamin’s five fold mess was no small aggravation to the theft here laid to his charge. Turk. Hist., fol. 642. Manlii, loc. com.
Ver. 5. And whereby indeed he divineth.] Junius reads it thus— Et nonne ipse experimento certo didicerit per illum, quales sitls? q.d., Hath he not by this fact of yours, found out your fraud and false dealing; whereby ye have hitherto sought to delude him? Is it not plain ye are spies and naughty-packs? The Jerusalem Targum seemeth to tax Joseph here for a soothsayer; or, at least, a seeker to such; which God forbade. (Deuteronomy 18:10) Calvin also thinks he did grievously offend in pretending to be such a one; and did impiously profane the gift of the Spirit in professing himself a magician. But, pace tanti viri, this is too heavy a censure, and a forcing of the text, saith Junius. All that Joseph did was to sift his brethren, and to try their affection to Benjamin. And if he took upon him to be a diviner, he did it not seriously; but made use of that conceit the vulgar had of him: like as St Paul made use of that superstitious custom among the Corinthians, of baptizing over the dead, to prove the resurrection. 1 Corinthians 15:29. Scalig. Not.