Exegetical and Hermeneutical Commentary of Genesis 42:21
And they said one to another, We [are] verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.
21. We are verily guilty ] The words of Joseph’s brethren represent the vitality of conscience after a long interval of years. They have the traditional belief that calamity will overtake the guilty. Cf. the words of Elihu, Job 36:6-14.
his soul ] See note on Gen 12:13. Cf. Gen 27:4; Gen 27:25.
this distress ] The same word is used by them to denote their present state of trouble and Joseph’s former agony of mind, when they threw him into the cistern to die. It is the law of retaliation, “distress” for “distress,” cf. Exo 21:24. Joseph’s treatment works well; cf. Isa 26:16; Hos 5:15.
Fuente: The Cambridge Bible for Schools and Colleges
Gen 42:21-22
We are verily guilty concerning our brother
Conscience awakens in Josephs brethren
I.
Josephs brethren had not been placed in any peculiar circumstances of trial since the loss of Joseph; consequently their sin had slept. There had been nothing to call it to light; they had well-nigh forgotten it; its heinousness had become dim in the distance. But now they were in trouble, and they could not help seeing the hand of God in that trouble. Their spiritual instinct told them that their trouble did not spring out of the ground; it had been planted there–it had a root. Their sin had found them out at last, and their own adversity brought about that contrition for their offence which its own hatefulness ought to have been sufficient to produce.
II. We see from this story that men may commit sins, and may forget them; and yet the sins may be recorded, and may one day rise up again with a frightful vitality. Men will soon bury their own sins, if they be left to themselves; but it is like burying seed, which appears to die and be forgotten, and yet it rises up again, and perhaps becomes a great tree.
III. The voice of conscience is a good voice, a wholesome voice–yea, the very voice of God to our souls, and one to be welcomed by us if we only listen to it at the right time. The consciousness of guilt is a blessed thing, if only it come at the right time, and when there is opportunity for bringing forth fruits meet for repentance. Well for us if our estimate of our condition is the same, at least in its main features, as that estimate which God has made, and which the last day will produce! (Bp. Harvey Goodwin.)
The memory of conscience
I. IT IS SURE TO AWAKEN, THOUGH IT MAY SLUMBER LONG.
II. IT IS SOMETIMES AWAKENED BY OUTWARD TROUBLE.
III. IT IS FAITHFUL AND JUST.
1. In that it brings the past accurately to mind.
2. In that it connects the penalty with the sin.
IV. IT CONVERTS MORAL DIRECTION AND REMONSTRANCE INTO REPROACH AND UPBRAIDING. Reuben became to his brethren what conscience becomes to the sinner.
V. IT REMINDS US OF MORAL PROCESSES NOW AT WORK IN THE WORLD. Gods searching providence is ever bringing past sins to light. Christs Cross reveals the darkness of the worlds guilt. (T. H. Leale.)
The Nemesis of wrong
I. THE POSSESSION OF A GUILTY SECRET.
1. This secret bound them henceforward to a life of hypocrisy.
2. This secret filled them with constant anxiety.
3. This secret neutralized all healthful moral influence.
II. THE BLACK CLOUD OF SUSPICION DARKENED THEIR DAILY LIFE.
1. They were the objects of suspicion. Jacob refused to allow
Benjamin in their company.
2. They were the subjects of suspicion. Living in dread of God and man.
III. THE EVER-DREADED, BUT INEVITABLE, EXPOSURE OF THEIR GUILT. (J. C.Burnett.)
Josephs brethren in trouble –
I. THAT MEN UNDER THE INFLUENCE OF FEAR CAN CONTEMPLATE ONLY THE WORST TRAITS IN THEIR CHARACTER.
II. THAT TIME DOES NOT OBLITERATE THE SINFULNESS OF AN EVIL DEED.
III. THAT THE VOICE OF CONSCIENCE IS UNCHANGEABLE.
IV. THE RECOGNITION OF THE LAW OF RETRIBUTION. (Homilist.)
The guilt of neglecting the souls of our brethren
I. THE SOURCES FROM WHENCE THESE CONVICTIONS ARE TO BE DERIVED.
1. The relation of the sufferers. Our brethren.
2. The wretchedness of their state.
3. Our orders to succour them.
4. The possibility of affording them succour.
5. The facilities we have in this cause of compassion.
(1) Providence;
(2) The grace of God.
6. That even the effort we have made in this work furnish evidence of our guilt.
II. WHAT INFLUENCE SHOULD THESE CONVICTIONS PRODUCE?
1. The depravity of human nature will be acknowledged.
2. Deep and godly sorrow will be felt.
3. It will lead us to apply to the mercy of God.
4. It will awaken zeal. (J. Summerfield, M. A.)
Transgression unperceived
I. The most dangerous propensity of sin is its deceivableness; the concealment of its true nature and danger when committed, the extent and evil of it are seldom perceived; a veil is thrown over its hideous and destructive qualities; and it is imagined to be, if not altogether defensible in the sight of God, at least desirable at the moment, and tolerable. However the conscience may give warning that all is not perfectly right, the consequences are commonly neither foreseen nor apprehended. Whether this be in the very nature of sin, as brought by the spirit of evil into the world; or whether that wicked spirit, with his numberless agents, is continually exercised in producing this deceit; or whether it proceed from both these sources, which is probable, the evil and misery are the same: men are tempted to sin, because they do not perceive its utter sinfulness; and it seems as if they could do it with impunity, do it and have nothing to fear.
II. And here, as we see the dreadful nature of sin, how it blinds the sinner, and makes him content with his guilt, so do we see the goodness of our heavenly Father, how graciously, by the ordination of His providence, He leads the transgressor to a deep sense of his perilous condition; how compassionately He interposes to deliver him from the fatal snare.
III. The instruction to be drawn from this subject is highly beneficial and important: it warns us to consider our own case, to look into our own condition. And let us be mindful that we do draw, from such considerations and examples, the right conclusion.
IV. There are two great considerations in connection with this subject, which I desire to press upon your attention.
1. The importance of our hearts being always open to Gods merciful dealings in awakening us, and reclaiming us from evil.
2. That we profit from them without delay. (J. Slade, M. A.)
The Christian responsible for his influence over others
The language of self-reproach, which sharp compunction wrung from Jacobs sons, may well be adopted by many among ourselves. Take the most favourable case you can. Grant that you have done no positive harm to others. Have you not, too often, forgotten to do them good? Some, with no more natural abilities, and no better opportunities than their neighbours, render all with whom they come in contact, wiser, holier, and happier. Others, possessing the same powers of mind, and surrounded by she same circumstances, stand like a moral Upas, rendering the very atmosphere about them unwholesome and deadly. But, alas! how many who ought to improve a privilege so great, are, by inactivity and gross neglect, preparing for themselves seasons of sorrow in the future, when they will cry out, in agony of soul, knowing it is then too late to offer advice or aid to one who has become hopelessly hardened in sin, but whom, at an earlier period in his career, they possessed influence enough to save: We are verily guilty concerning our brother. The wicked might kindly have been warned; the ignorant might easily have been taught; the headstrong might have been moved by expostulation and love; the poor might have been effectually relieved. Selfishness is the true secret of such unwarrantable neglect. We are disposed to think too much of our ease. Christians should not be contented with being in the right road themselves, but they should feel a lively interest in the welfare of others. Christians are responsible for their example. They are the salt of the earth. They are the leaven, which must leaven the whole lump. Their example in their families, in private intercourse with friends, and in their regular occupation, should be safe and consistent. Christian principle should be discovered in everything. Is it any wonder that the ungodly mock? Can we be surprised that unbelievers multiply? Is it astonishing that such a reckless disregard of ordinary duties, and such a strange forgetfulness of the importance of setting a good example, should draw a long train of calamities in the wake of inconsistent Christians, and cause them, in the hour of sickness and death, to cry out, at the remembrance of a brother, or husband, or child, or friend, shipwrecked and ruined by their neglect: We are verily guilty concerning our brother? (J. N. Norton, D. D.)
Of the cause of inward trouble
In this chapter we have the description of our fathers, the patriarchs; their first journey into Egypt for corn, to relieve their famine in Canaan. Herein is considerable–
1. Their entertainment there: it was harsh, with much trouble, more danger.
2. The consequence of this their hard and distressful usage and entreatment; and that is trouble of mind, horror and perplexity of spirit: And they said one to another, &c. The words, then, are the Holy Ghosts report of the case of the sons of Jacob, their being spiritually troubled, by way of conviction, or judgment in their own (which also is the Lords) court of conscience.
Wherein we observe–
1. The actors themselves: being the registers, accusers, witnesses, judge, and tormentors.
2. Process in judging themselves: wherein–
(1) Self-accusation of the cause of their trouble, their sin, with the utmost aggravations; namely–
(a) In general: We are guilty.
(b) In particular: Of envy, wrong against a brother; whom in bitterness we saw without pity, and were deaf to his entreaties; obstinate to the admonition of Reuben, and abiding therein.
(2) In self-condemnation: Therefore is this distress come; and his blood required.
3. Execution: wherein–
(1) The smart, by inward terror and consternation; their heart, misgiving them, is deeply affected, and that makes them very abrupt: Yea, verily, that is, Alas! what shall we do?
(2) The circumstance of the time when; couched in, and
(a) In general: Many years after the offence was done.
(b) In special: Now that they were outwardly in an afflicted condition.
Doctrines:
I. Every man hath a conscience within himself.
II. The guilt of sin turns a mans conscience, that is, himself, against himself.
III. Conscience is apt to be very sensible, when it is awakened, not only of sin, but particular sins, and the particular circumstances and degrees thereof to the utmost; and charge all upon a mans self, not upon Gods decrees or providence, nor upon the devil or evil company, &c.
IV. Envy, unnatural affection, cruelty, deafness to the entreaties of the distressed, obstinacy against warning and admonition, continuance in sin without repentance, &c., are very heinous and dangerous.
V. The accusations and condemnations of conscience are terrible, or cause terror beyond all expression.
VI. There is a time when God will call over sins that are past, and charge them upon the conscience.
VII. Inward trouble of mind sometimes (yea, usually) comes upon the people of God, when they are outwardly in some distress. (E. Pledger, M. A.)
The moral impotence of time
Twenty years after the event l Their recollections of that event was as clear as if it transpired but yesterday. Learn the moral impotence of time. We say this evil deed was done fifty years ago. Fifty years may have some relation to the memory of the intellect, but it has no relation to the tormenting memory of the conscience. There is a moral memory. Conscience has a wondrously realizing power–taking things we have written in secret ink and holding them before the fire until every line becomes vivid, almost burning. Perhaps some of you know not yet the practical meaning of this. We did something twenty years ago.
We say to ourselves, Well, seeing that it was twenty years ago it is not worth making anything to do about it, it is past, and it is a great pity to go twenty years back raking up things. So it is in some respects, a great pity to bother ourselves about things other men did twenty years ago. But what about our own recollection, our own conscience, our own power of accusation? A man says, I forged that name twenty-five years ago, and oh! every piece of paper I get hold of seems to have the name upon it. I never dip the pen, but there is something in the pen that reminds me of what I did by candle light, in almost darkness, when I had locked the door and assured myself nobody was there. Yet it comes upon me so graphically–my punishment is greater than I can bear! Time cannot heal ouriniquities. Forgetfulness is not the cure for sin. Obliviousness is not the redeemer of the world. How then can I get rid of the torment and the evils of an accusing memory? The blood of Jesus Christ cleanseth from all sin. Let the wicked forsake his way and the unrighteous man his thoughts, let him return unto the Lord and He will have mercy upon him, and to our God, for He will abundantly pardon. That is the kind of answer men want, when they feel all their yesterdays conspiring to urge an indictment against them, as sinners before the living God. (J. Parker, D. D.)
The human soul contains within itself all the necessary elements of retributive penalty
Here is nothing but memory, conscience, and reason; yet what an exhibition and illustration of the self-retributive power of sin!
1. Memory. We saw the anguish, &c.
2. Conscience. We are verily guilty, &c.
3. Reason. Therefore is this distress come upon us.
Let a soul go into the future state with a memory to recall, a conscience to accuse, and a reason to justify penalty as deserved; and what more is necessary to hell? Hence Milton–
The mind in its own place, and in itself,
Can make a heaven of hell, a hell of heaven!
Sin brought home to the conscience
It would be good for us if we could entertain the same views of sin in the time of temptation, that we are likely to have after it is committed, or at the time when trouble brings it home to our consciences. When Joseph cried piteously to his brethren out of the pit, they thought only of the pleasure of gratifying their envy. They then wilfully overlooked the guilt they were contracting, and the sorrows they were preparing for their father, and for them, selves; but when they were in trouble, they remembered their guilt in all its aggravating circumstances, and they would have given all they had in the world to recover that degree of innocence to which they might have pretended before Joseph came into their hands. They were chargeable with many other sins. Simeon and Levi, in particular, were chargeable with a crime not less heinous than the murder of Joseph. Yet the affliction which they endured in prison brought to remembrance in a special manner this sin against their brother. This was an atrocious iniquity, of which the most of them were equally guilty. We are naturally averse to suffering of every kind, and yet nothing is more necessary than suffering when we have sinned. It is necessary for us to know and feel the bitterness of sin, that we may confess and forsake it. And the sufferings which our flesh endures, are often necessary and useful to bring our sins to our remembrance. No doubt Josephs brethren had often formerly thought with regret of the hatefulness of their conduct. If they were not hardened to a very uncommon degree, their hearts must have smitten them soon after the fact was committed. The sight of their fathers anguish must have melted their stubborn spirits. But they needed their afflictions in Egypt likewise to awaken a new and more affecting sense of their wickedness. Joseph, and God by Joseph, did them a kindness in giving them an experimental knowledge of the bitter sufferings of an oppressed man, when he pours out tears, but finds no comforter. (G. Lawson, D. D.)
Therefore is this distress come upon us
Jacobs sons did not think that the man who had treated them with such severity knew anything concerning their conduct to their poor brother, but they knew that there is a God in the heavens, who knoweth and judgeth all the actions of the children of men. In this knowledge they were trained up by their father. But although they had been the children of a man who knew not God, this reflection might have occurred to them in the day of trouble, Adoni-bezek, king of Jerusalem, had his education amongst the most hardened sinners that ever lived in the world, and was himself one of the most hard-hearted tyrants that ever disgraced a throne; yet, when sore trouble came upon him, he acknowledged that it was the infliction of just punishment from God (Jdg 1:1-36.). It is said of the virtuous Dion, the Syracusan, that when he was compelled to flee from his country, and knocked at some doors that did not open unto him as they would have done in former times, he meekly observed to his servant, that perhaps himself, in the time of his prosperity, had not always opened his door to the stranger. When we meet from men with treatment which we did not deserve, it may be of use, for calming our spirits, to consider whether we have not been guilty of as bad, or even worse conduct, to some of our neighhours. What if God has commissioned these men who behave ill to us, as His messengers, to execute His anger for offences against some of their fellow-men? Look forward, ye who have hitherto lived in ease and prosperity. The day of trouble will come. Plant not your dying pillow before hand with thorns and briars. If no reverse of circumstances should come upon you before you till you die, yet you are sure that you must die; and a death-bed will be the very worst place for such reflections as awakened conscience may produce. Bitter was the anguish of Josephs brethren, but it would have been ten times more bitter if they had seen inevitable death before their eyes. They had little prospect of repairing the injury done to Joseph; but they might yet live to repair in some degree the wrong they had done to their father, and to seek with tears and supplications the forgiveness of their sins from God. Look back on your former conduct. Consider whether you have not done some injuries that may yet be repaired, or neglected some important duties that may yet be done, before you go to that place where there is no counsel, nor device, nor work. O death! how terrible are thy approaches to the man who is conscious that he hath shut his ears against the cry of the poor, or against the loud calls of the Son of God, urging him to improve the space given him for repentance! (G. Lawson, D. D.)
The time when conscience makes itself heard
Have you ever heard of the great clock of St. Pauls in London? At midday, in the roar of business, when carriages, and carts, and waggons, and omnibuses, go rolling through the streets, how many never hear that great clock strike, unless they live very near it. But when the work of the day is over, and the roar of business has passed away–when men are gone to sleep, and silence reigns in London–then at twelve, at one, at two, at three, at four the sound of that clock may be heard for miles around. Twelve–One!–Two!–Three!–Four! How that clock is heard by many a sleepless man! That clock is just like the conscience of the impenitent man. While he has health and strength, and goes on in the whirl of business, he will not hear conscience. He drowns and silences its voice by plunging into the world The time will come when he must retire from the world, and lie down on the sick bed, and look death in the face. And then the clock of conscience, that solemn clock, will sound in his heart, and, if he has not repented, will bring wretchedness and misery to his soul. (Bp. Ryle.)
Indestructibility of conscience
Mans conscience was once the vicegerent of Deity: what conscience said within was just the echo of what God said without; and even now, conscience in its ruin has enough of its pristine eloquence and surviving affinity to God never to be altogether and always silent. The passions try to make conscience a sort of citizen-king, putting it up and down as they please: but it will not quietly submit; it resists the authority of the passions; it insists upon supremacy; it cannot forget its noble lineage and its erst holy function derived from God. As long as man can gratify his passions, and give an opiate to conscience, so long will it be partially quiet. But a day comes when the passions must be laid, and when every beat of the heart, like the curfew bell, will tell you that the time for extinguishing their fires is come, and then and there conscience will re-assert its lost supremacy, grasp its broken sceptre, and, refusing to be put down, it will emit its true and eternal utterances; and reason of righteousness, and temperance, and judgment; and prove that man may peradventure live without religion, but die without it he rarely can. A death-bed is that hour when conscience re-asserts its supremacy, however stupefied it may have been with the opium of half a century, and reminds its possessor of all behind and before. In such a case there are two resources: either the Romish priest, with a stronger opiate, under which man will die deluded and deceived: or the blood of Jesus, with pardon for the sin, and therefore peace for the conscience, which is the joyful sound of forgiveness. (J. Gumming, D. D.)
Voice of an evil conscience
The voice of an evil conscience is not one evil in particular, but a multitude of evils. It is a barking hell-hound, a monster vomiting fire, a raging fury, a tormenting devil. It is a nature and quality of a guilty conscience to flee and be terrified, even when all is well, and when prosperity abounds, and to change such prosperity into danger and death. (Luther.)
A burdened memory
A dying man, floating about on the wreck of the Central American, thought he heard his mothers voice saying, Johnny, did you take your sisters grapes? Thirty years before his sister was dying of consumption, and he had secretly eaten some choice grapes sent her by a friend. For twenty years the words had passed from his recollection. What have we really forgotten.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 21. We are verily guilty] How finely are the office and influence of conscience exemplified in these words! It was about twenty-two years since they had sold their brother, and probably their conscience had been lulled asleep to the present hour. God combines and brings about those favourable circumstances which produce attention and reflection, and give weight to the expostulations of conscience. How necessary to hear its voice in time, for here it may be the instrument of salvation; but if not heard in this world, it must be heard in the next; and there, in association with the unquenchable fire, it will be the never-dying worm. Reader, has not thy sin as yet found thee out? Pray to God to take away the veil from thy heart, and give thee that deep sense of guilt which shall oblige thee to flee for refuge to the hope which is set before thee in the Gospel of Christ.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is the just punishment of that great wickedness, which though we could cover from men, yet we now see and feel was known to God, who is now reckoning with us for it. Thus Divine vengeance overtakes them, and conscience tortures them for a sin committed above twenty years before, and their affliction brings them to repentance.
When he besought us: compare Gen 49:23. Yet this passage is not mentioned in that history, Gen 37:1-36. Learn hence, that the silence of the Scripture is no good argument that such or such a thing was not said or done, except in some special cases.
Therefore is this distress come upon us; he is inexorable to us, as we were to him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And they said one to another,…. Before they went out of the prison, at least while in the presence of Joseph:
we [are] verily guilty concerning our brother; meaning Joseph, whom they had sold for a slave, and who they supposed was dead through grief and hard servitude; and now being in trouble themselves, it brings to mind the sin they had been guilty of, which, though committed twenty two years ago, was still fresh in their memories, and lay heavy on their consciences; for length of time neither makes sin less, nor the conscience lighter, when it is revived and charged home upon it, and which was aggravated particularly by the following circumstance:
in that we saw the anguish of his soul, when he besought us, and we would not hear; when in the utmost agony, with trembling limbs, and quivering lips, and floods of tears, as they stripped him of his coat, he most earnestly and importunately requested of them they would not put him into the pit, and leave him there; and in the same manner entreated them they would not put him into the hands of strangers, but restore him alive to his father; but they turned a deaf ear to all his cries and entreaties, and hardened themselves against him:
therefore is this distress come upon us; the same measure that was measured by them to him, was now measured to them again, and they were dealt with according to “lex talionis”: they cast Joseph into a pit, and now they were committed to a prison; they would not attend to his cries and tears, and the anguish of his soul did not move their pity, and now he is inexorable to them, and will not at least appear to have any compassion on them, or show pity to them; and perhaps their being dealt with in this similar way brought to their remembrance what they had done.
Fuente: John Gill’s Exposition of the Entire Bible
| Reflections of Joseph’s Brethren. | B. C. 1706. |
21 And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. 22 And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required. 23 And they knew not that Joseph understood them; for he spake unto them by an interpreter. 24 And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes. 25 Then Joseph commanded to fill their sacks with corn, and to restore every man’s money into his sack, and to give them provision for the way: and thus did he unto them. 26 And they laded their asses with the corn, and departed thence. 27 And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack’s mouth. 28 And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us?
Here is, I. The penitent reflection Joseph’s brethren made upon the wrong they had formerly done to him, v. 21. They talked the matter over in the Hebrew tongue, not suspecting that Joseph, whom they took for a native of Egypt, understood them, much less that he was the person they spoke of.
1. They remembered with regret the barbarous cruelty wherewith they persecuted him: We are verily guilty concerning our brother. We do not read that they said this during their three days’ imprisonment; but now, when the matter had come to some issue and they saw themselves still embarrassed, now they began to relent. Perhaps Joseph’s mention of the fear of God (v. 18) put them upon consideration and extorted this reflection. Now see here, (1.) The office of conscience; it is a remembrancer, to bring to mind things long since said and done, to show us wherein we have erred, though it was long ago, as the reflection here mentioned was above twenty years after the sin was committed. As time will not wear out the guilt of sin, so it will not blot out the records of conscience; when the guilt of this sin of Joseph’s brethren was fresh they made light of it, and sat down to eat bread; but now, long afterwards, their consciences reminded them of it. (2.) The benefit of affliction; they often prove the happy and effectual means of awakening conscience, and bringing sin to our remembrance, Job xiii. 26. (3.) The evil of guilt concerning our brethren; of all their sins, it was this that conscience now reproached them for. Whenever we think we have wrong done us, we ought to remember the wrong we have done to others, Ecc 7:21; Ecc 7:22.
2. Reuben alone remembered, with comfort, that he had been an advocate for his brother, and had done what he could to prevent the mischief they did him (v. 22): Spoke I not unto you, saying, Do not sin against the child? Note, (1.) It is an aggravation of any sin that it was committed against admonitions. (2.) When we come to share with others in their calamities, it will be a comfort to us if we have the testimony of our consciences for us that we did not share with them in their iniquities, but, in our places, witnessed against them. This shall be our rejoicing in the day of evil, and shall take out the sting.
II. Joseph’s tenderness towards them upon this occasion. He retired from them to weep, v. 24. Though his reason directed that he should still carry himself as a stranger to them, because they were not as yet humbled enough, yet natural affection could not but work, for he was a man of a tender spirit. This represents the tender mercies of our God towards repenting sinners. See Jer. xxxi. 20, Since I spoke against him I do earnestly remember him still. See Judg. x. 16.
III. The imprisonment of Simeon, v. 24. He chose him for the hostage probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned; he bound him before their eyes to affect them all; or perhaps it is intimated that, though he bound him with some severity before them, yet afterwards, when they were gone, he took off his bonds.
IV. The dismission of the rest of them. They came for corn, and corn they had; and not only so, but every man had his money restored in his sack’s mouth. Thus Christ, our Joseph, gives out supplies without money and without price. Therefore the poor are invited to buy, Rev 3:17; Rev 3:18. This put them into great consternation (v. 28): Their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us?
1. It was really a merciful event; for I hope they had no wrong done to them when they had their money given them back, but a kindness; yet they were thus terrified by it. Note, (1.) Guilty consciences are apt to take good providences in a bad sense, and to put wrong constructions even upon those things that make for them. They flee when none pursues. (2.) Wealth sometimes brings as much care along with it as want does, and more too. If they had been robbed of their money, they could not have been worse frightened than they were now when they found their money in their sacks. Thus he whose ground brought forth plentifully said, What shall I do? Luke xii. 17.
2. Yet in their circumstances it was very amazing. They knew that the Egyptians abhorred a Hebrew (ch. xliii. 32), and therefore, since they could not expect to receive any kindness from them, they concluded that this was done with a design to pick a quarrel with them, and the rather because the man, the lord of the land, had charged them as spies. Their own consciences also were awake, and their sins set in order before them; and this put them into confusion. Note, (1.) When men’s spirits are sinking every thing helps to sink them. (2.) When the events of Providence concerning us are surprising it is good to enquire what it is that God has done and is doing with us, and to consider the operation of his hands.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 21-24:
God directed Joseph in a course of conduct toward his brothers, designed to bring about their repentance (Pr 21:1). The spying charge, the arrest and imprisonment, the insistence upon bringing their brother to Egypt, and their conviction of their own innocence combined to bring to their minds their sin of twenty years earlier, when they had callously disregarded the anguished pleas of another who was innocent. The brothers at this point realized that the trials they were experiencing were in just retribution for their guilt, Ga 6:7, 8.
Reuben reminded the others that he had warned against harming Joseph long ago, but they would not listen (Ge 37:19-22).
The brothers were unaware that Joseph understood all they were saying. He had conducted all dealings with them through an interpreter. The realization of their own guilt convinced them that God was surely visiting their iniquity upon their heads. Their poignant words pierced Joseph’s heart, and he hastily withdrew from them to weep. When he was once more in control of his emotions, Joseph returned to the group, and ordered Simeon to be bound before their eyes.
The choice of Simeon as hostage was frightening to the brothers. Reuben was the eldest, and the logical choice. But Reuben was the least guilty of all; he had tried to save Joseph, and intended to set him free (Ge 37:19-22, 29, 30). Simeon was the eldest of the guilty brothers, and some expositors suggest he was the instigator of the plot to dispose of Joseph (Ge 37:18). So far as the brothers knew, there was no way the Egyptian official could have known who was the most culpable. This intensified their conviction that the entire affair was the hand of God, judging them for their sin.
Fuente: Garner-Howes Baptist Commentary
21. And they said one to another. This is a remarkable passage, showing that the sons of Jacob, when reduced to the greatest straits, recall to memory a fratricide committed thirteen years previously. Before affliction pressed upon them, they were in a state of torpor. Moses relates that, even lately, they had spoken without agitation of Joseph’s death, as if conscious to themselves of no evil. But now they are compelled (so to speak) to enter into their own consciences. We see then, how in adversity, God searches and tries men; and how, while dissipating all their flattering illusions, he not only pierces their minds with secret fear, but extorts a confession which they would gladly avoid. And this kind of examination is very necessary for us. Wonderful is the hypocrisy of men in covering their evils; and if impunity be allowed, their negligence will be increased twofold. Wherefore no remedy remains, except that they who give themselves up to slumber when the Lord deals gently with them, should be awakened by afflictions and punishments. Joseph therefore produced some good effect, when he extorted from his brethren the acknowledgment of their sin, in which they had securely pleased themselves. And the Lord had compassion on them, in taking away the covering with which they had been too long deceived. In the same manner, while he daily chastises us by the hand of man, he draws us, as guilty, to his tribunal. Nevertheless it would profit but little to be tried by adversity, unless he inwardly touched the heart; for we see how few reflect on their sins, although admonished by most severe punishments; certainly no one comes to this state of mind but with reluctance. Wherefore, there is no doubt that God, in order to lead the sons of Jacob to repentance, impelled them, as well by the secret instinct of his Spirit as by outward chastisement, to become sensible of that sin which had been too long concealed. Let the reader also observe, that the sons of Jacob did not only fix their minds on something which was close at hand, but considered that divine punishments were inflicted in various ways upon sinners. And doubtless, in order to apprehend the divine judgments, we must extend our views afar. Sometimes indeed God, by inflicting present punishment on sinners, holds them up for observation as on a theater; but often, as if aiming at another object, he takes vengeance on our sins unexpectedly, and from an unseen quarter. If the sons of Jacob had merely looked for some present cause of their sufferings, they could have done nothing but loudly complain that they had been injured; and at length despair would have followed. But while considering how far and wide the providence of God extends, looking beyond the occasion immediately before their eyes, they ascend to a remote cause. It is, however, doubtful, whether they say that they shall be held guilty on account of their brother, or for their brother’s sake, or that they will themselves confess that they have sinned: for the Hebrew noun, אשמים ( ashaimim) is ambiguous because it sometimes refers to the crime committed, and sometimes to the punishment, as in Latin, piaculum signifies both the crime and the expiation. On the whole, it is of little consequence which meaning is preferred, for they acknowledge their sin either in its guilt or its punishment. But the latter sense appears to me the more simple and genuine, that they are deservedly punished because they had been so cruel to their brother.
In that we saw the anguish of his soul. They acknowledge that it is by the just judgment of God, that they obtained nothing by their suppliant entreaties, because they themselves had acted so cruelly towards their brother. Christ had not yet uttered the sentence,
“
With what measure ye mete, it shall be measured unto you again,” (Mat 7:2,)
but it was a dictate of nature, that they who had been cruel to others, were unworthy of commiseration. The more heed ought we to take, that we prove not deaf to so many threatening of Scripture. Dreadful is that denunciation,
“
Whoso stoppeth his ears at the cry of the poor, he also shall cry himself, and shall not be heard.” (Pro 21:13.)
Therefore while we have time, let us learn to exercise humanity, to sympathize with the miserable, and to stretch out our hand for the sake of giving assistance. But if at any time it happens that we are treated roughly by men, and our prayers are proudly rejected; then, at least, let the question occur to us, whether we ourselves have in anything acted unkindly towards others; for although it were better to be wise beforehand; it is, nevertheless, some advantage, whenever others proudly despise us, to reflect whether they with whom we have had to deal, have not experienced similar hardships from us. “Our brother,” they say, “entreated us when he was in the last extremity: we rejected his prayers: therefore it is by divine retribution that we can obtain nothing.” By these words they bear witness that the hearts of men are so under Divine government, that they can be inclined to equity, or hardened in inflexible rigor. Moreover, their cruelty was hateful to God, because, since his goodness is diffused through heaven and earth, and his beneficence is extended not only to men, but even to brute animals, nothing is more contrary to his nature, than that we should cruelly reject those who implore our protection.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Gen. 42:23. Interpreter.] Heb. The interpreterof the court. This official was not necessarily employed in interpreting a foreign tongue. He was the medium through which the prime minister was wont to speak to others.
Gen. 42:25. Fill their sacks with corn.] Heb. Vessels, i.e., any portable article in which grain may be carried.Into his sack.] Heb. Sack,the very word which remains in our language unto this day.
MAIN HOMILETICS OF THE PARAGRAPH.Gen. 42:21-24
THE MEMORY OF CONSCIENCE
I. It is sure to awaken, though it may slumber long. Reubens words show that they believed that Joseph was dead. (Gen. 42:22.) All was now over and past concerning him, and the deeds of that dark day, when they sold him into slavery, had almost faded from their recollection. But now, after so many years of almost complete forgetfulness, the memory of conscience is suddenly awakened. It is doubtful whether any thought, deed, or impression can depart clean for ever from the mind. The buried things of memory rise again, and appear in all their living and awful reality. No guilty deed can be completely forgotten. The time must come when conscience will revive it.
II. It is sometimes awakened by outward trouble. These guilty men thought that as Joseph was now sheltered from their enmity in the grave, they had naught to fear from his revenge. But their deed was not dead, and now it is crying for vengeance. In their present trouble they read their just punishment. Thus by affliction God forces us to bring our sins to mind. We are driven to enquire wherefore He has a controversy with us.
III. It is faithful and just.
1. In that it brings the past accurately to mind. The memory of conscience is faithful and exact in reproducing the past, so that every circumstance of an evil deed comes to recollection most vividly. These men now remember their cruelty with all the aggravations of it, how they beheld unmoved by pity the anguish of a brother, how they refused to hear him when in vain he cried for mercy, and would not even listen to the prayer of one of their number, who relenting, interceded on his behalf. All the terrible scenes of that dark day lived again as if they had been but yesterday. They well knew that murder was intended; and though their deed was not actually a deed of blood, yet it was really such to them now. One is not, said they, Behold also his blood is required. The records of the past may be written as with invisible ink, but the writing stands out revealed when held before the fires of affliction.
2. In that it connects the penalty with the sin. Conscience not only brings the past accurately to mind, but also stamps its moral character and proclaims its results. These men accused themselves. Their hearts told them the truth. They see in their present punishment the penalty for their past sin. They would not hear Joseph in his distress, and now they could not be heard. They had cast him into a pit, and now they themselves are cast into a prison. Reuben gives them to expect blood for blood.
IV. It converts moral direction and remonstrance into reproach and upbraiding. Reuben became to his brethren what conscience becomes to the sinner. Conscience first shows what is right, and afterwards, when sinned against, reproaches and upbraids. When the penalties of a righteous judgment overtake the sinner, conscience turns accuser and casts them in his teeth, and forebodes the worst consequences.
V. It reminds us of moral processes now at work in the world. Gods searching providence is ever bringing past sins to light. Though his brethren knew it not, Joseph was there all the time and heard their self-accusations. He allowed this moral chastisement, and these forebodings and retributions to take effect. And so the Lord Jesusour Josephpasses through the world unknown, unrecognized, and sees what sinners have done against Him. He anticipates judgment already, with His fan in His hand thoroughly purging His floor. The light of His Cross reveals the darkness of the worlds guilt. The thoughts of many hearts are revealed.
SUGGESTIVE COMMENTS ON THE VERSES
Gen. 42:21. Josephs treatment of his brethren had gained its end. They were humbled before him with shame and sorrow for their sin.
Here again we are reminded of our New Testament Joseph, who sometimes seems to hide Himself to us behind the law and behind our sins, but only to make the mutual recognition the more blessed. All this stirring up of their circle of brotherhood, makes the conscience of Josephs betrayal and sale more sharp. And so Jesus will have us remember with grief and self-reproach how we have betrayed Him and abused His love. But all this should be only in order to the more earnest embrace of that love.(Jacobus.)
They could see in each others looks that the same thoughts were in the minds of all. How universal is conscience!
It would be well for us if we could entertain the same views of sin in the time of temptation that we are likely to have after it is committed, or at the time when trouble brings it home to our consciences.(Bush.)
The Recording Angel, consider it well, is no fable, but the truest of truths: the paper tablets thou canst burn; of the iron leaf there is no burning.(T. Carlyle.)
Gen. 42:22. It was fit that they should be made to feel the stings of conscience; and it was proper that he should be the remembrancer of their crime, because he had warned them against it. And how utterly inexcusable do his words represent the deed. Spake I not unto you, saying, Do not sin against the child. What apology could they offer? Did they consider his telling his dreams an insult? He was but a child. Had they a right to destroy a youth of seventeen years of age because he had not all the wisdom and caution of a man of thirty?(Bush.)
Gen. 42:23-24. Joseph stood by and heard and understood it all without their suspecting it; but such words were too much for the heart of man, at least such a man as he was, to hear, and the pretended Egyptian becomes, in spite of himself, a real Israelite.(Bush.)
There might be a fitness in taking Simeon rather than any other. He had proved himself a ferocious character by his conduct towards the Shechemites; and therefore it is not unlikely that he was one of the foremost in the cruelty practised towards Joseph. Perhaps he was the man who tore off his coat of many colours, and threw him into the pit. If so, it would tend to humble him, and heighten all their fears, as beholding the righteous judgment of God.(Fuller.)
They had heard Josephs deprecation of their evil with tears, and had not pitied him; yet Joseph doth but hear their mention of this evil which they had done against him, and pities them with tears; he weeps for joy to see their repentance, and to compare his safety and happiness with the cruelty which they intended, and did, and thought they had done. Yet he can abide to see his brother his prisoner, whom no bonds could bind so strong, as his affection bound him to his captive.(Bp. Hall.)
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(21) We are verily guilty.They had evidently expected that whatever suspicions might be aroused by their first appearance, all such ideas would disappear upon their explanation of themselves and their purpose. Instead of this they are thrown into prison, abandoned to their reflections for three days, and dismissed only upon the condition of their leaving one brother as a hostage for their coming again accompanied by Benjamin: and as they knew no reason for this, it would fill their minds with fear. But though they were now suffering unjustly, it brought back to their mind their former sin; and the fact that it was so fresh in their memories is a sign of the reality of their repentance.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. We are verily guilty How the guilty conscience smites them now, and makes them see and feel in this trial a divine retribution!
The anguish of his soul In their awakened souls the scene of their brother’s look of agony and cries for mercy rises up afresh and vividly, deepening their present distress.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And they said to one another, “We are truly guilty in respect of our brother, for we saw the distress of his soul when he pleaded with us and we would not listen. This is why this distress has come on us.” And Reuben answered them saying, “Did I not speak to you saying, ‘Do not sin against the child’, but you would not listen? See, that is why his blood is now required of us.” ’
This living nightmare that is happening to them brings to their minds the day when their younger brother had pleaded for his life and they had refused to listen. At least it demonstrates that they continually carried it on their consciences. Now they realise that judgment for what they had done is coming on them. And Reuben bitterly forces it home. ‘I warned you,’ he says. ‘And now his blood is being required of us.’ They all thought that by now Joseph was dead.
Fuente: Commentary Series on the Bible by Peter Pett
Simeon Kept Back in Egypt
v. 21. And they said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. v. 22. And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? Therefore, behold, also his blood is required. v. 23. And they knew not that Joseph understood them; for he spake unto them by an interpreter, v. 24. And he turned himself about from them, and wept
Fuente: The Popular Commentary on the Bible by Kretzmann
Gen 42:21. They said one to another Nothing can more strongly or beautifully picture to us the power of conscience, and the utility of affliction to awaken that power, than this conversation, and these mutual reproaches. We see, in their representation, the little innocent Joseph stretching out his tender hands, and pleading to them for mercy, while they, full of sarcastic envy and savage barbarity, consign him to destruction; we saw the anguish of his soul when he besought us, and we would not hear. This circumstance is omitted in the 37th chapter, which shews us that the sacred writers do not relate every particular.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 54
THE POWER OF CONSCIENCE
Gen 42:21. And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear: therefore is this distress come upon us.
THE history of Joseph appears rather like a well-concerted fiction than a reality. In it is found all that gives beauty to the finest drama; a perfect unity of design; a richness and variety of incident, involving the plot in obscurity, yet gradually drawing it to its destined end; and the whole issuing happily, to the rewarding of virtue and discouraging of vice. The point to which all tends, is, the fulfilment of Josephs dreams in the submission of his whole family to him. And here we find his dreams realized through the very means which were used to counteract their accomplishment. Already had his brethren bowed themselves down with their faces to the earth: but this was only the commencement of their subjection to him: they must be brought far lower yet, and be made to feel the guilt they had contracted by their cruelty towards him. With this view Joseph forbears to reveal himself to them, but deals roughly with them, imprisoning them as spies, and menacing them with death if they do not clear themselves from that charge. They had formerly cast him into a pit, and sold him as a slave; and now they are cast into prison and bound: they once were deaf to his cries and entreaties; and now the governor of Egypt is deaf to theirs. This brings to their remembrance their former conduct; and they trace the hand of an avenging God in their sufferings. Their conscience, which had been so long dormant, now wakes, and performs its office.
This is the incident mentioned in our text: and, confining our attention to it, we shall shew,
I.
The general office of conscience
To enter into any philosophical discussion respecting that faculty which we call conscience, would be altogether beside our purpose, and unsuited to the present occasion. It will be sufficient to take the word in its popular sense, as importing that natural faculty whereby we judge both of our actions and the consequences of them. It is given to us by God, to operate as,
1.
A guide
[Of itself indeed it cannot guide, but only according to rules which before exist in the mind. It does not so much tell us what is right or wrong, as whether our actions correspond with our apprehensions of right and wrong. But as we are apt to be biased by interest or passion to violate our acknowledged obligations, conscience is intended to act as a guide or monitor, warning us against the commission of evil, and inciting us to the performance of what is good. True it is indeed that it often stimulates to evil under the notion of good: for St. Paul followed its dictates in persecuting the Christians, when he thought he ought to do many things contrary to the name of Jesus [Note: Act 26:9.]: and our blessed Lord informs us, that many who would kill his disciples would do it under an idea that they were rendering unto God an acceptable service [Note: Joh 16:2.]. The fault of these persons consists not in following the dictates of their conscience, but in not taking care to have their conscience better informed. A thing which is evil in itself cannot be made good by any erroneous conceptions of ours respecting it: but things which are of themselves innocent, become evil, if they be done contrary to the convictions of our own minds [Note: Rom 14:14.]: for we ought to be fully persuaded of the propriety of a thing before we do it [Note: Rom 14:5.] ; and whatsoever is not of faith is sin [Note: Rom 14:23.].]
2.
A judge
[Conscience is Gods vicegerent in the soul, and authoritatively pronounces in the soul the judgment which God himself will pass on our actions [Note: Rom 2:15.]. It takes cognizance not of our actions only, but of our principles and motives, and brings into its estimate every thing that will form the basis of Gods judgment. Of course, in this, as well as in its suggestions, it may err: for, if it form a wrong judgment of the qualities of our actions, its judgment must be wrong also as to the consequences of them. It may promise us Gods approbation upon grounds that are very erroneous: but when its apprehensions of our duty are themselves just, its award respecting our performance of it is a prelude of Gods final judgment: for St. John says, If our heart condemn us, God is greater than our heart, and knoweth all things: but if our heart condemn us not, then have we confidence toward God [Note: 1Jn 3:20-21.],]
But, as its operations are by no means uniform, we proceed to mark,
II.
Its insensibility, when dormant
Wonderful was its insensibility in the sons of Jacob
[When they conspired against their brother Joseph, and cast him into the pit, that he might perish with hunger, they regarded not the cries and entreaties of the youth, but proceeded in their murderous career without remorse. But the seasonable appearance of a company of Ishmaelites suggested to them somewhat of an easier method of ridding themselves of him. At the suggestion of Judah, What profit is it if we slay our brother, and conceal his blood? Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, and our flesh; they acceded to it, and were content. In the first instance, after putting him into the pit, they sat down to eat bread, evidently without any compunction: but now they were quite content, applauding themselves for their humanity, instead of condemning themselves for their injustice and cruelty [Note: Gen 37:23-28.].
View next their mode of deceiving their aged father. They took Josephs coat, and dipped it in the blood of a kid which they killed for the purpose; and brought it to their father, in order that he might conclude, that an evil beast had devoured his son. (How far God might design this as a just retribution for the deceit which Jacob himself had practised towards his aged father, when he, by assuming Esaus coat, stole away the blessing that belonged to Esau, we stay not to notice: with this the sons of Jacob had nothing to do.) They behold their aged parent overwhelmed with grief, and absolutely inconsolable for the loss of his son: and these detestable hypocrites rise up to comfort him [Note: Gen 37:31-35.]. Where is conscience all this time? Has it no voice? Is there not one amongst them all that has any compunctious visitings? not one amongst all the ten? Does no heart relent at the sight of the anguish of an aged and pious parent, sitting from day to day and from month to month with sackcloth on his loins, and going down mourning to the grave? No; not one of them all, as far as we know, ever repented, saying, What have I done? For the space of two and twenty years they all continued in impenitent obduracy; and were not made even at last to feel the guilt they had contracted in selling their brother, till they themselves were brought into somewhat similar circumstances with him, and constrained to read their own crime in their punishment. Such was conscience in them!]
Yet this is in reality what we may see in ourselves and in all around us
[Behold the profane, who have not God in all their thoughts, and who never utter the name of God but to blaspheme it: they can go on for years and years, and yet never imagine that they have once offended God. Behold the sensual, who revel in all manner of uncleanness: they wipe their mouth, like the adulteress, and say, I have done no wickedness [Note: Pro 30:20.]. Behold the worldly, who have no cares whatever beyond the things of time and sense: their idolatrous love to the creature raises no doubts or fears in their minds: yea, rather, they bless themselves as wise, prudent, diligent, and think that they have done all that is required of them. Behold the self-righteous, who, from an overweening conceit of their own goodness, will not submit to the righteousness of God: they can make light of all the invitations of the Gospel, and pour contempt upon its gracious overtures, and yet never once suspect themselves to be enemies of Christ. Behold the professors of religion who confess Christ with their lips but in their works deny him: they will spend a whole life in such self-deceit, and never entertain a doubt but that he will acknowledge them as his in the day of judgment. And whence is this? Is it not that conscience is asleep? If it performed in any measure its office, could it be thus? Yet thus it is sometimes even with those who are well instructed in religion. The sins of David are well known: yet even he, who at one time was smitten with grief and shame at having cut off the skirt of a man who sought his life, now kills the very man who was daily hazarding his life for him, and feels no remorse: yea, after having seduced the wife of his friend, and then murdered him, he continues at least nine months as obdurate as the most profligate of the human race: to such a degree was his conscience seared as with a hot iron [Note: 1Ti 4:2.], and to such a degree may our hearts also be hardened through the deceitfulness of sin [Note: Heb 3:13.].]
But the text leads us to contemplate more particularly,
III.
Its power when awake
God has various ways of awakening a drowsy conscience. Sometimes he does it through some afflictive dispensation, as in the case before us: sometimes through the conversation of a friend [Note: 2Sa 12:7.]: sometimes by the public ministry of the word [Note: Act 24:25.]: sometimes by an occurrence arising out of mens wickedness [Note: 2Sa 24:10.], or in some way connected with it [Note: Dan 5:5-6; Mat 14:1-2.]. But by whatever means it is called into activity, it will make us hear when it speaks to us.
Some it inspires only with terror
[Thus it wrought on these: they saw their guilt, and the wrath of God upon them on account of it: We are verily guilty concerning our brother, said they, and behold his blood is required of us [Note: 2.]. Thus it wrought also on the unhappy Judas, who, when he saw what he had clone, could no longer endure his very existence [Note: Mat 27:3-5.]. And on how many does it produce no other effect than this! They see how grievously they have offended God: and, not having the grace of repentance given to them, they sink into despondency. Life now becomes a burthen to them: and they choose rather to rush into an unknown state than to endure the stings of an accusing conscience. Hence the suicides that are so frequent in the world. Men live in sin, imagining that no painful consequences shall ever ensue: but at last their sin finds them out; and they seek in suicide a refuge from the torments of a guilty mind. But where a sense of guilt does not drive men to this extremity, it makes them tremble, as Felix did; and imbitters to them their whole existence, so that they are utter strangers to peace, according as it is written, There is no peace, saith my God, to the wicked.]
On others it operates with a more genial influence
[Thus it wrought on Manasseh, when he was taken among the thorns [Note: 2Ch 33:11-13.]. And thus on Peter also, when he went out, and wept bitterly [Note: Luk 22:61-62.]. V Happy, happy they, on whom it produces such effects as these! They will have no reason to repine at any afflictions that are productive of such a blessing [Note: Job 36:8-9.]. What if the intermediate trials be severe? we shall have reason to bless God for them to all eternity, if they lead to this end [Note: Psa 32:3-6.] ; and shall have cause to say with David, It is good for me that I have been afflicted.]
On all, its testimony is as the voice of God himself
[It speaks with authority. The stoutest man in the universe cannot endure its reproaches: and the most afflicted man in the universe is made happy by its testimony in his behalf [Note: 2Co 1:12.]. We should therefore keep it tender, and be ever attentive to its voice. On no occasion should we violate its dictates: for though we may silence its voice for a time, or drown it in vanity and dissipation, it will speak at last, and constrain us to hear all that it has recorded concerning us. And when once it does speak, then we may say concerning it, that he whom it blesses, is blessed; and he whom it curses, is cursed.]
Advice
1.
Seek to maintain a good conscience before God
[Let your minds be well instructed in the written word, and your lives be regulated by its dictates. To have always a conscience void of offence towards both God and man is no easy matter: but it is worth the utmost labour and vigilance that you can bestow upon it.]
2.
Do not however rest too confidently in testimonies of its approbation
[It will not always speak the same language that it does when blinded by prejudice or passion. At the time of committing this great evil, the sons of Jacob were content; and they applauded themselves for their forbearance towards their ill-fated brother. But at a subsequent period, how different were their views of the very same action! So will it be with us. We may now approve and applaud our own conduct: but we must not conclude that we shall therefore always do so. We are now too apt to be partial in our own favour; but at a future period we shall judge righteous judgment, even as God himself will do: and we are no longer certain that our judgment of our own state is correct, than when it manifestly accords with the word of God.]
3.
Look forward to the future judgment
[That will certainly be correct: for God knoweth our hearts, and will bring every secret thing into judgment, whether it be good or evil. But oh! how painful will be the review in that day, if then for the first time we are made sensible of our sins! What a bitter reflection will it be, I did so and so; and therefore all this is come upon me: I have procured it all unto myself. On the other hand, how delightful will it be to look back, and be able to appeal to God and say, I have walked before thee with a perfect heart! True it is, this will afford us no ground for boasting: but, if we walk before God in all good conscience now, we shall have its approving testimony in a dying hour, and the approbation of our God in the day of judgment [Note: Isa 38:3.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Gen 42:21 And they said one to another, We [are] verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.
Ver. 21. We are verily guilty, &c. ] See here the force of conscience and fruit of affliction to bring old sins to a new reckoning. Conscience, though for a while still, and seemingly asleep, yet is faithful in recording, and fearful in accusing. It writes bitter things, and will article against the sinner in the evil day. Therefore, as Bishop Latimer took special heed to the placing of his words, in his examination before Bonner, when he heard the pen walking in the chimney behind the cloth, and describing whatsoever he said; a so should we; since conscience is not only God’s spy, but notary: and albeit it doth not always execute the acts of accusing, yet hath always the habit of it. And that we shall know when trouble overtakes us; then shall we feel those darts of the Almighty, dagging at the heart, and those arrows of his, drinking up the spirit. Daniel chose rather to be cast into the den of lions than to carry about a lion in his bosom – an enraged conscience.
a Act. and Mon.
guilty. The treatment begins to take effect.
his soul. Hebrew. nephesh (App-13). His anguish emphasized.
they said: Gen 41:9, Num 32:23, 2Sa 12:13, 1Ki 17:18, Job 33:27, Job 33:28, Job 34:31, Job 34:32, Job 36:8, Job 36:9, Hos 5:15, Mat 27:3, Mat 27:4, Mar 9:44, Mar 9:46, Mar 9:48, Luk 16:28, Act 19:18
we saw: Gen 37:23-28, Jdg 1:7, Pro 21:13, Pro 24:11, Pro 24:12, Pro 28:17, Jer 2:17, Jer 2:19, Jer 4:18, Jer 34:17, Mat 7:2, 1Jo 1:9, Jam 2:13
this distress: Pro 1:27, Pro 1:28
Reciprocal: Gen 27:42 – comfort himself Gen 37:27 – he is our Gen 43:18 – the men Gen 44:8 – the money Gen 44:16 – God hath Gen 45:24 – See that Gen 49:23 – General Gen 50:17 – wept Jos 7:20 – Indeed 2Ch 21:13 – hast slain Job 7:11 – the anguish Psa 109:16 – persecuted Pro 14:10 – his Amo 6:6 – but Mat 5:23 – rememberest Luk 23:51 – had not Joh 8:9 – being Act 28:4 – a murderer Rom 2:15 – accusing
CONSCIENCE AWAKENED
And they said one to another, We are verily guilty concerning our brother, etc.
Gen 42:21-22
I. Josephs brethren had not been placed in any peculiar circumstances of trial since the loss of Joseph; consequently their sin had slept. There had been nothing to call it to light; they had well-nigh forgotten it; its heinousness had become dim in the distance. But now they were in trouble, and they could not help seeing the hand of God in that trouble. Their spiritual instinct told them that their trouble did not spring out of the ground; it had been planted there,it had a root. Their sin had found them out at last, and their own adversity brought about that contrition for their offence which its own hatefulness ought to have been sufficient to produce.
II. We see from this story that men may commit sins, and may forget them; and yet the sins may be recorded, and may one day rise up again with a frightful vitality. Men will soon bury their own sins, if they be left to themselves; but it is like burying seed, which appears to die and be forgotten, and yet it rises up again, and perhaps becomes a great tree.
III. The voice of conscience is a good voice, a wholesome voice,yea, the very voice of God to our souls, and one to be welcomed by us if we only listen to it at the right time. The consciousness of guilt is a blessed thing, if only it come at the right time, and when there is opportunity for bringing forth fruits meet for repentance. Well for us if our estimate of our condition is the same, at least in its main features, as that estimate which God has made, and which the last day will produce!
Bishop Harvey Goodwin.
Illustration
The brothers sin found them out in want, in shame, in remorse, in degradation. Those dreams of their brother came literally true; they might punish him, but they could not defeat their fulfilment. Let us never excuse ourselves for sins done long ago, or done in ignorance, or in passion. Let us be lenient towards others, but severe towards ourselves.
Dean Vaughan.
Gen 42:21. We are verily guilty This is the just punishment of that wickedness which we committed against our brother. Though we could conceal it from men, we now see and feel it was known to God, who is reckoning with us for it. Thus the divine vengeance overtakes them, and conscience tortures them for a sin committed twenty years before, and their affliction, we may hope, brought them to repentance. We saw the anguish of his soul when he besought us This particular is not mentioned in the history of this affair, recorded chap. 37., from which circumstance we learn, that the silence of Scripture concerning certain matters, is not a sufficient proof that they did not take place. We do not read that Josephs brethren were brought to feel this remorse of conscience, or made this confession to each other, during their three days of imprisonment; but now, when the matter was come to some issue, and they saw themselves still embarrassed, they began to relent. Perhaps Josephs mention of the fear of God, put them upon consideration, and extorted this reflection from them.
42:21 And they said one to another, {f} We [are] verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.
(f) Affliction makes men acknowledge their faults, which otherwise they would conceal.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes