Does God’s Mercy Cover All Your Sins?

“Jehovah, a God merciful and gracious, . . . pardoning error and transgression and sin, but by no means will he give exemption from punishment.”​—Ex. 34:6, 7.

1. How far do some persons claim that God’s mercy extends?

IS God’s mercy limitless? Has he been represented in the true light by many as a God of such compassion and all-embracing love that he extends open arms to everyone, no matter what manner of life a person may be living? For example, as stated by a religious professor in a journal published by the faculty of a theological seminary: “If the Church is true to her calling she must declare boldly that homosexuals are persons, made in the image of God, for whom Christ died, and that by God’s grace they who were no people are God’s people, for once they had not received mercy but now they have received mercy.” Does God’s mercy cover someone who persists in practicing such things? Another clergyman thinks so, as he wrote on the same subject in a church magazine published “with ecclesiastical approval”: “If God does not abhor, but rather loves, the homosexual with the nature he was created with we can do no less. And this means that we must accept the homosexual as he is.” Does God accept him as he is?

2. What practice of Jesus might cause some persons to misunderstand Jesus’ attitude toward sinners, yet how did Jesus answer his critics?

² A careless reading of the Bible might cause some to agree with the views expressed by these religious leaders. They may have in mind such experiences of Jesus Christ as that recorded in Matthew, the ninth chapter. “While he was reclining at the table in the house, look! many tax collectors and sinners came and began reclining with Jesus and his disciples. But on seeing this the Pharisees began to say to his disciples: ‘Why is it that your teacher eats with tax collectors and sinners?’ Hearing them, he said: ‘Persons in health do not need a physician, but the ailing do. Go, then, and learn what this means, “I want mercy, and not sacrifice.” For I came to call, not righteous people, but sinners.’”​—Matt. 9:10-13.

MERCY NOT A CONDONING OF SINS

3. What do Jesus’ own words in answer to his critics show as to his attitude toward sinners, and how did his deeds demonstrate this further?

³ Would this not, in casual reading, appear to indicate that Jesus approved of sinners in that he was willing to associate with them, and criticized the Pharisees for objecting to it? Note, however, Jesus’ introductory statement: “Persons in health do not need a physician, but the ailing do.” Would this not rather suggest that Jesus’ reason for associating with them was to cure them and not simply to accept them in the ailing condition in which he found them as sinners? Jesus did exercise mercy, even as he admonished others in his Sermon on the Mount, saying, “Happy are the merciful, since they will be shown mercy.” (Matt. 5:7) However, Jesus’ exercise of mercy toward sinners was not a condoning of their sins. Rather, it operated in the same compassionate manner as toward those who were physically ill. On one occasion a leper caught sight of Jesus and he fell upon his face and begged him, saying: “Lord, if you just want to, you can make me clean.” And so Jesus stretched out his hand and touched him, saying: “I want to. Be made clean.” Immediately the man’s leprosy vanished from him. Sometimes he told the one who was ill simply to pick up his bed and walk. But in other instances he said instead: “Your sins are forgiven you.”​—Luke 5:12, 13, 20.

4. (a) What was one of the most important aspects of Jesus’ ministry? (b) How did the apostle Paul, in his first letter to the Corinthians, show the true relationship of sinners to God’s mercy?

⁴ Thus it is evident that Jesus was not accepting people in their sins as they were. Rather, one of the most important aspects of his ministry was to cure men of their spiritual illnesses, enabling them to be accepted by God because of their changed way of life. (1 Pet. 3:12; Mal. 3:18; Acts 10:34, 35) Jesus’ disciples had no distorted view of God’s mercy. For example, the apostle Paul wrote to approved Christians in Corinth about twenty-two years after Jesus had successfully finished his earthly ministry: “What! Do you not know that unrighteous persons will not inherit God’s kingdom? Do not be misled. Neither fornicators, nor idolaters, nor adulterers, nor men kept for unnatural purposes, nor men who lie with men, nor thieves, nor greedy persons, nor drunkards, nor revilers, nor extortioners will inherit God’s kingdom. And yet that is what some of you were. But you have been washed clean, but you have been sanctified, but you have been declared righteous in the name of our Lord Jesus Christ and with the spirit of our God.”​—1 Cor. 6:9-11.

5. With what words did John characterize sin and those who practice it, and what did he show the end of such ones would be?

⁵ John, an apostle of Jesus and one whom Jesus especially loved, characterized sin and those who practice it in these words and showed what the end of such ones would be: “Everyone who practices sin is also practicing lawlessness, and so sin is lawlessness. You know too that that one [Jesus] was made manifest to take away our sins, and there is no sin in him. Every one remaining in union with him does not practice sin; no one that practices sin has either seen him or come to know him. Little children, let no one mislead you; he who carries on righteousness is righteous, just as that one is righteous. He who carries on sin originates with the Devil, because the Devil has been sinning from the beginning. For this purpose the Son of God was made manifest, namely, to break up the works of the Devil.”​—1 John 3:4-8.

NO EXEMPTION FOR PRACTICERS OF SIN

6. What is Jehovah’s expressed position toward those who commit sin?

⁶ Those who would gain or who would continue to enjoy God’s approval should note well Paul’s words to the Galatian congregations: “Do not be misled: God is not one to be mocked. For whatever a man is sowing, this he will also reap; because he who is sowing with a view to his flesh will reap corruption from his flesh, but he who is sowing with a view to the spirit will reap everlasting life from the spirit.” (Gal. 6:7, 8) God does forgive sins and looks with mercy and compassion upon the children of Adam who were born in sin. (Ps. 51:5) However, the true God revealed himself to Moses as “Jehovah, a God merciful and gracious, . . . pardoning error and transgression and sin, but by no means will he give exemption from punishment.” (Ex. 34:6, 7) Even in the case of King David, with whom Jehovah had made a covenant for the kingdom, God made no exception. David was punished for his sins, but because he was repentant he was also mercifully forgiven. However, Jehovah’s forgiveness does not extend to those who deliberately violate the righteous principles upon which his own throne is established, nor to those who make sinning a way of life. (Compare Hebrews 1:8, 9.) On the contrary. His position is one of active hostility toward such ones and they can by no means escape the judgment he has reserved for them.

7. What proper view should be taken of Jehovah’s mercy, yet how do some view it?

⁷ This should not lead us to conclude that Jehovah is not a God of patience and long-suffering. According to his own testimony, in dealing with the nation of Israel in times past, he says: “I take delight, not in the death of the wicked one, but in that someone wicked turns back from his way and actually keeps living.” (Ezek. 33:11) And, even though some of the wicked take unwise advantage of his patience, even scoff at the warning that one day his long-suffering will come to an end, he continues to put up with it in order that those who are of honest heart may turn to him and be saved.​—2 Pet. 3:3, 4, 9, 15; Rom. 2:4.

8. How does Jehovah’s long-suffering benefit all mankind?

⁸ All mankind, even the wicked, benefit from God’s mercy. He does not withhold from them the things necessary for life. Jesus cited this quality of Jehovah’s undeserved kindness as an example to us, reminding us that our heavenly Father “makes his sun rise upon wicked people and good and makes it rain upon righteous people and unrighteous.” (Matt. 5:45) And when Adam and Eve disobeyed God’s law by eating of the forbidden tree of the knowledge of good and bad in the Garden of Eden, mercy toward their unborn offspring prompted Jehovah to allow them to live until children had been born.

9. How have countless millions of persons used the period of Jehovah’s long-suffering, and how will it turn out for them in the end?

⁹ Many have accepted the continuing undeserved kindness and long-suffering of Jehovah and have not missed its purpose, but, on the other hand, countless millions since Adam’s day have used this intervening time period, the period of Jehovah’s forbearance, as an opportunity to live in opposition to God and to practice all manner of unrighteous acts contrary to God’s stated will for his creatures. (2 Cor. 6:1; Rom. 1:28-32) But God is no more bound to put up with them indefinitely than he was obligated to Adam and Eve, who went down into everlasting death in due time, just as Jehovah had decreed for them. (Gen. 3:19; 5:5) The time period of Jehovah’s forbearance is nearing an end. When it concludes, Jehovah’s angelic hosts will enter into their assigned work of execution, and Jehovah’s mercy will not cover those who are found still engaged in their lawless acts, who have not turned around and received the mark of true disciples of Jesus Christ. (Ezek. 9:5, 6) When that time arrives, will God’s mercy cover all your sins?

CONTINUED VIGILANCE REQUIRED

10. (a) How should those who are dedicated and baptized view the continued mercy of God in their behalf? (b) What comfort can they take in the words of John at 1 John 2:1-6?

¹⁰ If you have not yet come to know and to accept as a way of life the righteous decrees of Jehovah, you have no time to lose. You must act quickly if you are to stand before Jehovah’s executional forces with the mark of true Christian identification. There are many, though, who read these pages who have already recognized their sinful condition before God and who have repented of this bad way and turned around, accepting God’s provision for reconciliation, God’s indescribable gift to mankind, the sacrifice of his dear Son. Does this, then, guarantee for them the continued favor of God, his unchanging mercy exercised in their behalf? Those who have dedicated themselves to God and symbolized this act by water baptism know that continued vigilance is required. (1 Cor. 10:12) Knowing they are imperfect, they are aware of the conflict within themselves, so that with the flesh they are slaves to sin’s law though with the mind they are slaves to God’s law. (Rom. 7:25) They know there is comparative gravity of wrongdoing and that sins can take a variety of forms​—sins against mankind, sins against God and Christ, sins against one’s own body, sins in sharing in the sins of others, and many other such offenses. However, they take comfort in these words of John: “If anyone does commit a sin, we have a helper with the Father, Jesus Christ, a righteous one. And he is a propitiatory sacrifice for our sins, yet not for ours only but also for the whole world’s. And by this we have the knowledge that we have come to know him, namely, if we continue observing his commandments. He that says: ‘I have come to know him,’ and yet is not observing his commandments, is a liar, and the truth is not in this person. But whoever does observe his word, truthfully in this person the love of God has been made perfect. By this we have the knowledge that we are in union with him. He that says he remains in union with him is under obligation himself also to go on walking just as that one walked.”​—1 John 2:1-6.

11. How can we show from Jesus’ words that the abuse of even everyday activities can cause us to lose out on the way to life?

¹¹ Those on the way to life rely in confidence on God’s mercy expressed through Jesus Christ and will endeavor to walk in the way of that One. But even though they avoid the gross sins that would obviously take them out from under God’s mercy, they know that there are many acts of commission or omission that can seriously endanger their standing with God. They know, for example, that Jesus did not attribute bad things to his disciples, yet he cautioned them against abuse of certain everyday activities that could cause them to lose out on the way to life. Jesus said: “Pay attention to yourselves that your hearts never become weighed down with overeating and heavy drinking and anxieties of life, and suddenly that day [of God’s meting out judgment] be instantly upon you as a snare.” (Luke 21:34, 35) Those who would follow Jesus’ steps closely realize therefore that no matter can safely be overlooked or viewed as of too little consequence to occupy their earnest and diligent attention.

12. Of what serious concern is it to us how forgiving we are of others? Give Scriptural counsel.

¹² With this stirring admonition of Jesus before us, then, can we afford to ignore or minimize the words that Jesus taught us to pray: “Forgive us our debts, as we also have forgiven our debtors”? Do you sincerely and with discernment make this request to God? These are not words to be taken lightly. Jesus added: “For if you forgive men their trespasses, your heavenly Father will also forgive you; whereas if you do not forgive men their trespasses, neither will your Father forgive your trespasses.” (Matt. 6:12, 14, 15) Jesus went on to admonish: “Stop judging that you may not be judged; for with what judgment you are judging, you will be judged; and with the measure that you are measuring out, they will measure out to you. Why, then, do you look at the straw in your brother’s eye, but do not consider the rafter in your own eye? Or how can you say to your brother, ‘Allow me to extract the straw from your eye’; when, look! a rafter is in your own eye? Hypocrite! First extract the rafter from your own eye, and then you will see clearly how to extract the straw from your brother’s eye.”​—Matt. 7:1-5.

THE POSITIVE QUALITY OF MERCY

13. What different meanings does the word “mercy” have as used in the Scriptures?

¹³ The practice of mercy, as the word is used in English, quite often conveys the idea of refraining, exercising restraint, such as in the administering of punishment, this restraint being motivated by compassion or sympathy. And it is used in this way in the Bible. God’s exercise of mercy is always in harmony with his other qualities and righteous standards, including his justice and trueness. (Ps. 40:11; Hos. 2:19) And since all men are by inheritance sinful and receiving sin’s payment of death, it is clear that the pardoning of error, or the lightening of judgment or punishment, is frequently involved in God’s exercise of mercy. However, the Hebrew and Greek words are not limited to forgiveness or restraint in applying a judicial penalty. Most frequently, mercy refers, not to a negative action, a holding back (as of punishment), but to a positive action, to an expression of kind consideration or pity that brings relief to those who are disadvantaged and in need of mercy. As might be expected, therefore, the Scriptures show that the mercifulness of Jehovah God is not a quality that comes into play only when persons are, in effect, “on trial” before him on account of having committed some particular wrongdoing. Rather, it is a characteristic quality of God’s personality, his normal way of reacting toward those in need, a facet of his love.​—2 Cor. 1:3; 1 John 4:8.

14. How do Jesus’ acts of mercy highlight the meaning of the term?

¹⁴ So it is with Jesus as well. He did not limit his acts of mercy to those who opposed or offended him. The blind, the demon-possessed, the leprous, and those whose children were afflicted were among those who evoked the expression of his mercy and pity. (Matt. 9:27; 15:22; 17:15; Mark 5:18, 19; Luke 17:12, 13) In response to the plea, “Have mercy on us,” Jesus performed miracles relieving such ones. He did so, not in a routine, indifferent way, but because he was “moved with pity.”​—Matt. 20:33, 34.

15. How does John compare God’s love to ours?

¹⁵ Does this not make more meaningful the words of Jesus’ half brother James, who warned: “For the one that does not practice mercy will have his judgment without mercy”? (Jas. 2:13) God’s mercy to us is of such great magnitude that we are compelled to exercise mercy toward our fellows, comparatively small though our manifestation of it may be. John said: “Beloved ones, let us continue loving one another, because love is from God, and everyone who loves has been born from God and gains the knowledge of God. He that does not love has not come to know God, because God is love. By this the love of God was made manifest in our case, because God sent forth his only-begotten Son into the world that we might gain life through him. The love is in this respect, not that we have loved God, but that he loved us and sent forth his Son as a propitiatory sacrifice for our sins. Beloved ones, if this is how God loved us, then we are ourselves under obligation to love one another.”​—1 John 4:7-11.

HOW FAR GOD’S MERCY EXTENDS

16. How does God’s mercy to us compare with mercy that we might exercise, and how did Jesus illustrate this at Matthew 18:23-35?

¹⁶ This may seem difficult at times and the offenses or seeming shortcomings of our Christian brothers may be such that we are inclined to ignore this requirement of showing love and extending mercy, rationalizing within ourselves that surely Jesus did not mean we should overlook “extreme” faults in others. But Paul magnifies God’s love above any that we could manifest when he said: “God recommends his own love to us in that, while we were yet sinners, Christ died for us.” (Rom. 5:8) How much greater are the sins that God has forgiven us than any that we might be called upon to forgive in our Christian brothers! And our need for God’s mercy in providing a way of redemption cannot be evaluated alongside the needs of our brothers that we are able to supply. Is it any wonder that God’s mercy cannot be made to extend to those who are lacking in mercy?​—Col. 3:13; compare Matthew 18:23-35.

17. Though dedicated, how might we still come into judgment, yet what reassurance does James give?

¹⁷ Of most serious concern to us, then, should be the question: Does God’s mercy cover all my sins? If I have dedicated myself to Jehovah God and symbolized it by water baptism, making a request to God for a good conscience, could I still come under the judgment of God for failing to exercise mercy, love toward others? (1 Cor. 13:1-3) James warned, as already quoted: “For the one that does not practice mercy will have his judgment without mercy.” However, James followed this admonition with the comforting reassurance: “Mercy exults triumphantly over judgment.” (Jas. 2:13) How? And in what way that could bring us into judgment might we fail in exercising mercy even now, before the Day of Judgment?

18. What example of mercy might be considered, what pattern of mercy does it follow and it what respects?

¹⁸ One outstanding example of mercy, exercised to the full extent of the significance of the term, is that displayed by Joseph, the favored son of Jacob. But Joseph, in the mercy that he manifested, was following the pattern that Jehovah God himself was demonstrating at the same time. Whether Joseph realized at the beginning the full extent of God’s mercy exercised toward him and his father’s household, the Bible account does not say. But Joseph was relying entirely on Jehovah’s deliverance and never wavered in his determination to follow Jehovah’s direction and to adhere strictly to Jehovah’s righteous requirements that he had learned from his father Jacob. And when Joseph was in the greatest need, Jehovah’s mercy expressed in his behalf always succored him and, in due time, it brought him into the second-most prominent position in the world of his day, a position of such power that he could, if he so desired, avenge himself with impunity on all who had mistreated him. Or, he could use his position to become a great blessing to them. How Joseph exercised mercy, not only toward those guilty of wrongdoing, but also in tender compassion and empathy toward those in need, and how this true-life story can show us the way “mercy exults triumphantly over judgment, we leave to the succeeding article to demonstrate. A careful reading of Genesis, chapters 37 through 47, before considering these pages, will prove most interesting and instructive.

How Merciful Are You?

1. Why is there no excuse for this present generation in its widespread lack of mercy?

IN THIS day of intolerance and self-interest, the one acting mercifully is a refreshing blessing. It is said of the true God: “Jehovah is gracious and merciful, slow to anger and great in loving-kindness. Jehovah is good to all, and his mercies are over all his works.” (Ps. 145:8, 9) And Jesus admonished us to “continue becoming merciful, just as your Father is merciful.” (Luke 6:36) What an indictment of this present generation, then, are the intolerable conditions resulting from the innumerable suspicions, rivalries and animosities of peoples and nations!

2. To whom only does God’s mercy extend, and why?

² Proverbs 28:27 says: “He that is giving to the one of little means will have no want, but he that is hiding his eyes will get many curses.” It is evident from this that God’s mercy will not extend to those ‘hiding their eyes.’ God is not a sentimentalist. His exercise of mercy is always in harmony with his other qualities and righteous standards, including his justice and holiness. (Hos. 2:19) Anyone presuming upon God’s mercy, thinking that God will continue his mercy toward that one no matter what he does, is doomed to bitter disappointment. The one showing deliberate disrespect for God’s righteous ways by his acts and course of life offends God, and the true God will rightly “shut off his mercies in anger.”​—Ps. 77:9; Rom. 2:4-11.

3. What questions might help us to determine our own quality of mercy?

³ Jesus’ half brother James gave sound warning and, at the same time, reassurance when he wrote: “For the one that does not practice mercy will have his judgment without mercy. Mercy exults triumphantly over judgment.” (Jas. 2:13) How merciful are you? Is it easy for you to overlook offenses that may be committed against you? or do you find it difficult to put such matters out of your mind? Are you actively conscious of the needs of those around you? or must these things constantly be brought to your attention? Are you inclined to be suspicious of others’ motives? or can you recognize and accept sincerity and lack of guile? Are you prone to be more solicitous of those who are prominent or particularly talented in some way? or can you find true pleasure in strictly spiritual qualities? If you were to weigh yourself in the balance of these questions, would you be found wanting in mercy? The result is vital, because, whether we individually are concerned or not, Jehovah’s judgment will be entered toward us individually just as he has indicated through James, and only the one practicing mercy will have mercy shown to him when brought into judgment.

4. How might a merciful person be identified?

⁴ The merciful person is one who does not hold a grudge, who is willing to hold back condemnation and punishment whenever circumstances will allow it, who is generous in giving both materially and spiritually, who is conscious of those in need and who shows concern for them in an active way, who does not show partiality or use his tongue in pride or jealousy, who performs his acts of charity and distributes his gifts of mercy with sincerity and humility free from boasting, who does not become so efficient in his dealings with his associates that they become to him mere parts of an “organizational machine.” The generous giving of himself, even more than of his possessions, will not go unrewarded​—certainly not unrewarded by Jehovah. God’s Word says: “He that is showing favor to the lowly one is lending to Jehovah, and his treatment He will repay to him.” And Jesus added to the proverb: “Happy are the merciful, since they will be shown mercy.”​—Prov. 19:17; Matt. 5:7.

DEVOTION TO RIGHT PRINCIPLES BRINGS FAVOR

5. Who was Joseph, and why was he particularly a beloved one of his father?

⁵ An outstanding example of one who imitated Jehovah’s mercy was Joseph the great-grandson of Abraham and the son of Jacob or Israel. Joseph was born in Syria, the first of Jacob’s two sons by his beloved wife Rachel. (Gen. 30:22-24; 35:24) Since Jacob was ninety-one years old at Joseph’s birth, Joseph was a son of his old age and came to be loved more than his elder brothers. When Joseph was six years old or thereabouts, Jacob left Paddan-aram where he had gone to obtain a wife from among his own people and, with his entire family, he returned to Canaan. (Gen. 31:17, 18, 41) He resided for a time at Succoth, at Shechem and at Bethel. Later, on the way from Bethel to Bethlehem, Joseph’s mother, Rachel, died while giving birth to her second son Benjamin; thus Benjamin was Joseph’s only full brother, the other sons of Jacob being Joseph’s half brothers, born of Jacob to Leah, Rachel’s sister, and to Zilpah and Bilhah, the two maidservants of Leah and Rachel.​—Gen. 33:17-19; 35:1, 5, 6, 16-19.

6. (a) What report concerning his half brothers did Joseph bring to his father, and why was this not an unmerciful act? (b) How, on a previous occasion, had Simeon and Levi shown themselves to be lacking in compassion?

⁶ Joseph’s ten half brothers did not display the same devotion to right principles that Joseph manifested from an early age. When he was seventeen he was tending sheep in association with the sons of Jacob by Bilhah and Zilpah. Though younger than his brothers, Joseph demonstrated more zeal for his father’s interests than these half brothers and dutifully brought a bad report to his father. (Gen. 37:2) He was not acting unmercifully in so doing, because these brothers were following a course of wrongdoing and Jacob was entitled to be made aware of it. This devotion to right principles may have contributed to Jacob’s love for Joseph. But, instead of Joseph’s brothers profiting from Joseph’s example, they demonstrated a jealous attitude and displayed the same harsh spirit toward him that had caused them, under the leadership of Simeon and Levi, to massacre the men of Shechem who were attempting to establish friendly relations with them and who were defenseless at the time. Although they claimed their slaughter of the Shechemites was justified, their father Jacob said to Simeon and Levi, the leaders in the attack: “You have brought ostracism upon me in making me a stench to the inhabitants of the land,” and many years later Jacob referred to the anger of Simeon and Levi as cursed, “because it is cruel, and their fury, because it acts harshly.” (Gen. 34:1-31; 49:7) Because of their lack of compassion, when they saw that their father loved Joseph more than all his brothers and had a long, striped shirtlike garment made for him (perhaps similar to those worn by persons of rank), “they were not able to speak peacefully to him.”​—Gen. 37:3, 4.

7. What dreams did Joseph have, and how did his father and half brothers react?

⁷ In time Joseph had a dream that he reported to his brothers. In his dream all the brothers were binding sheaves in the middle of the field when his sheaf got up and stood erect and the sheaves of his half brothers proceeded to encircle it and bow down to his sheaf. At this his brothers began to say to him: “Are you going to be king over us for certain?” and they found further reason to hate him. The account continues: “After that he had still another dream, and he related it to his brothers and said: ‘Here I have had a dream once more, and here the sun and the moon and eleven stars were bowing down to me.’ Then he related it to his father as well as his brothers, and his father began to rebuke him and say to him: ‘What does this dream that you have dreamed mean? Am I and also your mother and your brothers for certain going to come and bow down to the earth to you?’ And his brothers grew jealous of him, but his father observed the saying.” Jacob evidently recognized that the dreams might be significant. Though it might seem that Joseph was manifesting an attitude of superiority over his brothers, he was, in fact, merely relating what Jehovah had revealed to him, a circumstance that gave his brothers further opportunity to manifest their heart condition.​—Gen. 37:5-11.

JEALOUSY BREEDS MURDEROUS HATE

8. How did Joseph come to be away from home with his half brothers, and how did his brothers view the matter?

⁸ His half brothers now went to feed the flock of their father in the vicinity of Shechem while Jacob was dwelling at Hebron. Jacob became concerned for their welfare, perhaps having in mind the animosity that had been stirred up against him and his sons in this vicinity on their way out of Syria. Though it must have been an unpleasant assignment for him in view of his half brothers’ animosity, Joseph did not hesitate to go for Jacob to see if they were safe and sound and whether the flock was safe and sound. He finally located them near Dothan, but, before he could get close by them, they caught sight of him from a distance and began scheming to put him to death.​—Gen. 37:12-20.

9. What did Reuben plan to do, but what finally happened to Joseph at the hands of his brothers?

⁹ Reuben, Jacob’s firstborn, tried to deliver him out of their hands, “in order to return him to his father,” out of concern for his own liability as the firstborn for Joseph. (Gen. 37:22-30) Apparently Reuben was not present when a caravan of Ishmaelites passed by on its way to Egypt coming from Gilead. Judah proposed that Joseph be sold to them instead of their killing him and covering over his blood. The brothers agreed and, though Joseph pleaded for mercy, they sold him to the Ishmaelites for twenty silver pieces. Then they took Joseph’s long garment, which they had taken from him, slaughtered a male goat and dipped the long garment in the blood. When it was later shown to Jacob, he was convinced that a vicious wild beast had devoured his son, and so great was his grief that he refused to be comforted. Eventually the merchants brought Joseph into Egypt and he was sold as a slave to Potiphar, the chief of Pharaoh’s bodyguard.​—Gen. 37:21-36.

10. How is this an example for us today, and what benefit to Joseph would be forthcoming from his sufferings?

¹⁰ This murderous hatred that Joseph’s half brothers had manifested in such a violent way and their callous lack of concern for their father stand as a warning example to any today who may harbor animosity toward their spiritual brothers in the Christian congregation. Jesus said: “Everyone who continues wrathful with his brother will be accountable to the court of justice.” (Matt. 5:22) But Joseph was being prepared to become a great blessing to his people, and the suffering that he experienced was to refine him for this great responsibility.

JOSEPH SUSTAINED IN JEHOVAH’S MERCY

11. How did Joseph react to his bitter experiences, yet what further trials awaited him?

¹¹ Never did Joseph permit his bitter experiences to sour him and turn him away from the true God. On the contrary, he relied all the more on the saving and preserving power of Jehovah, and because of it all the works of his hands were blessed. His diligence in Potiphar’s service in due time caused him to be elevated to the position of superintendent in Potiphar’s house. Potiphar’s wife tried repeatedly but unsuccessfully to seduce Joseph, who remained firm in his determination not to sin against his God. Foiled in her efforts, Potiphar’s wife now falsely accused Joseph of attempted rape and, when Potiphar believed her story, Joseph was thrown into prison.​—Gen. 39:1-20.

12. (a) How was Joseph treated in prison, what experience did he have with two servants of Pharaoh and how did it encourage him? (b) What circumstances led to Joseph’s release from prison?

¹² For a time Joseph was treated harshly in prison. (Ps. 105:17, 18) However, his diligence and reliance on Jehovah again were rewarded with further responsibility, and his exemplary conduct under adverse circumstances resulted in his being placed in a position of trust over the other prisoners. These came, eventually, to include two servants of Pharaoh, his chief cupbearer and his chief baker. Later on, they each had a dream and the next morning were downcast because there was no one to interpret their dreams for them. Joseph, sensitive to their need and with due credit to Jehovah God, interpreted their dreams for them and, just as he revealed it to them, so it occurred. The chief cupbearer was restored to Pharaoh’s favor within three days, while the chief baker was hanged within the same period. Unquestionably encouraged by Jehovah’s favor to him in giving him the interpretations and undoubtedly reassured as to the divine origin of his own dreams, Joseph urged the chief cupbearer to speak to Pharaoh on behalf of Joseph, and he agreed to do so. But the cupbearer, out of prison, forgot it until two years later when Pharaoh himself had dreams that he could not understand. When all the magic-practicing priests of Egypt were unable to interpret Pharaoh’s dreams, the cupbearer recalled his experience with Joseph and related it to Pharaoh. Immediately Joseph was brought from the prison to interpret Pharaoh’s dreams.​—Gen. 39:21–41:14.

13. What was the interpretation of Pharaoh’s dreams, and how was Joseph rewarded by Jehovah for his forbearance during his trials?

¹³ Now the record of forbearance that Joseph had built up and the compassionate attitude he had maintained during his trials were to be rewarded. Again giving credit to Jehovah, Joseph interpreted the two dreams of Pharaoh, explaining that there would be seven years of plenty followed by seven years of famine. Joseph then advised Pharaoh that Jehovah had given him an answer of peace and described how Pharaoh could prepare for the years of famine during the years of plenty. Pharaoh recognized in Joseph himself the able food administrator who would be needed and appointed him to this position, making him second in the kingdom and giving him all authority to organize the work of storing up grain against the years of famine. Such great quantities did they store up that finally they gave up counting it. Joseph was also given a wife, Asʹenath, the daughter of Potiʹphera, a priest of On, who bore him two sons, Manasseh and Ephraim.​—Gen. 41:15-52.

TRUE REPENTANCE MAKES ROOM FOR MERCY

14. What opportunity presented itself to Joseph in his exalted position, and how was his mercy to be put to the severest test?

¹⁴ Now Joseph was indeed in an enviable position. The lives of the people of Egypt, including the lives of Potiphar and his wife, were in his hands. But there was no danger to any of them. Joseph had already proved himself to be a forgiving and a merciful man, not one to be vengeful or vindictive. Still, his mercy was going to be put to the severest test. This occurred when the famine had spread to all the earth and peoples from all the earth came to Egypt seeking grain. One day, when Joseph was caring for his duties and compassionately providing food for the starving nations as well as for the Egyptians, his ten half brothers presented themselves before him and bowed down with their faces to the earth. Immediately Joseph remembered the dreams that he had dreamed respecting them and, though he recognized them, he made himself unrecognizable to them and spoke to them only through an interpreter. How would he deal with them? After more than twenty years, their time of judgment had arrived. Since they had acted without mercy they deserved to be judged without mercy and, acting as Jehovah’s representative, Joseph could not violate Jehovah’s justice. Still, Joseph was not a vindictive man, and he would have to render an account to God for his course of action toward them. So, with wisdom from above, he put them to the test.​—Gen. 41:53–42:8.

15. (a) How did Joseph treat his half brothers, and with what end in view? (b) How did his half brothers react to this turn of events?

¹⁵ Acting harshly toward them, he accused them of being spies, and when they professed their innocence and related to him that they were all sons of one man and that another brother was still at home, he bound Simeon before their eyes and told them that he must remain in custody until they returned with their other brother. Struck to the heart, his brothers revealed a completely repentant attitude, accepting this calamity as retributive justice from God, “because,” as they said among themselves, “we saw the distress of [Joseph’s] soul when he implored compassion on our part, but we did not listen.” Joseph, overhearing them, though they were unaware of it, was deeply moved himself and turned away from them in tears. However, their testing was not yet accomplished. There must be no doubt of the sincerity of their repentance. Loading their receptacles with grain, Joseph secretly had their money restored to them in their sacks, and sent them home, keeping Simeon in custody.​—Gen. 42:9-28.

16. (a) How did Benjamin finally come down to Egypt, and how did Joseph react on seeing him? (b) To what final test did Joseph subject his half brothers, and how did it turn out?

¹⁶ Eventually their grain was used up and it became necessary to return to Egypt. But they had been warned not to see the face of Egypt’s food administrator again unless their brother was with them. Jacob, fearful of losing the only remaining son of his beloved wife Rachel as he had already lost Joseph, kept refusing to let him go, until finally there was no other way out. Judah promised to be security for him. When they appeared before Joseph and Joseph saw his own full brother Benjamin with them he could not restrain himself. His inward emotions being excited toward his brother, he withdrew to an interior room and gave way to tears. Then he put his half brothers to the final test. By a ruse he made it appear that Benjamin had stolen a valuable silver cup and demanded that Benjamin be left behind as his slave while the others returned to their home and their father. Heartbroken and grieving because they knew that the loss of his beloved Benjamin would bring their father’s gray hairs down to the grave, they pleaded with Joseph to restore Benjamin to them for their father’s sake and, finally, when Judah volunteered to give himself in place of Benjamin, Joseph could stand no more and, breaking into tears, he revealed himself to his brothers, saying: “I am Joseph your brother, whom you sold into Egypt. But now do not feel hurt and do not be angry with yourselves because you sold me here; because for the preservation of life God has sent me ahead of you.” Joseph, at Pharaoh’s bidding, then arranged for Jacob his father to come to Egypt with all his household, and the best of the land of Egypt became theirs.​—Gen. 42:29–47:31.

STANDING IN JUDGMENT WITH A RECORD OF MERCY

17. (a) What emphasizes the extent and quality of Joseph’s mercy, and why can we be reasonably certain that mercy was a characteristic quality of Joseph? (b) How can we personally profit from the examples of Joseph, Jesus and Stephen?

¹⁷ The extent and quality of Joseph’s mercy are emphasized by the circumstances under which it was exercised. Cruelly, even murderously, dealt with by his half brothers, maliciously accused falsely by Potiphar’s wife, harshly and unjustly imprisoned by Potiphar, thoughtlessly and ungratefully forgotten by the chief cupbearer whom he had compassionately comforted, Joseph gave no thought to retaliating in kind when it was within his power to do so. On the contrary, he lovingly and with deep and sincere consideration cared for all their needs, extending his compassionate interest to all his father’s household and to all the people of the nation of Egypt. Surely this quality of mercy was not something that Joseph acquired only after he was exalted to a position of prominence and power. Rather, the mercy that Jehovah exercised toward him during his trials, preserving, sustaining and reassuring him, stands as a testimony of the forgiving and merciful attitude that Joseph must have maintained through it all. This seems quite certain from the rule that Jesus stated: “Happy are the merciful, since they will be shown mercy.” (Matt. 5:7) It is much like Jesus’ own attitude on the torture stake when he was about to die and he said: “Father, forgive them, for they do not know what they are doing,” and like that of Stephen when being stoned to death and he cried out: “Jehovah, do not charge this sin against them.” (Luke 23:34; Acts 7:60) The merciful attitude displayed in each instance was rewarded by Jehovah.

18. Why should our exercising of mercy be of particular concern to us?

¹⁸ Does it not clearly appear, then, what our interest should be in exercising mercy? Paul assures us that “each of us will render an account for himself to God.” (Rom. 14:12) How reassuring it is to know that “mercy exults triumphantly over judgment”! Whether at some critical point during the present time, or in a fast-approaching Day of Judgment (2 Pet. 3:7), how we will fare in rendering an account for ourselves before God and his appointed Judge, Jesus Christ, will, among other factors, depend upon the record of mercy our account will show. Following consistently Jesus’ commandment to love, under all circumstances, will help to fill that record and, at the same time, contribute to Jehovah’s praise and to the peace of the congregation.