Commentary on Genesis John Calvin
JOHN CALVIN
16. Behold, we are my lord's servants. They had before called themselves servants through modesty; now they consign themselves over to him as slaves. But in the case of Benjamin they plead for a mitigation of the severity of the punishment; and this is a kind of entreaty, that he might not be capitally punished, as they had agreed to, at the first.629
17. God forbid that I should do so630 If Joseph intended to retain Benjamin alone, and to dismiss the others, he would have done his utmost, to rend the Church of God by the worst possible dissension. But I have previously shown (what may also be elicited from the context) that his design was nothing else than to pierce their hearts more deeply. He must have anticipated great mischief, if he had perceived that they did not care for their brother: but the Lord provided against this danger, by causing the earnest apology of Judah not only to soften his mind, but even to draw forth tears and weeping in profusion.
18. Let thy servant, I pray thee, speak a word. Judah suppliantly asks that leave may be given him to speak, because his narrative was about to be prolix. And whereas nobles are offended, and take it angrily, if any address them with too great familiarity, Judas begins by declaring that he is not ignorant of the great honor which Joseph had received in Egypt, for the purpose of showing that he was becoming bold, not through impertinence, but through necessity. Afterwards he recites in what manner he and his brethren had departed from their father. There are two principal heads of his discourse; first, that they should be the means of bringing a sorrow upon their father which would prove fatal; and secondly, that he had bound himself individually, by covenant, to bring the youth back. With respect to the grief of his father, it is a sign of no common filial piety, that he wished himself to be put in Benjamin's place, and to undergo perpetual exile and servitude, rather than convey to the miserable old man tidings which would be the cause of his destruction. He proves his sincerity by offering himself as a surety, in order that he may liberate his brother. Because( חטאchata) among the Hebrews, sometimes signifies to be in fault, and sometimes to be under penalty; some translate the passage, "I shall have sinned against my father;" or, "I shall be accused of sin;" while others render it, "I shall
On the whole of this verse, Dr. A. Clarke remarks, "No words can more strongly mark confusion and peturbation of mind. They no doubt all thought that Benjamin had actually stolen the cup." He also thinks it probable that this very cup had been used by Benjamin at the dinner. — Ed.
"God forbid" is an expression frequently used by our translators, both in the Old and New Testament, where the name of God does not occur in the original. The term here used as the same meaning as Absit in Latin, and Μὴγένοιτο in Greek. Literally this passage would read, "Far be it from me to do so." See also verse 7. — Ed