Exegetical and Hermeneutical Commentary of Genesis 42:18
And Joseph said unto them the third day, This do, and live; [for] I fear God:
18 26. The second Interview
18. for I fear God ] See notes on Gen 20:3; Gen 20:11, Gen 22:12, Gen 39:9. Cf. Lev 25:43; Neh 5:15. Joseph reassures his brethren by representing to them that the potentate of Egypt is one who recognizes the universal Divine law of right and wrong. He fears God, who protects the stranger and the defenceless. Perhaps there is a reference to his brothers’ disregard of this fear of God in their former treatment of himself. He, in his treatment of them, has before his eyes the fear of God.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 42:18
For I fear God
The fear of God
1.
The first impression which the human mind receives from the conviction of an over-ruling Power, is that of fear. It is a moral impression. It is made upon the conscience. A feeling of awe at the thought of an invisible witness, who judges and will requite.
2. For I fear God. The text begins with a word that connects it with something else; that supposes a reason for the assertion it makes. Why should we thus fear Him? Because He is present to every agreement that is made, to every promise that is spoken, to every purpose that is secretly devised, to every action, however silently done. Because He is holy, and the righteous Lord hateth iniquity. Because He is mighty, and who can stand before His displeasure? Because He requires the duty by which we feel ourselves bound. Because He appoints every law, and chastises for its infraction. Because, if through that subduing veneration, that salutary dread, we hold fast our integrity and depart from evil, we are encouraged by His assurances, we are encompassed by His defence.
3. There are various ways in which these effects are produced upon the children of disobedience.
(1) They fear the powers of the visible world, as if they were ready to betray or smite their delinquencies; as if their sounds might publish something concerning them, or their arrows upon the string had an aim towards them. The stormy wind or the voice of the waters may have a word to fulfil for their condemnation. The rustling leaf has a warning. The bare bough points. A bird of the air shall carry the matter. There is a Greek story of a poet who, falling under the daggers of robbers, called upon some cranes who was flying overhead to avenge his death. While his name and fate were yet upon the public tongue, in a great assembly of the people–when in the vast theatre of Corinth, open to the sky, the solemn chorus and personation of the Furies were exhibiting the truth, that there is no shadow of death where the workers of iniquity can hide themselves–a flock of those noisy birds darkened and shook the air. A cry escapedfrom the assassins, who were present at the spectacle. Their detection followed, and their just death was added as the terrible conclusion of the sacred song, and fulfilment of its prophecy. The story may be true, for doubtless such things have been. And they illustrate one part of the fact, that the creation, even in its innocent objects and pleasant forms, is the enemy of those who will not make the Author of it a friend.
(2) There are surprises of Providence, in disappointment, deprivation, pain. These are trials wherever they fall; but to persons sensible that they have given them the right to surprise, they are peculiarity full of dismay. Sudden accidents will occur. The usual order of our lives will be broken in upon by strange occurrences. Dangers springs up by the wayside. Sorrows invade the dearest neighbourhoods of our life. Many, like old Israels sons, find a journey made to the south terminate into captivity, and have to bear the burden of Egypt, while they were seeking for its corn. Wretched, indeed, if what they must suffer then admonishes them of their trespasses, and forces from them the confession, We are verily guilty concerning our brother. But, without imagining any of these casualties and violent interruptions, and troubles that may come, there are others that must come. The God whom we fear deals with us in the slow course of His appointments, through the gradual changes of time and age. If He continues our days upon the earth, we must pay for the privilege by parting with many of their delights, feeling some unwelcome alterations, and witnessing more. The soul will have to retire further inward for its satisfactions or its repose, as remembrance out-measures expectation, and the veils of the flesh grow thin. When the world is declining, its weight greater and its pleasure less, will not everything appear departing from us, if the answer of a good conscience and a hope towards an immortal possession do not remain behind? To feel forsaken of God, or obnoxious to His judgments then!–is not that a dreary and terrible occasion of fear?
4. The several topics hitherto mentioned touch upon what is outside of us. They have been immediately connected with natural objects, or distressful incidents, or waning powers. But all these are only circumstances. The individual consciousness of every one dwells in the midst of them, and impresses them with a character of its own. Here is the true seat of the principle. Let each stand in awe of what is within him; of the judgments that are pronounced beyond mortal hearing, and executed through the habits, the fancies, the passions, the memories, of the mind itself. Are these habits depraved–these fancies disordered? Do these passions start away from holy motives? Do these memories condemn the past, that cannot be restored to be tried again and live better? The hostilities of nature the utmost rage of the air and sea, are nothing to this. Pain and misadventure are nothing. The wear and losses of encroaching years are nothing. (N. L.Frothingham.)
The story of Joseph
Joseph punishes Simeon by imprisonment. It may be that he had reasons for it which we are not told. But when his brothers have endured the trial, and he finds that Benjamin is safe, he has nothing left but forgiveness. They are his brethren still–his own flesh and blood. And he fears God. He dare not do anything but forgive them. He forgives them utterly, and welcomes them with an agony of happy tears. He will even put out of their minds the very memory of their baseness. Now, therefore, be not grieved nor angry with yourselves that ye sold me hither, he says; for God, &c. Is not that Divine? Is not that the Spirit of God and of Christ? I say it is. For what is it but the likeness of Christ, who says for ever, out of heaven to all mankind, Be not grieved nor angry with yourselves that ye crucified me; for God, my Father, sent me to save your souls by a great salvation. My friends, learn from this story of Joseph, and the prominent place in the Bible which it occupies–learn, I say, how hateful to God are family quarrels; how pleasant to God are family unity and peace, and mutual trust, and duty, and helpfulness. And if you think that I speak too strongly on this point, recollect that I do no more than St. Paul does, when he sums up the most lofty and mystical of all his Epistles, the Epistle to the Ephesians, by simple commands to husbands and wives, parents and children, masters and servants, as if he should say: You wish to be holy? you wish to be spiritual? Then fulfil these plain family duties, for they, too are sacred and divine, and he who despises them, despises the ordinances of God. And if you despise the laws of God, they will surely avenge themselves on you. If you are bad husbands or bad wives, bad parents or bad children, bad brothers or sisters, bad masters or servants, you will smart for it, according to the eternal laws of God, which are at work around you all day long, making the sinner punish himself whether he likes or not. Examine yourselves–ask yourselves, each of you, Have I been a good brother? have I been a good son? have I been a good husband? have I been a good father? have I been a good servant? If not, all professions of religion will avail me nothing. If not, let me confess my sins to God, and repent and amend at once, whatever it may cost me. (C. Kingsley, M. A.)
The fear of God
This fear should daily control every Christian. No influence on the feelings, or the character, can be more salutary. What greater preservative from wrong can there be in youth, than the constant presence of a parent, whose feelings we regard, whose opinions we respect, and whose judgment we reverence. And if the presence of a parent is so salutary in restraining us from transgression, how much more so must the impression be, that we act in the view of the Almighty? And how appropriate to the condition of an immortal being is the state of mind, which is described in the saying, I fear God. I fear God. I know He is here. He is everywhere. I cannot go from His presence, nor flee from Him. To live, and move, and be in the presence of so great and adorable a being, cannot but excite emotions of awe. It cannot fail, if rightly considered, to produce a salutary fear in the heart of every child of Adam. I fear God. He knows all my actions. Not one of them has been concealed from His view. The sins of my childhood are known to Him. They are written in His book. The iniquities of my youth are kept in His remembrance. The transgressions of maturer years are not hidden from His eyes. No palliation nor excuse can cause Him to take a different view of them from that with which He beholds them. He understands my thoughts. There is not a thought in my heart, but He knows it altogether. There is no operation of my intellect, which He does not readily perceive. The subterfuges, which a perverted heart, or a soul full of prejudice, cast over its own doings, do not conceal it from the Most High. He knows all my opinions. If interest, or the fear of man, or the pride of consistency shall influence me to give, as my view of facts or of truths, a sentiment at variance with what seems to me to be according to truth, He sees it all. He fully comprehends the hyprocrisy of the transaction, and abhors the iniquity. He knows my motives. He knows what it is in us that moves us to retain His Word in our families; what it is that influences us to come to His house; what it is that incites any of us to profess to be His disciples. He knows all our feelings. There is no affection in our hearts which is not entirely open to His view. I fear God; for He is holy. To some, it may seem strange that the holiness of a being should be a ground of fear. But there is no other consideration which invests the character of Jehovah with such fearfulness, as that of His holiness. And this is as true of those who are holy, as of those whose sinfulness exposes them to His indignation. No other trait is more prominent in the character of devout men, than the fear of God. And this reverential regard for Him does not abate, even when the soul becomes perfect in glory. When John had a view of the heavenly world, he heard them sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are Thy works, Lord God Almighty; just and true are Thy ways, Thou King of saints. Who shall not fear Thee, O Lord, and glory Thy name, for Thou only art holy! I fear God; for He has a settled aversion to sin. This is His nature, and He is immutable–immutable in His attachment to holiness, and in His opposition to sin. Now, who that knows the holiness of Jehovah, and His constant abhorrence of sin, will not fear Him? Can a human being, who is convinced that he has violated the law of God–who understands that during many years he was constantly engaged in rebellion against Him–who feels, that even if he has been born of God, he has not been perfect, but is chargeable every day, in the view of Infinite Holiness, with many transgressions–can he live without fear? Considering the strength of his unsubdued propensities to evil, will he not be apprehensive that he may incur the displeasure of a Holy God? I fear God; for He inflicts severe chastisements, even in this life, on such of His people as wander from Him. I fear God; by Him I must be judged. All my deeds, my words, and my feelings, must pass His scrutiny and receive His sentence. Do you say, if I am a Christian, I ought not to fear? The Saviour has not thus instructed me. I will forewarn you, said He to His disciples, whom ye shall fear–fear Him who has power to destroy both soul and body in hell; yea, I say unto you, fear Him. In view of such a Judge, who will not fear? Now, if such a fear of God occupy our souls, then it will be impossible not to speak reverentially respecting Him. Again: If this fear of God be in us, we shall have a happy influence on others. Our conversation will evince that there is something in our hearts, which is not known to the world, nor felt by such as are alienated from God. Our lives will tell to all around us that there is something in the fear of God which is calculated to diffuse a heavenly savour over all cur feelings and actions. In ways innumerable–in ways which, it is impossible for us to describe, or others to see–a grace will distil on those around us like drops of the morning dew; and blessings of immeasurable value, and eternal duration, will descend upon them. Brethren–let the fear of God dwell at all times in your hearts; for to that man, said Jehovah, will I look, who is humble, and of a contrite heart, and who trembleth at My word. (J. Foot, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 18. I fear God] eth haelohim ani yare, literally translated the passage runs thus, I also fear the gods; but the emphatic ha is probably added by Joseph, both here and in his conversation with Pharaoh, the more particularly to point out the eminence and perfection of the Supreme Being as contradistinguished from the gods of Egypt. He seems to say to his brethren, I am a worshipper of the true God, and ye have nothing to fear.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will spare your lives, and not punish you with death as spies, and you shall carry provisions, that your family also may live;
for I fear God, and therefore will not be cruel to you, nor to your brother whom you shall leave with me. This might have raised some suspicion concerning Joseph, but that they knew there were divers among the heathens who did own the true God, though they worshipped idols with him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Joseph said unto them the third day,…. His heart yearning towards them, though he put on such an appearance; finding they could not come to an agreement among themselves who should go on the errand, he thought fit to recede from his former order, and to give them another:
this do, and live: meaning what he was about to say to them, which if they punctually observed and performed, it would be the means of saving their lives:
[for] I fear God; and therefore would not do either an unjust or cruel thing. This might have given them an him who he was: but there being among the Gentiles, in all nations, some few that feared God, they took no further notice of it than this, that they might expect just and equitable dealings by him; since, though he was in such an high place, he knew and owned there was one higher than he, to whom he was accountable.
Fuente: John Gill’s Exposition of the Entire Bible
On the third day Joseph modified his severity. “ This do and live, ” i.e., then ye shall live: “ I fear God.” One shall remain in prison, but let the rest of you take home “corn for the famine of your families,” and fetch your youngest brother, that your words may be verified, and ye may not die, i.e., may not suffer the death that spies deserve. That he might not present the appearance of despotic caprice and tyranny by too great severity, and so render his brethren obdurate, Joseph stated as the reason for his new decision, that he feared God. From the fear of God, he, the lord of Egypt, would not punish or slay these strangers upon mere suspicion, but would judge them justly. How differently had they acted towards their brother! The ruler of all Egypt had compassion on their families who were in Canaan suffering from hunger; but they had intended to leave their brother in the pit to starve! These and similar thoughts could hardly fail to pass involuntarily through their minds at Joseph’s words, and to lead them to a penitential acknowledgement of their sin and unrighteousness. The notion that Joseph altered his first intention merely from regard to his much afflicted father, appears improbable, for the simple reason, that he can only have given utterance to the threat that he should keep them all in prison till one of them had gone and fetched Benjamin, for the purpose of giving the greater force to his accusation, that they were spies. But as he was not serious in making this charge, he could not for a moment have thought of actually carrying out the threat. “ And they did so: ” in these words the writer anticipates the result of the colloquy which ensued, and which is more fully narrated afterwards. Joseph’s intention was fulfilled. The brothers now saw in what had happened to them a divine retribution: “ Surely we atone because of our brother, whose anguish of soul we saw, when he entreated us and we would not hear; therefore is this distress come upon us.” And Reuben reminded them how he had warned them to no purpose, not to sin against the boy – “ and even his blood…behold it is required ” (cf. Gen 9:5); i.e., not merely the sin of casting him into the pit and then selling him, but his death also, of which we have been guilty through that sale. Thus they accused themselves in Joseph’s presence, not knowing that he could understand; “ for the interpreter was between them.” Joseph had conversed with them through an interpreter, as an Egyptian who was ignorant of their language. “ The interpreter,” viz., the one appointed for that purpose; like Gen 26:28. But Joseph understood their words, and “ turned away and wept ” (Gen 42:24), with inward emotion at the wonderful leadings of divine grace, and at the change in his brothers’ feelings. He then turned to them again, and, continuing the conversation with them, had Simeon bound before their eyes, to be detained as a hostage (not Reuben, who had dissuaded them from killing Joseph, and had taken no part in the sale, but Simeon, the next in age). He then ordered his men to fill their sacks with corn, to give every one ( as in Gen 15:10) his money back in his sack, and to provide them with food for the journey.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(18) I fear God (Elohim).By the use of the name Elohim they would understand that he worshipped the same God as they did. For though he may himself have used the Egyptian word for the supreme Deity, yet doubtless he would take care that the interpreter used the word Elohim.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. I fear God By this remark Joseph designedly shows them that he is a religious man, and will not do them wrong . “This language,” says Lange, “is the first definite sign of peace, the first fair self-betrayal of his heart . Agitated feelings lie concealed under these words . ”
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the third day Joseph said to them, “Do this, and live, for I fear God. If you are true men let one of your brothers be put in custody in your prison house, but you go and carry corn for the famine of your houses, and bring your youngest brother to me. So shall your words be proved right and you will not die.” And they did so.’
On the third day they are brought out of the prison and led before the great Egyptian official. The news was not as bad as they had feared. One brother was to be retained as a hostage, the others would be allowed to return home. But they must return with Benjamin to prove the truth of their words. Then all would live.
“On the third day.” A relatively short time. It was two nights and one day and two part days, regularly called ‘three days’ (Gen 42:17) and even at times ‘three days and three nights’.
“Do this and live.” He is offering them a chance to save their lives. Thus they realise that the possibility of their execution had been very close.
“For I fear God.” They would not suspect the use of ‘God’ (elohim) for they would consider it the work of the interpreter in explaining the meaning of Joseph’s words.
“ Your prison house.” Hinting that it might now have been their permanent abode until their execution.
“For the famine of your houses.” There were not just the ten but their households to feed, and this would involve much corn.
“And they did so.” meaning ‘they did as they were told’. A way of saying that they began to make preparation for departure. They do not yet go for the following words occur in the presence of Joseph.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 42:18. For I fear God As much as to say, I am influenced by a religious principle, though you might not expect it, in my place and station; and, as so influenced, cannot be guilty either of injustice or cruelty; on which account I will treat you with as much lenity as the suspicions I have urged will admit, detaining only one of you, and suffering the rest to carry corn for your house, and to verify your own account of yourselves.
REFLECTIONS.Little thought the sons of Jacob who this great man was. Joseph is now forgotten with his dreams; and if alive, never could they expect to find him there. But Joseph knew them, though unknown; and as he had hitherto, no doubt, been kept by Divine direction from sending to inform them of his estate, he will, by concealing it still, make the accomplishment of his dreams more remarkable. His rough address, and his imprecation, terrify them, but his deeds still more. Their deep humiliations before him restrain not his severity; they are bound, and committed to safe custody as spies, that they might recollect themselves in the house of their prison, and repent over their own inhuman conduct; while their exculpation also informed him of those circumstances of his family, which, without discovering himself, he could not else have inquired into. At the end of three days they are released, on condition of bringing down their younger brother, as a proof of their sincerity; and he gives the reason of this clemency, because he feared God. Note; (1.) Where a man fears God, he cannot be unmerciful or unkind. (2.) Harsh providences are often attended with blessed effects. Obstinate diseases call for strong medicine.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 42:18 And Joseph said unto them the third day, This do, and live; [for] I fear God:
Ver. 18. And Joseph said unto them the third day. ] So God, “after two days, will receive his; in the third day he will raise them up, and they shall live in his sight.” Hos 6:2 “The rod of the wicked shall not rest on the lot of the righteous, lest they put forth their hands to folly”; Psa 125:3 lest their “spirits fail” before him. For others he cares not so much, as for the choice spirits of his faithful people. When we beat ordinary spices, we care not for every dust, but let some fly out, and fall on the ground; but if Bezoar stone, or some such precious stuff, every little is looked to. So here.
For I fear God.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Gen 42:18-25
18Now Joseph said to them on the third day, “Do this and live, for I fear God: 19if you are honest men, let one of your brothers be confined in your prison; but as for the rest of you, go, carry grain for the famine of your households, 20and bring your youngest brother to me, so your words may be verified, and you will not die.” And they did so. 21Then they said to one another, “Truly we are guilty concerning our brother, because we saw the distress of his soul when he pleaded with us, yet we would not listen; therefore this distress has come upon us.” 22Reuben answered them, saying, “Did I not tell you, ‘Do not sin against the boy’; and you would not listen? Now comes the reckoning for his blood.” 23They did not know, however, that Joseph understood, for there was an interpreter between them. 24He turned away from them and wept. But when he returned to them and spoke to them, he took Simeon from them and bound him before their eyes. 25Then Joseph gave orders to fill their bags with grain and to restore every man’s money in his sack, and to give them provisions for the journey. And thus it was done for them.
Gen 42:18-20 Joseph’s commands and demands continue.
1. do this, Gen 42:18, BDB 793, KB 889, Qal IMPERATIVE
2. live, Gen 42:18, BDB 310, KB 309, Qal IMPERATIVE
3. let one of your brothers be confined, Gen 42:19, BDB 63, KB 75, Niphal IMPERFECT used in a JUSSIVE sense
4. go, Gen 42:19, BDB 229, KB 246, Qal IMPERATIVE
5. carry grain, Gen 42:19, BDB 97, KB 112, Hiphil IMPERATIVE
6. bring your brother to me, Gen 42:20, BDB 97, KB 112, Hiphil IMPERFECT used in a JUSSIVE sense
7. so your words may be verified, Gen 42:20, BDB 52, KB 63, Niphal IMPERFECT used in a JUSSIVE sense
Gen 42:18 “for I fear God” This phrase could relate to Joseph’s oaths in Pharaoh’s name (cf. Gen 42:15-16) or to his fear of the divine in general related to his charges against these ten men. Joseph is asserting, in a roundabout way, his integrity and spirituality (cf. Gen 20:11). He did fear/revere Elohim.
Gen 42:20 “verified” See Special Topic at Gen 15:6 (II. A). This word is from the root “believe,” “trust,” see Special Topic: Believe, Trust, Faith, and Faithfulness in the OT .
Gen 42:21 “They said to each other, ‘we are truly guilty concerning our brother'” They felt that God was punishing them because of their sin against Joseph. This is obvious from Gen 42:21-22; Gen 42:28; Gen 44:16. There is a sense that we reap what we sow (cf. Job 34:11; Psa 28:4; Psa 62:12; Pro 24:12; Ecc 12:14; Jer 17:10; Jer 32:19; Mat 16:27; Mat 25:31-46; Rom 2:6; Rom 14:12; 1Co 3:8; 2Co 5:10; Gal 6:6-7; 2Ti 4:14; 1Pe 1:17; Rev 2:23; Rev 20:12; Rev 22:12). However, there is also another biblical truth that God does not deal with us according to our sins (cf. Psa 103:10). We do not receive temporal punishment for all of our sins, or we would all be dead and yet there are occasions when God does do this.
Gen 42:22 “Reuben answered them saying, ‘Did I not tell you, “Do not sin against the boy”; and you would not listen'” This is probably the first time that Joseph had ever heard that Reuben had tried to defend him (cf. Gen 37:22-24). Now these brothers believed that Joseph’s innocent blood was crying out for vengeance as Abel’s blood did against his brother in Genesis 4.
Gen 42:23 “They did not know, however, that Joseph understood for there was an interpreter between them” They were speaking Hebrew; Joseph apparently only spoke Egyptian through an interpreter. Again, this was part of the disguise until he was able to ascertain whether his brothers had overcome the biases which caused them to sin against him over twenty years earlier.
This Hebrew VERB translated “there was an interpreter” (BDB 539, KB 529, Hiphil PARTICIPLE) usually denotes scorn or mockery. In the Hiphil stem it denotes
1. derision, Job 16:20; Psa 119:51
2. interpreter, here an envoy, 2Ch 32:31
All of the uses of this VERB in the OT occur in a negative context (cf. NIDOTTE, vol. 2, p. 799).
Gen 42:24 “wept” Joseph was apparently a sensitive man (cf. Gen 43:30; Gen 45:14-15).
“he took Simeon from them and bound him before their eyes” Obviously Reuben, the firstborn, was the leader of the group and had apparently tried to help Joseph, so the obvious choice was Simeon. He was the second born and many commentators believe that fierce anger seen in his destruction of the men of Shechem (cf. Genesis 34) may have involved him in the original plot to hurt Joseph.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
live. Figure of speech Heterosis (of Mood). Hebrew “this do and ye shall live”.
Fuente: Companion Bible Notes, Appendices and Graphics
Simeon Held; the Others Sent Home
Gen 42:18-38
The behavior of this great Egyptian official-for so the brethren deemed him-must have seemed very hard and tyrannical to the trembling shepherds from the far land of Canaan. They had no idea that he understood what they said, and turned away to weep. But we can read his inner meaning. He must secure their return, so he kept Simeon bound. He wanted to see the beloved Benjamin, and to test their behavior to him, so he threatened that they should not see his face unless their youngest brother accompanied them. He gave to them of his kindly care in the gift of provisions and the return of their money. It was natural that the old father heard their story with failing-heart-All these things are against me. Nay, in all these things was the life of the Spirit, and in all these things we are more than conquerors. See Rom 8:37.
Judge not the Lord with feeble sense,
But trust him for His grace;
Behind a frowning providence
He hides a smiling face.
Fuente: F.B. Meyer’s Through the Bible Commentary
fear
(See Scofield “Psa 19:9”).
Fuente: Scofield Reference Bible Notes
I fear God: Gen 20:11, Lev 25:43, Neh 5:9, Neh 5:15, Luk 18:2, Luk 18:4
Reciprocal: Gen 22:12 – now Gen 39:9 – sin Gen 44:17 – God forbid Exo 1:17 – feared God Exo 18:21 – such as Lev 19:14 – fear Lev 25:17 – fear 1Ki 18:3 – feared the Lord 2Ch 19:7 – let the Neh 7:2 – feared God Psa 19:9 – The fear Psa 119:161 – my heart Pro 14:16 – feareth Mal 3:5 – fear Col 3:22 – fearing 1Pe 2:17 – Fear
Fuente: The Treasury of Scripture Knowledge
Gen 42:18. For I fear God This was a very encouraging word unto them. It is as if he had said, You may assure yourselves I will do you no wrong; I dare not, for I know that, as high as I am, there is one higher than I. With those that fear God we have reason to expect fair dealing: the fear of God will be a check upon those that are in power, to restrain them from abusing their power to oppression and tyranny.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
42:18 And Joseph said unto them the third day, This do, and live; [for] I {e} fear God:
(e) And therefore am true and just.
Fuente: Geneva Bible Notes
Joseph’s profession of faith in God (Elohim) told his brothers that he realized he was under divine authority and therefore would be fair with them. His test guaranteed Benjamin’s safe passage to Egypt, something Joseph had every reason to worry about in view of his brothers’ treatment of himself. Earlier, when he saw only 10 brothers and not Benjamin, he probably wondered if the 10 had already done away with Benjamin.
The brothers saw divine retribution in what had happened to them (Gen 42:21-23). The brothers confessed their guilt in dealing with Joseph as they had done in his hearing. However, Joseph wanted to assure himself that they had also borne the fruits of genuine repentance (i.e., taken a different course of action with Benjamin and Jacob). Therefore he did not reveal himself to them at this time. Joseph’s heart had not become hard toward his brothers because of their treatment of him. He did not hate them (Gen 42:24).
"There is nothing more striking in the character of Joseph than the utter absence of revengeful feeling, whether it was against his brothers, or against Potiphar, or against the chief butler." [Note: Thomas, p. 407.]
Rather his heart remained tender, and his brothers’ confession moved him. Reuben as the eldest and most responsible son would have been the logical choice to retain as a hostage. Yet because Joseph had overheard that Reuben had talked his brothers out of killing Joseph (Gen 42:22), Joseph passed him over and selected Simeon, who was the next oldest. Perhaps Joseph also remembered Simeon’s cruelty and callousness toward his father (Gen 34:25; cf. Gen 49:5-7).