Genesis 42:24

Gen 42:24 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.

Ver. 24. And wept; and returned, &c.] The better any one is, the more inclined to weeping; as David, than Jonathan. {1Sa 20:41}

“Nam faciles motus mens generosa capit.”

Paulus non tam atramento quam lachrymis chartas inficiebat, saith Lorinus.

And took from them Simeon, and bound him.] He is thought to have been the chief doer in the sale of Joseph; and is therefore singled out for punishment. Judas Iscariot is said to come of his tribe. Of a turbulent and restless spirit Joseph knew him to be; and therefore detained him, saith Musculus, lest he should have hindered the motion of bringing down Benjamin.

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.

Gen_42:24

He turned himself about from them and wept

Josephs feelings on seeing his brethren

After the lapse of twenty years, Joseph on seeing his brethren wept.

Why, he might have been vengeful! It is easy for us glibly to read the words, Joseph turned himself about and wept. But consider what the words might have been! We oftentimes see results, not processes. We do not see how men have had to bind themselves down, crucify themselves--hands, feet, head, and side--and undergo death in the presence of God, before they could look society in the face with anything like benignity and gentleness and forgiveness. What the words might have been! Joseph, when he saw his brethren, might have said, Now I have you! Once you put me in a pit--I shall shake you over hell; once you sold me--I will imprison you and torture you day and night; you smote me with whips--I shall scourge you with scorpions! It shall be easier to go through a circle of fire than to escape my just and indignant vengeance to-day! He might have said, I shall operate upon the law, A tooth for a tooth and an eye for an eye. That is the law of nature; that is elementary morality. It is not vengeance, it is not resentment; it is alphabetic justice--justice at its lowest point--incipient righteousness. It is not two eyes for an eye, two teeth for a tooth; but an eye for an eye, a tooth for a tooth, a blow for a blow, a pit for a pit, selling for selling, and so on. A great many men are perfectly content with elementary morality and alphabetic justice. People dont educate themselves from this kind of righteousness into Christian nobility of disposition. It is not a question of education; it is a question of sanctification. Few men can rise beyond mere justice. Many men find in mere justice all the moral satisfaction which their shallow natures require; they cannot see that mercy is the very highest point in justice, and that when a man stoops to forgive be becomes a prince and a king and a crowned ruler in the house and kingdom of God. It requires all that God can do to teach men this: That there is something higher than the law of retaliation, that forgiveness is better than resentment, and that to release men is oftentimes-if done from moral consideration and not from moral neglect--the highest form of Christian justice. But revenge is sweet! I am afraid that some of us like just a little revenge; not that we would ourselves personally and directly inflict it, but if our enemies could, somehow or another, be tripped up, and tumble half way at least into a pit, we should not feel that compunction and sorrow and distress of soul which, sentimentally, appears to be so very fine and beautiful. Nothing but God the Holy Ghost can train a man to this greatness of answering the memory of injury with tears, and accepting processes in which men only appear to have a part, as if God, after all, had been over-ruling and directing the whole scheme.. (J. Parker, D. D.)

The secret sorrows of men

And Joseph turned himself about from them and wept. Afterwards he left their presence and went into his chamber and wept. Think of the secret sorrows of men! The tears did not flow in the presence of the ten men. The tears were shed in secret. We do not know one another altogether, because there is a private life. There are secret experiences. Some of us are two men. Joseph was two men. He spake roughly unto his brethren. He put it on, he assumed roughness for the occasion. But if you had seen him when he had got away into his secret chamber, no woman ever shed hotter, bitterer tears than streamed from that mans eyes. We do not know one another altogether. We come to false conclusions about each others character and disposition. Many a time we say about men, They are very harsh, rough, abrupt; not knowing that they have other days when their very souls are dissolved within them; that they can suffer more in one hour than shallower natures could endure in an eternity. Let us be hopeful about the very worst of men. Some men cannot cry in public. Some men are unfortunately afflicted with coarse, harsh voices, which get for them a reputation for austerity, unkindliness, ungeniality. Other men are gifted with fairness and openness of countenance, gentleness and tunefulness of voice. When they curse and swear it seems as though they were half praying, or just about to enter into some religious exercise. When they speak, when they smile, they get a reputation for being very amiable men, yet they do not know what amiability is. They have no secret life. They weep for reputation; they make their tears an investment for a paltry renown. We do not want all our history to be known. We are content for men to read a little of what they see on the outside, and they profoundly mistake that oftentimes. But the secret history, the inner room of life, what we are and what we do when we are alone, no man can ever tell--the dearest, truest, tenderest friend can never understand. Do not let us treat Josephs tears lightly. Under this feeling there are great moral principles and moral impulses. The man might have been stern, vengeful, resentful. Instead of that he is tender as a forgiving sister. When he looks he yearns, when he listens to their voices all the gladness and none of the bitterness of his old home comes back again on his soul. (J. Parker, D. D.)

Josephs emotion

The hearing of the bitter reflections made by his brethren, upon their barbarous treatment of himself, brought rivers of waters from Josephs eyes. Many passions, many unpleasant and many pleasant remembrances, struggled together in his mind. He tenderly sympathized with the distress of his brethren. He was grieved when he found it necessary to inflict such grief upon men so dear to him, after all they had done to ruin his comfort. He wept at the remembrance of that anguish which he had felt in the day of his calamity, and of the unavailing applications to his hard-hearted brethren, extorted by strong necessity and bitter anguish. He called to mind his afflictions and his misery, the wormwood and the gall; but he remembered also how the Lord had sent from above, and taken and drawn him out of many waters, and set him in a large place, and established his goings. Although Joseph was now exalted to glory and power, he was not in the place where all tears are wiped from every eye. We must in this world weep often, even for ourselves; we must often weep for our friends; but they that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him. Joseph wished not that his brethren should see his tears. When he found he could not refrain, he turned himself from them and wept. Tears shed in secret are the truest indication of the heart. Jeremiah wept in secret places for the calamities coming upon his people, when the Lords flock was to be carried away captive. (G. Lawson, D. D.)

Took from them Simeon, and bound him:--

Harsh steps sometimes necessary

The circumstances of the case required such a behaviour from Joseph as ought not to be made a precedent, unless similar circumstances, or different circumstances of a very uncommon kind, render it advisable. It was not sufficient to satisfy Joseph that he heard his brethren sorely regret their conduct towards himself. In the judgment of charity, he hoped their repentance was sincere; but farther proofs of their sincerity were requisite, before he could place that confidence which he wished to do, in any professions they might have made. Parents are not to be blamed when they forgive their offending but penitent children, although they watch over them with anxious jealousy, lest they should not bring forth fruits meet for repentance. The surgeon is not to be blamed although he give great pain to his patient, by incisions deeper than appear to ordinary beholders to be necessary. Joseph had too good reason to know the stubborn spirit of some of his brethren, and in particular of Simeon; and who knows but he had particular directions from God about the proper means for taming it? During the two or three days of his brethrens imprisonment, he had time to acknowledge the Lord in this important affair, and the Lord directed his steps. You must not be rash in passing judgment on mens conduct. A tree, says our Lord, is known by its fruit. And yet there are cases in which the fruit is to be judged of from the tree. If a good man does actions that are certainly bad, that charity which rejoiceth not in iniquity but rejoiceth in the truth, will not hinder you from assigning them that character which they deserve. But if actions are dubious, charity, which believeth all things, hopeth all things, forbids you to pronounce them bad till better evidence appear. He bound Simeon before their eyes. This circumstance of Simeons imprisonment puts us in mind of Nebuchadnezzars cruelty to Zedekiah, king of Judah, whose sons he slew before their fathers eyes, and then caused his eyes to be put out, that he might never behold another object. His intention was to double the calamities of the loss of sight, and of the murder of his children. But those actions may be not only different, but opposite in their nature, which present the same appearance when viewed with a careless eye. An enemy wounds that he may destroy, but faithful are the wounds of a friend. All Josephs brethren now with him, except Reuben, needed severe rebukes; and no reproofs of the tongue were so likely to subdue their haughty spirit, as the sight of the distress of their brother and companion in iniquity. But it is probable that Josephs chief design in presenting this melancholy spectacle to their eyes was, that they might be excited to return more speedily with their younger brother, whom Joseph was impatient to see. The eye affects the heart. Envy hindered them from regarding the distress of Joseph in the pit; but it was to be hoped that they would compassionate the sufferings of that brother who had never offended them by his dreams, nor received from his father a coat of divers colours. We cannot pretend either to the power or to the wisdom of Joseph. We do not enjoy such intercourse with Heaven by immediate revelation as he frequently enjoyed; and therefore, it would be presumptuous in us to pretend to take such methods as he employed, to humble the spirits of those who have offended us. We have never met with usage that can be compared to the treatment which he had received from his brethren. We must not, however, hope to pass through life without trials to our patience and meekness. Who is a wise man, and endued with knowledge among us? let him show out of a good conversation his works with meekness of wisdom. (G. Lawson, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

42:24 Joseph turned away from them and began to weep (cp. 43:30; 45:2, 14; 50:1, 17); perhaps he was hearing part of the story that he had never known (Reuben’s attempt to save him, 37:21-22, 29), or his brothers’ remorse moved him to forgiveness.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Though he showed himself rigorous, yet his brotherly affection remained.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

took . . . Simeon, and bound him--He had probably been the chief instigator--the most violent actor in the outrage upon Joseph; and if so, his selection to be the imprisoned and fettered hostage for their return would, in the present course of their reflections, have a painful significance.

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

Verse 24. Took - Simeon and bound him before their eyes.] This was retaliation, if, as the rabbins suppose, it was Simeon who bound Joseph, and put him into the pit. A recollection of this circumstance must exceedingly deepen the sense he had of his guilt.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(24) He turned . . . and wept.—There was no bitterness in Joseph’s heart, and at their first word of regret he melted. But lest he should lose Benjamin he overcame his feelings, and commanded that Simeon should be bound, choosing him, probably, as the one chiefly guilty of the wrong done him. As soon as the rest had departed, he would probably make his imprisonment as easy as possible, especially as he was detained, not as an evil-doer, but as a hostage.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24. wept] Cf. Gen_43:30. Joseph’s feelings are deeply stirred by overhearing words that indicate his brethren’s contrition for their inhuman conduct towards himself.

Simeon] Simeon was selected to be retained in prison as the next oldest after Reuben. Reuben may have been spared, either for his previous kindness, or because, as the eldest, he would be responsible for carrying the report to Jacob. That Simeon was also the most cruel is an inference from Gen_34:25 and Gen_49:5-7, taken in conjunction with the present passage. The retention of Simeon provided a pledge tor the return of the others; which otherwise might be rendered improbable through fear of further harshness from “the lord of the land.” The return of their money and the gift of “provision” are meant also to stir their feelings.

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 he said unto his brethren, my money is restored,.... The money paid for the corn is returned:

and, lo, it is even in my sack; this put them all upon opening their sacks, where every man found his money, though not expressed, see Gen 43:21,

and their heart failed them; through surprise and fear; or "went out" (c) front them, as it were, they were ready to faint and swoon away:

and they were afraid; their consciences being awakened, and loaded with the guilt of their former sins, they were afraid that more evil was coming upon them for them; and that this was a scheme laid to entrap them, and that they should be pursued and seized, and fetched back, and charged with a fraud and trick, as going off with their corn without paying for it:

saying one to another, what is this that God hath done unto us? for whoever was the instrument, they concluded the overruling hand of divine Providence was in it, for the further chastisement and correction of them for their iniquity: instead of being thus frightened and distressed, it is very much it did not give them suspicion of Joseph, that he was the person they had been conversing with, and that he had done this in kindness to them; but their minds were so pressed with the guilt of their sin, that they were possessed of nothing but fears and dreadful apprehensions of things, and put the worst construction upon them they could, as men in such circumstances usually do, even fear where no fear is, or no occasion for it.

(c) "et exiit cor eorum", Montanus, Drusius, Piscator, Schmidt.

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

He turned himself and wept tears, partly of natural affection and compassion towards his brethren, now in great distress and anguish; and partly of joy, to see the happy success of his design and rigorous carriage, in bringing them to the sight of their sins.

He chooseth to punish

Simeon, partly, because next to Reuben he was the eldest, and, as it may be probably gathered from his bloody disposition, Gen 34:25; 49:6, the most fierce and forward against Joseph, when Reuben was for milder counsels, as we see here, Gen 42:22; 38:29; and partly, because the detainment of one of so perverse and furious a temper would least afflict his father, and most secure Benjamin, who was to come with his brethren. He

bound him before their eyes, that it might make deeper impression upon their hard hearts, and make their repentance more effectual.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

24. Turned… and wept — On hearing their words of conscientious fear, he cannot control his feelings in their presence.

Took from them Simeon — Probably his cruel temper (lxix, 5,) had largely instigated and controlled the action of his brethren in making away with Joseph.

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 turned himself about from them (in order to hide his emotion), and wept (as he reflected on the wonderful leadings of Divine providence, and beheld the pitiful distress of his brethren); and returned to them again (having previously withdrawn from them a space), and communed with them (probably about the one of them that should remain behind), and took from them by a rough act of authority, since they either could not or would not settle among themselves who should be the prisoner (Candlish)Simeon, passing by Reuben not because he was the firstborn (Tuch, Lengerke), but because he was comparatively guiltless (Keil, Kalisch, Lange, Candlish, and expositors generally), and selecting Simeon either as the eldest of the guilty ones (Aben Ezra, Keil, Lange, Murphy, Wordsworth, Alford, and others), or as the chief instigator of the sale of Joseph (Philo, Rosenm Furst, Kalisch, Gerlach, Lawson, et alii )and bound him before their eyes thus forcibly recalling to their minds what they had done to him (Wordsworth), and perhaps hoping to incite them, through pity for Simeon, to return the more speedily with Benjamin (Lawson).

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

He took Simeon - 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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ויסב מעליהם AND HE TURNED AWAY FROM THEM — He moved some distance away from them so that they should not see him weeping.

ויבך AND HE WEPT because he heard that they regretted their past conduct to him.

את שמען SIMEON — he had cast him into the pit and it was he who had said to Levi “Behold, this dreamer cometh” (Tanchuma Yashan 1:10:17). Another explanation is: It was Joseph’s intention to separate him from Levi lest the two of them might conspire to kill him.

ויאסור אתו לעיניהם AND HE BOUND HIM BEFORE THEIR EYES — He only kept him in bonds whilst he was before their eyes, but as soon as they departed he freed him and gave him food and drink (Genesis Rabbah 91:8).

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.

ויבך. Overhearing the brothers confess their sin against him caused Joseph to weep.

את שמעון, he shackled him for it had been Shimon who had thrown him into the pit.

ויאסור, he brought him back to jail in front of their eyes. In Bereshit Rabbah 91,8 Rabbi Chani points out that the restrictive addition of the word לעיניהם, “in their presence,” means that Shimon remained tied up only while the brothers could see him. As soon as the brothers started their home-bound journey Shimon was released by Joseph. He fed him, bathed him, anointed him, in other words treated him like a V.I.P not like a suspected criminal.

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.