TRV
Translation
King James Version
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.
Complete Jewish Bible
You meant to do me harm, but God meant it for good -so that it would come about as it is today, with many people's lives being saved.
Berean Standard Bible
As for you, what you intended against me for evil, God intended for good, in order to accomplish a day like this—to preserve the lives of many people.
American Standard Version
And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive.
World English Bible Messianic
As for you, you meant evil against me, but God meant it for good, to bring to pass, as it is this day, to save many people alive.
Geneva Bible (1599)
When ye thought euill against mee, God disposed it to good, that he might bring to passe, as it is this day, and saue much people aliue.
Young's Literal Translation
As for you, ye devised against me evil--God devised it for good, in order to do as at this day, to keep alive a numerous people;
See on the biblical-era map
In the KJVVerse 1,527 of 31,102
Study This Verse
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.
Copy as
John ChrysostomAD 407
HOMILIES ON GENESIS 67.19
“Don’t be apprehensive or anxious,” Jacob says. “I belong to God,” and in imitation of my Lord I strive to reward with kindness those who are maliciously disposed to me—“I belong to God,” after all. Then to show how great is the favor he enjoys from God Joseph says, You acted against me with evil intent, but God turned everything to good for me. Hence Paul also said, “For those who love God all things work together for good.” “All things,” he says. What is meant by “all things”? Opposition and apparent disappointment—even these things are turned into good, which is exactly what happened with this remarkable man. In fact, what was done by his brothers had the particular effect of bringing him the kingship, thanks to the creative God’s wisdom transforming all their wickedness into good.
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.
Copy as
Continue studying Genesis 50:20 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Genesis 50:20 stands as Joseph's profound theological declaration to his brothers, encapsulating the overarching theme of God's sovereignty and redemptive providence throughout the patriarchal narrative. Despite their malicious intent to harm him by selling him into slavery, Joseph proclaims that God orchestrated their evil act for a benevolent purpose: to preserve life and fulfill His divine plan, ultimately saving many people, including the nascent nation of Israel, from a devastating famine. This pivotal verse powerfully contrasts human sin with divine purpose, affirming God's unfathomable ability to redeem even the darkest human actions for His ultimate good.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Genesis 50:20 is rich in literary devices that amplify its theological weight. The most prominent is Juxtaposition, specifically the stark contrast between human evil and divine good, expressed through the repeated use of the verb châshab ("thought" / "meant"). This parallel structure highlights the profound difference between human limitedness and God's boundless sovereignty. There is also a powerful element of Irony: what was intended for harm by the brothers became the very means of salvation orchestrated by God. This Divine Reversal or Providence underscores God's ability to subvert human plans and weave them into His own perfect tapestry. The phrase "as it is this day" serves as a Foreshadowing device, pointing to the tangible, present fulfillment of a long-term divine plan, and also acts as a powerful Affirmation of God's active involvement in history. The entire verse functions as a Theological Summary, encapsulating the overarching message of the Joseph narrative and indeed, much of the Old Testament's understanding of God's character and His interaction with humanity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 50:20 is a theological cornerstone, providing a profound framework for understanding God's interaction with human sin and suffering. It articulates a crucial biblical truth: while humanity is fully responsible for its evil intentions and actions, God remains absolutely sovereign, capable of working through, and even redeeming, human wickedness to accomplish His ultimate good purposes. This does not diminish human culpability but magnifies divine power and wisdom. The verse assures believers that even in the face of betrayal, injustice, or seemingly senseless hardship, God is not absent or passive; rather, He is actively orchestrating events, weaving even the darkest threads of human experience into His glorious tapestry of redemption. It transforms a narrative of familial strife into a testament to God's unfailing providence and His commitment to His covenant promises.
REFLECTION AND APPLICATION
Genesis 50:20 offers profound comfort and a significant challenge for contemporary believers. It comforts us by reminding us that even in the face of betrayal, suffering, or seemingly senseless hardship caused by others, God is actively at work. His plans are far grander and more intricate than human malice or our limited understanding. This truth provides a powerful antidote to despair, inviting us to trust God's sovereign hand even when we don't comprehend our circumstances, fostering a perspective of faith that looks beyond immediate pain to see the possibility of God working good from evil. Furthermore, Joseph's example implicitly calls for radical forgiveness, demonstrating that embracing God's redemptive purpose can liberate us from bitterness and enable genuine reconciliation. When we grasp that God can use even the worst human actions for His good, it empowers us to release our grip on resentment and participate in His redemptive work, both in our own lives and in our relationships with others.
Questions for Reflection
FAQ
Does 'God meant it unto good' excuse human evil?
Answer: No, Joseph explicitly states, "ye thought evil against me," clearly attributing the evil intent to his brothers. This verse makes a crucial distinction between human culpability and divine purpose. God's ability to bring good out of evil does not negate the sinfulness of the human act; rather, it highlights His absolute sovereignty and power to redeem, not to excuse. The brothers were still morally responsible for their wicked intentions and actions.
How can God use evil for good without being the author of evil?
Answer: God is not the author of evil, which originates from the free will of His creatures, whether human or angelic. However, because God is sovereign over all creation, He can permit evil to occur within His creation and, through His infinite wisdom and power, weave it into His larger redemptive plan. He does not cause evil, but He can use its effects to achieve His righteous purposes, often bringing about a greater good that would not have been possible otherwise. This demonstrates His supreme power to even turn the efforts of His adversaries to His glory, as seen in the ultimate act of evil, the crucifixion of Christ.
Is this a promise that everything bad will turn out good for me personally?
Answer: While Genesis 50:20 powerfully illustrates God's providential care, it's important to interpret it within its broader biblical context. It means that God has an ultimate, good purpose for all things, and He works all circumstances, even difficult ones, for the good of His ultimate plan and for those who love Him and are called according to His purpose, as echoed in Romans 8:28. This "good" is primarily spiritual formation, conformity to the image of Christ, and the advancement of His kingdom, rather than necessarily immediate personal comfort, worldly success, or the absence of suffering. It assures us of God's faithfulness to His redemptive purposes through all of life's trials.
CHRIST-CENTERED FULFILLMENT
Genesis 50:20 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The crucifixion, the most heinous act of human evil, betrayal, and injustice in history, was simultaneously the very means by which God accomplished the greatest good: the salvation of humanity. Just as Joseph was sold into slavery by his brothers, betrayed, and suffered unjustly, yet through it became the savior of many, so too was Jesus betrayed by His own people, unjustly condemned, and crucified. Yet, this horrific act, intended for evil by His crucifiers, was "meant unto good" by God. As Peter declared on the Day of Pentecost, Jesus was "delivered by the determinate counsel and foreknowledge of God" (Acts 2:23), even though He was "taken, and by wicked hands have crucified and slain." This divine orchestration of human evil for ultimate good culminated in Christ's resurrection and the establishment of the new covenant (Luke 22:20), securing eternal redemption for all who believe. Thus, Christ's suffering, like Joseph's, was not a random tragedy but a divinely purposed act "to save much people alive" eternally (John 3:16), making Him the ultimate Lamb of God who takes away the sin of the world (John 1:29).