21 They said one to another, "We are most assuredly guilty concerning our brother, in that we saw the distress of his soul, when he begged us, and we wouldn't listen. Therefore this distress has come on us."
I will go and return to my place, until they acknowledge their offense, And seek my face. In their affliction they will seek me earnestly."
If they are bound in fetters, And are taken in the cords of afflictions, Then he shows them their work, And their transgressions, that they have behaved themselves proudly.
It happened, when Joseph came to his brothers, that they stripped Joseph of his coat, the coat of many colors that was on him; and they took him, and threw him into the pit. The pit was empty. There was no water in it. They sat down to eat bread, and they lifted up their eyes and looked, and saw a caravan of Ishmaelites was coming from Gilead, with their camels bearing spices and balm and myrrh, going to carry it down to Egypt. Judah said to his brothers, "What profit is it if we kill our brother and conceal his blood? Come, and let's sell him to the Ishmaelites, and not let our hand be on him; for he is our brother, our flesh." His brothers listened to him. Midianites who were merchants passed by, and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. They brought Joseph into Egypt.
Your way and your doings have procured these things to you; this is your wickedness; for it is bitter, for it reaches to your heart.
If we confess our sins, he is faithful and righteous to forgive us the sins, and to cleanse us from all unrighteousness.
Many also of those who had believed came, confessing, and declaring their deeds.
for I have five brothers, that he may testify to them, so they won't also come into this place of torment.'
If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna,{Gehenna is a word for Hell that originated as the name for a place where live babies were thrown crying into the fire under the arms of the idol, Moloch, to die. This place was so despised by the people after the righteous King Josiah abolished this hideous practice, that not only was it made into a garbage heap, but dead bodies of diseased animals and executed criminals were thrown there and burned.} into the unquenchable fire, 'where their worm doesn't die, and the fire is not quenched.' If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched--
Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, saying, "I have sinned in that I betrayed innocent blood." But they said, "What is that to us? You see to it."
Therefore thus says Yahweh: you have not listened to me, to proclaim liberty, every man to his brother, and every man to his neighbor: behold, I proclaim to you a liberty, says Yahweh, to the sword, to the pestilence, and to the famine; and I will make you to be tossed back and forth among all the kingdoms of the earth.
Then the chief cupbearer spoke to Pharaoh, saying, "I remember my faults today.
Haven't you procured this to yourself, in that you have forsaken Yahweh your God, when he led you by the way?
A man who is tormented by life blood will be a fugitive until death; No one will support him.
Rescue those who are being led away to death! Indeed, hold back those who are staggering to the slaughter! If you say, "Behold, we didn't know this;" Doesn't he who weighs the hearts consider it? He who keeps your soul, doesn't he know it? Shall he not render to every man according to his work?
Whoever stops his ears at the cry of the poor, He will also cry out, but shall not be heard.
When calamity overtakes you like a storm, When your disaster comes on like a whirlwind; When distress and anguish come on you. Then will they call on me, but I will not answer. They will seek me diligently, but they will not find me;
He sings before men, and says, 'I have sinned, and perverted that which was right, And it didn't profit me. He has redeemed my soul from going into the pit, My life shall see the light.'
She said to Elijah, What have I to do with you, you man of God? You have come to me to bring my sin to memory, and to kill my son!
Adoni-bezek said, "Seventy kings, having their thumbs and their great toes cut off, gathered [their food] under my table: as I have done, so God has requited me." They brought him to Jerusalem, and he died there.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Genesis 42
Commentary on Genesis 42 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 42
Ge 42:1-38. Journey into Egypt.
1. Now when Jacob saw that there was corn in Egypt—learned from common rumor. It is evident from Jacob's language that his own and his sons' families had suffered greatly from the scarcity; and through the increasing severity of the scourge, those men, who had formerly shown both activity and spirit, were sinking into despondency. God would not interpose miraculously when natural means of preservation were within reach.
5. the famine was in the land of Canaan—The tropical rains, which annually falling swell the Nile, are those of Palestine also; and their failure would produce the same disastrous effects in Canaan as in Egypt. Numerous caravans of its people, therefore, poured over the sandy desert of Suez, with their beasts of burden, for the purchase of corn; and among others, "the sons of Israel" were compelled to undertake a journey from which painful associations made them strongly averse.
6. Joseph was the governor—in the zenith of his power and influence.
he it was that sold—that is, directed the sales; for it is impossible that he could give attendance in every place. It is probable, however, that he may have personally superintended the storehouses near the border of Canaan, both because that was the most exposed part of the country and because he must have anticipated the arrival of some messengers from his father's house.
Joseph's brethren came, and bowed down themselves before him—His prophetic dreams [Ge 37:5-11] were in the course of being fulfilled, and the atrocious barbarity of his brethren had been the means of bringing about the very issue they had planned to prevent (Isa 60:14; Re 3:9, last clause).
7, 8. Joseph saw his brethren, and he knew them, … but they knew not him—This is not strange. They were full-grown men—he was but a lad at parting. They were in their usual garb—he was in his official robes. They never dreamt of him as governor of Egypt, while he had been expecting them. They had but one face; he had ten persons to judge by.
made himself strange unto them, and spake roughly—It would be an injustice to Joseph's character to suppose that this stern manner was prompted by any vindictive feelings—he never indulged any resentment against others who had injured him. But he spoke in the authoritative tone of the governor in order to elicit some much-longed-for information respecting the state of his father's family, as well as to bring his brethren, by their own humiliation and distress, to a sense of the evils they had done to him.
9-14. Ye are spies—This is a suspicion entertained regarding strangers in all Eastern countries down to the present day. Joseph, however, who was well aware that his brethren were not spies, has been charged with cruel dissimulation, with a deliberate violation of what he knew to be the truth, in imputing to them such a character. But it must be remembered that he was sustaining the part of a ruler; and, in fact, acting on the very principle sanctioned by many of the sacred writers, and our Lord Himself, who spoke parables (fictitious stories) to promote a good end.
15. By the life of Pharaoh—It is a very common practice in Western Asia to swear by the life of the king. Joseph spoke in the style of an Egyptian and perhaps did not think there was any evil in it. But we are taught to regard all such expressions in the light of an oath (Mt 5:34; Jas 5:12).
17-24. put them … into ward three days—Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retributive justice of God as now pursuing them in that foreign land. The drift of their conversation is one of the most striking instances on record of the power of conscience [Ge 42:21, 22].
24. took … Simeon, and bound him—He had probably been the chief instigator—the most violent actor in the outrage upon Joseph; and if so, his selection to be the imprisoned and fettered hostage for their return would, in the present course of their reflections, have a painful significance.
25-28. Joseph commanded to fill their sacks with corn, and to restore every man's money—This private generosity was not an infringement of his duty—a defrauding of the revenue. He would have a discretionary power—he was daily enriching the king's exchequer—and he might have paid the sum from his own purse.
27. inn—a mere station for baiting beasts of burden.
he espied his money—The discovery threw them into greater perplexity than ever. If they had been congratulating themselves on escaping from the ruthless governor, they perceived that now he would have a handle against them; and it is observable that they looked upon this as a judgment of heaven. Thus one leading design of Joseph was gained in their consciences being roused to a sense of guilt.
35. as they emptied their sacks, that, behold, every man's … money was in his sack—It appears that they had been silent about the money discovery at the resting-place, as their father might have blamed them for not instantly returning. However innocent they knew themselves to be, it was universally felt to be an unhappy circumstance, which might bring them into new and greater perils.
36. Me have ye bereaved—This exclamation indicates a painfully excited state of feeling, and it shows how difficult it is for even a good man to yield implicit submission to the course of Providence. The language does not imply that his missing sons had got foul play from the hands of the rest, but he looks upon Simeon as lost, as well as Joseph, and he insinuates it was by some imprudent statements of theirs that he was exposed to the risk of losing Benjamin also.
37. Reuben spake, … Slay my two sons, if I bring him not to thee—This was a thoughtless and unwarrantable condition—one that he never seriously expected his father would accept. It was designed only to give assurance of the greatest care being taken of Benjamin. But unforeseen circumstances might arise to render it impossible for all of them to preserve that young lad (Jas 4:13), and Jacob was much pained by the prospect. Little did he know that God was dealing with him severely, but in kindness (Heb 12:7, 8), and that all those things he thought against Him were working together for his good.