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²¹ “The sons of Israel did so: and Joseph gave them wagons, according to the command of Pharaoh, and gave them provisions for the journey. ²² To each and all of them he gave a change of clothes, but to Benjamin he gave three hundred shekels of silver and five changes of clothes. ²³ To his father he sent as follows: ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with grain, bread, and provision for his father on the journey. ²⁴ Then he sent his brothers away, and as they departed, he said to them, “Do not quarrel on the way.” (Genesis 45:21–24 (ESV)

Joseph’s brothers complied not only with his directives but also with Pharaoh’s. They took the wagons the two Egyptian leaders gave them, along with provisions for the journey, and began their long trip back home to Canaan.

The brothers not only received supplies for the journey, but also a change of clothes. This was probably due to the fact that their trip was over desert terrain that was hot and dusty. The clothes would have been outer tunics, much like the multi-colored tunic Joseph wore years before as a teenager. These gifts which Joseph gave his elder brothers was further proof of his forgiveness of them and reconciliation with them. These special coats could now be given without any worry of inciting strife of jealousy.

However, Joseph gave Benjamin three hundred shekels of silver and five changes of clothes. Why?

One author writes, “For reasons not expressed, Joseph was treating his older half-brothers kindly, and his youngest full-brother, Benjamin, as a rich man. Whether it was because of the difference in blood relationship, or because his half-brothers, who were born of Leah, had treated him so badly, is not said. But Joseph definitely gave preferential treatment to Benjamin, starting with Benjamin’s share at the dinner table (Genesis 43:34). Some have said that Joseph was testing his brothers at the table to see if they would resent the portion he gave to the youngest as they had resented the love and favor he had with his father (Gen. 37:3-4). If so, perhaps his giving five changes of raiment to Benjamin was a continuation of this test, for so many changes of clothes were in those days the signs of a rich man, and the desire of many. Clothing was often given as gifts to kings and prophets and for great deeds done (2 Kings 5:5, 22–23; 2 Chronicles 9:24; Esther 6:8–9; and Daniel 5:29).”

Joseph also saw to it that Jacob received the best Egypt had to offer. Today’s text says. “To his father he sent as follows: ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with grain, bread, and provision for his father on the journey.” Joseph not only ensured his father would receive honor as a patriarch, but also that he would be outfitted for the journey back to Egypt with his entire family and possessions.

As his brothers departed, Joseph commanded them not to quarrel on the way home. Dr. John Walvoord writes, “This was not a time for accusations and recriminations. It was a time for joyful reunion. Yet he knew that they could fall out on the way home.”

Puritan Matthew Henry writes: “We are guilty, truly guilty, and, instead of quarrelling with one another, we have a great deal of reason to quarrel with ourselves. It does us no good to blame the others involved when we must own up to our misdeeds. We should just humbly admit our sin and ask for pardon. Let us also take care not to major on the minors and make relatively minor theological positions a litmus test for fellowship.”

Have a blessed day in the LORD.

Soli deo Gloria!

The His Word Today Podcast begins June 1, Soli deo Gloria!

¹⁶ “When the report was heard in Pharaoh’s house, “Joseph’s brothers have come,” it pleased Pharaoh and his servants. ¹⁷ And Pharaoh said to Joseph, “Say to your brothers, ‘Do this: load your beasts and go back to the land of Canaan, ¹⁸ and take your father and your households, and come to me, and I will give you the best of the land of Egypt, and you shall eat the fat of the land.’ ¹⁹ And you, Joseph, are commanded to say, ‘Do this: take wagons from the land of Egypt for your little ones and for your wives, and bring your father, and come. ²⁰ Have no concern for your goods, for the best of all the land of Egypt is yours.’ ” (Genesis 45:16–20 (ESV)

What was Pharaoh’s reaction to all that occurred? What did he think regarding Joseph’s reunion and reconciliation with his brothers? How did he feel about these circumstances involving Egypt’s governor?

Moses does not delay in providing an answer to these questions. Pharaoh was pleased when he heard the report of Joseph and his brothers. This reunion was not something in which he felt threatened by in any way. He understood the importance of Joseph reuniting with his family and for them to relocate to Egypt.

In fact, Pharaoh said to Joseph, “Say to your brothers, ‘Do this: load your beasts and go back to the land of Canaan, ¹⁸ and take your father and your households, and come to me, and I will give you the best of the land of Egypt, and you shall eat the fat of the land.”

Pharaoh continued with a gracious and endearing command for Joseph’s brothers to take Egyptian wagons with them back to Canaan. The wagons would serve to transport their women and children from their homeland back to Egypt. Even Jacob was included in Pharaoh’s command for Joseph’s family to “come.”

Pharaoh’s final directive was for Jacob’s family not to concern themselves with food once they arrived in Egypt. The best of land was at their disposal and for their benefit. The king’s seal of approval was conspicuous.

Dr. R. C. Sproul explains, “Pharaoh puts his seal of approval on Joseph’s offer and gives the brothers the means to transport their families to his land. The king of Egypt is pleased to do this (v. 16), for his faithful Hebrew vice-regent has saved his country and people. As God promised, the seed of Abraham has blessed the nations (12:1–3). Pharaoh, who has benefited because he blessed this seed (Joseph, 41:37–45), wisely chooses to bless the rest of the Lord’s chosen. Pharaoh’s blessing on Jacob’s sons and the consequent favor the Lord showed to him (47:20) is an important fulfillment of God’s pledge to Abraham and was especially important for the original readers of Genesis. This audience lived in Egypt under the rule of a pharaoh who did not know Joseph and who cursed Jacob’s sons with slavery (Ex. 1:8–14). These readers, who were also children of Abraham, could look to Genesis and understand their slavery would not last forever.:

Dr. Sproul concludes, “Since God blessed those who blessed Abraham’s seed in Joseph’s day, the Israelites could see that He would certainly curse the pharaoh who persecuted them centuries later (Gen. 12:1–3). Likewise, we who are Abraham’s seed in Christ (Gal. 3:29) can be confident that the Lord will one day bless those who bless us and curse those who curse us. This should motivate us to be a blessing to other Christians — other sons of Abraham — for if we bless them, our own blessing and reward will be that much greater.”

Romans 12:16-18 says, “¹⁴ Bless those who persecute you; bless and do not curse them. ¹⁵ Rejoice with those who rejoice, weep with those who weep. ¹⁶ Live in harmony with one another. Do not be haughty, but associate with the lowly. Never be wise in your own sight. ¹⁷ Repay no one evil for evil, but give thought to do what is honorable in the sight of all. ¹⁸ If possible, so far as it depends on you, live peaceably with all.”

Let this be said of us. Have a blessed day in the LORD. May each of us be a blessing to others.

Soli deo Gloria!   

The His Word Today Podcast begins June 1, Soli deo Gloria!

⁹ “Hurry and go up to my father and say to him, ‘Thus says your son Joseph, God has made me lord of all Egypt. Come down to me; do not tarry. ¹⁰ You shall dwell in the land of Goshen, and you shall be near me, you and your children and your children’s children, and your flocks, your herds, and all that you have. ¹¹ There I will provide for you, for there are yet five years of famine to come, so that you and your household, and all that you have, do not come to poverty.’ ¹² And now your eyes see, and the eyes of my brother Benjamin see, that it is my mouth that speaks to you. ¹³ You must tell my father of all my honor in Egypt, and of all that you have seen. Hurry and bring my father down here.” ¹⁴ Then he fell upon his brother Benjamin’s neck and wept, and Benjamin wept upon his neck. ¹⁵ And he kissed all his brothers and wept upon them. After that his brothers talked with him” (Genesis 45:9–15 (ESV)

You get the sense from today’s text that Joseph could not talk fast enough with all that he said to his brothers. One imagines that his speech could not keep up with his thoughts.

Joseph wanted his brothers to hurry back home and tell their father that he was alive and that the LORD had made him lord of all of Egypt. He then wanted Jacob to come down to Egypt and to do so quickly. In fact, he wanted the entire family and livestock to come.

Upon Jacob’s arrival, the family and herds would settle in an adjacent land called Goshen. This way Joseph’s entire Jewish family would be near him. Joseph spent twenty two years away from his Hebrew family. He did not desire to be apart from them any longer.

Joseph reassured his brothers that he was indeed their brother. He reiterated to them to tell Jacob of all the honor God had given him. He also reminded them to bring Jacob quickly down to Egypt. Perhaps Joseph was concerned that his father would die before they could be reunited.

It was at this moment that Joseph could no longer maintain his self-control. He embraced his brother Benjamin and both brothers wept. Joseph then embraced, kissed and wept with his ten elder brothers. The text does not say the elder brothers wept with Joseph as Benjamin did. Then they all talked.

One author writes, “Only Joseph and Benjamin could embrace and weep with joy at first, since the latter took no part in the evil deeds of his brothers (45:14). Joseph had to take the initiative to hug the others, and they did not weep. They must have been stunned to see Joseph alive and likely struggled to accept his forgiveness (see also 50:15–18). It took time for them to speak freely with the one they wronged (45:15).”

Our sins against other people can make it hard for us to accept their forgiveness. The same can be said when others sin against us and are hesitant to accept our forgiveness. But when others truly forgive us for the wrongs we have done, let us freely receive their pardon. Likewise, when we forgive others, we must do so with sensitivity, aware that they may have trouble understanding that their relationship with us is restored.

Soli deo Gloria!  

⁴ “So Joseph said to his brothers, “Come near to me, please.” And they came near. And he said, “I am your brother, Joseph, whom you sold into Egypt. ⁵ And now do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life. ⁶ For the famine has been in the land these two years, and there are yet five years in which there will be neither plowing nor harvest. ⁷ And God sent me before you to preserve for you a remnant on earth, and to keep alive for you many survivors. ⁸ So it was not you who sent me here, but God. He has made me a father to Pharaoh, and lord of all his house and ruler over all the land of Egypt” (Genesis 45:4–8 (ESV)

Joseph continued to address his brothers and to tell them that he indeed was their brother Joseph. He acknowledged the truth that they had sold him into Egyptian slavery. This was a fact that only Joseph, and his ten elder brothers, knew to be true.

However, Joseph had a divine perspective on the events of his life during the previous twenty-two years. He told his brothers not to be angry with themselves or worried about retribution. Joseph understood that God had sovereignly and providentially sent him to Egypt. This was in order to not only preserve the life of the people of Egypt and the surrounding nations, but also the members of Joseph’s own family.

Today’s text reveals that the seven year famine has been in existence for only two years. There were five years remaining in which there would be no sowing or reaping of a harvest. This would mean that Joseph was thirty nine years old (Gen. 37:2; 41:46).

Joseph then said a second time that God had sent him to Egypt. This was to preserve a remnant on earth and to keep alive the many who would survive the famine.

Joseph then told his brothers a third and fourth time that they had not sent him to Egypt, but rather God. It was the LORD who made him a father to Pharaoh, lord of all his house, and a ruler over all the land of Egypt.

Dr. John MacArthur writes, “A father to Pharaoh was a title that belonged to viziers and that designated one who, though unrelated to Pharaoh, nevertheless performed a valuable function and held a high position, which in Joseph’s case was “lord of all Egypt” (v. 9). A new and younger Pharaoh now reigned, Senusert III, c. 1878–1841 B.C.”

Dr. R. C. Sproul writes, “Joseph’s words are some of the most important and extensive in all of Scripture on the relationship between divine sovereignty and human responsibility. He refers to the Lord’s activity and intent in his travails four times, affirming his belief in God’s providential governing of history. In reality, his confidence in the Creator’s sovereignty is one factor enabling Joseph to forgive his brothers. In hindsight, he is able to see God’s invisible hand; thus, there is no place for revenge since Joseph knows the Lord used his years of suffering for His good, redemptive plan (v. 5). God used the wicked act of his brothers to advance His will, despite their ignorance. Once more we see the central theme of Joseph’s life, namely that God’s providential rule uses evil, but only for His good ends. His sovereignty is so encompassing that Joseph can even tell his brothers: “It was not you who sent me here, but God” (v. 8).”

As you look upon your life, in what ways do you see the invisible hand of God? Take the opportunity today to remember, reflect and rejoice in the LORD’s providence.

Precious memories, unseen angels
Sent from somewhere to my soul
How they linger, ever near me
And the sacred past unfolds.

Precious memories, how they linger
How they ever flood my soul
In the stillness, of the midnight
Precious sacred scenes unfold.

Soli deo Gloria!

“Then Joseph could not control himself before all those who stood by him. He cried, “Make everyone go out from me.” So no one stayed with him when Joseph made himself known to his brothers. ² And he wept aloud, so that the Egyptians heard it, and the household of Pharaoh heard it. ³ And Joseph said to his brothers, “I am Joseph! Is my father still alive?” But his brothers could not answer him, for they were dismayed at his presence” (Genesis 45:1–3 (ESV)

A disclosure is a revelation, an expose or a confession. A disclosure is also an admission or acknowledgment.

After twenty two years (Gen. 37:2; 41:46; 45:6) Joseph reunited with his brothers. The eleven sons of Jacob who only knew Joseph as the governor of Egypt now face their long, lost brother.

Following Judah’s speech of intercession on behalf of Benjamin, Joseph could no longer contain his emotions. He proclaimed and ordered that everyone, except his brothers, were to leave the room. Moses recorded that this was done so that no one other than Joseph and his brothers would be present when he revealed his identity to his siblings.

Prior to his admission, the text says that Joseph wept aloud. His crying was accompanied with the sounds of weeping. It was so loud that not only the Egyptian people heard it but also members of Pharaoh’s household.

Joseph then said, ““I am Joseph! Is my father still alive?” The grammar indicates that Joseph said this several times and not just once. Along with his admission of his identity was a fervent question as to whether his father Jacob was still alive.

Moses records Joseph’s brothers’ reaction to his admission. The text states that the eleven did not answer him because they were dismayed at his presence. In other words, they were terrified at what they were seeing and hearing. They did not know what to think as they witnessed Joseph’s expression of emotion.

Dr. R. C. Sproul writes, “As we consider Judah’s response to Joseph’s offer to keep Benjamin and let the rest of them go free, we are to understand that Judah’s speech represents the thoughts of all the brothers (Gen. 44:14–34). In their plea to preserve the youngest son, they show their refusal to treat Benjamin like they did Joseph (chap. 37). With the transformation of their lives now proven before him, Joseph can no longer contain himself. His tender heart, previously hidden behind the facade of a distrustful Egyptian leader, is now revealed to his brothers as he weeps with such passion that the entire nation can hear him (45:1–2).”

We will see that Joseph’s emotional outburst is not one of anger or grief, but rather of heartfelt joy to the LORD and forgiveness of his brothers for all that has happened. Joseph acknowledged God’s work, not only in life’s situations but also in the hearts of his brothers. May each of us do the same.

Soli deo Gloria!      

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, 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. 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.’ 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. 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.” (Genesis 44:30–34 (ESV)

As previously noted, a soliloquy is an act of speaking one’s thoughts aloud when by oneself or regardless of any hearers, especially by a character in a play. It is a monologue addressed to oneself when a character’s thoughts are spoken out loud without addressing another individual.

Judah’s speech to the governor of Egypt, who was really his brother Joseph, was also heard by his other brothers. Therefore, it is technically not a soliloquy. This is because Judah was speaking to Joseph and not just to himself. However, the speech revealed Judah’s inner most thoughts regarding himself, his father and his family. It is also, like a soliloquy, an extended monologue. Judah’s speech comprises the rest of Genesis 44.

Today’s text is the third of three extended paragraphs. The first part of Judah’s speech concerned his extended family and the circumstances which brought the eleven sons of Jacob back to Egypt. The second portion of the speech primarily focused upon his father Jacob. The climatic third portion reveals Judah’s willingness to sacrifice his life in order to avoid the devastating impact upon Jacob if his youngest son Benjamin does not return home.

The final portion of Judah’s speech is the most powerful and impactful. Judah spoke in no uncertain terms that if Benjamin did not return home Jacob would die. Imagine what Joseph must have been thinking at this time. However, Joseph was not as concerned about the effect upon Jacob if Benjamin did not return but rather the effect upon the elder brothers, especially Judah.  

Dr. R. C. Sproul explains, “Imagine how conflicted Joseph must have felt when staring Judah in the eyes. This man convinced Jacob’s other sons to sell Joseph into slavery and all the misery that ensued in the land of the Nile (37:26–28).”

It is at this point that Judah’s speech takes a dramatic climax. His passionate plea to exchange his life for Benjamin’s shows that he has truly changed from the man he used to be.  

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.’ 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. 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.” (Gen. 44:32-34)

Dr. Sproul writes, “Though all of the brothers show repentance for the way they had treated Joseph when they kneel before him (v. 14), it is Judah who stands out as the godliest of them all. Only the irresistible work of the Holy Spirit can explain such a transformation in Judah’s life. It may have taken years to get him to this point, but the Spirit’s sanctifying work, seen in its beginning stages when Tamar convicted Judah of his selfishness (38:1–26), shows its profound results in the face of danger in Egypt. Having been humbled and put in place by Tamar, Judah now willingly puts himself last, revealing a self-sacrificing love that will give up everything so that his father, who might never love him as he does Benjamin, will not grieve.”

Judah is a different man than the one who orchestrated the sale of his brother Joseph into slavery (Gen. 37:26-27). His self-sacrificing love of the will is a picture of the substitutionary atonement Judah’s royal descendant, Jesus Christ, provided on the cross. While Judah’s proposed substitutionary sacrifice in Egypt would heal the breach between Joseph and his brothers, Jesus’s substitutionary sacrifice on the cross would heal the breach between the holy God and sinful humans.

Take the time today to thank the LORD as you meditate and survey the wondrous cross. This is the cross upon which the Prince of glory died in the place of sinners in order for sinners to be accepted in the presence of God (2 Cor. 5:21).

Soli deo Gloria!

We will continue to devote each Lord’s Day in 2022 at hiswordtoday.org to present a portion of the Westminster Confession of Faith (WCF). For those unfamiliar with the WCF, a brief explanation is appropriate. 

The Westminster Confession of Faith is a Reformed confession of faith. Drawn up by the 1646 Westminster Assembly as part of the Westminster Standards to be a confession of the Church of England, it became and remains the “subordinate standard” of doctrine (to Scripture) in the Church of Scotland and has been influential within Presbyterian churches worldwide.

It is to that “most precise and accurate summary of the content of biblical Christianity” that we will give our time and attention to each Lord’s Day in the year of our Lord, 2022. I trust you will be edified and encouraged each week by The Westminster Confession of Faith.

Chapter Twenty Eight. Of Baptism.

4. Not only those that do actually profess faith in and obedience unto Christ,^a but also the infants of one or both believing parents are to be baptized.^b

a. Mark 16:15-16; Acts 8:37-38. • b. Gen 17:7, 9 with Gal 3:9, 14 and Col 2:11-12 and Acts 2:38-39 and Rom 4:11-12; Mat 28:19; Mark 10:13-16; Luke 18:15; 1 Cor 7:14.

5. Although it be a great sin to contemn or neglect this ordinance,^a yet grace and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it,^b or that all that are baptized are undoubtedly regenerated.^c

a. Luke 7:30 with Exod 4:24-26. • b. Acts 10:2, 4, 22, 31, 45, 47; Rom 4:11. • c. Acts 8:13, 23.

6. The efficacy of baptism is not tied to that moment of time wherein it is administered;^a yet, notwithstanding, by the right use of this ordinance the grace promised is not only offered, but really exhibited and conferred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in his appointed time.^b

a. John 3:5, 8. • b. Acts 2:38, 41; Gal 3:27; Eph 5:25-26; Titus 3:5.

7. The sacrament of baptism is but once to be administered to any person.^a

a. Titus 3:5.

I encourage you to read the portions of Scripture listed in this post. Have a blessed Lord’s Day.

Soli deo Gloria!

²⁴ “When we went back to your servant my father, we told him the words of my lord. ²⁵ And when our father said, ‘Go again, buy us a little food,’ 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.’ ²⁷ Then your servant my father said to us, ‘You know that my wife bore me two sons. ²⁸ One left me, and I said, “Surely he has been torn to pieces,” and I have never seen him since. 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.’ (Genesis 44:24–29 (ESV)

As previously noted, a soliloquy is an act of speaking one’s thoughts aloud when by oneself or regardless of any hearers, especially by a character in a play. It is a monologue addressed to oneself when a character’s thoughts are spoken out loud without addressing another individual.

Judah’s speech to the governor of Egypt, who was really his brother Joseph, was also heard by his other brothers. Therefore, it is technically not a soliloquy. This is because Judah was speaking to Joseph and not just to himself. However, the speech revealed Judah’s inner most thoughts regarding himself, his father and his family. It is also, like a soliloquy, an extended monologue. Judah’s speech comprises the rest of Genesis 44.

Today’s text is the second of three extended paragraphs. The first part of Judah’s speech was a monologue concerning his extended family and the circumstances which brought the eleven sons of Jacob back to Egypt. This second portion of the speech primarily focuses upon his father Jacob.

Judah related to the governor the events which transpired when the brothers, minus Simeon, returned home to Canaan. They told their father Jacob all which had occurred in Egypt. This included the governor’s stipulation that the only way Simeon would be released from Egyptian captivity would be for the brothers to return to Egypt with their youngest brother, Benjamin.

When the time came to buy more food, Judah recalled his father Jacob instructing the elder brothers to return to Egypt. But the older brothers reminded Jacob that they could not return to Egypt and see the governor unless Benjamin went with them. It was then that Jacob said to them, “You know that my wife bore me two sons. ²⁸ One left me, and I said, “Surely he has been torn to pieces,” and I have never seen him since. 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.”

Imagine the emotional jolt Joseph received when hearing about Jacob’s words concerning him being torn to pieces and Jacob never seeing him again. Joseph realized the devastating toll it would be for his father if Benjamin did not return home.

Dr. Sproul states, “Judah shows he has made peace with the fact that Jacob loves Rachel’s sons more than Leah’s. He repeatedly mentions the special affection his father has for Benjamin (Gen. 44:20, 27–29) and appeals to it so that the boy might go free (vv. 30–34). The fatherly favoritism that earlier sparked brotherly hatred is now the very ground upon which Judah stands to secure Benjamin’s release. Jacob may not love Judah as much, but Judah does not sinfully let this stand in the way of the Lord’s demand that he honor his father (Ex. 20:12) like he did when he callously abandoned Joseph into slavery.”

What will Judah propose to his brother Joseph in order that their brother Benjamin might go free? This remains the final question to be answered from Judah’s speech.

Soli deo Gloria!  

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. ¹⁹ My lord asked his servants, saying, ‘Have you a father, or a brother?’ 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.’ ²¹ Then you said to your servants, ‘Bring him down to me, that I may set my eyes on him.’ ²² We said to my lord, ‘The boy cannot leave his father, for if he should leave his father, his father would die.’ ²³ Then you said to your servants, ‘Unless your youngest brother comes down with you, you shall not see my face again.’ (Genesis 44:18–23 (ESV)

A soliloquy is an act of speaking one’s thoughts aloud when by oneself or regardless of any hearers, especially by a character in a play. It is a monologue addressed to oneself. It is when a character’s thoughts are spoken out loud without addressing another individual.

One of the most, if arguably not the most, famous soliloquies in literature is found in William Shakespeare’s play Hamlet. It is in Act 3, Scene 1. It is where Hamlet, contemplating death and suicide and bemoaning the pain and unfairness of life but acknowledging that the alternative might be worse, utters the memorable line “To be or not to be, that is the question.” This opening statement is one of the most widely known and quoted words in modern English.

Judah’s speech to the governor of Egypt, who was really his brother Joseph, was also heard by his other brothers. Therefore, it is technically not a soliloquy. This is because Judah was speaking to Joseph and not just to himself. However, the speech does reveal Judah’s inner most thoughts regarding himself, his father and his family. It is also, like a soliloquy, an extended monologue. Judah’s speech comprises the rest of Genesis 44.

Today’s text is the first of three extended paragraphs. The first part of Judah’s speech is a monologue concerning his extended family and the circumstances which brought the eleven sons of Jacob back to Egypt. Judah described the unique positon the youngest son, Benjamin, had in the family. Regarding Benjamin, Judah said, “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.”

When once Judah, and the remaining nine elder brothers, felt jealousy because of Jacob’s love for their brother Joseph (Gen. 37), there is no hint of jealousy or envy in Judah’s words twenty two years later concerning their brother Benjamin. Rather, the tone of Judah’s speech is one of heartfelt concern. It is ironic that Judah’s brother Joseph, who he said was dead, is really the man to whom he speaks.

The first portion of Judah’s speech concludes with the details why Judah, and all of his brothers came back to Egypt. He said, “Then you said to your servants, ‘Bring him down to me, that I may set my eyes on him.” Judah reminded the governor that the only reason why Benjamin came on the journey was because the Egyptian leader make it a condition for the brothers to return and buy more grain. It was also a condition for Simeon’s release.

Judah then recalled, “We said to my lord, ‘The boy cannot leave his father, for if he should leave his father, his father would die.’ Then you said to your servants, ‘Unless your youngest brother comes down with you, you shall not see my face again.’ ”

Dr. R. C. Sproul writes, “Joseph said he was willing to take only Benjamin and let the rest go free (v. 17), thereby putting the brothers in a situation similar to the one they were in years before. They profited from the sale of Joseph, the favored son, into slavery, and with Benjamin they were offered the chance to win their freedom at his expense. Whether or not they chose to profit themselves in the pharaoh’s court would show the true state of their souls. Having served as the brothers’ spokesman once before (44:14–17), Judah again stepped forward to reply to Joseph’s offer, as we read in today’s passage.”

The second part of Judah’s speech contains revelation of what will happen to Jacob, his father, if Benjamin does not return with the other brothers back to Canaan. This portion of Judah’ monologue will be examined next time.

All of us have experienced feelings of rejection and exclusion, especially in our families. This can fester into a bitter anger and lifelong resentment. May each of us confess any resentment we may hold against God or others and know that the Lord loves us.

Have a blessed day.

Soli deo Gloria!      

¹⁴ “When Judah and his brothers came to Joseph’s house, he was still there. They fell before him to the ground. 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?” 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.” 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.” (Genesis 44:14–18 (ESV)

The word guilt means to be at fault, to sense blame and to be responsible for a crime. Guilt can also refer to an individual’s remorse, shame and self-reproach for having broken the law and committed a crime.

While it appeared to the brothers that they were presently guilty of a crime against the governor of Egypt, the elder brothers’ real offense was having sinned, twenty two years in the past, against their brother Joseph (Gen. 45:6, 11). The irony about the situation was that the governor of Egypt was also Joseph. The brothers just did not realize it.

It is interesting to note that Moses placed great emphasis upon Judah in this situation and not Reuben, the eldest brother. This showed that Judah would fulfill his pledge to his father Jacob and take the lead in protecting Benjamin (Gen. 43:8-10).

When the brothers returned to Egypt and Joseph’s house, he was waiting for them. Once again, the brothers fulfilled Joseph’s teenage dream by bowing down in homage and fear (Gen. 37:5-11). 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?”

Dr. John Walvoord writes, “The brothers returned and bowed again before Joseph (v. 14; cf. 37:7; 43:26, 28). Joseph probably did not actually use divination in discovering their treachery (44:5, 15). He may have simply referred to it to enhance his brothers’ awe of him.”

It was this point that Judah unhesitatingly stepped up as the leader of the eleven brothers. He 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.”

To what guilt did Judah refer? Was it the guilt of having in their possession the governor’s silver cup? Or could Judah’s statement rather refer to the elder brothers’ guilt of having sinned against their then teenage brother (Gen. 37:18-36; 42:18-25) who was the now the man before whom they bow?

Take notice of the personal pronouns Judah used. He repeatedly said “we.” In speaking for the group, he did not excuse himself from any responsibility for their alleged guilt. Judah spoke as one voice for the entire eleven. Additionally, he observed that the silver cup had been found in Benjamin’s sack, but not that his younger brother had stolen it. Regardless, Judah said that all of the brothers would be the governor’s servants. In other words, the eleven brothers were unified in staying together and not giving up the younger brother in order to save the rest. All for one and one for all.

Joseph then staged one final test. 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.” The ten elder brothers could leave Egypt and go home to their father Jacob. The only one detained would be Benjamin.

What would the ten brothers do? Would they give up Benjamin to save themselves and return home to Canaan? Would they pass or fail this final test by their brother Joseph on behalf of their brother Benjamin? Were the ten truly changed men?

Dr. R. C. Sproul writes, “When it comes down to it, there is but one question each person must ask himself: “Will I recognize God’s authority as supreme, or will I try to throw off the Creator’s restraints and lay claim to sovereignty?” In other words, will we bow the knee to the Lord gladly, or will we refuse to submit. Joseph could not see the hearts of his brothers, and he further pressed them, looking for proof of their changed hearts. Since they had been disloyal to God’s people when they betrayed him, Joseph thought he might discern the state of his brothers’ souls by testing their loyalty to Benjamin.”

What about our loyalty to the LORD and his commandments. Are we willing to submit in obedience to the LORD even when we may not feel like it? Our own personal struggle with sin is a battle of doing what we ought to do rather than doing what we would like to do at any given moment.

Have a blessed and obedient day in the LORD.

Soli deo Gloria!