TRV
Translation
King James Version
And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,
Complete Jewish Bible
So they sent a message to Yosef which said, "Your father gave this order before he died:
Berean Standard Bible
So they sent word to Joseph, saying, “Before he died, your father commanded,
American Standard Version
And they sent a message unto Joseph, saying, Thy father did command before he died, saying,
World English Bible Messianic
They sent a message to Joseph, saying, “Your father commanded before he died, saying,
Geneva Bible (1599)
Therefore they sent vnto Ioseph, saying, Thy father commanded before his death, saying,
Young's Literal Translation
And they give a charge for Joseph, saying, `Thy father commanded before his death, saying,
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In the KJVVerse 1,523 of 31,102
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Commentary on Genesis 50 verses 15–21
15 ¶ And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,
17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.
19 And Joseph said unto them, Fear not: for am I in the place of God?
20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.
21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
We have here the settling of a good correspondence between Joseph and his brethren, now that their father was dead. Joseph was at court, in the royal city; his brethren were in Goshen, remote in the country; yet the keeping up of a good understanding, and a good affection, between them, would be both his honour and their interest. Note, When Providence has removed the parents by death, the best methods ought to be taken, not only for the preventing of quarrels among the children (which often happen about the dividing of the estate), but for the preserving of acquaintance and love, that unity may continue even when that centre of unity is taken away.
I. Joseph's brethren humbly make their court to him for his favour. 1. They began to be jealous of Joseph, not that he had given them any cause to be so, but the consciousness of guilt, and of their own inability in such a case to forgive and forget, made them suspicious of the sincerity and constancy of Joseph's favour (Gen 50:15): Joseph will peradventure hate us. While their father lived, they thought themselves safe under his shadow; but now that he was dead they feared the worst from Joseph. Note, A guilty conscience exposes men to continual frights, even where no fear is, and makes them suspicious of every body, as Cain, Gen 4:14. Those that would be fearless must keep themselves guiltless. If our heart reproach us not, then have we confidence both towards God and man. 2. They humbled themselves before him, confessed their fault, and begged his pardon. They did it by proxy (Gen 50:17); they did it in person, Gen 50:18. Now that the sun and moon had set, the eleven stars did homage to Joseph, for the further accomplishment of his dream. They speak of their former offence with fresh regret: Forgive the trespass. They throw themselves at Joseph's feet, and refer themselves to his mercy: We are thy servants. Thus we must bewail the sins we committed long ago, even those which we hope through grace are forgiven; and, when we pray to God for pardon, we must promise to be his servants. 3. They pleaded their relation to Jacob and to Jacob's God. (1.) To Jacob, urging that he directed them to make this submission, rather because he questioned whether they would do their duty in humbling themselves than because he questioned whether Joseph would do his duty in forgiving them; nor could he reasonably expect Joseph's kindness to them unless they thus qualified themselves for it (Gen 50:16): Thy father did command. Thus, in humbling ourselves to Christ by faith and repentance, we may plead that it is the command of his Father, and our Father, that we do so. (2.) To Jacob's God. They plead (Gen 50:17), We are theservants of the God of thy father; not only children of the same Jacob, but worshippers of the same Jehovah. Note, Though we must be ready to forgive all that are any way injurious to us, yet we must especially take heed of bearing malice towards any that are the servants of the God of our father: such we should always treat with a peculiar tenderness; for we and they have the same Master.
II. Joseph, with a great deal of compassion, confirms his reconciliation and affection to them; his compassion appears, Gen 50:17. He wept when they spoke to him. These were tears of sorrow for their suspicion of him, and tears of tenderness upon their submission. In his reply, 1. He directs them to look up to God in their repentance (Gen 50:19): Am I in the place of God? He, in his great humility, thought they showed him too much respect, as if all their happiness were bound up in his favour, and said to them, in effect, as Peter to Cornelius, "Stand up, I myself also am a man. Make your peace with God, and then you will find it an easy matter to make your peace with me." Note, When we ask forgiveness of those whom we have offended we must take heed of putting them in the place of God, by dreading their wrath and soliciting their favour more than God's. "Am I in the place of God, to whom alone vengeance belongs? No, I will leave you to his mercy." Those that avenge themselves step into the place of God, Rom 12:19. 2. He extenuates their fault, from the consideration of the great good which God wonderfully brought out of it, which, though it should not make them the less sorry for their sin, yet might make him the more willing to forgive it (Gen 50:20): You thought evil (to disappoint the dreams), but God meant it unto good, in order to the fulfilling of the dreams, and the making of Joseph a greater blessing to his family than otherwise he could have been. Note, When God makes use of men's agency for the performance of his counsels, it is common for him to mean one thing and them another, even the quite contrary, but God's counsel shall stand. See Isa 10:7. Again, God often brings good out of evil, and promotes the designs of his providence even by the sins of men; not that he is the author of sin, far be it from us to think so; but his infinite wisdom so overrules events, and directs the chain of them, that, in the issue, that ends in his praise which in its own nature had a direct tendency to his dishonour; as the putting of Christ to death, Act 2:23. This does not make sin the less sinful, nor sinners the less punishable, but it redounds greatly to the glory of God's wisdom. 3. He assures them of the continuance of his kindness to them: Fear not; I will nourish you, Gen 50:21. See what an excellent spirit Joseph was of, and learn of him to render good for evil. He did not tell them they were upon their good behaviour, and he would be kind to them if he saw they conducted themselves well; no, he would not thus hold them in suspense, nor seem jealous of them, though they had been suspicious of him: He comforted them, and, to banish all their fears, he spoke kindly to them. Note, Broken spirits must be bound up and encouraged. Those we love and forgive we must not only do well for but speak kindly to.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 15–21. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Genesis 50:16 captures the profound apprehension and lingering guilt of Joseph's brothers following the death of their father, Jacob. Driven by fear of retribution for their past betrayal, they dispatch a messenger to Joseph, conveying a fabricated or unrecorded command from their deceased father. This desperate plea underscores their deep-seated anxiety and sets the stage for a pivotal moment of reconciliation and the reaffirmation of God's sovereign plan amidst human sin and fear.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices. Repetition is prominent with the double use of "saying" (לֵאמֹר, lēʼmōr). This repetition serves to heighten the dramatic tension and emphasize that the words which follow are a direct, solemn communication, underscoring the brothers' careful construction of their plea. There is also an element of Suspense, as the verse sets up the expectation of what Jacob's command actually was, leaving the reader eager to discover the content of their desperate message in the following verses. The act of sending a messenger itself can be seen as Symbolism, representing the brothers' fear and their inability to approach Joseph directly, highlighting the lingering chasm of guilt and distrust between them. Finally, there is a subtle Irony in their attempt to manipulate Joseph using their father's name, given Joseph's earlier demonstrations of divine wisdom and his profound understanding of God's sovereign plan, which ultimately transcends human schemes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 50:16 vividly portrays the enduring human struggle with guilt and the challenge of fully embracing and trusting genuine forgiveness. Despite Joseph's earlier acts of grace and provision, the brothers' deep-seated fear reveals how past sins can continue to haunt and distort perceptions, even in the face of reconciliation. This passage underscores the truth that true healing from sin requires not only the offering of forgiveness but also its reception and the subsequent release from self-condemnation. It sets the stage for Joseph's profound theological declaration, where he elevates God's sovereign purpose above human evil, transforming a moment of fear into a powerful testament to divine grace and the ultimate triumph of good.
REFLECTION AND APPLICATION
Genesis 50:16 offers profound insights into the human condition, illustrating how unresolved guilt can persist even after apparent reconciliation. The brothers' fear serves as a poignant reminder of the burden of unaddressed sin and the vital necessity of genuine forgiveness—both in seeking and extending it. True forgiveness is not merely an event but a transformative process requiring trust, open communication, and patience to fully heal relationships. This passage also subtly highlights the danger of operating out of fear rather than faith, prompting believers to trust in God's redemptive work even in the aftermath of human failings and to pursue honest reconciliation guided by love, echoing the broader biblical emphasis on the ministry of reconciliation found in passages like 2 Corinthians 5:18-20. It challenges us to consider whether our own past mistakes, even those forgiven by others, still hold us captive, preventing us from fully embracing the freedom offered by grace.
Questions for Reflection
FAQ
Why were Joseph's brothers still afraid of him after all this time?
Answer: Despite Joseph's earlier demonstrations of forgiveness and provision, their deep-seated guilt over selling him into slavery persisted. Jacob's presence had served as a buffer, and with him gone, their fear of retribution resurfaced, indicating the profound psychological impact of unaddressed sin and the difficulty of fully trusting forgiveness when burdened by guilt. Their fear stemmed from their own conscience and the assumption that Joseph would act according to human vengeance rather than divine grace, failing to fully grasp the depth of his forgiveness or God's redemptive plan. This highlights how human guilt can prevent the full acceptance of grace, even when it is abundantly offered, as seen in Joseph's earlier actions in Genesis 45:5-8.
CHRIST-CENTERED FULFILLMENT
Joseph's story, culminating in his profound forgiveness and the declaration that God intended good from his brothers' evil, powerfully foreshadows the redemptive work of Christ. Like Joseph, who was rejected by his own yet became a savior for them and many others, Christ was betrayed and crucified, yet through His suffering, God accomplished the ultimate reconciliation of humanity to Himself. The fear and guilt of Joseph's brothers find their ultimate resolution in the cross, where true forgiveness and peace are offered, transforming human sin and brokenness into divine salvation and new life. Christ's sacrifice provides the perfect and complete atonement that addresses the root of all human guilt and fear, inviting us into a relationship of perfect trust and reconciliation with God, as articulated in Colossians 1:19-20. He is the ultimate "messenger" of peace, breaking down the dividing wall of hostility (Ephesians 2:14), and through His resurrection, He assures us that even death cannot thwart God's good purposes for those who believe (Romans 8:38-39).