Genesis 42:17

Gen 42:17 And he put them all together into ward three days.

Ver. 17. And he put them all together into ward three days.] Not into close prison, but into some chamber, or private room, where they might have opportunity of reflecting upon themselves, and repenting. {a} I have heard of a grave divine, lately living, that did much good upon many that came to him to crave alms, by shutting them up in a room by themselves, having first taken great pains with them by way of direction what to do to be saved, joining in prayer, setting them in a course of better living, and then providing for them fit services. {b}

{a} In conclave aliquod, ubi custodiebantur. - Pisc.

{b} Dr Chetwind, Dean of Brist.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

put them . . . into ward three days--Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retributive justice of God as now pursuing them in that foreign land. The drift of their conversation is one of the most striking instances on record of the power of conscience [Gen 42:21-22].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17. And he put them altogether into ward. Here, not by words only, as before, but by the act itself, Joseph shows himself severe towards his brethren, when he shuts them all up in prison, as if about to bring them to punishment: and during three days torments them with fear. We said a little while ago, that from this act no rule for acting severely and rigidly is to be drawn; because it is doubtful whether he acted rightly or otherwise. Again, it is to be feared lest they who plead his example should be far removed from his mildness, and that they should prove to be rather his apes than his true imitators. Meanwhile, it plainly appears what he was aiming at; for he does not mitigate their punishment, as if at the end of three days he was appeased; but he renders them more anxious about the redemption of their brother, whom he retains as a hostage. Lest, however, immoderate fear should deter them from returning, he promises to act with good faith towards them: and to convince them of that, he declares that he fears God, which expression is worthy of observation. Doubtless he speaks from the inward feeling of his heart, when he declares that he will deal well and truly with them, because he fears God. Therefore the commencement and the fountain of that good and honest conscience, whereby we cultivate fidelity and justice towards men, is the fear of God. There appears indeed some probity in the despisers of God; but it soon goes off in smoke, unless the depraved affections of the flesh are restrained as with a bridle, by the thought that God is to be feared, because he will be the Judge of the world. For whoever does not think that he must render an account, will never so cultivate integrity as to refrain from pursuing what he supposes will be useful to himself. Wherefore, if we wish to be free from perfidy, craft, cruelty, and all wicked desire of doing injure, we must labor earnestly that religion may flourish among us. For whenever we act with want of sincerity or humanity towards each other, impiety openly betrays itself. For whatever there is of rectitude or justice in the world, Joseph comprised in this short sentence, when he said, that he feared God.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

17. put them … into ward] i.e. “in charge, or safe keeping”; as in Gen_40:3. Not “in prison,” as in Gen_39:20. Joseph’s treatment sounds to us harsh and cruel. Arbitrary confinement, however, was, and is, only too common in the East. The brethren would be a prey to the sickening dread either of being brought out only to be executed, or of being prevented from returning to their homes.

Joseph himself had endured a long experience of captive life in Egypt.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

17. Put them all together — Hebrews, Gathered, or, assembled them to prison. He huddled them together in one cell. This might remind them of their casting Joseph into the pit. Gen_37:24. But Joseph’s character and tender heart forbid our supposing that his severity towards his brethren was in retaliation for their sins against him. He doubtless sought in this way to test them, and find out their feeling toward Jacob and Benjamin. And in all this he was acting, in a way which he scarcely comprehended, the part of a minister of retribution. God used him and his methods to chasten and punish those who were virtually guilty of his blood. He seems all through to have entertained dark suspicions of his brethren. How could he else, when his experience at their hands showed them to be utterly heartless and cruel? He proposes to find out if Benjamin still lives, and what their feeling is towards him. Also, if his father still lives, and whether they love or hate him. He may find it necessary to become the avenger of their blood.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And he put them all together into ward (literally, and he assembled them into prison) three days. Ostensibly in consequence of their unwillingness to agree to his proposal, but in reality to give them an experience of the suffering which they had inflicted on him, their brother, and so to awaken in their hearts a feeling of repentance. Yet the clemency of Joseph appears in this, that whereas he had lain three long years in prison as the result of their inhumanity towards him, he only inflicts on them a confinement of three days.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

משמר WARD — the prison-house.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND HE PUT THEM ALL TOGETHER INTO A WARD THREE DAYS. This he did in order to frighten them and to make them believe that it is G-d he fears, meaning that it is because of his fear of G-d that he is releasing them lest the people of their households perish from hunger. This is the meaning of his words, The rest of you, go and take grain home to your starving households. Besides, they would not have consented to leave the one [Simeon] behind except for the purpose of saving all their families.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

ויאסוף, he caused them mental pain without touching their bodies or causing them financial loss.

Radak on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Eliyahu Munk, HaChut Hameshulash” (CC BY 4.0); “Rabbi Mike Feuer, Jerusalem Anthology” (CC BY 4.0); and “R. David Kimhi on the first book of Psalms, Translated by R.G. Finch, London, 1919” (public domain). Text via Sefaria.