‘You shall tell Joseph, “Now please forgive the disobedience of your brothers, and their sin, because they did evil to you.” ’ Now, please forgive the disobedience of the servants of the God of your father.” Joseph wept when they spoke to him. His brothers also went and fell down before his face; and they said, “Behold, we are your servants.” Joseph said to them, “Don’t be afraid, for am I in the place of God? As for you, you meant evil against me, but God meant it for good, to save many people alive, as is happening today. Now therefore don’t be afraid. I will provide for you and your little ones.” He comforted them, and spoke kindly to them.
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Genesis 50:17-21 sits inside this longer paragraph.
When Joseph’s brothers saw that their father was dead, they said, “It may be that Joseph will hate us, and will fully pay us back for all the evil which we did to him.” They sent a message to Joseph, saying, “Your father commanded before he died, saying, ‘You shall tell Joseph, “Now please forgive the disobedience of your brothers, and their sin, because they did evil to you.” ’ Now, please forgive the disobedience of the servants of the God of your father.” Joseph wept when they spoke to him. His brothers also went and fell down before his face; and they said, “Behold, we are your servants.” Joseph said to them, “Don’t be afraid, for am I in the place of God? As for you, you meant evil against me, but God meant it for good, to save many people alive, as is happening today. Now therefore don’t be afraid. I will provide for you and your little ones.” He comforted them, and spoke kindly to them.
Parallel Translations
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‘You shall tell Joseph, “Now please forgive the disobedience of your brothers, and their sin, because they did evil to you.” ’ Now, please forgive the disobedience of the servants of the God of your father.” Joseph wept when they spoke to him.
His brothers also went and fell down before his face; and they said, “Behold, we are your servants.”
Joseph said to them, “Don’t be afraid, for am I in the place of God?
As for you, you meant evil against me, but God meant it for good, to save many people alive, as is happening today.
Now therefore don’t be afraid. I will provide for you and your little ones.” He comforted them, and spoke kindly to them.
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So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.
And Joseph said unto them, Fear not: for am I in the place of God?
But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.
Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
Show all 3 translations
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So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin, for that they did unto thee evil. And now, we pray thee, forgive the transgression of the servants of the God of thy father.' And Joseph wept when they spoke unto him.
And his brethren also went and fell down before his face; and they said: 'Behold, we are thy bondmen.'
And Joseph said unto them: 'Fear not; for am I in the place of God?
And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive.
Now therefore fear ye not; I will sustain you, and your little ones.' And he comforted them, and spoke kindly unto them.
Cross-references (55)
- Romans 8:28 (v20) We know that all things work together for good for those who love God, for those who are called according to his purpose.
- Psalms 119:71 (v20) It is good for me that I have been afflicted, that I may learn your statutes.
- Genesis 45:5-8 (v20) Now don’t be grieved, nor angry with yourselves, that you sold me here, for God sent me before you to preserve life. For these two years…
- Genesis 37:18-20 (v20) They saw him afar off, and before he came near to them, they conspired against him to kill him. They said to one another, “Behold, this…
- Acts 2:23 (v20) him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed;
Show all 55 cross-references
- Psalms 105:16-17 (v20) He called for a famine on the land. He destroyed the food supplies. He sent a man before them. Joseph was sold for a slave.
- Acts 3:13-15 (v20) The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied in the…
- Genesis 37:4 (v20) His brothers saw that their father loved him more than all his brothers, and they hated him, and couldn’t speak peaceably to him.
- Acts 3:26 (v20) God, having raised up his servant Jesus, sent him to you first to bless you, in turning away every one of you from your wickedness.”
- Psalms 56:5 (v20) All day long they twist my words. All their thoughts are against me for evil.
- Isaiah 10:7 (v20) However he doesn’t mean so, neither does his heart think so; but it is in his heart to destroy, and to cut off not a few nations.
- Psalms 76:10 (v20) Surely the wrath of man praises you. The survivors of your wrath are restrained.
- Genesis 47:12 (v21) Joseph provided his father, his brothers, and all of his father’s household with bread, according to the sizes of their families.
- Romans 12:19 (v19) Don’t seek revenge yourselves, beloved, but give place to God’s wrath. For it is written, “Vengeance belongs to me; I will repay, says the…
- 1 Peter 3:9 (v21) not rendering evil for evil, or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a…
- Genesis 37:7-11 (v18) for behold, we were binding sheaves in the field, and behold, my sheaf arose and also stood upright; and behold, your sheaves came around,…
- Genesis 45:10-11 (v21) You shall dwell in the land of Goshen, and you will be near to me, you, your children, your children’s children, your flocks, your herds,…
- Matthew 6:14-15 (v17) “For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you don’t forgive men their trespasses,…
- Ephesians 4:32 (v17) And be kind to one another, tender hearted, forgiving each other, just as God also in Christ forgave you.
- Genesis 27:29 (v18) Let peoples serve you, and nations bow down to you. Be lord over your brothers. Let your mother’s sons bow down to you. Cursed be everyone…
- Genesis 30:2 (v19) Jacob’s anger burned against Rachel, and he said, “Am I in God’s place, who has withheld from you the fruit of the womb?”
- Genesis 42:6 (v18) Joseph was the governor over the land. It was he who sold to all the people of the land. Joseph’s brothers came, and bowed themselves down…
- Genesis 44:14 (v18) Judah and his brothers came to Joseph’s house, and he was still there. They fell on the ground before him.
- Genesis 45:3 (v18) Joseph said to his brothers, “I am Joseph! Does my father still live?” His brothers couldn’t answer him; for they were terrified at his…
- Genesis 45:4-5 (v17) Joseph said to his brothers, “Come near to me, please.” They came near. He said, “I am Joseph, your brother, whom you sold into Egypt. Now…
- Genesis 45:5 (v19) Now don’t be grieved, nor angry with yourselves, that you sold me here, for God sent me before you to preserve life.
- Genesis 45:8 (v17) So now it wasn’t you who sent me here, but God, and he has made me a father to Pharaoh, lord of all his house, and ruler over all the land…
- Genesis 49:25 (v17) even by the God of your father, who will help you, by the Almighty, who will bless you, with blessings of heaven above, blessings of the…
- Psalms 21:11 (v17) For they intended evil against you. They plotted evil against you which cannot succeed.
- Proverbs 28:13 (v17) He who conceals his sins doesn’t prosper, but whoever confesses and renounces them finds mercy.
- Isaiah 40:2 (v21) “Speak comfortably to Jerusalem; and call out to her that her warfare is accomplished, that her iniquity is pardoned, that she has received…
- Matthew 5:44 (v21) But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and…
- Matthew 6:14 (v21) “For if you forgive men their trespasses, your heavenly Father will also forgive you.
- Luke 17:3-4 (v17) Be careful. If your brother sins against you, rebuke him. If he repents, forgive him. If he sins against you seven times in the day, and…
- Romans 12:20-21 (v21) Therefore “If your enemy is hungry, feed him. If he is thirsty, give him a drink; for in doing so, you will heap coals of fire on his…
- 1 Thessalonians 5:15 (v21) See that no one returns evil for evil to anyone, but always follow after that which is good for one another and for all.
- Genesis 31:42 (v17) Unless the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely now you would have sent me away empty. God…
- Genesis 42:21-24 (v17) They said to one another, “We are certainly guilty concerning our brother, in that we saw the distress of his soul, when he begged us, and…
- Genesis 50:20 (v17) As for you, you meant evil against me, but God meant it for good, to save many people alive, as is happening today.
- 2 Kings 5:7 (v19) When the king of Israel had read the letter, he tore his clothes, and said, “Am I God, to kill and to make alive, that this man sends to me…
- Job 33:27-28 (v17) 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…
- Matthew 6:12 (v17) Forgive us our debts, as we also forgive our debtors.
- Matthew 10:42 (v17) Whoever gives one of these little ones just a cup of cold water to drink in the name of a disciple, most certainly I tell you he will in no…
- Matthew 18:35 (v17) So my heavenly Father will also do to you, if you don’t each forgive your brother from your hearts for his misdeeds.”
- Matthew 25:40 (v17) “The King will answer them, ‘Most certainly I tell you, because you did it to one of the least of these my brothers, you did it to me.’
- Mark 10:41 (v17) When the ten heard it, they began to be indignant toward James and John.
- Galatians 6:10 (v17) So then, as we have opportunity, let’s do what is good toward all men, and especially toward those who are of the household of the faith.
- Galatians 6:16 (v17) As many as walk by this rule, peace and mercy be on them, and on God’s Israel.
- Colossians 3:12-13 (v17) Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; bearing…
- Philemon 1:8-20 (v17) Therefore though I have all boldness in Christ to command you that which is appropriate, yet for love’s sake I rather beg, being such a one…
- Hebrews 10:30 (v19) For we know him who said, “Vengeance belongs to me;” says the Lord, “I will repay.” Again, “The Lord will judge his people.”
- James 5:16 (v17) Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is…
- Deuteronomy 32:35 (v19) Vengeance is mine, and recompense, at the time when their foot slides; for the day of their calamity is at hand. Their doom rushes at them.”
- Job 34:19-29 (v19) He doesn’t respect the persons of princes, nor respect the rich more than the poor; for they all are the work of his hands. In a moment…
- Matthew 14:27 (v19) But immediately Jesus spoke to them, saying, “Cheer up! It is I! Don’t be afraid.”
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
Historical commentary, presented as a primary source — not an endorsement.
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John Calvin 1540 · Public Domain On vv17, 19, 20, 21 17. Forgive, I pray thee now. They do not…
17. Forgive, I pray thee now. They do not dissemble the fact that they had grievously sinned; and they are so far from extenuating their fault, that they freely heap up words in charging themselves with guilt. They do not, therefore, ask that pardon should be granted them as if the offense were light: but they place in opposition to the atrocity of their crime, first, the authority of their father, and then the sacred name of God. Their confession would have been worthy of commendation, had they proceeded directly, and without tortuous contrivances, to appease their brother. Now, since they have drawn from the fountain of piety the instruction that it is right for sin to be remitted to the servants of God; we may receive it as a common exhortation, that if we have been injured by the members of the Church, we must not be too rigid and immovable in pardoning the offense. This humanity indeed is generally enjoined upon us towards all men: but when the bond of religion is superadded, we are harder than iron, if we are not inclined to the exercise of compassion. And we must observe, that they expressly mention the God of Jacob: because the peculiar faith and worship by which they were distinguished from the rest of the nations, ought to unite them with each other in a closer bond: as if God, who had adopted that family, stood forth in the midst of them as engaged to produce reconciliation.
And Joseph wept when they spake unto him. It cannot be ascertained with certainty from the words of Moses, whether the brethren of Joseph were present, and were speaking, at the time he wept. Some interpreters imagine that a part was here acted designedly; so that when the mind of Joseph had been sounded by others, the brethren, soon afterwards, came in, during the discourse. I rather incline to a different opinion; namely, that, when he knew, from the messengers, that their minds were tormented, and they were troubling themselves in vain, he was moved with sympathy towards them. Then, having sent for them, he set them free from all care and fear; and their speech, when they themselves were deprecating his anger, drew forth his tears. Moreover, by thus affectionately weeping over the sorrow and anxiety of his brethren, he affords us a remarkable example of compassion. But if we have an arduous conflict with the impetuosity of an angry temper, or the obstinacy of a disposition to hatred, we must pray to the Lord for a spirit of meekness, the force of which manifests itself not less effectually, at this day, in the members of Christ, than formerly in Joseph.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv17, 19, 21 Meaning, that they which have one God should be…
Meaning, that they which have one God should be joined in most sure love.
Or, the messenger.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–21 Gen 50:17 So shall ye say unto Joseph, Forgive,…
Gen 50:17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
Ver. 17. Forgive, I pray thee now.] In this case a man is bound, not only to let fall all wrath and desire of revenge, but to make a solemn profession of hearty forgiveness. {Luk 17:4} If the wrongdoer say, "I repent," you must say, "I forgive," as ever you hope to be forgiven of God. Our Saviour {Luk 11:4} seems to make our forgiving our trespassers the intervenient cause - that which they call, sine qua non - of God’s forgiving us. Mark this, lest we be constrained to do, as Latimer reports of some in his days, that being not willing to forgive their enemies, would not say their pater noster, lest they should therein curse themselves, but instead thereof, took their lady psalter in hand, because they were persuaded that, by that they might obtain forgiveness of favour [ ex gratis] without the putting of so hard a condition as forgiveness of their enemies.
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For they did unto thee evil.] Joseph had long ago seen their sorrow; never, till now, heard their confession, and is abundantly satisfied. Think the same of God. Do but confess, and he must forgive, upon his faithfulness. {1Jn 1:9} In the courts of men, it is the safest plea, saith Quintilian, to cry, Non feci; not so here. "Take away the iniquity of thy servant," saith David and to prove himself so, he adds, "For I have done foolishly." {2Sa 24:10} Acknowledge the debt, and God will forthwith cross the book.
Forgive the trespass of the servants of the God, &c.] Nothing should more persuade to unity than religion. {Eph 4:3-5} Others may cleave together, as the clay in Nebuchadnezzar’s image, but the saints only incorporate into each other.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv17–21 The God of thy father, for whose sake pardon…
The God of thy father, for whose sake pardon those that join with thee in his worship.
Joseph wept; partly in compassion to their fear and trouble; and partly because they still retained a diffidence in his kindness, after all his great and real demonstrations of it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv17–21 And his brethren also went,.... The messengers being returned…
And his brethren also went,.... The messengers being returned to them, and acquainting them with what Joseph had said, they took courage and went from Goshen to Joseph's house or palace, be it where it may:
and fell down before his face; in an humble suppliant manner:
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and they said, behold, we be thy servants; they were content to be so, would he but forgive their sin, and not resent their ill behaviour to him; thus they further fulfilled his dream of the eleven stars making obeisance to him, Gen 37:9.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv17, 19, 20, 21 We are the servants of the God of thy…
We are the servants of the God of thy father - Not only children of the same Jacob, but worshippers of the same Jehovah. Though we must be ready to forgive all that injure us, yet we must especially take heed of bearing malice towards any that are the servants of the God of our father; those we should always treat with a peculiar tenderness, for we and they have the same master. He wept when they spake to him - These were tears of sorrow for their suspicion of him, and tears of tenderness upon their submission.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17, 19 Verse 17. The servants of the God of thy…
Verse 17. The servants of the God of thy father.] These words were wonderfully well chosen, and spoken in the most forcible manner to Joseph's piety and filial affection. No wonder then that he wept when they spake to him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv17, 19, 20 Gen 50:17. Forgive the trespass of the servants of…
Gen 50:17. Forgive the trespass of the servants of the God of thy father — Not only children of the same Jacob, but worshippers of the same Jehovah. Though we must be ready to forgive all that injure us, yet we must especially take heed of bearing malice toward any that are the servants of the God of our father; those we should always treat with a peculiar tenderness, for we and they have the same Master. He wept when they spake to him — These were tears of sorrow for their suspicion of him, and tears of tenderness upon their submission.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv17, 19 Wept, that they should entertain no doubts respecting the…
Wept, that they should entertain no doubts respecting the reconciliation, which had taken place seventeen years before. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv17, 19, 20, 21 17. Forgive the trespass of the servants of the…
17. Forgive the trespass of the servants of the God of thy father — “All the arguments that would touch Joseph are woven into a few words with great pathos and power. They cast themselves absolutely upon his mercy, and call up before him his venerated father, and his father’s God, whose servants they also are. Joseph replied in a way to scatter all doubt and soothe all fear — he wept. At first he made no answer in words, but his tears were richer to them than speech. It was the golden silence, that cannot, from very fulness, speak.” — Newhall.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv17–21 17. the God of thy father] Cf. Gen_49:26. They…
17. the God of thy father] Cf. Gen_49:26. They call themselves “the servants of the God of thy father,” as if it constituted a stronger appeal than “the sons of thy father.” They and Joseph serve one God.
Joseph wept] Cf. note on Gen_45:1.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv19–21 (19) Am I in the place of God?—That is,…
(19) Am I in the place of God?—That is, am I to act as judge, and punish? Judges are sometimes in Hebrew even called God (as in Exo_21:6; Exo_22:8-9; 1Sa_2:25), as exercising His authority.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv18–21 And his brethren also went and fell down before…
And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. Both the attitudes assumed and the words spoken were designed to express the intensity of their contrition and the fervor of their supplication.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv20–21 Ye thought evil against me, but God meant it…
Gen_50:20
Ye thought evil against me, but God meant it unto good
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Good out of evil:
1.
God permits evil, but from the evil He unceasingly causes good to proceed. If good were not destined to conquer evil, God would be conquered, or rather God would cease to be.
2. Since the Scriptures call us to be imitators of God, like Him we must endeavour to draw good out of evil. For believing souls there is a Divine alchemy. Its aim is to transform evil into good. Evil, considered as a trial, comes from three different sources: it comes either from God, through the afflictions of life; from men, through their animosity; from ourselves, through our fault. We may learn Divine lessons from sorrow, and lessons of wisdom from our enemies; we may even gather instruction from our faults. (E. Bersier, D. D.)
Providence:
I. BY THE PROVIDENCE OF GOD I MEAN THAT PRESERVING AND CONTROLLING SUPERINTENDENCE WHICH HE EXERCISES OVER ALL THE OPERATIONS OF THE PHYSICAL UNIVERSE, AND ALL THE ACTIONS OF MORAL AGENTS; or, as the Shorter Catechism has succinctly expressed it, His most holy, wise, and powerful preserving and governing all His creatures and all their actions. That there is such a thing is clearly taught in the Word of God, is matter of daily observation, and follows naturally and necessarily from the very fact of creation. That which could be produced alone by the will of the Omnipotent can be maintained and regulated only by the same volition.
II. Advancing now another step, it will follow from the reasoning which we have just concluded THAT THE PROVIDENCE OF GOD IS UNIVERSAL, having respect to every atom of creation and every incident of life. Take any critical event, either in the history of a nation or the life of an individual, and you will discover that it has depended on the coming together and co-operation of many smaller things, which, humanly speaking, might very easily have been, and indeed almost were, different. Hence there can be no watchful superintendence over those things which are confessedly important unless there be also a care over those which to men seem trivial.
III. Advancing yet another step, we may observe that THIS UNIVERSAL PROVIDENCE IS CARRIED ON IN HARMONY WITH, OR RATHER PERHAPS I OUGHT TO SAY BY MEANS OF, THOSE MODES OF OPERATION WHICH WE CALL NATURAL LAWS. This is, in fact, the great miracle of Providence, that no miracles are needed to accomplish its purposes.
IV. But taking yet another step, we may lay it down as a further principle THAT GODS PROVIDENCE IS CARRIED ON FOR MORAL AND RELIGIOUS ENDS. There is a retributive element in the workings of Providence. We see, we cannot but see, that idleness is followed by rags, intemperance by disease, dishonesty by suffering or dishonour, and deceit by cruelty. One cannot take up a newspaper without having that fact sternly confronting him from almost every column; and though the Nemesis may be long in overtaking the guilty, sooner or later the wrong-doer is brought low, and men are constrained to say, Verily He is a God that judgeth in the earth. Thus in the universe of God the moral and the physical go hand in hand, and still the law is vindicated in morals as in the fields of the agriculturist: Whatsoever a man soweth, that shall he also reap.
V. But if that be so, we are prepared now to put the copestone on the pyramid of our discourse by saying THAT THE PROVIDENCE OF GOD CONTEMPLATES THE HIGHEST GOOD OF THOSE WHO ARE ON THE SIDE OF HOLINESS AND TRUTH. All things work together for good to them who love God. God meant it unto good. (W. M. Taylor, D. D.)
Difficulties in providence mitigated by revelation
The sound of the words is comforting. They were spoken by a brother to his brethren, in reference to events long past, yet still vivid and present to memory and to conscience. No sorrow, and no sin, ever quite dies. No lapse of time, no length of experience, no depth of repentance, can absolutely divide the one life into two, while the person is the same, or cut off the thing that was from the thing that is. But there may come a time when even suffering--in a certain sense, when even sin--may be regarded in a light subdued and softened; when the bitterest trial of the whole life, however mingled and entangled (as most of lifes bitterest trials are) with human unkindness and human sin, shall be seen to have had in it a kind as well as a cruel intention; when the old man, or the dying man, shall be able to distinguish in the retrospect between mans part in it and Gods; saying, with the noble-hearted and saintly man who speaks in the text, As for you, ye thought evil against me; but God meant it unto good. The mind is staggered and astounded by the sight of the prevalence of suffering amongst beings altogether or comparatively innocent of sin. The lower you descend in the scale of being, the more unaccountable does this suffering appear to you. That a wicked man should find misery in his wickedness; that, even as the vultures gather to the carcase, so sorrow and trouble should fasten upon the evil-doer--this is to be expected, if the rule is the rule of justice. It is more difficult to understand why this punishment should extend itself to persons not implicated in the particular ill-doing; why, for example, a profligate spendthrift son should be allowed to ruin his father, or why the sins of a drunken dissolute rather should be visited upon his children (as they often are seen to be) to the third and fourth generation. Still, in these cases, as none can plead absolute innocence, a perfectly upright nature and an entirely sinless life, it seems not wholly iniquitous that there should not be an exact discrimination, in effects and consequences, between the particular sin and the general. It is when we see the overflowing of that misery which is engendered of sin upon whole classes and departments of being which have never sinned and never fallen; when we see the animal world laid under the power, and subjected to the uncontrolled tyranny, of a race called rational, but employing reason, largely or chiefly, in ingenuity of sinning it is then that the heart revolts against the order of things established, and finds it most of all difficult to understand in what possible sense the text can have an application here, But God meant it unto good. Now, the difficulty, though it must ever press, and press heavily, upon thoughtful men, is evidently much lightened by the suggestions of revelation, as to a coming time of refreshing and restoration, when these innocent ones shall cease to suffer, and the whole creation, now groaning and travailing, shall be delivered, as St. Paul writes, evidently (to careful students of the passage) with reference not only or chiefly to the human creation, into the glorious liberty, into the liberty belonging to and accompanying the glory, of the children of God. There may be much that is unexplained--a dark fringe and border of mystery must ever lie around each revelation of the unseen--still, in so far as there is revelation, there is light and there is reconciliation. With it we can believe at least that all shall be well; we can wait, without credulity, for the key and for the lamp; we can expect, and not irrationally, a day, near or far off, when the text shall receive, in this connection, its warrant and its demonstration, But God meant it unto good. There are two thoughts, besides that of the glorious rest reserved for Gods people, which bring with them, wherever they are entertained, harmony and reconciliation at once.
1. One of these is the length of the Divine vision. A thousand years are with the Lord as one day. He sees, it is written again, the end from the beginning. God meant it unto good--yea, the loftiest good and the most durable of all--if He taught one soul, by the unroofing or the unbuilding of its home here, the comparative, the superlative importance of a house not made with hands, eternal in the heavens. If when He severed from you, by death or banishment or (sadder still) alienation, that friend who was your life, He thus made you look onward towards heaven, or upward towards Himself; if He strongly, sharply, roughly, rudely rebuked your tendency to make man your trust, and to hew out for yourself broken cisterns which can hold no living water--was it not unto good? Or if, by a more conspicuous visitation of one of His four sore judgments, He should at last teach a frivolous though gallant nation that by Him alone counsels are established, by Him alone republics, like kings, govern, and that without Him there is neither strength nor permanence, was not this too meant unto good? Learn of God the length of His vision; learn not to weigh with the light weights and false balances of time, but with that shekel of the sanctuary which is the recollection of eternity, and you will find no cause to impugn Gods wisdom or Gods justice in the arrangements of His providence, whether as concerning men or nations. You will say, He hath done all things well; and even when He seems to provoke the prophets question, Shall there be evil in a city, and the Lord hath not done it? you will be able also to answer it in the end, out of a full heart and a firm conviction, But He meant it unto good.
2. The other thought which suggests itself as tending powerfully towards the justification of the ways of God is that of the largeness of the Divine view. It differs in some respects from the former, as the breadth differs from the length of the vision. It has special reference to those dealings in which sin is concerned. No reflection, because no revelation, reconciles the true heart to the existence of evil. That mystery lies still in its darkness. We fret and we struggle against it in vain. But that mystery is not one of Gods mysteries. Gods secrets are always secrets told. You will find no instance in Scripture of the term mystery applied to things incomprehensible. Gods mysteries, indicoverable to human search, are apprehensible, when revealed, to human faith. The existence of evil is no mystery, because it is a fact; the origin of evil is no mystery, in Gods sense, because it is not revealed. But, evil being recognized as a fact and unexplained as a secret, the question which remains is all-practical, and the text forces it upon our attention--Is there any sense in which God has to do with it? any sense in which God, in His mercy and compassion, deigns to use it as His instrument unto good? Does He merely threaten it with judgment present and to come? Or does He, as the text seems to say, coerce and even rule it for the welfare of His children? We would tread warily on this perilous ground; yet firmly too, under the guidance of the Holy One. We say that even sin is made, in some sense, to confess and to glorify God. The sin of these men addressed in the text was made to save life. The sin of the murderers of the great Antitype of this saint was made to save souls. Yes, we cannot evade the conclusion, As for you, ye thought evil, but God meant it unto good. And it gives a very magnificent, however incomplete, conception of the greatness and goodness of God, that He forces even this inexplicable, this adverse existence, this sin which He hates, into subserviency to the good of His redeemed. (Dean Vaughan.)
Gods providence
In the ancient city of Chester, which is one of the few links connecting the world of this nineteenth century with the age of the Roman rule in Great Britain, there is an old building, which some of you, perhaps, have seen, having these words engraved on the lintel of the door; Gods providence is mine exheritance. It is said that when the plague last visited the city that was the only house which escaped the visitation, and so its inmates sculptured these words upon it as a record of their gratitude. I trust that Gods providence was the heritage of many who died as really as of those who were preserved. But the Christian may always adopt that inscription as his own. Gods providence is his inheritance, and is so as much and as really when he is suffering calamity or enduring persecution as when he is prosperous and honoured. Friends, if we could but believe that, how much of the bitterness would be taken out of our trials! (W. M. Taylor, D. D.)
Gods providential care
In Palestine and Asia Minor the winter of 1873-4 was unusually severe. The snow lay at one time from two to five feet deep in the streets and on the flat roofs of the houses. Many roofs were crushed, and many houses fell in ruins under the unwonted burden. In Bethlehem, where Jesus was born, thirteen houses were thus prostrated. In Gaza, where of old the temple of Dagon fell and slew Samson and three thousand of the Philistines, the following remarkable incident occurred in connection with the great snowstorm of February 7th and 8th:--A robber during the night broke into the house. After having collected several articles on the lower floor, he entered the chamber where the master of the house was peacefully sleeping. His little child was also asleep in his cradle. The robber reflected that he might be betrayed by the child, so he took the cradle and set it outside of the house near the door. The child began to cry. The mother hastens to the cradle, but finds it gone. The child kept on crying. The father awoke and exclaimed, The child is crying out of doors. How can that be? They both hasten to the cradle, wondering who could have taken it out. While they are wondering and speculating on the strange circumstance, the roof, pressed under the burden, falls, and in a moment their house is in ruins. But they are all three unharmed. In the morning, when the stones and lumber were taken away, a man was found dead among the ruins. The things he had stolen were found partly sticking out of his pockets, partly tied up in a bundle on his back. Thus God and death had overtaken him. He carried out the child lest he should wake his father and mother by crying, and so, without meaning it, by the wonderful providence of God, he rescued the lives of all the family, while he himself died in his sin. How truly were the words of Joseph to his brothers fulfilled in him--Ye meant it for evil, but God meant it for good. Behold, He that keepeth Israel shall neither slumber nor sleep. Gods angel averted the evil which the enemy would have gladly done. It would be difficult to find a more striking instance illustrating Gods providential care--saving those whom He resolves to save, even by the agency of the wicked, whose sin He condemns; and while He employs the agency of the sinner as a means of life, visits upon him, according to his deserts, judgment and death.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v18 lay facedown before him
lay facedown before him
They lay down with their faces toward the ground. This is a sign of humility and respect for Joseph. (See: Symbolic Action)
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Am I in the place of God?
Joseph uses a question to comfort his brothers. AT: "I am not in the place of God." or "I am not God." (See: Rhetorical Question)
you meant to harm me
"you intended to do evil against me"
God meant it for good
"God intended it for good"
So now do not be afraid
"So do not fear me"
I will provide for you and your little children
"I will always make sure you and your children have enough to eat"
He comforted them in this way and spoke kindly to their hearts
Here "hearts" refers to the brothers. AT: "He comforted them by speaking kindly to them" (See: Synecdoche)
translationWords
servant
fear
good
comfort
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v19 50:19-21 Joseph reassured his brothers that God planned to…
50:19-21 Joseph reassured his brothers that God planned to fulfill the promised blessing (cp. 45:5, 7-9), and he promised kindness and provision (cp. 45:11).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.