Theologische Nuggets V (Ab Genesis 44:27)

Genesis 44:30-32

Nun, wenn ich heimkäme zu deinem Knecht, meinem Vater, und der Knabe wäre nicht mit uns, an dem er mit ganzer Seele hängt,

Auch diese ganze Aussage ist eine Wiederholung von vielen vorhergehenden Gedanken. Jakob wird hier als Knecht des ägyptischen Mannes dargestellt und eine Rückkehr zu diesem Vater ohne Benjamin ist unmöglich. 

so wird's geschehen, dass er stirbt, wenn er sieht, dass der Knabe nicht da ist. So würden wir, deine Knechte, die grauen Haare deines Knechtes, unseres Vaters, mit Herzeleid hinunter in die Grube bringen.

Jetzt ist es ein ein zu eins Zitat von dem was Jakob ihnen womöglich ziemlich gewaltig an den Kopf geworfen hat, bevor er sich umentschieden hatte Benjamin ihnen mitzuschicken. 

Denn ich, dein Knecht, bin Bürge geworden für den Knaben vor meinem Vater und sprach: Bringe ich ihn dir nicht wieder, so will ich mein Leben lang die Schuld tragen.

Und jetzt zeigt sich auch die Veränderung bei Juda und womöglich bei den Brüdern. Josef sieht, das Juda tatsächlich bereit ist für Benjamin sein Leben zu geben. Auch wenn es den Umständen geschuldet ist, will Juda nicht seinen Bruder aufgeben und das zeigt das er sich nach der Geschichte mit Josef verändert hat. 

Judah predicts that his father's forewarning that he will die at the loss of Benjamin ("the boy isn't there") will surely come true and thus that the brothers will indeed have brought down his "gray head ... to the grave in sorrow" (v. 31; 42:38). Judah next recalls his own personal liability, summing up his individual guarantee made to his father (v. 32; 43:9). The proviso, "If I do not bring him back [ʾăbîʾennû] to you" (v. 32) contains the similar sounding "my father" (ʾăbî [2×]), which produces a sound play.
K. A. Mathews, Genesis 11:27–50:26, Bd. 1B of The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 806.

For thy servant became surety for the lad unto his father." The brethren of Joseph had been surprised on their second visit to Egypt at the cordiality of their reception. They started homewards with well-laden sacks and trembling gladness. They had not gone far when they were overtaken, their sacks searched, and the cup found. With depressed spirits and dreary forebodings they were brought back to the city, and into the presence of Joseph. Joseph had several motives in his strange treatment of his brethren. He may have desired in some way to punish them for their sin against himself by letting them taste some of the bitterness he had experienced when, ruthlessly torn from his home, he was sent a shrinking slave into a distant land. Human nature was strong in Joseph as in others. His brethren had to learn the nature of their own sin by suffering. They have also to learn that their lives were forfeited by sin to justice. He wished also to bring them to a state of humility, so that they should afterwards behave rightly to each other. He may have had doubts as to the safety of his own brother Benjamin with them. He tests thus their interest in their half-brother, for they could have left with some sort of excuse Benjamin as a slave in Egypt. He tests also their regard for their father, and finds out also how they would look upon himself when he should reveal himself to them. Judah is the spokesman for the rest in the painful circumstances in which they are all placed. Joseph proposes to keep only Benjamin as a slave, but Judah draws near, and with deepest humility and heartfelt earnestness pleads with Joseph. Consider—1. Judah pleads as surety for Benjamin, and as a brother. We find that it is Judah and not Reuben who pleads now for the life of a brother. Age has mellowed the fierce Judah. We cannot always tell from what a man is in his early years what he will be later on. (1) Judah admits the wrong, attempts no excuse or extenuation. All evidence was against Benjamin. Judah and the rest cannot tell what to think of the act. He admitted it. We must admit our sin. (2) Confessed that it was right that Benjamin and they should suffer. Some blame others for their circumstances and sins. To all appearance here Benjamin was alone to blame. (3) He throws himself on the righteousness and compassion of Joseph. This is all we can do before God. He pleads the pain which it will cause to his father. His appeal is most pathetic. Read it, and the fount of tears must be touched. In all the volumes of fiction ever written there is nothing to surpass the tenderness and S 494 pathos of this pleading of Judah ... 

H. D. M. Spence-Jones, Hrsg., Genesis, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 493–494.