Genesis 43:23

Gen 43:23 And he said, Peace [be] to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them.

Ver. 23. Peace be to you, fear not.] "The feeble minded" must be "comforted"; {1Th 5:14} not crushed, or cashiered, as the wounded deer is by the whole herd. David, in the spirit of prophecy, pronounceth a bitter curse upon those that "persecuted him whom God hath smitten, and talked to the grief of those whom he had wounded." {Psa 69:26} Joseph’s steward had learned better things of his master.

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 43:23. And he said, Peace be to you — No harm shall come to you for that matter. God hath given you treasure in your sacks — By his power and providence secretly putting it there. He speaks thus, because Joseph had instructed him, as well as others of his family, in the knowledge and worship of the true God. By this he meant to show that he had no suspicion of dishonesty in them: for what we get by deceit we cannot say God gives it us. He silences their further inquiry about it: ask not how it came thither; Providence brought it you, and let that satisfy you. We must own ourselves indebted to God as our God, and the God of our fathers, (a God in covenant with us and them,) for all our successes and advantages, and the kindnesses of our friends; for every creature is that to us, and no more, than God makes it to be.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Notwithstanding the corruptions of Egypt, yet Joseph taught his family to fear God.

Or, you are well.

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

Verse 23. And he said] The address of the steward in this verse plainly proves that the knowledge of the true God was in Egypt. It is probable that the steward himself was a Hebrew, and that Joseph had given him intimation of the whole affair; and though he was not at liberty to reveal it, yet he gives them assurances that the whole business would issue happily.

I had your money.] כספכם בא אלי caspechem ba elai, your money comes to me. As I am the steward, the cash for the corn belongs to me. Ye have no reason to be apprehensive of any evil; the whole transaction is between myself and you; receive therefore the money as a present from the God of your father, no matter whose hands he makes use of to convey it. The conduct of the steward, as well as his words, had a great tendency to relieve their burdened minds.

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

23. Peace be to you. Because שלום (shalom,) among the Hebrews, signifies not only peace, but any prosperous and desirable condition, as well as any joyful event, this passage may be expounded in two ways: either that the ruler of Joseph’s house commands them to be of a peaceful and secure mind; or that he pronounces it to be well and happy with them. The sum of his answer, however, amounts to this, that there was no reason for fear, because their affairs were in a prosperous state. And since, after the manner of men, it was not possible that they should have paid the money for the corn which was found in their sacks, he ascribes this to the favor of God. For though true religion was then almost extinct in the world, God nevertheless caused some knowledge of his goodness always to remain in the hearts of men, which should render them responsible. Hence it has happened that, following nature as their guide, unbelievers have called every peculiarly excellent gift Divine. Moreover, because corruption was so prevalent, that each nation deemed it lawful to worship different gods, the ruler of Joseph’s house distinguishes the God worshipped by the sons of Jacob from Egyptian idols. The conjecture, however, is probable, that this man had been imbued with some sense of religion. We know how great was the arrogance of that nation, and that it supposed the whole world besides, to be deceived in the worship of gods. Therefore, unless he had learned something better, he never would have assigned so great an honor to any other gods than those of his own country. Moreover, he does not ascribe the miracle to the God of the land of Canaan, but to the peculiar God of their father. I, therefore, do not doubt that Joseph, though not permitted openly to correct anything in the received superstitions, endeavored, at least in his own house, to establish the true worship of the one God, and always held fast the covenant, concerning which, as a boy, he had heard his father speak. This is the more to be observed, because the holy man could not swerve, even in the least degree, from the common practice, without incurring the odium of a nation so proud. Therefore, the excellency of Joseph is commended in the person of his steward; because without fear of public envy, he gives honor, within his own walls, to the true God. If any one should ask, whence he knew that Jacob was a worshipped of the true God; the answer is ready; that Joseph, notwithstanding his assumed severity, had commanded that Simon should be gently treated in prison. Though he had been left as a hostage, yet, if he had been regarded as a spy, the keeper of the prison would have dealt more harshly with him. There must, therefore, have been some command given respecting the humane or moderate treatment of him. Whence the probable conjecture is elicited, that Joseph had explained the affair to his steward, who was admitted to his secret counsels.

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.

(23) Your God . . . —Either Joseph had instructed his steward what to say, or he had trained his household generally in the truths of his religion. (See Note on Gen_42:18.) The word for “treasure” means hidden treasure, or as we call it a “windfall.” By bringing out Simeon he would remove their worst fears, and so at last they consent to go in.

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

23. Peace be to you] A formula of encouragement and reassurance, as in Jdg_6:23; 1Sa_20:21; Dan_10:19.

the God of your father] The steward reverently ascribes their good fortune to the influence of the God of their family, concerning whom he himself could have had no knowledge. Their God had put their money in their sacks. It was mysterious. Their payments had duly been made; he had received them. They were innocent. Joseph had evidently instructed his steward what to say.

I had your money] Lit. “your money came unto me.” The versions introduce a paraphrase. LXX τὸ ἀργύριον ὑμῶν εὐδοκιμοῦν ἀπέχω; Lat. pecuniam quam dedistis mihi probatam ego habeo.

he brought Simeon out] This clause harmonizes the narrative of J with that of E; see notes on Gen_43:3; Gen_43:5; Gen_43:14.

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 the man brought the men into Joseph's house,.... After the above discourse had passed between them, and he had made their minds easy, both with respect to the money, and by bringing Simeon unbound to them:

and gave them water, and they washed their feet; which was usually done in the eastern countries after travelling, and when about to take a meal, and was both for refreshment and cleanliness:

and he gave their asses provender; thus were they hospitably entertained, they and all that belonged to them.

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

Your God. To Him we must always refer what advantage we derive from men. He inspired Joseph to give such orders to his steward. --- I have for good. I received it, and was satisfied that it was good: you need not be uneasy; you are not suspected of any fraud. (Haydock) --- Hebrew, "Your money came into my hands." (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Peace be to you; no harm shall come to you for that matter.

Your God, and the God of your father: thus he speaks, because Joseph had instructed him, as well as others of his family, in the true religion.

Hath given you treasure, by his power and providence secretly putting it there.

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

23. Peace be to you — The steward’s words were admirably adapted to quiet the fears of these men. Especially would the words your God and the God of your father assure them that no harm was intended against them, and that their religion was known and respected.

I had your money — Or, your money came to me. This same steward thus acknowledges the receipt of their money, and assures them that that is not charged against them.

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 said, Peace be to you, fear not: your God (Elohim), and the God of your father, an indication that Joseph"s steward had been taught to fear and trust the God of the Hebrews (Wordsworth, Murphy)hath given you treasure in your sacks: I had your money (literally, your money came to me). And he brought Simeon out unto them.

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

Your God, and the God of your father, has given you treasure in your sacks - Hereby he shews that he had no suspicion of dishonesty in them: for what we get by deceit we cannot say God gives it us. He silences their farther enquiry about it: ask not how it came thither, providence brought it you, and let that satisfy you. It appears by what he said, that by his master's instructions he was brought to the knowledge of the true God, the God of the Hebrews. He directs them to look up to God, and acknowledge his providence in the good bargain they had. We must own ourselves indebted to God as our God, and the God of our fathers, (a God in covenant with us and them) for all our successes and advantages, and the kindnesses of our friends; for every creature is that to us, and no more, than God makes it to be.

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

אלהיכם YOUR GOD — your God because of your own merits: and if your own merits do not suffice, then ואלהי אביכם THE GOD OF YOUR FATHER — because of your father’s merits HE HAS GIVEN YOU A TREASURE (Genesis Rabbah 92:4).

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.

HE HATH GIVEN YOU A HIDDEN TREASURE (‘MATMON’) IN YOUR BAGS. Rabbi Abraham ibn Ezra said that Joseph told them that “it is possible that some one had a hidden treasure in his house which he forgot, and it fell to your lot for your money came to me.”Now these are but words of consolation, for how did it happen that each one of the brothers received the precise amount of money which he paid for the grain! Rather, the correct interpretation is that all matter which is hidden is called matmon in Hebrew: The lazy man hides (‘taman’) his hand in the dish; We have stores hidden (‘matmonim’) in the field. Thus Joseph told them that it is customary for ass-drivers who buy grain that each one put his money in his sack, and the attendant in charge of the sales took the sacks from those who came and filled ten sacks with grain, and the money remained hidden under the grain. Then the attendant’s master came and commanded him to pour these ten bags into the vessels of Jacob’s sons as he wanted to send them away in a hurry or because he was not in charge of taking money. Thus it happened that each one found his exact amount of money at the opening of the sack, as each one had brought the amount of money for a donkey’s load worth of bread. This constantly occurs in market-places and store-houses where sales take place in a great confusion of people.

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.

מטמון, if you found this money in your sacks it was a gift from heaven, comparable to if a human being had given you a treasure. But as far as the money you owed for your purchases is concerned, כספכם בא אלי, “I did receive your money.”

Immediately after saying this, ויוצא, he gave instructions to have Shimon brought out to join them. He did this so promptly in order to allay their fears and suspicions and to comfort them.

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.