Text -- Genesis 37:1-25 (NET)

Joseph’s Dreams

37:1 But Jacob lived in the land where his father had stayed, in the land of Canaan. 37:2 This is the account of Jacob. Joseph, his seventeen-year-old son, was taking care of the flocks with his brothers. Now he was a youngster working with the sons of Bilhah and Zilpah, his father’s wives. Joseph brought back a bad report about them to their father. 37:3 Now Israel loved Joseph more than all his sons because he was a son born to him late in life, and he made a special tunic for him. 37:4 When Joseph’s brothers saw that their father loved him more than any of them, they hated Joseph and were not able to speak to him kindly. 37:5 Joseph had a dream, and when he told his brothers about it, they hated him even more. more. 37:6 He said to them, “Listen to this dream I had: 37:7 There we were, binding sheaves of grain in the middle of the field. Suddenly my sheaf rose up and stood upright and your sheaves surrounded my sheaf and bowed down to it!” 37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” They hated him even more because of his dream and because of what he said. 37:9 Then he had another dream, and told it to his brothers. “Look,” he said. “I had another dream. The sun, the moon, and eleven stars were bowing down to me.” 37:10 When he told his father and his brothers, his father rebuked him, saying, “What is this dream that you had? Will I, your mother, and your brothers really come and bow down to you?” 37:11 His brothers were jealous of him, but his father kept in mind what Joseph said. 37:12 When his brothers had gone to graze their father’s flocks near Shechem, 37:13 Israel said to Joseph, “Your brothers are grazing the flocks near Shechem. Come, I will send you to them.” “I’m ready,” Joseph replied. 37:14 So Jacob said to him, “Go now and check on the welfare of your brothers and of the flocks, and bring me word.” So Jacob sent him from the valley of Hebron. 37:15 When Joseph reached Shechem, a man found him wandering in the field, so the man asked him, “What are you looking for?” 37:16 He replied, “I’m looking for my brothers. Please tell me where they are grazing their flocks.” 37:17 The man said, “They left this area, for I heard them say, ‘Let’s go to Dothan.’” So Joseph went after his brothers and found them at Dothan. 37:18 Now Joseph’s brothers saw him from a distance, and before he reached them, they plotted to kill him. 37:19 They said to one another, “Here comes this master of dreams! 37:20 Come now, let’s kill him, throw him into one of the cisterns, and then say that a wild animal ate him. Then we’ll see how his dreams turn out!” 37:21 When Reuben heard this, he rescued Joseph from their hands, saying, “Let’s not take his life!” 37:22 Reuben continued, “Don’t shed blood! Throw him into this cistern that is here in the wilderness, but don’t lay a hand on him.” (Reuben said this so he could rescue Joseph from them and take him back to his father.) 37:23 When Joseph reached his brothers, they stripped him of his tunic, the special tunic that he wore. 37:24 Then they took him and threw him into the cistern. (Now the cistern was empty; there was no water in it.) 37:25 When they sat down to eat their food, they looked up and saw a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh down to Egypt.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 37:2

It is not a barren genealogy, as those of Esau, but a memorable useful history.

Wesley: Gen 37:2

Jacob's sons did that when they were from under his eye, which they durst not have done if they had been at home with him; but Joseph gave his father an account of their ill carriage, that he might reprove and restrain them.

Wesley: Gen 37:3

Which probably was significant of farther honours intended him.

Wesley: Gen 37:5

Though he was now very young, about seventeen years old, yet he was pious and devout, and this fitted him for God's gracious discoveries to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him.

Wesley: Gen 37:8

See here, How truly they interpreted his dream? The event exactly answered this interpretation, Gen 42:6, &c. How scornfully they resented it, Shalt thou that art but one, reign over us that are many? Thou that art the youngest, over us that are elder? The reign of Jesus Christ, our Joseph, is despised and striven against by an unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright in the morning of the resurrection is thought of with the utmost disdain.

Wesley: Gen 37:10

Probably to lessen the offence which his brethren would take at it; yet he took notice of it more than he seemed to do.

Wesley: Gen 37:18

It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice propense, and in cold blood.

Wesley: Gen 37:21

God can raise up friends for his people, even among their enemies. Reuben of all the brothers had most reason to be jealous of Joseph, for he was the first-born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph, yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness, while the temper of the two next brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. He made a proposal which they thought would effectually destroy Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands, probably hoping thereby to recover his father's favour which he had lately lost; but God over - ruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world; yet the Father sent him out of his bosom to visit us; he came from heaven to earth to seek and save us; yet then malicious plots were laid against him; he came to his own, and his own not only received him not, but consulted, This is the heir, come let us kill him. This he submitted to, in pursuance of his design to save us.

Wesley: Gen 37:24

To perish there with hunger and cold; so cruel were their tender mercies.

Wesley: Gen 37:25

They felt no remorse of conscience, which if they had, would have spoiled their stomach to their meat. A great force put upon conscience commonly stupifies it, and for the time deprives it both of sense and speech.

JFB: Gen 37:1

That is, "a sojourner"; "father" used collectively. The patriarch was at this time at Mamre, in the valley of Hebron (compare Gen 35:27); and his dwelling there was continued in the same manner and prompted by the same motives as that of Abraham and Isaac (Heb 11:13).

JFB: Gen 37:2

Leading occurrences, in the domestic history of Jacob, as shown in the narrative about to be commenced.

JFB: Gen 37:2

Literally, "Joseph being seventeen years old was a shepherd over the flock"--he a lad, with the sons of Bilhah and Zilpah. Oversight or superintendence is evidently implied. This post of chief shepherd in the party might be assigned him either from his being the son of a principal wife or from his own superior qualities of character; and if invested with this office, he acted not as a gossiping telltale, but as a "faithful steward" in reporting the scandalous conduct of his brethren.

JFB: Gen 37:3

Benjamin being younger, was more the son of his old age and consequently on that ground might have been expected to be the favorite. Literally rendered, it is "son of old age to him"--Hebrew phrase, for "a wise son"--one who possessed observation and wisdom above his years--an old head on young shoulders.

JFB: Gen 37:3

Formed in those early days by sewing together patches of colored cloth, and considered a dress of distinction (Jdg 5:30; 2Sa 13:18). The passion for various colors still reigns among the Arabs and other people of the East, who are fond of dressing their children in this gaudy attire. But since the art of interweaving various patterns was introduced, "the coats of colors" are different now from what they seem to have been in patriarchal times, and bear a close resemblance to the varieties of tartan.

JFB: Gen 37:4

Did not say "peace be to thee" [Gen 43:23, &c.], the usual expression of good wishes among friends and acquaintances. It is deemed a sacred duty to give all this form of salutation; and the withholding of it is an unmistakable sign of dislike or secret hostility. The habitual refusal of Joseph's brethren, therefore, to meet him with "the salaam," showed how ill-disposed they were towards him. It is very natural in parents to love the youngest, and feel partial to those who excel in talents or amiableness. But in a family constituted as Jacob's--many children by different mothers--he showed great and criminal indiscretion.

JFB: Gen 37:5

Dreams in ancient times were much attended to, and hence the dream of Joseph, though but a mere boy, engaged the serious consideration of his family. But this dream was evidently symbolical. The meaning was easily discerned, and, from its being repeated under different emblems, the fulfilment was considered certain (compare Gen 41:32), whence it was that "his brethren envied him, but his father observed the saying" [Gen 37:11].

JFB: Gen 37:12

The vale of Shechem was, from the earliest mention of Canaan, blest with extraordinary abundance of water. Therefore did the sons of Jacob go from Hebron to this place, though it must have cost them near twenty hours' travelling--that is, at the shepherd rate, a little more than fifty miles. But the herbage there was so rich and nutritious that they thought it well worth the pains of so long a journey, to the neglect of the grazing district of Hebron [VAN DE VELDE].

JFB: Gen 37:13-17

Anxious to learn how his sons were doing in their distant encampment, Jacob despatched Joseph; and the youth, accepting the mission with alacrity, left the vale of Hebron, sought them at Shechem, heard of them from a man in "the field" (the wide and richly cultivated plain of Esdraelon), and found that they had left that neighborhood for Dothan, probably being compelled by the detestation in which, from the horrid massacre, their name was held.

JFB: Gen 37:17

Hebrew, Dothaim, or "two wells," recently discovered in the modern "Dothan," situated a few hours' distance from Shechem.

JFB: Gen 37:18

On the level grass field, where they were watching their cattle. They could perceive him approaching in the distance from the side of Shechem, or rather, Samaria.

JFB: Gen 37:19

Literally, "master of dreams"--a bitterly ironical sneer. Dreams being considered suggestions from above, to make false pretensions to having received one was detested as a species of blasphemy, and in this light Joseph was regarded by his brethren as an artful pretender. They already began to form a plot for Joseph's assassination, from which he was rescued only by the address of Reuben, who suggested that he should rather be cast into one of the wells, which are, and probably were, completely dried up in summer.

JFB: Gen 37:23

Imagine him advancing in all the unsuspecting openness of brotherly affection. How astonished and terrified must he have been at the cold reception, the ferocious aspect, the rough usage of his unnatural assailants! A vivid picture of his state of agony and despair was afterwards drawn by themselves (compare Gen 42:21).

JFB: Gen 37:25

What a view does this exhibit of those hardened profligates! Their common share in this conspiracy is not the only dismal feature in the story. The rapidity, the almost instantaneous manner in which the proposal was followed by their joint resolution, and the cool indifference, or rather the fiendish satisfaction, with which they sat down to regale themselves, is astonishing. It is impossible that mere envy at his dreams, his gaudy dress, or the doting partiality of their common father, could have goaded them on to such a pitch of frenzied resentment or confirmed them in such consummate wickedness. Their hatred to Joseph must have had a far deeper seat. It must have been produced by dislike to his piety and other excellencies, which made his character and conduct a constant censure upon theirs, and on account of which they found that they could never be at ease till they had rid themselves of his hated presence. This was the true solution of the mystery, just as it was in the case of Cain (1Jo 3:12).

JFB: Gen 37:25

They are called Midianites (Gen 37:28), and Medanites, in Hebrew (Gen 37:36), being a travelling caravan composed of a mixed association of Arabians. Those tribes of Northern Arabia had already addicted themselves to commerce, and long did they enjoy a monopoly, the carrying trade being entirely in their hands. Their approach could easily be seen; for, as their road, after crossing the ford from the trans-jordanic district, led along the south side of the mountains of Gilboa, a party seated on the plain of Dothan could trace them and their string of camels in the distance as they proceeded through the broad and gently sloping valley that intervenes. Trading in the produce of Arabia and India, they were in the regular course of traffic on their way to Egypt: and the chief articles of commerce in which this clan dealt were

JFB: Gen 37:25

"balm of Gilead," the juice of the balsam tree, a native of Arabia-Felix, and myrrh--an Arabic gum of a strong, fragrant smell. For these articles there must have been an enormous demand in Egypt as they were constantly used in the process of embalming.

Clarke: Gen 37:1

Wherein his father was a stranger - מגורי אביו megurey abiv , Jacob dwelt in the land of his father’ s sojournings, as the margin very properly reads it. The place was probably the vale of Hebron, see Gen 37:14.

Clarke: Gen 37:2

These are the generations - תלדות toledoth , the history of the lives and actions of Jacob and his sons; for in this general sense the original must be taken, as in the whole of the ensuing history there is no particular account of any genealogical succession. Yet the words may be understood as referring to the tables or genealogical lists in the preceding chapter; and if so, the original must be understood in its common acceptation

Clarke: Gen 37:2

The lad was with the sons of Bilhah - It is supposed that our word lad comes from the Hebrew ילד yeled , a child, a son; and that lass is a contraction of ladess, the female of lad, a girl, a young woman. Some have supposed that King James desired the translators to insert this word; but this must be a mistake, as the word occurs in this place in Edmund Becke’ s Bible, printed in 1549; and still earlier in that of Coverdale, printed in 1535

Clarke: Gen 37:2

Brought unto his father their evil report - Conjecture has been busily employed to find out what this evil report might be; but it is needless to inquire what it was, as on this head the sacred text is perfectly silent. All the use we can make of this information is, that it was one cause of increasing his brothers’ hatred to him, which was first excited by his father’ s partiality, and secondly by his own dreams.

Clarke: Gen 37:3

A coat of many colors - כתנת פסים kethoneth passim , a coat made up of stripes of differently colored cloth. Similar to this was the toga praetexta of the Roman youth, which was white, striped or fringed with purple; this they wore till they were seventeen years of age, when they changed it for the toga virilis , or toga pura , which was all white. Such vestures as clothing of distinction are worn all over Persia, India, and China to the present day. It is no wonder that his brethren should envy him, when his father had thus made him such a distinguished object of his partial love. We have already seen some of the evils produced by this unwarrantable conduct of parents in preferring one child to all the rest. The old fable of the ape and her favorite cub, which she hugged to death through kindness, was directed against such foolish parental fondnesses as these.

Clarke: Gen 37:4

And could not speak peaceably unto him - Does not this imply, in our use of the term, that they were continually quarrelling with him? but this is no meaning of the original: ולא יכלו דברו לשלם velo yachelu dabbero leshalom , they could not speak peace to him, i. e., they would not accost him in a friendly manner. They would not even wish him well. The eastern method of salutation is, Peace be to thee! שלום לך shalom lecha , among the Hebrews, and salam , peace, or salam kebibi , peace to thee my friend, among the Arabs. Now as peace among those nations comprehends all kinds of blessings spiritual and temporal, so they are careful not to say it to those whom they do not cordially wish well. It is not an unusual thing for an Arab or a Turk to hesitate to return the salam , if given by a Christian, or by one of whom he has not a favorable opinion: and this, in their own country, may be ever considered as a mark of hostility; not only as a proof that they do not wish you well, but that if they have an opportunity they will do you an injury. This was precisely the case with respect to Joseph’ s brethren: they would not give him the salam , and therefore felt themselves at liberty to take the first opportunity to injure him.

Clarke: Gen 37:7

We were binding sheaves in the field - Though in these early times we read little of tillage, yet it is evident from this circumstance that it was practiced by Jacob and his sons. The whole of this dream is so very plain as to require no comment, unless we could suppose that the sheaves of grain might have some reference to the plenty in Egypt under Joseph’ s superintendence, and the scarcity in Canaan, which obliged the brethren to go down to Egypt for corn, where the dream was most literally fulfilled, his brethren there bowing in the most abject manner before him.

Clarke: Gen 37:9

He dreamed yet another dream - This is as clear as the preceding. But how could Jacob say, Shall I and thy mother, etc., when Rachel his mother was dead some time before this? Perhaps Jacob might hint, by this explanation, the impossibility of such a dream being fulfilled, because one of the persons who should be a chief actor in it was already dead. But any one wife or concubine of Jacob was quite sufficient to fulfill this part of the dream. It is possible, some think, that Joseph may have had these dreams before his mother Rachel died; but were even this the case, she certainly did not live to fulfill the part which appears to refer to herself

Clarke: Gen 37:9

The sun and the moon and the eleven stars - Why eleven stars? Was it merely to signify that his brothers might be represented by stars? Or does he not rather there allude to the Zodiac, his eleven brethren answering to eleven of the celestial signs, and himself to the twelfth? This is certainly not an unnatural thought, as it is very likely that the heavens were thus measured in the days of Joseph; for the zodiacal constellations have been distinguished among the eastern nations from time immemorial. See Clarke at Gen 49:33 (note).

Clarke: Gen 37:14

Go - see whether it be well with thy brethren - Literally, Go, I beseech thee, and see the peace of thy brethren, and the peace of the flock. Go and see whether they are all in prosperity. See Clarke on Gen 37:4 (note). As Jacob’ s sons were now gone to feed the flock on the parcel of ground they had bought from the Shechemites, (see Gen 33:19), and where they had committed such a horrible slaughter, their father might feel more solicitous about their welfare, lest the neighboring tribes should rise against them, and revenge the murder of the Shechemites

As Jacob appears to have been at this time in the vale of Hebron, it is supposed that Shechem was about sixty English miles distant from it, and that Dothan was about eight miles farther. But I must again advertise my readers that all these calculations are very dubious; for we do not even know that the same place is intended, as there are many proofs that different places went by the same names.

Clarke: Gen 37:19

Behold, this dreamer cometh - בעל החלמות baal hachalomoth , this master of dreams, this master dreamer. A form of speech which conveys great contempt.

Clarke: Gen 37:20

Come now and let us slay him - What unprincipled savages these must have been to talk thus coolly about imbruing their hands in an innocent brother’ s blood! How necessary is a Divine revelation, to show man what God hates and what he loves! Ferocious cruelty is the principal characteristic of the nations and tribes who receive not the law at his mouth.

Clarke: Gen 37:21

Reuben heard it - Though Reuben appears to have been a transgressor of no ordinary magnitude, if we take Gen 35:22 according to the letter, yet his bosom was not the habitation of cruelly. He determined, if possible, to save his brother from death, and deliver him safely to his father, with whose fondness for him he was sufficiently acquainted. Josephus, in his usual way, puts a long flourishing speech in the mouth of Reuben on the occasion, spoken in order to dissuade his brethren from their barbarous purpose; but as it is totally unfounded, it is worthy of no regard.

Clarke: Gen 37:23

They stripped Joseph out of his coat - This probably was done that, if ever found, he might not be discerned to be a person of distinction, and consequently, no inquiry made concerning him.

Clarke: Gen 37:25

They sat down to eat bread - Every act is perfectly in character, and describes forcibly the brutish and diabolic nature of their ruthless souls

Clarke: Gen 37:25

A company of Ishmaelites - We may naturally suppose that this was a caravan, composed of different tribes that, for their greater safety, were traveling together, and of which Ishmaelites and Midianites made the chief. In the Chaldee they are called Arabians, which, from ערב arab , to mingle, was in all probability used by the Targumist as the word Arabians is used among us, which comprehends a vast number of clans, or tribes of people. The Jerusalem Targum calls them סרקין Sarkin , what we term Saracens. In the Persian, the clause stands thus: karavanee iskmaaleem araban aya . "A caravan of Ishmaelite Arabs came."This seems to give the true sense.

Calvin: Gen 37:1

1.And Jacob dwelt. Moses confirms what he had before declared, that, by the departure of Esau, the land was left to holy Jacob as its sole possessor. Although in appearance he did not obtain a single clod; yet, contented with the bare sight of the land, he exercised his faith; and Moses expressly compares him with his father, who had been a stranger in that land all his life. Therefore, though by the removal of his brother to another abode, Jacob was no little gainer; yet it was the Lord’s will that this advantage should be hidden from his eyes, in order that he might depend entirely upon the promise.

Calvin: Gen 37:2

2.These are the generations of Jacob. By the word תולדות toledoth we are not so much to understand a genealogy, as a record of events, which appears more clearly from the context. For Moses having thus commenced, does not enumerate sons and grandsons, but explains the cause of the envy of Joseph’s brethren, who formed a wicked conspiracy against him, and sold him as a slave: as if he had said “Having briefly summed up the genealogy of Esau, I now revert to the series of my history, as to what happened to the family of Jacob.” ¹³² Moreover, Moses being about to speak of the abominable wickedness of Jacob’s sons, begins with the statement, that Joseph was dear beyond the rest to his father, because he had begotten him in his old age: and as a token of tender love, had clothed him with a coat woven of many colors. But it was not surprising that the boy should be a great favorite with his aged father, for so it is wont to happen: and no just ground is here given for envy; seeing that sons of a more robust age, by the dictate of nature, might well concede such a point. Moses, however, states this as the cause of odium, that the mind of his father was more inclined to him than to the rest. The brethren conceive enmity against the boy, whom they see to be more tenderly loved by their father, as having been born in his old age. ¹³³ If they did not choose to join in this love to their brother, why did they not excuse it in their father? Hence, then, we perceive their malignant and perverse disposition. But, that a manycoloured coat and similar trifles inflamed them to devise a scheme of slaughter, is a proof of their detestable cruelty. Moses also says that their hatred increased, because Joseph conveyed the evil speeches of his brethren to their father. Some expound the word evil as meaning some intolerable crime; but others more correctly suppose, that it was a complaint of the boy that his brothers vexed him with their reproaches; for, what follows in Moses, I take to have been added in explanation, that we may know the cause for which he had been treated so ill and with such hostility. It may be asked, why Moses here accuses only the sons of Bilhah and Zilpah, when, afterwards, he does not exempt the sons of Leah from the same charge? One, indeed, of her sons, Reuben, was milder than any of the rest; next to him was Judah, who was his uterine brother. But what is to be said of Simon? What of Levi? Certainly since they were older, it is probable that they were leaders in the affair. The suspicion may, however, be entertained, that because these were the sons of concubines and not of true wives, their minds would be more quickly moved with envy; as if their servile extraction, on the mother’s side, subjected them to contempt.

Calvin: Gen 37:6

6.And Joseph dreamed a dream. Moses having stated what were the first seeds of this enmity, now ascends higher, and shows that Joseph had been elected, by the wonderful purpose of God, to great things; that this had been declared to him in a dream; and that, therefore, the hatred of his brethren broke forth into madness. God, however, revealed in dreams what he would do, that afterwards it might be known that nothing had happened fortuitously: but that what had been fixed by a celestial decree, was at length, in its proper time, carried forward through circuitous windings to its completion. It had been predicted to Abraham that his seed should be wanderers from the land of Canaan. In order, then, that Jacob might pass over into Egypt, this method was divinely appointed; namely, that Joseph, being president over Egypt in a time of famine, might bring his father thither with his whole family, and supply them with food. Now, from the facts first related, no one could have conjectured such a result. The sons of Jacob conspire to put the very person to death, without whom they cannot be preserved; yea, he who was ordained to be the minister of salvation to them, is thrown into a well, and with difficulty rescued from the jaws of death. Driven about by various misfortunes, he seems to be an alien from his father’s house. Afterwards, he is cast into prison, as into another sepulcher, where, for a long time, he languishes. Nothing, therefore, was less probable than that the family of Jacob should be preserved by his means, when he was cut off from it, and carried far away, and not even reckoned among the living. Nor did any hope of his liberation remain, especially from the time in which he was neglected by the chief butler; but being condemned to perpetual imprisonment, he was left there to rot. God, however, by such complicated methods, accomplishes what he had purposed. Wherefore, in this history, we have not only a most beautiful example of Divine Providence, but also two other points are added especially worthy of notice: first, that the Lord performs his work by wonderful and unusual modes; and, secondly, that he brings forth the salvation of his Church, not from magnificent splendor, but from death and the grave. Besides, in the person of Joseph, a lively image of Christ is presented, as will more fully appear from the context. But since these subjects will be often repeated, let us follow the thread of Moses’ discourse. God, of his mere grace, conferred peculiar honor on the boy, who was the last but one among twelve, in giving him the priority among his brethren. For, by what merit or virtue shall we say that he attained the lordship over his brethren? Afterwards he seemed, indeed, to acquire this by his own great beneficence: but from the dream we learn, that it was the free gift of God, which in no way depended upon Joseph’s beneficence. Rather, he was ordained to be chief, by the mere good pleasure of God, in order that he might show kindness to his brethren. Now, since the Lord was, at that time, wont to reveal his secrets by two methods — by visions and by dreams — one of these kinds is here noted. For no doubt Joseph had often dreamed in the common manner: but Moses shows that a dream was now divinely sent to him, which might have the force and weight of an oracle. We know that dreams are often produced by our daily thoughts: sometimes they are indications of an unhealthy state of the body: but whenever God intends to make known his counsel by dreams, he engraves on them certain marks, which distinguish them from passing and frivolous imaginations, in order that their credibility and authority may stand firm. Thus Joseph, being certainly persuaded that he had not been deluded by an empty spectra, fearlessly announced his dream as a celestial oracle. Now, although the dominion is promised to him under a rural symbol, it is one which does not seem suitable for instruction to the sons of Jacob; for we know that they were herdsman, not ploughmen. Since they had no harvest which they could gather in, it seems hardly congruous that homage should be paid to his sheaf: But perhaps God designedly chose this similitude, to show that this prophecy was not founded upon the present fortunes of Joseph, and that the material of his dominion would not consist in those things which were at hand, but that it should be a future benefit, the cause of which was to be sought for elsewhere than at home.

Calvin: Gen 37:8

8.Shalt thou indeed reign over us? Here it is plainly shown to us that the paternal favor of God towards the elect, is like a fan to excite against them the enmity of the world. When the sons of Jacob heard that they were fighting in vain against God, their unjust hatred ought, by such means, to have been corrected. For it was as if God, setting himself in the midst, would repress their fury by these words, “Your impious conspiring will be fruitless; for although you boast, I have constituted as your chief, the man whose ruin your wicked envy hurries you to seek.” Perhaps, also, by this consolatory dream, he intended to alleviate the trouble of the holy youth. Yet their obstinacy caused it to be the more increased. Let us then learn not to be grieved if, at any time, the shining of the grace of God upon us should cause us to be envied. The sons of Jacob, however, were but too acute interpreters of the dream: yet they deride it as a fable, because it was repugnant to their wishes. Thus it often happens that they who are ill-disposed, quickly perceive what is the will of God: but, because they feel no reverence, they despise it. To this contumacy, however, succeeds a stupor which destroys their former quick-sightedness.

Calvin: Gen 37:9

9.And he dreamed yet another dream. The scope of this dream is the same. The only difference is, that God, to inspire greater confidence in the oracle, presents him with a figure from heaven. The brethren of Joseph had despised what was said concerning the sheaves; the Lord now calls upon them to look towards heaven, where his august Majesty shines forth. It may, however, be asked, how it can be reconciled with fact, that his mother, who was now dead, could come and bow down to him. The interpretation of certain Hebrews, who refer it to Bilhah, is frigid, and the sense appears plain without such subterfuges: for the sun and moon designate the head of the family on each side: thus, in this figure, Joseph sees himself reverenced by the whole house of his father.

Calvin: Gen 37:10

10.And his father rebuked him. If Jacob suspected that the dream originated in vain ambition, he rightly rebuked his son; but if he knew that God was the author of the dream, he ought not to have expostulated with him. But that he did know it, may be hence inferred, because he is afterwards said seriously to have considered it. For Moses, making a distinction between him and his sons, says that they breathed nothing but the virus of envy; while he revolved in his own mind what this might mean; which could not have happened, unless he had been affected with reverence. But seeing that a certain religious impression on the subject rested on his mind, how was it that he rebuked his son? This truly was not giving honor to God and to his word. For it ought to have occurred to the mind of Jacob that, although Joseph was under his authority, he yet sustained a prophetic character. It is probable, when he saw his sons so malevolent, that he wished to meet the danger by feigning what he did not feel: for he was not offended at the dream, but he was unwilling to exasperate the minds of those who, on account of their pride, would not bear to be in subjection. Therefore I do not doubt that he feignedly reproved his son, from a desire to appease contention. Nevertheless, this method of pretending to be adverse to the truth, when we are endeavoring to appease the anger of those who rage against it, is by no means approved by God. He ought rather ingenuously to have exhorted his sons not to “kick against the pricks.” Or at least he should have used this moderate address, “If this is a common dream, let it be treated with ridicule rather than with anger; but if it has proceeded from God, it is wicked to speak against it.” It is even possible that the unsuitableness of the dream had struck the mind of the old man. For we know how difficult it is entirely to throw off all sense of superiority. Certainly, though Jacob declines slightly from the right course, yet his piety appears to be of no common order; because his reverence for the oracle so easily prevailed over every other feeling. But the most wicked obstinacy betrays itself in his sons, seeing they break out into greater enmity. For though they despise the dream, yet they are not made angry about nothing. Gladly would they have had their brother as a laughing-stock; but a certain secret sense of the Deity constrains them, so that, with or against their will, they are compelled to feel that there is something authentic in the dream. Meanwhile, a blind ferocity impels them to an unintentional resistance against God. Therefore, that we may be held in obedience to God, let us learn to bring down our high spirits; because the beginning of docility is for men to submit to be brought into order. This obstinacy in the sons of Jacob was most censurable, because they not only rejected the oracle of God through their hatred of subjection, but were hostile to his messenger and herald. How much less excusable, then, will be our hardness, if we do not meekly submit our necks to the yoke of God; since the doctrine of humility, which subdues and even mortifies us, is not only more clearly revealed, but also confirmed by the precious blood of Christ? If, however, we see many refractory persons at this day, who refuse to embrace the gospel, and who perversely rise up against it, let us not be disturbed as by some new thing, seeing that the whole human race is infected with the disease of pride; for by the gospel all the glory of the flesh is reduced to nothing; rather let us know that all remain obstinate, except those who are rendered meek by the subduing influence of the Spirit.

Calvin: Gen 37:12

12.And his brethren went. Before Moses treats of the horrible design of fratricide, he describes the journey of Joseph, and amplifies, by many circumstances, the atrocity of the crime. Their brother approaches them in the discharge of a duty, to make a fraternal inquiry after their state. He comes by the command of his father; and obeys it without reluctance, as appears from his answer. He searches them out anxiously; and though they had changed their place, he spares neither labor nor trouble till he finds them. Therefore their cruelty was something more than madness, seeing they did not shrink with horror from contriving the death of a brother so pious and humane. We now see that Moses does not relate, without a purpose, that a man met Joseph in his wanderings, and told him that his brethren had departed to Dothan. For the greater was his diligence in his indefatigable pursuit, so much the less excusable were they by whom such an unworthy recompense was repaid.

Calvin: Gen 37:18

18.And when they saw him afar off. Here again Moses, so far from sparing the fame of his own family by adulation, brands its chiefs with a mark of eternal infamy, and exposes them to the hatred and execration of all nations. If, at any time, among heathens, a brother murdered his brother, such impiety was treated with the utmost severity in tragedies, that it might not pass into an example for imitation. But in profane history no such thing is found, as that nine brethren should conspire together for the destruction of an innocent youth, and, like wild beasts, should pounce upon him with bloody hands. Therefore a horrible, and even diabolical fury, took possession of the sons of Jacob, when, having cast aside the sense of nature, they were thus prepared cruelly to rage against their own blood.

But, in addition to this wickedness, Moses condemns their impious contempt of God, Behold this master of dreams. For why do they insult the unhappy youth, except because he had been called by the celestial oracle to an unexpected dignity? Besides, in this manner, they themselves proclaim their own baseness more publicly than any one could do, who should purposely undertake severely to chastise them. They confess that the cause why they persecuted their brother was his having dreamed; as if truly this ass an inexpiable offense; but if they are indignant at his dreams, why do they not rather wage war with God? For Joseph deemed it necessary to receive, as a precious deposit, what had been divinely revealed unto him. But because they did not dare directly to assail God, they wrap themselves in clouds, that, losing sight of God, they may vent their fury against their brother. If such blindness seized upon the patriarchs, what shall become of the reprobates, whom obstinate malice drives along, so that they do not hesitate to resist God even to the last? And we see that they willingly disturb and excite themselves, as often as they are offended with the threatenings and chastisements of God, and rise up against his ministers for the sake of taking vengeance. The same thing, indeed, would at times happen to us all, unless God should put on his bridle to render us submissive. With respect to Joseph, the special favor of God was manifested to him, and he was raised to the highest dignity; but only in a dream, which is ridiculed by the wicked scorn of his brethren. To this is also added a conspiracy, so that he narrowly escaped death. Thus the promise of God, which had exalted him to honor, almost plunges him into the grave. We, also, who have received the gratuitous adoption of God amidst many sorrows, experience the same thing. For, from the time that Christ gathers us into his flock, God permits us to be cast down in various ways, so that we seem nearer hell than heaven. Therefore, let the example of Joseph be fixed in our minds, that we be not disquieted when many crosses spring forth to us from the root of God’s favor. For I have before showed, and the thing itself clearly testifies, that in Joseph was adumbrated, what was afterwards more fully exhibited in Christ, the Head of the Church, in order that each member may form itself to the imitation of his example.

Calvin: Gen 37:20

20.And cast him into some pit. Before they perpetrate the murder, they seek a pretext whereby they may conceal their crime from men. Meanwhile, it never enters into their mind, that what is hidden from men cannot escape the eyes of God. But so stupid is hypocrisy, that while it flees from the disgrace of the world, it is careless about the judgment of God. But it is a disease deeply rooted in the human mind, to put some specious color on every extreme act of iniquity. For although an inward judge convicts the guilty, they yet confirm themselves in impudence, that their disgrace may not appear unto others.

And we shall see what will become of his dreams As if the truth of God could be subverted by the death of one man, they boast that they shall have attained their wish when they have killed their brother; namely, that his dreams will come to nothing. This is not, indeed, their avowed purpose, but turbulent envy drives them headlong to fight against God. But whatever they design in thus contending with God in the dark, their attempts will, at length, prove vain. For God will always find a way through the most profound abyss, to the accomplishment of what he has decreed. If, then, unbelievers provoke us by their reproaches, and proudly boast that our faith will profit us nothing; let not their insolence discourage or weaken us, but let us confidently proceed.

Calvin: Gen 37:21

21.And Reuben heard it. It may be well to observe, while others were hastening to shed his blood, by whose care Joseph was preserved. Reuben doubtless, in one affair, was the most wicked of them all, when he defiled his father’s couch; and that unbridled lust, involving other vices, was the sign of a depraved nature: now suddenly, he alone, having a regard to piety, and being mindful of fraternal duty, dissolves the impious conspiracy. It is uncertain whether he was now seeking the means of making some compensation, for the sake of which he might be restored to his father’s favor. Moses declares that it was his intention to restore the boy in safety to his father: whence the conjecture which I have stated is probable, that he thought the life of his brother would be a sufficient price by which he might reconcile his father’s mind to himself. However this may be, yet the humanity which he showed in attempting to liberate his brother, is a proof that he was not abandoned to every kind of wickedness. And perhaps God, by this testimony of his penitence, designed in some degree to lessen his former disgrace. Whence we are taught that the characters of men are not to be estimated by a single act, however atrocious, so as to cause us to despair of their salvation.

Calvin: Gen 37:22

22.Cast him into this pit. The pious fallacy to which Reuben descended, sufficiently proves with what vehemence the rage of his brethren was burning. For he neither dares openly to oppose them, nor to dissuade them from their crime; because he saw that no reasons would avail to soften them. Nor does it extenuate their cruelty, that they consent to his proposal, as if they were disposed to clemency; for if either one course or the other were necessary, it would have been better for him immediately to die by their hands, than to perish by slow hunger in the pit, which is the most cruel kind of punishment. Their gross hypocrisy is rather to be noticed; because they think that they shall be free from crime, if only they do not stain their hands with their brother’s blood. As if, indeed, it made any difference, whether they ran their brother through with a sword, or put him to death by suffocation. For the Lord, when he accuses the Jews by Isaiah, of having hands full of blood, does not mean that they were assassins, but he calls them bloody, because they did not spare their suffering brethren. Therefore, the sons of Jacob are nothing better, in casting their brother alive under ground, that, as one buried, he might in vain contend with death, and perish after protracted torments; and in choosing a pit in the desert, from which no mortal could hear his dying cry, though his sighing would ascend even to heaven. It was a barbarous thought, that they should not touch his life, if they did not imbrue their hands in his blood; since it was a kind of death, not less violent, which they wished to inflict by hunger. Reuben, however, accommodating his language to their brutal conceptions, deemed it sufficient to repress, by any kind of artifice, their impetuosity for the present.

Calvin: Gen 37:23

23.They stripped Joseph out of his coat ¹³⁴ We see that these men are full of fictions and lies. They carelessly strip their brother; they feel no dread at casting him with their own hands into the pit, where hunger worse than ten swords might consume him; because they hope their crime will be concealed; and in taking home his clothes, no suspicion of his murder would be excited; because, truly, their father would believe that he had been torn by a wild beast. Thus Satan infatuates wicked minds, so that they entangle themselves by frivolous evasions. Conscience is indeed the fountain of modesty; but Satan so soothes by his allurements those whom he has entangled in his snares, that conscience itself, which ought to have cited them as guilty before the bar of God, only hardens them the more. For, having found out subterfuges, they break forth far more audaciously into sin, as if they might commit with impunity whatever escapes the eyes of men. Surely it is a reprobate sense, a spirit of frenzy and of stupor, which is withheld from any daring attempt, only by a fear of the shame of men; while the fear of divine judgment is trodden under foot. And although all are not carried thus far, yet the fault of paying more honor to men than to God, is too common. The repetition of the word coat in the sentence of Moses is emphatical, showing that this mark of the father’s love could not mollify their minds.

Calvin: Gen 37:25

25.And they sat down to eat bread. This was an astonishing barbarity, that they could quietly feast, while, in intention, they were guilty of their brother’s death: for, had there been one drop of humanity in their souls, they would at least have felt some inward compunctions; yea, commonly, the very worst men are afraid after the commission of a crime. Since the patriarchs fell into such a state of insensibility, let us learn, from their example, to fear lest, by the righteous anger of God, the same lethargy should seize upon our senses. Meanwhile, it is proper to consider the admirable progress of God’s counsel. Joseph had already passed through a double death: and now, as if by a third death, he is, beyond all expectation, rescued from the grave. For what was it less than death, to be sold as a slave to foreigners? Indeed his condition was rendered worse by the chance; because Reuben, secretly drawing him out of the pit, would have brought him back to his father: whereas now he is dragged to a distant part of the earth, without hope of return. But this was a secret turn, by which God had determined to raise him on high. And at length, he shows by the event, how much better it was that Joseph should be led far away from his own family, than that he should remain in safety at home. Moreover, the speech of Judah, by which he persuades his brethren to sell Joseph, has somewhat more reason. For he ingenuously confesses that they would be guilty of homicide, if they suffered him to perish in the pit. What gain shall we make, he says, if his blood be covered; for our hands will nevertheless be polluted with blood. By this time their fury was in some degree abated, so that they listened to more humane counsel; for though it was outrageous perfidy to sell their brother to strangers; yet it was something to send him away alive, that, at least, he might be nourished as a slave. We see, therefore, that the diabolical flame of madness, with which they had all burned, was abating, when they acknowledged that they could profit nothing by hiding their crime from the eyes of men; because homicide must of necessity come into view before God. For at first, they absolved themselves from guilt, as if no Judge sat in heaven. But now the sense of nature, which the cruelty of hatred had before benumbed, begins to exert its power. And certainly, even in the reprobate, who seem entirely to have cast off humanity, time shows that some residue of it remains. When wicked and violent affections rage, their tumultuous fervor hinders nature from acting its part. But no minds are so stupid, that a consideration of their own wickedness will not sometimes fill them with remorse: for, in order that men may come inexcusable to the judgment-seat of God, it is necessary that they should first be condemned by themselves. They who are capable of cure, and whom the Lord leads to repentance, differ from the reprobates in this, that while the latter obstinately conceal the knowledge of their crimes, the former gradually return from the indulgence of sin, to obey the voice of reason. Moreover, what Judah here declares concerning his brother, the Lord, by the prophet, extends to the whole human race. Whenever, therefore, depraved lust impels to unjust violence, or any other injury, let us remember this sacred bond by which the whole of society is bound together, in order that it may restrain us from evil doings. For man cannot injure men, but he becomes an enemy to his own flesh, and violates and perverts the whole order of nature.

Defender: Gen 37:1

This is the termination of the long record of Jacob which began at Gen 25:19 and ends with Gen 37:2 : "These are the generations of Jacob." He had evidently continued the account up to the burial of his father Isaac (Gen 35:28-29). His brother Esau joined with him in the burial service, and evidently gave Jacob his own records at this time. Jacob incorporated these "generations of Esau" (Genesis 36) into his own record before he closed it."

Defender: Gen 37:2

This is the last time the formula, "these are the generations of...," is used in Genesis. This verse probably represents the signature of Jacob at the conclusion of the section (beginning at Gen 25:19). The information in the rest of Genesis must have come originally from Joseph and the other sons of Jacob. Possibly Moses recognized this formula and affixed a similar formula at its conclusion in Exo 1:1.

Defender: Gen 37:2

Literally, "was shepherd over the flock." Though he was slightly younger than the four brothers with him, he was very capable and had been placed in charge by his father. In this capacity, he was expected to make full reports, and these necessarily included a record of the poor work of his brothers. Evidently the six sons of Leah had been assigned other duties in another place. Benjamin, his younger brother, was still a child, at home with his father."

TSK: Gen 37:1

am 2276, bc 1728

wherein his father was a stranger : Heb. of his father’ s sojournings, Gen 17:8, Gen 23:4, Gen 28:4 *marg. Gen 36:7; Heb 11:9-16

TSK: Gen 37:2

the generations : Toledoth , the history, narrative, or account of the lives and actions of Jacob and his sons; for in this general sense the original must be taken, as in the whole ensuing history there is no genealogy of Jacob’ s family. Gen 2:4, Gen 5:1, Gen 6:9, Gen 10:1

wives : Gen 30:4, Gen 30:9, Gen 35:22, Gen 35:25, Gen 35:26

evil report : 1Sa 2:22-24; Joh 7:7; 1Co 1:11, 1Co 5:1, 1Co 11:18

TSK: Gen 37:3

loved : Joh 3:35, Joh 13:22, Joh 13:23

son : Gen 44:20-30

a coat : Gen 37:23, Gen 37:32; Jdg 5:30; 2Sa 13:18; Psa 45:13, Psa 45:14; Eze 16:16

colours : Kethoneth passim , a coat made of stripes of different coloured cloth.

TSK: Gen 37:4

hated him : Gen 37:5, Gen 37:11, Gen 37:18-24, Gen 4:5, Gen 27:41, Gen 49:23; 1Sa 16:12, 1Sa 16:13, 1Sa 17:28; Psa 38:19, Psa 69:4; Joh 7:3-5, Joh 15:18, Joh 15:19; Tit 3:3; 1Jo 2:11, 1Jo 3:10, 1Jo 3:12, 1Jo 4:20

and could not speak peaceably unto him : Or, rather, ""and they could not speak peace to him,""i.e., they would not accost him in a friendly mannercaps1 . tcaps0 hey would not even wish him well, in the eastern mode of salutation of, Peace be to thee! It is not an unusual thing for an Arab or Turk to hesitate to return the salâm , if given by a Christian, or by one of whom he has not a favourable opinion; and this may always be considered as an act of hostility.

TSK: Gen 37:5

dreamed : Gen 37:9; Gen 28:12, Gen 40:5, Gen 41:1, Gen 42:9; Num 12:6; Jdg 7:13, Jdg 7:14; 1Ki 3:5; Psa 25:14; Dan 2:1, Dan 4:5; Joe 2:28; Amo 3:7

and they : Gen 37:4, Gen 37:8, Gen 49:23; Joh 17:14

TSK: Gen 37:6

Hear : Gen 44:18; Jdg 9:7

TSK: Gen 37:7

your sheaves : Gen 42:6, Gen 42:9, Gen 43:26, Gen 44:14, Gen 44:19

obeisance : Phi 2:10; Col 1:18

TSK: Gen 37:8

reign over us : Gen 37:4; Exo 2:14; 1Sa 10:27, 1Sa 17:28; Psa 2:3-6, Psa 118:22; Luk 19:14, Luk 20:17; Act 4:27, Act 4:28, Act 7:35; Heb 10:29

TSK: Gen 37:9

another dream : Gen 37:7, Gen 41:25, Gen 41:32

the sun : Gen 37:10, Gen 43:28, Gen 44:14, Gen 44:19, Gen 45:9, Gen 46:29, Gen 47:12, Gen 50:15-21; Act 7:9-14

stars : Dan 8:10; Phi 2:15

TSK: Gen 37:10

Shall I : Gen 27:29; Isa 60:14; Phi 2:10, Phi 2:11

TSK: Gen 37:11

envied : Gen 26:14-16; Psa 106:16; Ecc 4:4; Isa 11:13, Isa 26:11; Mat 27:18; Mar 15:10; Act 7:9, Act 13:45; Gal 5:21; Tit 3:3; Jam 3:14-16, Jam 4:5

observed : Gen 24:31; Dan 7:28; Luk 2:19, Luk 2:51

TSK: Gen 37:12

in Shechem : Gen 37:1, Gen 33:18, Gen 34:25-31

TSK: Gen 37:13

come : 1Sa 17:17-20; Mat 10:16; Luk 20:13

Here am I : Gen 22:1, Gen 27:1, Gen 27:18; 1Sa 3:4-6, 1Sa 3:8, 1Sa 3:16; Eph 6:1-3

TSK: Gen 37:14

see whether it be well with : Heb. see the peace of thy brethren, etc. Gen 29:6, Gen 41:16; 1Sa 17:17, 1Sa 17:18; 2Sa 18:32; 1Ki 2:33; Psa 125:5; Jer 29:7; Luk 19:42

Hebron : Gen 23:2, Gen 35:27; Num 13:22; Jos 14:13, Jos 14:15

TSK: Gen 37:15

he was : Gen 21:14

What : Jdg 4:22; 2Ki 6:19; Joh 1:38, Joh 4:27, Joh 18:4, Joh 18:7, Joh 20:15

TSK: Gen 37:16

seek : Luk 19:10

tell me : Son 1:7

TSK: Gen 37:17

Dothan : 2Ki 6:13

TSK: Gen 37:18

conspired : 1Sa 19:1; Psa 31:13, Psa 37:12, Psa 37:32, Psa 94:21, Psa 105:25, Psa 109:4; Mat 21:38, Mat 27:1; Mar 12:7, Mar 14:1; Luk 20:14, Luk 20:15; Joh 11:53; Act 23:12

TSK: Gen 37:19

Behold : Simulated Irony: Where the words in question are used by man either in dissimulation or hypocrisy. For other instances of this figure, see note on 2Sa 6:20; Psa 22:8; Isa 5:19; Mat 22:16; Mat 27:29; Mat 27:40, Mat 27:42, Mat 27:43; Mar 15:29.

dreamer : Heb. master of dreams, Gen 37:5, Gen 37:11, Gen 28:12, Gen 49:23 *marg.

TSK: Gen 37:20

and let : Psa 64:5; Pro 1:11, Pro 1:12, Pro 1:16, Pro 6:17, Pro 27:4; Tit 3:3; Joh 3:12

Some : 1Ki 13:24; 2Ki 2:24; Pro 10:18, Pro 28:13

and we : 1Sa 24:20, 1Sa 26:2; Mat 2:2-16, Mat 27:40-42; Mar 15:29-32; Joh 12:10, Joh 12:11; Act 4:16-18

TSK: Gen 37:21

Reuben heard : Gen 35:22, Gen 42:22

not kill him : Heb. nephesh , Jos 10:28; Gen 9:5; Mat 10:28

TSK: Gen 37:22

Reuben said : Gen 42:22

Shed : Mat 27:24

lay : Gen 22:12; Exo 24:11; Deu 13:9; Act 12:1

TSK: Gen 37:23

stript, Gen 37:3, Gen 37:31-33, Gen 42:21; Psa 22:18; Mat 27:28

colours : or, pieces, Gen 37:3

TSK: Gen 37:24

and cast : Psa 35:7; Lam 4:20

the pit : Psa 40:2, Psa 88:6, Psa 88:8, Psa 130:1, Psa 130:2; Jer 38:6; Lam 3:52-55; Zec 9:11

TSK: Gen 37:25

they sat : Est 3:15; Psa 14:4; Pro 30:20; Amo 6:6

Ishmeelites : Gen 37:28, Gen 37:36, Gen 16:11, Gen 16:12, Gen 25:1-4, Gen 25:16-18, Gen 31:23; Psa 83:6

Gilead : Gen 31:21, Gen 43:11; Jer 8:22

spicery : Nechoth , is rendered by the LXX ""incense;""Syriac, ""resin;""Samaritan, ""balsam;""Acquila, ""storax;""which is followed by Bochart. This drug is abundant in Syria, and here Moses joins with it resin, honey, and myrrh; which agrees with the nature of the storax, which is the resin of a tree of the same name, of a reddish colour, and peculiarly pleasant fragrance.

balm : Tzeri , which in Arabic, as a verb, is to flow, seems to be a common name, as balm or balsam with us, for many of those oily, resinous substances, which flow spontaneously, or by incision, from various trees or plants; accordingly the ancients have generally interpreted it resin.

myrrh : Lot , is probably, as Junius, Deut. Dieu, Celsius, and Ursinus contend, the same as the Arabic ladan , Greek λαδανον , and Latin ladanum .

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 37:1-36

- Joseph Was Sold into Egypt

17. דתין dotayı̂n Dothain, "two wells?"(Gesenius)

25. נכאת n^e ko't "tragacanth"or goat’ s-thorn gum, yielded by the "astragalus gummifer", a native of Mount Lebanon. צרי tsērı̂y "opobalsamum,"the resin of the balsam tree, growing in Gilead, and having healing qualities. לט loṭ , λῆδον lēdon , "ledum, ladanum,"in the Septuagint στακτή staktē . The former is a gum produced from the cistus rose. The latter is a gum resembling liquid myrrh.

36. פוטיפר pôṭı̂yphar Potiphar, "belonging to the sun."

The sketch of the race of Edom, given in the preceding piece, we have seen, reaches down to the time of Moses. Accordingly, the history of Jacob’ s seed, which is brought before us in the present document, reverts to a point of time not only before the close of that piece, but before the final record of what precedes it. The thread of the narrative is here taken up from the return of Jacob to Hebron, which was seventeen years before the death of Isaac.

Gen 37:1-5

Joseph is the favorite of his father, but not of his brethren. "In the land of his father’ s sojournings."This contrasts Jacob with Esau, who removed to Mount Seir. This notice precedes the phrase, "These are the generations."The corresponding sentence in the case of Isaac is placed at the end of the preceding section of the narrative Gen 25:11. "The son of seventeen years;"in his seventeenth year Gen 37:32. "The sons of Bilhah."The sons of the handmaids were nearer his own age, and perhaps more tolerant of the favorite than the sons of Leah the free wife. Benjamin at this time was about four years of age. "An evil report of them."The unsophisticated child of home is prompt in the disapproval of evil, and frank in the avowal of his feelings. What the evil was we are not informed; but Jacob’ s full-grown sons were now far from the paternal eye, and prone, as it seems, to give way to temptation. Many scandals come out to view in the chosen family. "Loved Joseph."He was the son of his best-loved wife, and of his old age; as Benjamin had not yet come into much notice. "A Coat of many colors."This was a coat reaching to the hands and feet, worn by persons not much occupied with manual labor, according to the general opinion. It was, we conceive, variegated either by the loom or the needle, and is therefore, well rendered χιτὼν ποικίλος chitōn poikilos , a motley coat. "Could not bid peace to him."The partiality of his father, exhibited in so weak a manner, provokes the anger of his brothers, who cannot bid him good-day, or greet him in the ordinary terms of good-will.

Gen 37:5-11

Joseph’ s dreams excite the jealousy of his brothers. His frankness in reciting his dream to his brothers marks a spirit devoid of guile, and only dimly conscious of the import of his nightly visions. The first dream represents by a figure the humble submission of all his brothers to him, as they rightly interpret it. "For his dreams and for his words."The meaning of this dream was offensive enough, and his telling of it rendered it even more disagreeable. A second dream is given to express the certainty of the event Gen 41:32. The former serves to interpret the latter. There the sheaves are connected with the brothers who bound them, and thereby indicate the parties. The eleven stars are not so connected with them. But here Joseph is introduced directly without a figure, and the number eleven, taken along with the eleven sheaves of the former dream, makes the application to the brothers plain. The sun and moon clearly point out the father and mother. The mother is to be taken, we conceive, in the abstract, without nicely inquiring whether it means the departed Rachel, or the probably still living Leah. Not even the latter seems to have lived to see the fulfillment of this prophetic dream Gen 49:31. The second dream only aggravated the hatred of his brothers; but his father, while rebuking him for his speeches, yet marked the saying. The rebuke seems to imply that the dream, or the telling of it, appears to his father to indicate the lurking of a self-sufficient or ambitious spirit within the breast of the youthful Joseph. The twofold intimation, however, came from a higher source.

Gen 37:12-17

Joseph is sent to Dothan. Shekem belonged to Jacob; part of it by purchase, and the rest by conquest. Joseph is sent to inquire of their welfare ( שׁלום shālom "peace,"Gen 37:4). With obedient promptness the youth goes to Shekem, where he learns that they had removed to Dothan, a town about twelve miles due north of Shekem.

Gen 37:18-24

His brothers cast him into a pit. "This master of dreams;"an eastern phrase for a dreamer. "Let us slay him."They had a foreboding that his dreams might prove true, and that he would become their arbitrary master. This thought at all events would abate somewhat of the barbarity of their designs. It is implied in the closing sentence of their proposal. Reuben dissuades them from the act of murder, and advises merely to cast him into the pit, to which they consent. He had a more tender heart, and perhaps a more tender conscience than the rest, and intended to send Joseph back safe to his father. He doubtless took care to choose a pit that was without water.

Gen 37:25-30

Reuben rips his clothes when he finds Joseph gone. "To eat bread."This shows the cold and heartless cruelty of their deed. "A caravan"- a company of travelling merchants. "Ishmaelites."Ishmael left his father’ s house when about fourteen or fifteen years of age. His mother took him a wife probably when he was eighteen, or twenty at the furthest. He had arrived at the latter age about one hundred and sixty-two years before the date of the present occurrence. He had twelve sons Gen 25:13-15, and if we allow only four other generations and a fivefold increase, there will be about fifteen thousand in the fifth generation. "Came from Gilead;"celebrated for its balm Jer 8:22; Jer 46:11. The caravan road from Damascus to Egypt touches upon the land of Gilead, goes through Beth-shean, and passes by Dothan. "Spicery."This gum is called tragacanth, or goats-thorn gum, because it was supposed to be obtained from this plant. "Balm,"or balsam; an aromatic substance obtained from a plant of the genus Amyris, a native of Gilead. "Myrrh"is the name of a gum exuding from the balsamodendron myrrha, growing in Arabia Felix. "Lot,"however, is supposed to be the resinous juice of the cistus or rock rose, a plant growing in Crete and Syria. Judah, relenting, and revolting perhaps from the crime of fratricide, proposes to sell Joseph to the merchants.

Midianites and Medanites Gen 37:36 are mere variations apparently of the same name. They seem to have been the actual purchasers, though the caravan takes its name from the Ishmaelites, who formed by far the larger portion of it. Midian and Medan were both sons of Abraham, and during one hundred and twenty-five years must have increased to a small clan. Thus, Joseph is sold to the descendants of Abraham. "Twenty silver pieces;"probably shekels. This is the rate at which Moses estimates a male from five to twenty years old Lev 27:5. A man-servant was valued by him at thirty shekels Exo 21:32. Reuben finding Joseph gone, rends his clothes, in token of anguish of mind for the loss of his brother and the grief of his father.

Gen 37:31-36

The brothers contrive to conceal their crime; and Joseph is sold into Egypt. "Torn, torn in pieces is Joseph."The sight of the bloody coat convinces Jacob at once that Joseph has been devoured by a wild beast. "All his daughters."Only one daughter of Jacob is mentioned by name. These are probably his daughters-in-law. "To the grave."Sheol is the place to which the soul departs at death. It is so called from its ever craving, or being empty. "Minister."This word originally means eunuch, and then, generally, any officer about the court or person of the sovereign. "Captain of the guards."The guards are the executioners of the sentences passed by the sovereign on culprits, which were often arbitrary, summary, and extremely severe. It is manifest, from this dark chapter, that the power of sin has not been extinguished in the family of Jacob. The name of God does not appear, and his hand is at present only dimly seen among the wicked designs, deeds, and devices of these unnatural brothers. Nevertheless, his counsel of mercy standeth sure, and fixed is his purpose to bring salvation to the whole race of man, by means of his special covenant with Abraham.

Poole: Gen 37:2

The generations i.e. the events or occurrences which happened to Jacob in his family and issue. So that word is used Gen 6:9 Num 3:1 . Or the word

these may relate to what is said Gen 35:22 , &c. The genealogy of Esau being brought in by way of parenthesis, and that being finished, Moses returns to the generations of Jacob, as his principal business, and proceeds in the history of their concerns.

Jacob placed Joseph with

the sons of Bilhah, and with the sons of Zilpah rather than with the sons of Leah, either to keep Joseph humble; or for Joseph’ s security, because the other sons retained the old grudge of their mother, and were more like to envy, contemn, hate, and abuse him; or as an observer of their actions, whom he most suspected, as the following words may seem to imply.

Joseph brought unto his father their evil report acquainted him with their lewd and wicked courses, to the dishonour of God and of their family, that so his father might apply such remedies as he thought meet.

Poole: Gen 37:3

He was the son of his old age being born when Jacob was ninety-one years old. Such children are commonly best beloved by their parents, either because such are a singular blessing of God, and a more than common testimony of his favour, and a mercy least expected by them, and therefore most prized; or because they have more pleasing conversation with them, and less experience of their misbehaviour, of which the elder ofttimes are guilty, whereby they alienate their parents’ affections from them. The ancient translations, Chaldee, Persian, Arabic, and Samaritan, render the words thus, a wise or prudent son; old age being oft mentioned as a token of prudence; one born old, one wise above his years, one that had a grey head, as we say, upon green shoulders. This may seem the more probable, both because Joseph was indeed such a child, and gave good evidence of it in a prudent observation of his brethren’ s trespasses, and a discreet choice of the fittest remedy for them; and because the reason here alleged seems proper and peculiar to Joseph; whereas in the other sense it belongs more to Benjamin, who was younger than Joseph, and cost his mother dearer, and therefore might upon that account claim a greater interest in his father’ s afflictions.

A coat of many colours probably made of threads of divers colours interwoven together. Compare 2Sa 13:18 . This he gave him as a token of his special love, and of the rights of the first-born, which being justly taken from Reuben, he conferred upon Joseph, 1Ch 5:1 .

Poole: Gen 37:4

Their hatred was so deep and keen, that they could not smother it, as for their own interest they should have done, but discovered it by their churlish words and carriages to him.

Poole: Gen 37:5

The

dream it is probable he did not understand, for then he would never have told it to them, who, as he knew very well, were likely to make an evil construction and use of it.

Poole: Gen 37:7

We were binding sheaves in the field a secret insinuation of the occasion of Joseph’ s advancement, which was from his counsel and care about the corn of Egypt.

Your sheaves stood round about this was a posture of ministry and service, as is manifest both from Scripture and from common usage.

Poole: Gen 37:8

For his relation of his dreams, which they imputed to his arrogancy.

Poole: Gen 37:9

He dreamed another dream that the repetition of the same thing in another shape might teach them that the thing was both certain and very observable.

The sun and the moon were not mentioned in the first dream, because in the event his brethren only went at first to Egypt and there worshipped him, as afterwards his father went with them.

Object. His father did not worship him in Egypt.

Answ 1. He did worship him mediately by his sons, who in their father’ s name and stead bowed before him, and by the presents which he sent as testimonies of that respect which he owed to him.

2. It is probable that Jacob did, before the Egyptians, pay that reverence to his son which all the rest did, and which was due to the dignity of his place. As the Roman consul was commended by his father for requiring him to alight from his horse, as the rest did, when he met him upon the way.

Poole: Gen 37:10

His father rebuked him not through anger at Joseph, or contempt of his dream, for it follows, he observed it; but partly lest Joseph should be puffed up upon the account of his dreams, and principally to allay the envy and hatred of his brethren.

Thy mother: either,

1. Rachel, who was now dead, and therefore must rise again and worship thee; whence he may seem to infer the idleness of the dream, because the fulfilling it was impossible. Or rather,

2. Leah, his stepmother, one that filled his mother’ s place, being now Jacob’ s only wife, and the mother of the family.

Poole: Gen 37:11

The words of Joseph; or the thing, the dream which he told; well knowing that God did frequently at that time signify his mind by dreams, and perceiving something singular and extraordinary in this dream, and especially in the doubling of it.

Poole: Gen 37:12

In the parts adjoining to Shechem, in the lands which he had purchased there, Gen 33:19 . Let none think strange that he should send his sheep so far from him, both because that land was his own, and because his sheep being exceeding numerous, and he but a stranger in the land, was likely to be exposed to many such inconveniences. Compare Gen 30:36 . One may rather wonder that he durst venture his sons and his cattle there, where that barbarous massacre had been committed, Gen 34:25 . But those pastures being his own, and convenient for his use, he did commit himself and them to that same good Providence which watched over him then and ever since, and still kept up that terror which then he sent upon them. Besides Jacob’ s sons and servants made a considerable company, and the men of Shechem being universally slain, others were not very forward to revenge their quarrel, where there was any hazard to themselves in such an enterprise.

Poole: Gen 37:13

1729 Having kept him for some time at home, and supposing that length of time had cooled their heats, and worn out their hatred, he now sends him to them.

Poole: Gen 37:17

Dothan a place not very far from Shechem, where afterwards a city was built. See 2Ki 6:13 .

Poole: Gen 37:19

Heb.

This master of dreams this crafty dreamer, that covers his own ambitious designs and desires with pretences or fictions of dreams.

Poole: Gen 37:20

Cast him into some pit partly, as unworthy of burial; partly, to cover their villanous action; and partly, that they might quickly put him out of their sight and minds.

Some evil beast hath devoured him there being great store of such creatures in those parts. See 1Ki 13:24 2Ki 2:24 .

Poole: Gen 37:21

He

delivered him as to the violent and certain despatch of his life which was intended. Or the act is here put for the purpose and endeavour of doing it, in which sense Balak is said to fight against Israel, Jos 24:9 , and Abraham to offer up Isaac, Heb 11:17 . So here, he delivered him, i.e. used his utmost power to deliver him, that so he might recover his father’ s favour lost by his incestuous action.

Poole: Gen 37:25

They sat down to eat bread to refresh themselves, their consciences being stupified, and their hearts hardened against their brother, notwithstanding all his most passionate entreaties to them, Gen 42:21 .

Ishmeelites the posterity of Ishmael. See Gen 25:18 .

Gilead a famous place for balm, and other excellent commodities, and for the confluence of merchants. See Jer 8:22 22:6 .

Balm or rosin, as the ancient and divers other translators render it.

Haydock: Gen 37:1

Sojourned at Hebron and the environs. (Haydock)

Haydock: Gen 37:2

Generations. This connects his history with chap. xxxv. What happened to Jacob and his sons, and particularly to Joseph, forms the subject of the remaining part of Genesis. (Haydock) ---

Old; complete, or beginning "his 17th year," as the Hebrew, Chaldean, and Septuagint have it. "He was the son or boy of"---so many years always means the current year unfinished. (Bochart 1. R. xiii. 1.) ---

The sons. Perhaps these were not so much enraged against Joseph, till he told his father of their scandalous behaviour, in order that he might put a stop to it. ---

He accused. Some editions of the Septuagint read, "they accused him," &c.; but all others confirm the Vulgate and Hebrew. (Calmet) ---

Crime: perhaps of sodomy, or bestiality (St. Thomas Aquinas); or of abusive language to Joseph himself. (Calmet)

Haydock: Gen 37:3

Old age, and therefore expected to have no more children; but he loved him still more, on account of his innocent and sweet behaviour (Menochius): in which sense the Samaritan, Chaldean, &c., have, "because he was a wise and prudent boy." ---

Colours. The nations of the East delight in gaudy attire, "hanging down to the heels" as the original passim is sometimes expressed, talaris & polymita, ver. 3. (Calmet)

Haydock: Gen 37:4

Could not, through envy, which caused them to notice every little distinction shewn to Joseph. They perceived he was the most beloved. His accusing them, and insinuating by his mysterious dreams that he would be their lord, heightened their rage. (Haydock)

Haydock: Gen 37:5

A dream. These dreams of Joseph were prophetical, and sent from God, as were also those which he interpreted, chap. xl. and xli.; otherwise, generally speaking, the observing of dreams is condemned in the Scripture, as superstitious and sinful. See Deuteronomy xviii. 10, and Ecclesiasticus xxxiv. 2, 3.

Haydock: Gen 37:7

Sheaf. Joseph probably knew not what this portended, as the prophets were sometimes ignorant of the real purport of their visions. (Calmet) ---

But it admirably foreshewed the famine, which would bring his brethren to adore him in Egypt. (Menochius)

Haydock: Gen 37:9

The sun. This second dream confirmed the truth of the former. Joseph relates it with simplicity, not suspecting the ill will of his brethren: but his father easily perceives what effect the narration would have, and desires him to be more cautious. He even points out the apparent incoherence of the dream, as Rachel, who seemed intended by the moon, was already dead; unless this dream happened before that event. St. Augustine (q. 123) observes, this was never literally verified in Joseph, but it was in Jesus Christ, whom he prefigured. (Calmet) ---

Some think that Bala, the nurse of Joseph, was intended by the moon. (Tirinus)

Haydock: Gen 37:10

Worship. This word is not used here to signify divine worship, but an inferior veneration, expressed by the bowing of the body, and that, according to the manner of the eastern nations, down to the ground.

Haydock: Gen 37:11

With himself: not doubting but it was prophetical. Thus acted the Blessed Virgin. (Calmet)

Haydock: Gen 37:13

In Sichem. About ninety miles off. The town had not probably been as yet rebuilt. Jacob had a field there, and the country was free for any one to feed their flocks. It was customary to drive them to a distance. (Calmet)

Haydock: Gen 37:14

Bring me. He was afraid of letting him remain with them, and retained him mostly at home for company, and to protect him from danger.

Haydock: Gen 37:16

My brethren. The man was acquainted with Jacob's family, as he had dwelt in those parts for a long time. (Haydock)

Haydock: Gen 37:17

Dothain: twelve miles to the north of Samaria. (Eusebius)

Haydock: Gen 37:19

The dreamer. Hebrew Bahal hachalomoth, "the lord of dreams," or the visionary lord (Calmet); or one who feigns dreams: so the Jews say of our Saviour, this seducer. (Haydock)

Haydock: Gen 37:20

Pit: walled around to contain water: Hebrew Bur. Bar means a well that has no walls. (Menochius) ---

Shall appear. They resolve to tell a lie, and easily believe that Joseph had been as bad as themselves in telling one first. If they had believed the dreams were from God, they would hardly have supposed that they could prevent them from having their effect. (Haydock)

Haydock: Gen 37:22

His father. Ruben wished to regain his father's favour, chap. xxxv. 22.

Haydock: Gen 37:25

To eat bread. How could they do this while their innocent brother was praying and lamenting! (chap. xlii. 21.) (Haydock) ---

Some: a caravan of merchants. (Du Hamel) ---

Balm, or rosin; "That of Syria resembles attic honey." (Pliny, Natural History) ---

Myrrh, (stacten); Hebrew, Lot: "drops of myrrh or laudanum, or of the Lotus tree." (Calmet)

Gill: Gen 37:1

And Jacob dwelt in the land wherein his father was a stranger,.... And this stands opposed unto, and is distinguished from the case and circumstances of Esau and his posterity, expressed in the preceding chapter, who dwelt in the land of their possession, not as strangers and sojourners, as Jacob and his seed, but as lords and proprietors; and so these words may be introduced and read in connection with the former history; "but Jacob dwelt", &c. ^a; and this verse would better conclude the preceding chapter than begin a new one. The Targum of Jonathan paraphrases the words, "and Jacob dwelt quietly"; or peaceably, in tranquillity and safety; his brother Esau being gone from him into another country, he remained where his father lived and died, and in the country that by his blessing belonged to him:

in the land of Canaan, and particularly in Hebron, where Isaac and Abraham before him had dwelt.

Gill: Gen 37:2

These are the generations of Jacob,.... But no genealogy following, some interpret this of events or of things which befell Jacob, and his family, particularly with respect to his son Joseph, as Aben Ezra and Ben Melech take the sense of the word to be from Pro 27:1; but the words may refer to what goes before in the latter end of chapter 35, where an account is given of Jacob's sons, with regard to which it is here said, "these are the generations of Jacob"; the whole of chapter 36, which contains the genealogy of Esau, being a parenthesis, or at least an interruption of the above account, the history of Jacob and his posterity is here reassumed and carried on:

Joseph being seventeen years old, was feeding his flock with his brethren; or "in the flock" ^b; he was with them in the pastures, where the flocks were fed, not so much to assist them in it, as to be taught by them how to feed, they being older than he:

and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: his secondary wives or concubines, called his wives, because their children shared in the inheritance. These sons of theirs were Dan and Naphtali, the sons of Bilhah; and Gad and Asher, the sons of Zilpah; with these Jacob rather chose Joseph should be, than with the sons of Leah; and especially that he should be with the sons of Bilhah, who was the handmaid of Rachel, Joseph's mother, and she being dead, it might be thought that Bilhah and her sons would have the most respect for Joseph:

and Joseph brought unto his father their evil report; for not being able to bear with their evil deeds, and yet not having authority enough, being a junior, to reprove, correct, and check them, he reported them to his father: what the things were reported is not said, perhaps their quarrels among themselves, their contempt of Joseph, their neglect of their flocks, &c. Some of the Jewish writers make them to be abominable acts of uncleanness ^d, others eating of the member of a creature alive, particularly the flesh of the tails of lambs while living ^e.

Gill: Gen 37:3

Now Israel loved Joseph more than all his children,.... He being the firstborn of his beloved Rachel, and a lovely youth, of a beautiful aspect, very promising, prudent and pious: the reason given in the text follows:

because he was the son of his old age; being ninety one years of age when he was born; and the youngest children are generally most beloved, and especially such as are born to their parents when in years. Benjamin indeed was younger than Joseph, and is described in like manner, Gen 44:20; and for this reason one would think had the greatest claim to his father's affections; wherefore some give a different sense of this phrase, and render it, the "son" or disciple of "elders", "senators", i.e. a wise and prudent man: and indeed, if being the son of his old age was the reason of his affection, Benjamin had the best claim to it, being the youngest, and born to him when he was still older; and this sense is countenanced by Onkelos, who renders it,"because he was a wise son to him:''and so the reason why he loved him more than the rest was, because of his senile wisdom; though a child in years, he was old in wisdom and knowledge. Abendana observes, that it was a custom with old men to take one of their little children to be with them continually, and attend upon them, and minister to them, and lean upon their arm; and such an one was called the son of their old age, because he ministered to them in their old age:

and he made him a coat of many colours; that is, had one made for him, which was interwoven with threads of divers colours, or painted, or embroidered with divers figures, or made with different pieces of various colours: according to Jerom ^f, it was a garment which reached down to the ankles, and was distinguished with great variety by the hands of the artificer, or which had long sleeves reaching to the hands; and so the Jewish writers ^g say it was called "passim", because it reached to the palms of the hands: this might be an emblem of the various virtues which early appeared in him; or rather of the several graces of the Spirit of God implanted in him, and of the raiment of needlework, the righteousness of Christ, with which he was clothed, Psa 45:14; and of the various providences which Jacob, under a spirit of prophecy, foresaw he would be attended with.

Gill: Gen 37:4

And when his brethren saw that their father loved him more than all his brethren,.... Which they perceived by various things in his behaviour to him, by his words, his looks, his gestures, and particularly by the coat he had made him, which distinguished him from the rest:

they hated him, and could not speak peaceably unto him; they not only inwardly hated him, but they could not conceal their hatred, but betrayed it by their speech unto him; they could not speak to him on any occasion, but in a cross, surly, ill natured manner; they could not salute him, or give him the common salutation, Peace be to thee, as Aben Ezra suggests.

Gill: Gen 37:5

And Joseph dreamed a dream, and he told it his brethren,.... As a dream, in the simplicity of his heart; not understanding it, or imagining there was any meaning in it; he told it not with any design to affront them, but as an amusement, and for their diversion, there being something in it odd and ridiculous, as he himself might think:

and they hated him yet the more; not only because he had carried an ill report of them to his father, and because he loved him more than they, but still more because of this dream; the meaning of which they at once understood, though he did not, which yet they supposed he did, and that he told them it in a boasting manner, and to irritate them.

Gill: Gen 37:6

And he said unto them, hear, I pray you, this dream which I have dreamed. Hear now, so the Targums of Onkelos and Jonathan, immediately, directly, lest he should forget it, having perhaps dreamt it the night before; though our version expresses more modesty and submission. The dream follows:

Gill: Gen 37:7

For, behold, we were binding sheaves in the field,.... So it was represented in his mind in a dream, as if it was harvest time, and he and his brethren were at work together in the field binding up sheaves of corn that were reaped, in order to be carried home:

and, lo, my sheaf arose, and stood upright; it seemed to him, that after he had bound and laid it on the ground, that it rose up of itself, and stood erect:

and, behold, your sheaves stood round about, and made obeisance to my sheaf; the sheaves which his brethren bound up, they also stood upright, and all around his sheaf, and bowed unto it; so it appeared to him in his dream. This was a fit emblem of their coming to him into Egypt for corn, and bowing to him, when their sheaves were empty, and his was full. In an ancient book of the Jews ^h Joseph's sheaf is interpreted of the Messiah, whom they call the son of Ephraim. Joseph no doubt was a type of the true Messiah, and in this of his exaltation and glory, and of that honour given him by all his saints who come to him, and receive from him all the supplies of grace.

Gill: Gen 37:8

And his brethren said unto him,.... After he had told his dream, being highly offended with him, understanding the dream, and the meaning of it, better than he did:

shalt thou indeed reign over us? or shall thou indeed have dominion over us? denying that he ever should, and reproving him for his vanity, in concluding from hence that he would have the dominion over them. So the Targums of Onkelos and Jonathan, dost thou think, suppose, or imagine that thou shall rule over us? it looks as if by telling us this dream that such a whim and fancy has got into thine head:

and they hated him yet the more for his dreams and for his words; for it seems by this that he had dreamt, and told them more dreams besides this, and they hated him both for them, and for his telling them to them; though Jarchi thinks the phrase, "for his words", refers to the ill report he gave of them to his father, Gen 37:2.

Gill: Gen 37:9

And he dreamed yet another dream,.... Relating to the name subject as the former, and, for the confirmation of it, only the emblems are different, and more comprehensive:

and told it his brethren, and said, behold, I have dreamed a dream more; another dream, and which he told, either as not knowing fully the resentment of his brethren at his former dream, or in order to clear himself from any charge of feigning the dream, or having any ill intention in telling it; seeing he had another to the same purpose, and therefore thought fit to acquaint them with it, that they might more seriously consider of it, whether there was not something divine in it, which he himself began to think there was:

and, behold, the sun, and the moon, and the eleven stars, made their obeisance to me: in his dream it seemed to him, either that he was taken up into the starry heaven, and these luminaries bowed unto him, or else that they descended to him on earth, and paid their respects unto him.

Gill: Gen 37:10

And he told it to his father, and to his brethren,.... After he had told it to his brethren, he told it to his father a second time in their hearing, that he might pass his judgment on it, and give his sense of it before them:

and his father rebuked him; not as being ignorant of the meaning of the dream, for by what follows he had a clear understanding of it, or as if he thought it was an idle dream, and would never have any accomplishment: but he thought fit, in his great wisdom and prudence, to put on such an air, partly to check young Joseph, lest he should grow proud, and haughty, and insolent upon it, and behave in a disagreeable manner to himself and to his brethren; and partly to conciliate the minds of his brethren to him, which he perceived were exasperated by his dreams:

and said unto him, what is this dream that thou hast dreamed? what dost thou take to be the meaning of it? canst thou imagine that it is of God? is it not a mere whim and imagination of thine own wandering brain in thy sleep? why dost thou tell such an idle dream as this, as if there were something divine in it, when it appears the most absurd and irrational?

shall I, thy mother, and thy brethren, indeed come to bow down ourselves to thee to the earth? whereby it plainly shows he understood the meaning of the dream, though he would not seem to countenance it. By the "sun" he understood himself, the principal and head of the family, the active instrument of the generation of it, the light, life, and support of it; and by the "moon" his wife, the passive instrument of generation, who had the lesser share of rule in the family, yet contributed much to its good and welfare; by whom is meant not Rachel, the real mother of Joseph, who was dead, unless this is observed to show the seeming absurdity of it, from whence the whole might appear ridiculous; but rather Leah, who was now Jacob's only true wife, and the stepmother of Joseph; or else Bilhah, Rachel's handmaid, who since her death was a mother to Joseph; and by the eleven "stars" he understood the eleven brethren of Joseph, who were as stars that receive their light from the sun; and in allusion to the twelve constellations in the Zodiac, to which Joseph and his eleven brethren answered. This had its fulfilment, in some measure, when Jacob sent presents to Joseph when governor of Egypt, though unknown to him, and when he and his family went thither, when, no doubt, Jacob showed a civil respect according to his dignity, and in regard to the office he bore: and so his wife, if he then had any, that went with him, and if not personally, yet in her posterity paid a deference to him, as it is certain all his brethren did. Grotius observes from the Oneirocritics or interpreters of dreams, particularly Achmes, that according to the doctrine of the Persians and Egyptians, that if anyone should dream that he rules over the stars, he shall rule over all people.

Gill: Gen 37:11

And his brethren envied him,.... Notwithstanding all the precaution Jacob took to prevent it; they suspecting and fearing that these dreams portended the pre-eminence of Joseph over them, or however served to fill his mind with the hopes and expectation of it:

but his father observed the saying; what Joseph had said in relating his dream; he laid it up in his mind and kept it there, often thought of it, and waited to see its accomplishment.

Gill: Gen 37:12

And his brethren went to feed their father's flock in Shechem. Very probably some considerable time after the telling of the above dreams; it was usual to remove flocks from place to place for the sake of pasturage; and sometimes at a great distance, as Shechem was from Hebron, where Jacob now dwelt, said ⁱ to be about sixty miles; but this is not so much to be marvelled at as the place itself, whither they went, for though Jacob had bought a parcel of a field in this place, Gen 33:19; which might be a reason for their going thither to feed their father's flocks in his own field; yet it was the place where they had committed a most outrageous action in destroying all, the males there, and therefore might fear the inhabitants of the neighbouring cities would rise upon them and cut them off.

Gill: Gen 37:13

And Israel said unto Joseph,.... After his brethren had been gone some time to Shechem:

do not thy brethren feed the flock in Shechem? this question is put, not as ignorant of it, or doubting about it, but to put Joseph in mind of it, and in order to what follows:

come, and I will send thee unto them; which is pretty much he should, considering the length of the way, sixty miles, the dangerous place in which they were feeding their flocks, and especially seeing his brethren envied and hated him; but Jacob might think that by this time things had wore off of their minds; and it is certain he had no suspicion of their hatred rising so high as to attempt his life; and it is plain he had none concerning them, when his coat was brought to him, but believed it was wild beasts that had devoured him:

and he said unto him, here am I; showing his readiness to obey his father, and go on this errand, though it was a long journey, and he to go it alone, and his brethren also bore no good will to him.

Gill: Gen 37:14

And he said to him, go, I pray thee,.... Or "now" ^k, directly, immediately, which is more agreeable to the authority of a father:

see whether it be well with thy brethren, and well with the flocks; it having been many days, and perhaps months, since he had heard anything of them; and the rather Jacob might be under a concern for them, because of the danger they were exposed to from the neighbouring tribes and nations of the Canaanites, on account of their having some time ago destroyed the Shechemites; so the Targum of Jonathan, paraphrasing on the preceding part, makes Jacob to say,"I am afraid, lest the Horites should come and smite them, because of their smiting Hamor and Shechem, and the inhabitants of that city; come, and I will send thee, &c."

and bring me word again; of their welfare, and of the state of their flocks:

so he sent him out of the vale of Hebron: the same with the plains of Mamre near the city of Hebron, which was built on a hill:

and he came to Shechem: after he had travelled sixty miles.

Gill: Gen 37:15

And a certain man found him,.... Many of the Jewish writers ^l say, this was an angel, the angel Gabriel, in the likeness of a man; but according to Aben Ezra, it was a traveller he met on the road; but it is more probable, as Schimidt observes, that it was some man at work in the field that came upon him and took notice of him:

and, behold, he was wandering in the field; in some field near Shechem, perhaps the same his father Jacob had purchased, and where he expected to have found his brethren, and was looking out for them, going to and fro in search of them; which the labouring man in the field observed:

and the man asked him, saying, what seekest thou? seeing him walking about, and first looking one way, and then another, concluded he was in search of something, either of some man or of some creature, a sheep or an ox that was lost; and therefore put this question to him, with a view to give him what direction and assistance he could.

Gill: Gen 37:16

And he said, I seek my brethren,.... Whom, no doubt, he described to the man, and told him who they were, and to whom they belonged; or otherwise the man would have been at a loss to know who he meant, and what further to say to him, and without which Joseph would never have made the following request to him:

tell me, I pray thee, where they feed their flocks; in what part of the country they are, what field they are in, how far to it, and which the way.

Gill: Gen 37:17

And the man said, they are departed hence,.... They had been there, in the field where he and Joseph were, and which was probably the field before mentioned; but for good reasons, perhaps for want of pasture, or in order to find better feeding for their cattle, they were gone from thence, from the fields about Shechem:

for I heard them say, let us go to Dothan; this was, as some say, four miles from Shechem, others eight ^m; according to Brochardus ⁿ, it was a plain country between fruitful hills, contiguous to fountains, was pasture ground, and very fit for feeding cattle; and its very name, as Hillerus ^o notes, signifies grassy, or a place of tender grass: here, afterwards, was a city built, not far from Samaria, 2Ki 6:13; about twelve miles to the north of it, as says Jerom ^p; it was in the tribe of Manasseh, about forty four miles from Jerusalem to the north, and six miles from Tiberias to the west ^q:

and Joseph went after his brethren, and found them in Dothan; which shows that he had a real desire to see them, and know their state and condition, that he might report it to his father; since he might have returned on not finding them at Shechem, that being the place he was sent to, and would have been sufficient to have shown obedience to his father's commands, though perhaps it might not have come up to his full sense and meaning.

Gill: Gen 37:18

And when they saw him afar off,.... They knew him as soon as they saw him, by his stature, his gesture or manner of walking, and especially by his coat of various colours he now had on, Gen 37:23,

even before he came near unto them; the distance he was from them when they first spied him is particularly remarked and repeated, not to show the quickness of their sight, but for the sake of what follows; to observe how soon their passions were raised, how intense and prepense their malice, and which put them upon devising ways and means to destroy him, for it follows:

they conspired against him, to slay him; they entered into a consultation, and devised the most crafty methods they could think of to take away his life, and yet conceal the murder.

Gill: Gen 37:19

And they said one to another,.... According to the Targum of Jonathan, Simeon and Levi said what follows: nor is it unlikely, since they were hot, passionate, cruel, and bloody minded men, as appears by the affair of Shechem; and perhaps this may be the reason why Joseph afterwards, when governor of Egypt, took Simeon and bound him, Gen 42:24; which was but a just retaliation for his advice to cast him into a pit when slain:

behold, this dreamer cometh; or "master of dreams" ^r; not of the interpretation of them, but of dreaming them; that had them at his command when he pleased, as they jeeringly flouted him; as if he was a framer and contriver of them, and only pretended to them when he had none, or else that he was frequently dreaming and telling his dreams; this they said in a sarcastic way, and, perhaps, as pleased, and rejoicing that such an opportunity offered to take their revenge on him: this shows that it was on the account of his dreams chiefly that they bore such a grudge against him, that this was uppermost on their minds, and was revived at first sight of him, and from whence their malice sprung.

Gill: Gen 37:20

Come now therefore, and let us slay him,.... Agree to do it, and actually do it:

and cast him into some pit; or, "one of the pits" ^s, which were near, and were dug for the collection of rainwater, as was usual in those countries where water was scarce:

and we will say, some evil beast hath devoured him; which would seem plausible, since wild beasts were frequent in those parts, as lions and bears, see 1Ki 13:24,

and we shall see what will become of his dreams; who will be the lord then, and reign, and have the dominion, he or we.

Gill: Gen 37:21

And Reuben heard it,.... Overheard what they said, not being in the consultation; perhaps knowing his temper and disposition to be more mild and gentle, and being the elder brother, might fear he would overrule matters against them, and therefore Simeon and Levi did not choose to have him in the debate; or he might be at some distance and entirely absent when the consultation was held, and their intention was reported to him by some of them:

and he delivered him out of their hands; from slaying him; that is, he endeavoured to do it by proposing another scheme:

and said, let us not kill him; or let us not smite the soul ^t; the dear soul, or take away life.

Gill: Gen 37:22

And Reuben said unto them, shed no blood,.... Innocent blood, as the Targum of Jonathan; the blood of a man, a brother's blood, one that had not done anything wherefore it should be shed, and which would involve in guilt, and bring vengeance on them: he seems to put them in mind of the original law in Gen 9:6,

but cast him into this pit that is in the wilderness, and lay no hand upon him: which might seem to answer the same purpose, namely, by depriving him of his life in another way, by starving him; but this was not Reuben's intention, as appears by the next clause, and by his going to the pit afterwards, as it should seem, with a view to take him out of it privately; this advice he gave:

that he might rid him out of their hands, to deliver him to his father again; safe and sound, in order, as it is thought by many interpreters, to reconcile his father to him, whose bed he had abused.

Gill: Gen 37:23

And it came to pass, when Joseph was come unto his brethren,.... To the very place where they were, and had, in a kind and obliging manner, asked of their welfare, and related their father's concern for them, who had sent him on this errand:

that they stripped, Joseph out of his coat; his coat of many colours, that was on him; according to Jarchi and Aben Ezra, this was not one and the same coat, but divers, and that the sense is, that with his coat of many colours, and besides that, they stripped him of his lower garment, which was next to his skin, his shirt; so that he was quite naked when they cast him into the pit, and this they did as soon as he came up to them, so cruel and hardhearted were they.

Gill: Gen 37:24

And they took him, and cast him into a pit,.... Into the same that Reuben pointed to them, whose counsel they gladly took and readily executed, supposing he meant the same thing they did, starving him to death:

and the pit was empty, there was no water in it; only serpents and scorpions, as the Targum of Jonathan; and Jarchi adds, this remark, that there was no water in it, seems to be made either to furnish out a reason why Reuben directed to it, that he might be the more easily got out of it, and not be in danger of losing his life at once, or of being drowned in it; or else to show the uncomfortable situation he was in, having not so much as a drop of water to refresh him; see Zec 9:11. Dothan is said to remain to this day, and the inhabitants of it show the ancient ditch into which Joseph was cast ^u.

Gill: Gen 37:25

And they sat down to eat bread,.... Not at all concerned at what they had done, nor in the least grieved for the affliction of Joseph, and without any pity and compassion for him in his distress, but joyful and glad they had got him into their hands, and like to get rid of him for ever:

and they lifted up their eyes, and looked, after they had eaten their food, or while they were eating it:

and, behold, a company of Ishmaelites came from Gilead; a place of merchandise for spices and balm, and such like things after mentioned. The Targums of Onkelos and Jonathan call them Arabians; and the Targum of Jerusalem, Saracens; these were the posterity of Ishmael, who came out of Arabia to Gilead, where they took up their merchandise, at least part of it, and were travelling to Egypt with it, and their way thither lay by Dothan; these travelled in companies, now called "caravans", partly on the account of robbers, and partly by reason of wild beasts, with both which they were sometimes beset in the deserts through which they travelled:

with their camels bearing spicery, and balm, and myrrh; the first word is general according to our version, and others, and signifies various spices, a collection of them; and so Jarchi takes it; but Aquila translates it "storax"; and Bochart ^w, by various arguments, seems to have proved, that this is particularly intended; though the Targum of Jonathan renders it "wax" ^x; and so other versions: and "balm" is by some taken to be "rosin", since there was no balm or balsam in Gilead, on the other side Jordan, nor indeed any in Judea, until it was brought thither from Arabia Felix, in the times of Solomon; and what we render "myrrh", is in the Hebrew called "lot", and is by some thought to be the same with "laudanum": this their merchandise was carried on camels, very fit for their purpose every way, as they were strong creatures made to carry burdens, and could travel many days without water, which they were sometimes obliged to do in the deserts:

going to carry it down to Egypt; where these things grew not, and were much in use, at least some of them, both in medicines, and in embalming dead bodies, much practised in Egypt; an Arabic writer ^y makes this merchandise to consist of, nuts, turpentine, and oil.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 37:1

¹ tn Heb “the land of the sojournings of his father.”

² sn The next section begins with the heading This is the account of Jacob in Gen 37:2, so this verse actually forms part of the preceding section as a concluding contrast with Esau and his people. In contrast to all the settled and expanded population of Esau, Jacob was still moving about in the land without a permanent residence and without kings. Even if the Edomite king list was added later (as the reference to kings in Israel suggests), its placement here in contrast to Jacob and his descendants is important. Certainly the text deals with Esau before dealing with Jacob – that is the pattern. But the detail is so great in chap. 36 that the contrast cannot be missed.

NET Notes: Gen 37:2

¹ tn Heb “a son of seventeen years.” The word “son” is in apposition to the name “Joseph.”

² tn Or “tending”; Heb “shepherding” or “feeding.”

³ tn Or perhaps “a helper.” The significance of this statement is unclear. It may mean “now the lad was with,” or it may suggest Joseph was like a servant to them.

⁴ tn Heb “and he [was] a young man with the sons of Bilhah and with the sons of Zilpah, the wives of his father.”

⁵ tn Heb “their bad report.” The pronoun is an objective genitive, specifying that the bad or damaging report was about the brothers.

sn Some interpreters portray Joseph as a tattletale for bringing back a bad report about them [i.e., his brothers], but the entire Joseph story has some of the characteristics of wisdom literature. Joseph is presented in a good light – not because he was perfect, but because the narrative is showing how wisdom rules. In light of that, this section portrays Joseph as faithful to his father in little things, even though unpopular – and so he will eventually be given authority over greater things.

NET Notes: Gen 37:3

¹ tn The disjunctive clause provides supplemental information vital to the story. It explains in part the brothers’ animosity toward Joseph.

sn The statement Israel loved Joseph more than all his sons brings forward a motif that played an important role in the family of Isaac – parental favoritism. Jacob surely knew what that had done to him and his brother Esau, and to his own family. But now he showers affection on Rachel’s son Joseph.

² tn Heb “a son of old age was he to him.” This expression means “a son born to him when he [i.e., Jacob] was old.”

³ tn It is not clear what this tunic was like, because the meaning of the Hebrew word that describes it is uncertain. The idea that it was a coat of many colors comes from the Greek translation of the OT. An examination of cognate terms in Semitic suggests it was either a coat or tunic with long sleeves (cf. NEB, NRSV), or a tunic that was richly embroidered (cf. NIV). It set Joseph apart as the favored one.

NET Notes: Gen 37:4

¹ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

² tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

³ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

⁴ tn Heb “speak to him for peace.”

NET Notes: Gen 37:5

¹ tn Heb “and he”; the referent (Joseph) has been specified in the translation for clarity.

² tn Heb “dreamed a dream.”

³ sn Some interpreters see Joseph as gloating over his brothers, but the text simply says he told his brothers about it (i.e., the dream). The text gives no warrant for interpreting his manner as arrogant or condescending. It seems normal that he would share a dream with the family.

⁴ tn The construction uses a hendiadys, “they added to hate,” meaning they hated him even more.

NET Notes: Gen 37:6

¹ tn Heb “hear this dream which I dreamed.”

NET Notes: Gen 37:7

¹ tn All three clauses in this dream report begin with וְהִנֵּה (vÿhinneh, “and look”), which lends vividness to the report. This is represented in the translation by the expression “there we were.”

² tn The verb means “to bow down to the ground.” It is used to describe worship and obeisance to masters.

NET Notes: Gen 37:8

¹ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

² tn This construction is identical to the one in Gen 37:5.

³ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

NET Notes: Gen 37:9

¹ tn Heb “And he dreamed yet another dream.”

² tn Heb “and he said, ‘Look.’” The order of the introductory clause and the direct discourse have been rearranged in the translation for stylistic reasons. Both clauses of the dream report begin with הִנֵּה (hinneh, “look”), which lends vividness to the report.

NET Notes: Gen 37:10

¹ sn The question What is this dream that you had? expresses Jacob’s dismay at what he perceives to be Joseph’s audacity.

² tn Heb “Coming, will we come, I and your mother and your brothers, to bow down to you to the ground?” The verb “come” is preceded by the infinitive absolute, which lends emphasis. It is as if Jacob said, “You don’t really think we will come…to bow down…do you?”

NET Notes: Gen 37:11

¹ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

² tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

NET Notes: Gen 37:13

¹ tn The text uses an interrogative clause: “Are not your brothers,” which means “your brothers are.”

² sn With these words Joseph is depicted here as an obedient son who is ready to do what his father commands.

³ tn Heb “and he said, ‘Here I am.’” The referent of the pronoun “he” (Joseph) has been specified in the translation for clarity, and the order of the introductory clause and the direct discourse has been rearranged for stylistic reasons.

NET Notes: Gen 37:14

¹ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

² tn Heb “see.”

³ tn Heb “peace.”

⁴ tn Heb “he”; the referent (Jacob) has been specified in the translation for clarity.

NET Notes: Gen 37:15

¹ tn Heb “and he [i.e., Joseph] went to Shechem.” The referent (Joseph) has been specified in the translation for clarity.

² tn Heb “and a man found him and look, he was wandering in the field.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the action through this unnamed man’s eyes.

NET Notes: Gen 37:16

¹ tn The imperative in this sentence has more of the nuance of a request than a command.

NET Notes: Gen 37:17

¹ tn Heb “they traveled from this place.”

NET Notes: Gen 37:18

¹ tn Heb “and they”; the referent (Joseph’s brothers) has been specified in the translation for clarity.

NET Notes: Gen 37:19

¹ tn Heb “Look, this master of dreams is coming.” The brothers’ words have a sarcastic note and indicate that they resent his dreams.

NET Notes: Gen 37:20

¹ tn The Hebrew word can sometimes carry the nuance “evil,” but when used of an animal it refers to a dangerous wild animal.

² tn Heb “what his dreams will be.”

NET Notes: Gen 37:21

¹ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

² sn From their hands. The instigators of this plot may have been the sons of Bilhah and Zilpah (see v. 2).

³ tn Heb “and he said.”

⁴ tn Heb “we must not strike him down [with respect to] life.”

NET Notes: Gen 37:22

¹ tn Heb “and Reuben said to them.”

² sn The verbs translated shed, throw, and lay sound alike in Hebrew; the repetition of similar sounds draws attention to Reuben’s words.

³ tn The words “Reuben said this” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons.

⁴ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

⁵ tn Heb “from their hands” (cf. v. 21). This expression has been translated as “them” here for stylistic reasons.

NET Notes: Gen 37:23

¹ tn Heb “Joseph”; the proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.

NET Notes: Gen 37:24

¹ tn The disjunctive clause gives supplemental information that helps the reader or hearer to picture what happened.

NET Notes: Gen 37:25

¹ tn Heb “lifted up their eyes.”

² tn Heb “and they saw and look.” By the use of וְהִנֵּה (vÿhinneh, “and look”), the narrator invites the reader to see the event through the eyes of the brothers.

³ tn Heb “and their camels were carrying spices, balm, and myrrh, going to go down to Egypt.”

Geneva Bible: Gen 37:1

And Jacob dwelt in the land wherein his father was a ^{( a )} stranger, in the land of Canaan.

^{( a )} That is, the story of such things as came to him and his family as in (Gen 5:1)

Geneva Bible: Gen 37:2

These [are] the generations of Jacob. Joseph, [being] seventeen years old, was feeding the flock with his brethren; and the lad [was] with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil ^{( b )} report.

^{( b )} He complained of the evil words and injuries which they spoke and did to him.

Geneva Bible: Gen 37:5

And Joseph ^{( c )} dreamed a dream, and he told [it] his brethren: and they hated him yet the more.

^{( c )} God revealed to him by a dream what should come to pass.

Geneva Bible: Gen 37:8

And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they ^{( d )} hated him yet the more for his dreams, and for his words.

^{( d )} The more God shows himself favourable to his own, the more the malice of the wicked rages against them.

Geneva Bible: Gen 37:10

And he told [it] to his father, and to his brethren: and his father ^{( e )} rebuked him, and said unto him, What [is] this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?

^{( e )} Not despising the vision, but seeking to appease his brethren.

Geneva Bible: Gen 37:11

And his brethren envied him; but his father ^{( f )} observed the saying.

^{( f )} He knew that God was the author of the dream, but he did not understand the meaning.

Geneva Bible: Gen 37:18

And when they saw him afar off, even before he came near

unto them, they ^{( g )} conspired against him to slay him.

^{( g )} The Holy Spirit does not cover the faults of men, as vain writers do, who make virtues out of vices.

Geneva Bible: Gen 37:24

And they took him, and cast ^{( h )} him into a pit: and the pit [was] empty, [there was] no water in it.

^{( h )} Their hypocrisy appears in this that they feared man more than God: and thought it was not murder, if they did not shed his blood or had excuses to cover their fault.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 37:1-36

1 Joseph is loved by Jacob, but hated by his brethren.

5 His dreams and the interpretation.

12 Jacob sends him to his brethren, who counsel to slay him.

21 At Reuben's desire they cast him into a pit;

25 and afterwards sell him to the Ishmaelites; while Ruben grieves at not finding him.

31 His coat, covered with blood, is sent to Jacob, who mourns him inordinately.

36 Joseph is brought to Egypt and sold to Potiphar.

Maclaren: Gen 37:1-11

Genesis 37:1-11

The generations of Jacob' are mainly occupied with the history of Joseph, because through him mainly was the divine purpose carried on. Jacob is now the head of the chosen family, since Isaac's death (Gen. 35:29), and therefore the narrative is continued under that new heading. There may possibly be intended a contrast in' dwelt' and sojourned' in Gen. 35:1, the former implying a more complete settling down.

There are two principal points in this narrative,-the sad insight that it gives into the state of the household in which so much of the world's history and hopes was wrapped up, and the preludings of Joseph's future in his dreams.

As to the former, the account of it is introduced by the statement that Joseph, at seventeen years of age, was set to work, according to the wholesome Eastern usage, and so was thrown into the company of the sons of the two slave-women, Bilhah and Zilpah. Delitzsch understands lad' in Gen. 35:2 in the sense in which we use boy,' as meaning an attendant. Joseph was, then, told off to be subordinate to these two sets of his rough brothers. The relationship was enough to rouse hatred in such coarse souls. And, indeed, the history of Jacob's household strikingly illustrates the miserable evils of polygamy, which makes families within the family, and turns brothers into enemies. Bilhah's and Zilpah's sons reflected in their hatred of Rachel's their mothers' envy of the true wife of Jacob's heart. The sons of the bondwoman were sure to hate the sons of the free.

If Joseph had been like his brothers, they would have forgiven him his mother. But he was horrified at his first glimpse of unrestrained young passions, and, in the excitement of disgust and surprise, told their evil report.' No doubt, his brothers had been unwilling enough to be embarrassed by his presence, for there is nothing that wild young men dislike more than the constraint put on them by the presence of an innocent youth; and when they found out that this milk-sop' of a brother was a spy and a telltale, their wrath blazed up. So Joseph had early experience of the shock which meets all young men who have been brought up in godly households when they come into contact with sin in fellow-clerks, servants, students, or the like. It is a sharp test of what a young man is made of, to come forth from the shelter of a father's care and a mother's love, and to be forced into witnessing and hearing such things as go on wherever a number of young men are thrown together. Be not partaker of other men's sins.' And the trial is doubly great when the tempters are elder brothers, and the only way to escape their unkindness is to do as they do. Joseph had an early experience of the need of resistance; and, as long as the world is a world, love to God will mean hatred from its worst elements. If we are sons of the day,' we cannot but rebuke the darkness.

It is an invidious office to tell other people's evil-doing, and he who brings evil reports of others generally and deservedly gets one for himself. But there are circumstances in which to do so is plain duty, and only a mistaken sense of honor keeps silence. But there must be no exaggeration, malice, or personal ends in the informer. Classmates in school or college, fellow-servants, employees in great businesses, and the like, have not only a duty of loyalty to one another, but of loyalty to their superior. We are sometimes bound to be blind to, and dumb about, our associates' evil deeds, but sometimes silence makes us accomplices.

Jacob had a right to know, and Joseph would have been wrong if he had not told him, the truth about his brothers. Their hatred shows that his purity had made their doing wrong more difficult. It is a grand thing when a young man's presence deprives the Devil of elbow-room for his tricks. How much restraining influence such a one may exert!

Jacob's somewhat foolish love, and still more foolish way of showing it, made matters worse. There were many excuses for him. He naturally clung to the son of his lost but never-forgotten first love, and as naturally found, in Joseph's freedom from the vices of his other sons, a solace and joy. It has been suggested that the long garment with sleeves,' in which he decked the lad, indicated an intention of transferring the rights of the first-born to him, but in any case it meant distinguishing affection; and the father or mother who is weak enough to show partiality in the treatment of children need not wonder if their unwise love creates bitter heart-burnings. Perhaps, if Bilhah's and Zilpah's sons had had a little more sunshine of a father's love, they would have borne brighter flowers and sweeter fruit. It is fatal when a child begins to suspect that a parent is not fair.

So these surly brothers, who could not even say Peace be to thee!' (the common salutation) when they came across Joseph, had a good deal to say for themselves. It is a sad picture of the internal feuds of the house from which all nations were to be blessed. The Bible does not idealize its characters, but lets us see the seamy side of the tapestry, that we may the more plainly recognize the Mercy which forgives, and the mighty Providence which works through, such imperfect men. But the great lesson for all young people from the picture of Joseph's early days, when his whiteness rebuked the soiled lives of his brothers, as new-fallen snow the grimy cake, hardened and soiled on the streets, is, My son, if sinners entice thee, consent thou not.' Never mind a world's hatred, if you have a father's love. There is one Father who can draw His obedient children into the deepest secrets of His heart without withholding their portion from the most prodigal.

Joseph's dreams are the other principal point in the narrative. The chief incidents of his life turn on dreams,--his own, his fellow-prisoners', Pharaoh's. The narrative recognizes them as divinely sent, and no higher form of divine communication appears to have been made to Joseph. He received no new revelations of religious truth. His mission was, not to bring fresh messages from heaven, but to effect the transference of the nation to Egypt. Hence the lower form of the communications made to him.

The meaning of both dreams is the same, but the second goes beyond the first in the grandeur of the emblems, and in the inclusion of the parents in the act of obeisance. Both sets of symbols were drawn from familiar sights. The homeliness of the sheaves' is in striking contrast with the grandeur of the sun, moon, and stars.' The interpretation of the first is ready to hand, because the sheaves were your sheaves' and my sheaf.' There was no similar key included in the second, and his brothers do not appear to have caught its meaning. It was Jacob who read it. Probably Rachel was dead when the dream came, but that need not make a difficulty.

Note that Joseph did not tell his dreams with elation, or with a notion that they meant anything particular. It is plainly the singularity of them that makes him repeat them, as is clearly indicated by the repeated behold' in his two reports. With perfect innocence of intention, and as he would have told any other strange dream, the lad repeats them. The commentary was the work of his brothers, who were ready to find proofs of his being put above them, and of his wish to humiliate them, in anything he said or did. They were wiser than he was. Perhaps they suspected that Jacob meant to set him at the head of the clan on his decease, and that the dreams were trumped up and told to them to prepare them for the decision which the special costume may have already hinted. At all events, hatred is very suspicious, and ready to prick up its ears at every syllable that seems to speak of the advancement of its object.

There is a world of contempt, rage, and fear in the questions,' Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?' The conviction that Joseph was marked out by God for a high position seems to have entered these rough souls, and to have been fuel to fire. Hatred and envy make a perilous mixture. Any sin can come from a heart drenched with these. Jacob seems to have been wise enough to make light of the dreams to the lad, though much of them in his heart. Youthful visions of coming greatness are often best discouraged. The surest way to secure their fulfillment is to fill the present with strenuous, humble work. Do the duty that is nearest thee.' The true apprenticeship for a ruler is to serve.' Act, act, in the living present.' The sheaves may come to bow down some day, but my sheaf has to be cut and bound first, and the sooner the sickle is among the corn, the better.

But yet, on the other hand, let young hearts be true to their early visions, whether they say much about them or not. Probably it will be wisest to keep silence. But there shine out to many young men and women, at their start in life, bright possibilities of no ignoble sort, and rising higher than personal ambition, which it is the misery and sin of many to see fade away into the light of common day,' or into the darkness of night. Be not disobedient to the heavenly vision'; for the dreams of youth are often the prophecies of what God means and makes it possible for the dreamer to be, if he wakes to work towards that fair thing which shone on him from afar.

Maclaren: Gen 37:23-36

Genesis 37:23-36

We have left the serene and lofty atmosphere of communion and saintship far above us. This narrative takes us down into foul depths. It is a hideous story of vulgar hatred and cruelty. God's name is never mentioned in it; and he is as far from the actors' thoughts as from the writer's words. The crime of the brothers is the subject, and the picture is painted in dark tones to teach large truths about sin.

1. The Broad Teaching Of The Whole Story,

Which is ever being reiterated in Old Testament incidents, is that God works out His great purposes through even the crimes of unconscious men. There is an irony, if we may so say, in making the hatred of these men the very means of their brother's advancement, and the occasion of blessing to themselves. As coral insects work, not knowing the plan of their reef, still less the fair vegetation and smiling homes which it will one day carry, but blindly building from the material supplied by the ocean a barrier against it; so even evil-doers are carrying on God's plan, and sin is made to counterwork itself, and be the black channel through which the flashing water of life pours. Joseph's words (Gen. 1:20) give the point of view for the whole story: Ye thought evil against me; but God meant it unto good … to save much people alive.' We can scarcely forget the still more wonderful example of the same thing, in the crime of crimes, when his brethren slew the Son of God --like Joseph, the victim of envy--and, by their crime, God's counsel of mercy for them and for all was fulfilled.

2. The Poisonous Fruit Of Brotherly Hatred.

Following the narrative, verses Gen. 1:23-25 show us the poisonous fruit of brotherly hatred. The family, not the nation, is the social unit in Genesis. From the beginning, we find the field on which sin works is the family relation. Cain and Abel, Ishmael and Isaac, Esau and Jacob, and now the other children of Jacob and Joseph, attest the power of sin when it enters there, and illustrate the principle that the corruption of the best is the worst. The children of Rachel could not but be hated by the children of other mothers. Jacob's undisguised partiality for Joseph was a fault too, which wrought like yeast on the passions of his wild sons. The long-sleeved garment which he gave to the lad probably meant to indicate his purpose to bestow on him the right of the first-born forfeited by Reuben, and so the violent rage which it excited was not altogether baseless. The whole miserable household strife teaches the rottenness of the polygamous relation on which it rested, and the folly of paternal favoritism. So it carries teaching especially needed then, but not out of date now.

The swift passage of the purely inward sin of jealous envy into the murderous act, as soon as opportunity offered, teaches the short path which connects the inmost passions with the grossest outward deeds. Like Jonah's gourd, the smallest seed of hate needs but an hour or two of favoring weather to become a great tree, with all obscene and blood-seeking birds croaking in its branches. Whosoever hateth his brother is a murderer.' Therefore the solemn need for guarding the heart from the beginnings of envy, and for walking in love.

The clumsy contrivance for murder without criminality, which Reuben suggested, is an instance of the shallow pretexts with which the sophistry of sin fools men before they have done the wrong thing. Sin's mask is generally dropped very soon after. The bait is useless when the hook is well in the fish's gills. Don't let us kill him. Let us put him into a cistern. He cannot climb up its bottle-shaped, smooth sides. But that is not our fault. Nobody will ever hear his muffled cries from its depths. But there will be no blood on our hands.' It was not the first time, nor is it the last, that men have tried to blink their responsibility for the consequences which they hoped would come of their crimes. Such excuses seem sound when we are being tempted; but, as soon as the rush of passion is past, they are found to be worthless. Like some cheap castings, they are only meant to be seen in front, where they are rounded and burnished. Get behind them, and you find them hollow.

They sat down to eat bread. Thomas Fuller pithily says: With what heart could they say grace, either before or after meat?' What a grim meal! And what an indication of their rude natures, seared consciences, and deadened affections!

This picture of the moral condition of the fathers of the Jewish tribes is surely a strong argument for the historical accuracy of the narrative. It would be strange if the legends of a race, instead of glorifying, should blacken, the characters of its founders. No motive can be alleged which would explain such a picture; its only explanation is its truth. The ugly story, too, throws vivid light on that thought, which prophets ever reiterated, not for your sakes, but for My name's sake.' The divine choice of Israel was grounded, not on merit, but on sovereign purpose. And the undisguised plainness of the narrative of their sins is but of a piece with the tone of Scripture throughout. It never palliates the faults even of its best men. It tells its story without comment. It never indulges in condemnation any more than in praise. It is a perfect mirror; its office is to record, not to criticize. Many misconceptions of Old Testament morality would have been avoided by keeping that simple fact in view.

3. The Ill-Omened Meal Is Interrupted By The Sudden Appearance,

So picturesquely described, of the caravan of Ishmaelites with their loaded camels. Dothan was on or near the great trade route to Egypt, where luxury, and especially the custom of embalming, opened a profitable market for spices. The traders would probably not be particular as to the sort of merchandise they picked up on their road, and such an unconsidered trifle' as a slave or two would be neither here nor there. This opportune advent of the caravan sets a thought buzzing in Judah's brain, which brings out a new phase of the crime. Hatred darkening to murder is bad enough; but hatred which has also an eye to business, and makes a profit out of a brother, is a shade or two blacker, because it means cold-blooded calculation and selfish advantage instead of raging passion. Judah's cynical question avows the real motive of his intervention. He prefers the paltry gain from selling Joseph to the unprofitable luxury of killing him. It brings in regard to brotherly ties at the end, as a kind of homage paid to propriety, as if the obligations they involved were not broken as really by his proposal as by murder. Certainly it is strange logic which can say in one breath, Let us sell him; … for he is our brother,' and finds the clause between buffer enough to keep these two contradictories from collision.

If any touch of conscience made the brothers prefer the less cruel alternative, one can only see here another illustration of the strange power which men have of limiting the working of conscience, and of the fact that when a greater sin has been resolved on, a smaller one gets to look almost like a virtue. Perhaps Judah and the rest actually thought themselves very kind and brotherly when they put their brother into strangers' power, and so went back to their meal with renewed cheerfulness, both because they had gained their end without bloodshed, and because they had got the money. They did not think that every tear and pang which Joseph would shed and feel would be laid at their door.

We do not suppose that Joseph was meant to be, in the accurate sense of the word, a type of Christ. But the coincidence is not to be passed by, that these same powerful motives of envy and of greed were combined in His case too, and that there again a Judah (Judas) appears as the agent of the perfidy.

We may note that the appearance of the traders in the nick of time, suggesting the sale of Joseph, points the familiar lesson that the opportunity to do ill deeds often makes ill deeds done. The path for entering on evil is made fatally easy at first; that gate always stands wide. The Devil knows how to time his approaches. A weak nature, with an evil bias in it, finds everywhere occasions and suggestions to do wrong. But it is the evil nature which makes innocent things opportunities for evil. Therefore we have to be on our guard, as knowing that if we fall it is not circumstances, but ourselves, that made stumbling-blocks out of what might have been stepping-stones.

4. Joseph To Pursue His Sad Journey.

Leaving Joseph to pursue his sad journey, our narrative introduces for the first time Reuben, whose counsel, as the verses before the text tell us, it had been to cast the poor lad into the cistern. His motive had been altogether good; he wished to save life, and as soon as the others were out of the way, to bring Joseph up again and get him safely back to Jacob. In Gen. 42:22, Reuben himself reminds his brothers of what had passed. There he says that he had besought them not to sin against the child,' which naturally implies that he had wished them to do nothing to him, and that they would not hear.' In the verses before the text he proposes the compromise of the pit, and the others hear.' So there seem to have been two efforts made by him, first, to shield Joseph from any harm, and then that half-and-half measure which was adopted. He is absent, while they carry out the plan, and from the cruel merriment of the feast--perhaps watching his opportunity to rescue, perhaps in sickness of heart and protest against the deed. Well meant and kindly motived as his action was--and self-sacrificing too, if, as is probable, Joseph was meant by Jacob as his successor in the forfeited birthright--his scheme breaks down, as attempts to mitigate evil by compliance and to make compromises with sinners usually do. The only one of the whole family who had some virtue in him, was too timid to take up a position of uncompromising condemnation. He thought it more polite to go part of the way, and to trust to being able to prevent the worst. That is always a dangerous experiment. It is often tried still; it never answers. Let a man stand to his guns, and speak out the condemnation that is in his heart; otherwise, he will be sure to go farther than he meant, he will lose all right of remonstrance, and will generally find that the more daring sinners have made his well-meant schemes to avert the mischief impossible.

5. The Cruel Trick By Which Jacob Was Deceived,

Is perhaps the most heartless bit of the whole heartless crime. It came as near an insult as possible. It was maliciously meant. The snarl about the coat, the studied use of thy son,' as if the brothers disowned the brotherhood, the unfeeling harshness of choosing such a way of telling their lie--all were meant to give the maximum of pain, and betray their savage hatred of father and son, and its causes. Was Reuben's mouth Shut all this time? Evidently. From his language in chapter 42., His blood is required,' he seems to have believed until then that Joseph had been killed in his absence. But he dared not speak. Had he told what he did know, the brothers had but to add, And he proposed it himself,' and his protestations of his good intentions would have been unheeded. He believed his brother dead, and perhaps thought it better that Jacob should think him slain by wild beasts than by brothers' hands, as Reuben supposed him to be. But his shut mouth teaches again how dangerous his policy had been, and how the only road, which it is safe, in view of the uncertainties of the future, to take, is the plain road of resistance to evil and non-fellowship with its doers.

6. And What Of The Poor Old Father?

His grief is unworthy of God's wrestler. It is not the part of a devout believer in God's providence to refuse to be comforted. There was no religious submission in his passionate sorrow. How unlike the quiet resignation which should have marked the recognition that the God who had been his guide was working here tool No doubt the hypocritical condolences of his children were as vinegar upon nitre. No doubt the loss of Joseph had taken away the one gentle and true son on whom his loneliness rested since his Rachel's death, while he found no solace in the wild, passionate men who called him father,' and brought him no honor.' But still his grief is beyond the measure which a true faith in God would have warranted; and we cannot but see that the dark picture which we have just been looking at gets no lighter or brighter tints from the demeanor of Jacob.

There are few bitterer sorrows than for a parent to see the children of his own sin in the sins of his children. Jacob might have felt that bitterness, as he looked round on the lovelessness and dark, passionate selfishness of his children, and remembered his own early crimes against Esau. He might have seen that his unwise fondness for the son of his Rachel had led to the brothers' hatred, though he did not know that that hatred had plunged the arrow into his soul. Whether he knew it or not, his own conduct had feathered the arrow. He was drinking as he had brewed; and the heart-broken grief which darkened his later years had sprung from seed of his own sowing. So it is always. Whatsoever a man soweth, that shall he also reap.'

It is a miserable story of ignoble jealousy and cruel hate; and yet, over all this foaming torrent, God's steadfast bow of peace shines. These crimes and this affliction of Joseph' were the direct path to the fulfillment of His purposes. As blind instruments, even in their rebellion and sin, men work out His designs. The lesson of Joseph's bondage will one day be the summing up of the world's history. Thou makest the wrath of man to praise Thee: and with the remainder thereof Thou girdest Thyself.'

MHCC: Gen 37:1-4

In Joseph's history we see something of Christ, who was first humbled and then exalted. It also shows the lot of Christians, who must through many tribulations enter into the kingdom. It is a history that has none like it, for displaying the various workings of the human mind, both good and bad, and the singular providence of God in making use of them for fulfilling his purposes. Though Joseph was his father's darling, yet he was not bred up in idleness. Those do not truly love their children, who do not use them to business, and labour, and hardships. The fondling of children is with good reason called the spoiling of them. Those who are trained up to do nothing, are likely to be good for nothing. But Jacob made known his love, by dressing Joseph finer than the rest of his children. It is wrong for parents to make a difference between one child and another, unless there is great cause for it, by the children's dutifulness, or undutifulness. When parents make a difference, children soon notice it, and it leads to quarrels in families. Jacob's sons did that, when they were from under his eye, which they durst not have done at home with him; but Joseph gave his father an account of their ill conduct, that he might restrain them. Not as a tale-bearer, to sow discord, but as a faithful brother.

MHCC: Gen 37:5-11

God gave Joseph betimes the prospect of his advancement, to support and comfort him under his long and grievous troubles. Observe, Joseph dreamed of his preferment, but he did not dream of his imprisonment. Thus many young people, when setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble. His brethren rightly interpreted the dream, though they abhorred the interpretation of it. While they committed crimes in order to defeat it, they were themselves the instruments of accomplishing it. Thus the Jews understood what Christ said of his kingdom. Determined that he should not reign over them, they consulted to put him to death; and by his crucifixion, made way for the exaltation they designed to prevent.

MHCC: Gen 37:12-22

How readily does Joseph wait his father's orders! Those children who are best beloved by their parents, should be the most ready to obey them. See how deliberate Joseph's brethren were against him. They thought to slay him from malice aforethought, and in cold blood. Whosoever hateth his brother is a murderer, 1Jo 3:15. The sons of Jacob hated their brother because their father loved him. New occasions, as his dreams and the like, drew them on further; but this laid rankling in their hearts, till they resolved on his death. God has all hearts in his hands. Reuben had most reason to be jealous of Joseph, for he was the first-born; yet he proves his best friend. God overruled all to serve his own purpose, of making Joseph an instrument to save much people alive. Joseph was a type of Christ; for though he was the beloved Son of his Father, and hated by a wicked world, yet the Father sent him out of his bosom to visit us in great humility and love. He came from heaven to earth to seek and save us; yet then malicious plots were laid against him. His own not only received him not, but crucified him. This he submitted to, as a part of his design to redeem and save us.

MHCC: Gen 37:23-30

They threw Joseph into a pit, to perish there with hunger and cold; so cruel were their tender mercies. They slighted him when he was in distress, and were not grieved for the affliction of Joseph, see Amo 6:6; for when he was pining in the pit, they sat down to eat bread. They felt no remorse of conscience for the sin. But the wrath of man shall praise God, and the remainder of wrath he will restrain, Psa 76:10. Joseph's brethren were wonderfully restrained from murdering him, and their selling him as wonderfully turned to God's praise.

Matthew Henry: Gen 37:1-4

Moses has no more to say of the Edomites, unless as they happen to fall in Israel's way; but now applies himself closely to the story of Jacob's family: These are the generations of Jacob. His is not a bare barren genealogy as that of Esau (Gen 36:1), but a memorable useful history. Here is, 1. Jacob a sojourner with his father Isaac, who has yet living, Gen 37:1. We shall never be at home, till we come to heaven. 2. Joseph, a shepherd, feeding the flock with his brethren, Gen 37:2. Though he was his father's darling, yet he was not brought up in idleness or delicacy. Those do not truly love their children that do not inure them to business, and labour, and mortification. The fondling of children is with good reason commonly called the spoiling of them. Those that are trained up to do nothing are likely to be good for nothing. 3. Joseph beloved by his father (Gen 37:3), partly for his dear mother's sake that was dead, and partly for his own sake, because he was the greatest comfort of his old age; probably he waited on him, and was more observant of him than the rest of his sons; he was the son of the ancient so some; that is, when he was a child, he was as grave and discreet as if he had been an old man, a child, but not childish. Jacob proclaimed his affection to him by dressing him finer than the rest of his children: He made him a coat of divers colours, which probably was significant of further honors intended him. Note, Though those children are happy that have that in them which justly recommends them to their parents' particular love, yet it is the prudence of parents not to make a difference between one child and another, unless there be a great and manifest cause given for it by the children's dutifulness or undutifulness; paternal government must be impartial, and managed with a steady hand. 4. Joseph hated by his brethren, (1.) Because his father loved him; when parents make a difference, children soon take notice of it, and it often occasions feuds and quarrels in families. (2.) Because he brought to his father their evil report. Jacob's sons did that, when they were from under his eye, which they durst not have done if they had been at home with him; but Joseph gave his father an account of their bad carriage, that he might reprove and restrain them; not as a malicious tale-bearer, to sow discord, but as a faithful brother, who, when he durst not admonish them himself, represented their faults to one that had authority to admonish them. Note, [1.] It is common for friendly monitors to be looked upon as enemies. Those that hate to be reformed hate those that would reform them, Pro 9:8. [2.] It is common for those that are beloved of God to be hated by the world; whom Heaven blesses, hell curses. To those to whom God speaks comfortably wicked men will not speak peaceably. It is said here of Joseph, the lad was with the sons of Bilhah; some read it, and he was servant to them, they made him their drudge.

Matthew Henry: Gen 37:5-11

Here, I. Joseph relates the prophetical dreams he had, Gen 37:6, Gen 37:7, Gen 37:9, Gen 37:10. Though he was now very young (about seventeen years old), yet he was pious and devout, and well-inclined, and this fitted him for God's gracious discoveries of himself to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him under the long and grievous troubles with which he was to be exercised. Thus Christ had a joy set before him, and so have Christians. Note, God has ways of preparing his people beforehand for the trials which they cannot foresee, but which he has an eye to in the comforts with which he furnishes them. His dreams were, 1. That his brethren's sheaves all bowed to his, intimating upon what occasion they should be brought to do homage to him, namely, in seeking to him for corn; their empty sheaves should bow to his full one. 2. That the sun, and moon, and eleven stars, did obeisance to him, Gen 37:9. Joseph was more of a prophet than a politician, else he would have kept this to himself, when he could not but know that his brethren did already hate him and that this would but the more exasperate them. But, if he told it in his simplicity, yet God directed it for the mortification of his brethren. Observe, Joseph dreamed of his preferment, but he did not dream of his imprisonment. Thus many young people, when they are setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble.

II. His brethren take it very ill, and are more and more enraged against him (Gen 37:8): Shalt thou indeed reign over us? See here, 1. How truly they interpreted his dream, that he should reign over them. Those become the expositors of his dream who were enemies to the accomplishment of it, as in Gideon's story (Jdg 7:13, Jdg 7:14); they perceived that he spoke of them, Mat 21:45. The event exactly answered to this interpretation, Gen 42:6, etc. 2. How scornfully they resented it: " Shalt thou, who are but one, reign over us, who are many? Thou, who are the youngest, over us who are older?"Note, The reign and dominion of Jesus Christ, our Joseph, have been, and are, despised and striven against by a carnal and unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright, in the morning of the resurrection, is thought of with the utmost disdain.

III. His father gives him a gentle rebuke for it, yet observes the saying, Gen 37:10, Gen 37:11. Probably he checked him for it, to lessen the offence which his brethren would be apt to take at it; yet he took notice of it more than he seemed to do: he insinuated that it was but an idle dream, because his mother was brought in, who had been dead some time since; whereas the sun, moon, and eleven stars, signify no more than the whole family that should have a dependence upon him, and be glad to be beholden to him. Note, The faith of God's people in God's promises is often sorely shaken by their misunderstanding the promises and then suggesting the improbabilities that attend the performance; but God is doing his own work, and will do it, whether we understand him aright or no. Jacob, like Mary (Luk 2:51), kept these things in his heart, and no doubt remembered them long afterwards, when the event answered to the prediction.

Matthew Henry: Gen 37:12-22

Here is, I. The kind visit which Joseph, in obedience to his father's command, made to his brethren, who were feeding the flock at Shechem, many miles off. Some suggest that they went thither on purpose, expecting that Joseph would be sent to see them, and that then they should have an opportunity to do him a mischief. However, Joseph and his father had both of them more of the innocence of the dove than of the wisdom of the serpent, else he had never come thus into the hands of those that hated him: but God designed it all for good. See in Joseph an instance, 1. Of dutifulness to his father. Though he was his father's darling, yet he was made, and was willing to be, his father's servant. How readily does he wait his father's orders! Here I am, Gen 37:13. Note, Those children that are best beloved by their parents should be most obedient to their parents; and then their love is well-bestowed and well-returned. 2. Of kindness to his brethren. Though he knew they hated him and envied him, yet he made no objections against his father's commands, either from the distance of the place or the danger of the journey, but cheerfully embraced the opportunity of showing his respect to his brethren. Note, It is a very good lesson, though it is learnt with difficulty and rarely practised, to love those that hate us; if our relations do not their duty to us, yet we must not be wanting in our duty to them. This is thank-worthy. Joseph was sent by his father to Shechem, to see whether his brethren were well there, and whether the country had not risen upon them and destroyed them, in revenge of their barbarous murder of the Shechemites some years before. But Joseph, not finding them there, went to Dothan, which showed that he undertook this journey, not only in obedience to his father (for then he might have returned when he missed them at Shechem, having done what his father told him), but out of love to his brethren, and therefore he sought diligently till he found them. Thus, let brotherly love continue, and let us give proofs of it.

II. The bloody and malicious plot of his brethren against him, who rendered good for evil, and, for his love, were his adversaries. Observe, 1. How deliberate they were in the contrivance of this mischief: when they saw him afar off, they conspired against him, Gen 37:18. It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice prepense, and in cold blood. Note, Whosoever hateth his brother is a murderer; for he will be one if he have an opportunity, 1Jo 3:15. Malice is a most mischievous thing, and is in danger of making bloody work where it is harboured and indulged. The more there is of a project and contrivance in a sin the worse it is; it is bad to do evil, but worse to devise it. 2. How cruel they were in their design; nothing less than his blood would satisfy them: Come, and let us slay him, Gen 37:20. Note, The old enmity hunts for the precious life. It is the blood-thirsty that hate the upright (Pro 29:10), and it is the blood of the saints that the harlot is drunk with. 3. How scornfully they reproached him for his dreams (Gen 37:19): This dreamer cometh; and (Gen 37:20), We shall see what will become of his dreams. This shows what it was that fretted and enraged them. They could not endure to think of doing homage to him; this was what they were plotting to prevent by the murder of him. Note, Men that fret and rage at God's counsels are impiously aiming to defeat them; but they imagine a vain thing, Psa 2:1-3. God's counsels will stand. 4. How they agreed to keep one another's counsel, and to cover the murder with a lie: We will say, Some evil beast hath devoured him; whereas in thus consulting to devour him they proved themselves worse than the most evil beasts; for evil beasts prey not on those of their own kind, but they were tearing a piece of themselves.

III. Reuben's project to deliver him, Gen 37:21, Gen 37:22. Note, God can raise up friends for his people, even among their enemies; for he has all hearts in his hands. Reuben, of all the brothers, had most reason to be jealous of Joseph, for he was the first-born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph; yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness; while the temper of the next two brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. Note, Our natural constitution should be guarded against those sins to which it is most inclinable, and improved (as Reuben's here) against those sins to which it is most averse. Reuben made a proposal which they thought would effectually answer their intention of destroying Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands and restoring him to his father, probably hoping thereby to recover his father's favour, which he had lately lost; but God overruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world, yet the Father sent him out of his bosom to visit us in great humility and love. He came from heaven to earth, to seek and save us; yet then malicious plots were laid against him. He came to his own, and his own not only received him not, but consulted against him: This is the heir, come let us kill him; Crucify him, crucify him. This he submitted to, in pursuance of his design to redeem and save us.

Matthew Henry: Gen 37:23-30

We have here the execution of their plot against Joseph. 1. They stripped him, each striving to seize the envied coat of many colours, Gen 37:23. Thus, in imagination, they degraded him from the birthright, of which perhaps this was the badge, grieving him, affronting their father, and making themselves sport, while they insulted over him. "Now, Joseph, where is the fine coat?"Thus our Lord Jesus was stripped of his seamless coat, and thus his suffering saints have first been industriously divested of their privileges and honours, and then made the off-scouring of all things. 2. They went about to starve him, throwing him into a dry pit, to perish there with hunger and cold, so cruel were their tender mercies, Gen 37:24. Note, Where envy reigns pity is banished, and humanity itself is forgotten, Pro 27:4. So full of deadly poison is malice that the more barbarous any thing is the more grateful it is. Now Joseph begged for his life, in the anguish of his soul (Gen 42:21), entreated, by all imaginable endearments, that they would be content with his coat and spare his life. He pleads innocence, relation, affection, submission; he weeps and makes supplication, but all in vain. Reuben alone relents and intercedes for him, Gen 42:22. But he cannot prevail to save Joseph from the horrible pit, in which they resolve he shall die by degrees, and be buried alive. Is this he to whom his brethren must do homage? Note, God's providences often seem to contradict his purposes, even then they are serving them, and working at a distance towards the accomplishment of them. 3. They slighted him when he was in distress, and were not grieved for the affliction of Joseph; for when he was pining away in the pit, bemoaning his own misery, and with a languishing cry calling to them for pity, they sat down to eat bread, Gen 37:25. (1.) They felt no remorse of conscience for the sin; if they had, it would have spoiled their appetite for their meat, and the relish of it. Note, A great force put upon conscience commonly stupefies it, and for the time deprives it both of sense and speech. Daring sinners are secure ones. But the consciences of Joseph's brethren, though asleep now, were roused long afterwards, Gen 42:21. (2.) They were now pleased to think how they were freed from the fear of their brother's dominion over them, and that, on the contrary, they had turned the wheel upon him. They made merry over him, as the persecutors over the two witnesses that had tormented them, Rev 11:10. Note, Those that oppose God's counsels may possibly prevail so far as to think they have gained their point, and yet be deceived. 4. They sold him. A caravan of merchants very opportunely passed by (Providence so ordering it), and Judah made the motion that they should sell Joseph to them, to be carried far enough off into Egypt, where, in all probability, he would be lost, and never heard of more. (1.) Judah proposed it in compassion to Joseph (Gen 37:26): " What profit is it if we slay our brother? it will be less guilt, and more gain, to sell him."Note, When we are tempted to sin, we should consider the unprofitableness of it. It is what there is nothing to be got by. (2.) They acquiesced in it, because they thought that if he were sold for a slave he would never be a lord, if sold into Egypt he would never be their lord; yet all this was working towards it. Note, The wrath of man shall praise God, and the remainder of wrath he will restrain, Psa 76:10. Joseph's brethren were wonderfully restrained from murdering him, and their selling him was as wonderfully turned to God's praise. As Joseph was sold by the contrivance of Judah for twenty pieces of silver, so was our Lord Jesus for thirty, and by one of the same name too, Judas. Reuben (it seems) had gone away from his brethren, when they sold Joseph, intending to come round some other way to the pit, and to help Joseph out of it, and return him safely to his father. This was a kind project, but, if it had taken effect, what had become of God's purpose concerning his preferment in Egypt? Note, There are many devices in man's heart, many devices of the enemies of God's people to destroy them and of their friends to help them, which perhaps are both disappointed, as these were; but the counsel of the Lord, that shall stand. Reuben thought himself undone, because the child was sold: I, whither shall I go? Gen 37:30. He being the eldest, his father would expect from him an accounts of Joseph; but, as it proved, they would all have been undone if he had not been sold.

Keil-Delitzsch: Gen 37:1-4

Gen 37:1-2

The statement in Gen 37:1, which introduces the tholedoth of Jacob, " And Jacob dwelt in the land of his father's pilgrimage, in the land of Canaan, "implies that Jacob had now entered upon his father's inheritance, and carries on the patriarchal pilgrim-life in Canaan, the further development of which was determined by the wonderful career of Joseph. This strange and eventful career of Joseph commenced when he was 17 years old. The notice of his age at the commencement of the narrative which follows, is introduced with reference to the principal topic in it, viz., the sale of Joseph, which was to prepare the way, according to the wonderful counsel of God, for the fulfilment of the divine revelation to Abraham respecting the future history of his seed (Gen 15:13.). While feeding the flock with his brethren, and, as he was young, with the sons of Bilhah and Zilpah, who were nearer his age than the sons of Leah, he brought an evil report of them to his father ( רעה intentionally indefinite, connected with דּבּתם without an article). The words נער והוּא , " and he a lad, "are subordinate to the main clause: they are not to be rendered, however, "he was a lad with the sons,"but, "as he was young, he fed the flock with the sons of Bilhah and Zilpah."

Gen 37:3-4

" Israel (Jacob) loved Joseph more than all his (other) sons, because he was born in his old age, "as the first-fruits of the beloved Rachel (Benjamin was hardly a year old at this time). And he made him פּסּים כּתנת : a long coat with sleeves ( χιτὼν ἀστραγάλειος , Aqu ., or ἀστραγαλωτός , lxx at 2Sa 13:18, tunica talaris , Vulg . ad Sam.), i.e., an upper coat reaching to the wrists and ankles, such as noblemen and kings' daughters wore, not "a coat of many colours"(" bunter Rock, "as Luther renders it, from the χιτῶνα ποικίλον , tunicam polymitam , of the lxx and Vulgate). This partiality made Joseph hated by his brethren; so that they could not " speak peaceably unto him, "i.e., ask him how he was, offer him the usual salutation, "Peace be with thee."

Keil-Delitzsch: Gen 37:5-11

This hatred was increased when Joseph told them of two dreams that he had had: viz., that as they were binding sheaves in the field, his sheaf "stood and remained standing,"but their sheaves placed themselves round it and bowed down to it; and that the sun (his father), and the moon (his mother, "not Leah, but Rachel, who was neither forgotten nor lost"), and eleven stars (his eleven brethren) bowed down before him. These dreams pointed in an unmistakeable way to the supremacy of Joseph; the first to supremacy over his brethren, the second over the whole house of Israel. The repetition seemed to establish the thing as certain (cf. Gen 41:32); so that not only did his brethren hate him still more " on account of his dreams and words "(Gen 37:8), i.e., the substance of the dreams and the open interpretation of them, and become jealous and envious, but his father gave him a sharp reproof for the second, though he preserved the matter, i.e., retained it in his memory ( שׁמר lxx διετήρησε , cf. συνετήρει , Luk 2:19). The brothers with their ill-will could not see anything in the creams but the suggestions of his own ambition and pride of heart; and even the father, notwithstanding his partiality, was grieved by the second dream. The dreams are not represented as divine revelations; yet they are not to be regarded as pure flights of fancy from an ambitious heart, but as the presentiments of deep inward feelings, which were not produced without some divine influence being exerted upon Joseph's mind, and therefore were of prophetic significance, though they were not inspired directly by God, inasmuch as the purposes of God were still to remain hidden from the eyes of men for the saving good of all concerned.

Keil-Delitzsch: Gen 37:12-20

In a short time the hatred of Joseph's brethren grew into a crime. On one occasion, when they were feeding their flock at a distance from Hebron, in the neighbourhood of Shechem (Nablus, in the plain of Mukhnah), and Joseph who was sent thither by Jacob to inquire as to the welfare ( shalom , valetudo ) of the brethren and their flocks, followed them to Dothain or Dothan , a place 12 Roman miles to the north of Samaria ( Sebaste ), towards the plain of Jezreel, they formed the malicious resolution to put him, "this dreamer,"to death, and throw him into one of the pits, i.e., cisterns, and then to tell (his father) that a wild beast had slain him, and so to bring his dreams to nought.

Keil-Delitzsch: Gen 37:21-24

Reuben , who was the eldest son, and therefore specially responsible for his younger brother, opposed this murderous proposal. He dissuaded his brethren from killing Joseph ( נפשׁ פ הכּה ), and advised them to throw him " into this pit in the desert, "i.e., into a dry pit that was near. As Joseph would inevitably perish even in that pit, their malice was satisfied; but Reuben intended to take Joseph out again, and restore him to his father. As soon, therefore, as Joseph arrived, they took off his coat with sleeves and threw him into the pit, which happened to be dry.

Keil-Delitzsch: Gen 37:25-28

Reuben had saved Joseph's life indeed by his proposal; but his intention to send him back to his father was frustrated. For as soon as the brethren sat down to eat, after the deed was performed, they saw a company of Ishmaelites from Gilead coming along the road which leads from Beisan past Jenin (Rob. Pal. iii. 155) and through the plain of Dothan to the great caravan road that runs from Damascus by Lejun ( Legio, Megiddo ), Ramleh, and Gaza to Egypt (Rob. iii. 27, 178). The caravan drew near, laden with spices: viz., נכאת , gum-tragacanth; צרי , balsam, for which Gilead was celebrated (Gen 43:11; Jer 8:22; Jer 46:11); and לט , ladanum , the fragrant resin of the cistus-rose. Judah seized the opportunity to propose to his brethren to sell Joseph to the Ishmaelites. " What profit have we,"he said, "that we slay our brother and conceal his blood? Come, let us sell him to the Ishmaelites; and our hand, let it not lay hold of him (sc., to slay him), for he is our brother, our flesh ."Reuben wished to deliver Joseph entirely from his brothers' malice. Judah also wished to save his life, though not from brotherly love so much as from the feeling of horror, which was not quite extinct within him, at incurring the guilt of fratricide; but he would still like to get rid of him, that his dreams might not come true. Judah, like his brethren, was probably afraid that their father might confer upon Joseph the rights of the first-born, and so make him lord over them. His proposal was a welcome one. When the Arabs passed by, the brethren fetched Joseph out of the pit and sold him to the Ishmaelites, who took him into Egypt. The different names given to the traders - viz., Ishmaelites (Gen 37:25, Gen 37:27, and Gen 37:28 ), Midianites ( Gen 37:28 ), and Medanites (Gen 37:36) - do not show that the account has been drawn from different legends, but that these tribes were often confounded, from the fact that they resembled one another so closely, not only in their common descent from Abraham (Gen 16:15 and Gen 25:2), but also in the similarity of their mode of life and their constant change of abode, that strangers could hardly distinguish them, especially when they appeared not as tribes but as Arabian merchants, such as they are here described as being: "Midianitish men, merchants." That descendants of Abraham should already be met with in this capacity is by no means strange, if we consider that 150 years had passed by since Ishmael's dismissal from his father's house, - a period amply sufficient for his descendants to have grown through marriage into a respectable tribe. The price, " twenty (sc., shekels) of silver, "was the price which Moses afterwards fixed as the value of a boy between 5 and 20 (Lev 27:5), the average price of a slave being 30 shekels (Exo 21:32). But the Ishmaelites naturally wanted to make money by the transaction.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 36:1--37:2

D. What became of Esau 36:1-37:1

Moses included this relatively short genealogy (toledot) in the sacred record to show God's faithfulness in multiplying Abraham's seed as He had promised. He also did so to provide connections with the descendants of Esau referred to later in the history of Israel. Among his descendants were the Edomites (v. 8) and the Amalekites (v. 12). Lot, Ishmael, and Esau all walked out of the line of promise.

We can divide this chapter as follows.

Esau's three wives and five sons, vv. 1-8

Esau's five sons and 10 grandsons, vv. 9-14

Chiefs (political or military leaders) descended from Esau, vv. 15-19

Chiefs of the Horites (with whom the Edomites intermarried and whom they dispossessed), vv. 20-30

Kings of Edom, vv. 31-39

A final list of chiefs, vv. 40-43

Different names of Esau's wives appear here as compared with what Moses recorded earlier (v. 2; cf. 26:34; 28:9).⁷⁸⁷ People added surnames to given names later in life. Women often received new names when they married. Esau married a Hittite (v. 2), a Hivite (v. 2) who was a descendant of a Horite (Hurrian, v. 20), and an Ishmaelite (v. 3). Some commentators connected the Horites with cave dwellers since the Hebrew word for cave is hor.⁷⁸⁸ This may be correct.

Esau's sons were born in Canaan and then moved out of the Promised Land to Seir. Jacob's sons, except for Benjamin, were born outside Canaan in Paddan-aram and later moved into the Promised Land.

The Kenizzites (vv. 11, 15) later affiliated with the tribe of Judah.⁷⁸⁹ The Amalekites separated from the other Edomites and became an independent people early in their history (v. 12).⁷⁹⁰ A group of them settled in what later became southern Judah as far as Kadesh Barnea and the border of Egypt (14:7; Num. 13:29; 14:43, 45). Another branch of the tribe settled in the hill country of Ephraim that was in central Canaan (Judg. 12:15). The largest group of Amalekites lived in Arabia to the southeast of Canaan and Edom. They united on occasion with their neighbors, the Midianites (Judg. 6:3; 7:12) and the Ammonites (Judg. 3:13). Saul defeated the Amalekites (1 Sam. 14:48; 15:2) as did David (1 Sam. 27:8; 30:1; 2 Sam 8:12). Some Simeonites finally exterminated them during Hezekiah's reign (1 Chron. 4:42-43).

"What is most interesting about the king list [vv. 31-39] is that it reflects an elective kingship rather than a dynastic one. . . .

"These kings' may have indeed been charismatic individuals who, like the judges, assumed their office without regard to heredity."⁷⁹¹

This list of Edomite kings demonstrates the partial fulfillment of God's promise that kings would come from Abraham's loins (17:16).

"It might seem unusual that such detail concerning the descendants of Esau be included, but the relationship between Esau and Jacob, and then between the nations of Edom and Israel, is a theme of the entire Old Testament."⁷⁹²

"What Israelites did to Canaanites, Esauites did to Horites. Thus Gen. 36 is moving backward from the conquerors (vv. 9-19) to the conquered (vv. 20-30)."⁷⁹³

Jacob was living at Hebron when Joseph's brothers sold him, and he may have continued living there until he moved to Egypt (37:1; cf. 35:27).

"Verse 1 [of chapter 37] belongs structurally to the preceding narrative as a conclusion to the Jacob story. It shows Jacob back in the Land of Promise but still dwelling there as a sojourner like his father before him. The writer's point is to show that the promises of God had not yet been completely fulfilled and that Jacob, as his fathers before him, was still awaiting the fulfillment."⁷⁹⁴

Perhaps the major lesson of this genealogy is that secular greatness develops faster than spiritual greatness. Consequently the godly must wait patiently for the fulfillment of God's promises.

Constable: Gen 37:2--Exo 1:1

E. What Became of Jacob 37:2-50:26

Here begins the tenth and last toledot in Genesis. Jacob remains a major character throughout Genesis. Moses recorded his death in chapter 49. Nevertheless Joseph replaces him as the focus of the writer's attention at this point.⁷⁹⁵ These chapters are not entirely about Joseph, however. The writer showed interest in all the sons of Jacob.

"The emphasis now shifts from Jacob's personal struggles to receive the blessing promised to Abraham and Isaac, to the events in Jacob's life that lead up to the formation of Israel as a nation."⁷⁹⁶

The story of Joseph also links the history of the patriarchs with their settlement in Egypt.

"The Joseph story . . . develops the theme of the Pentateuch by showing the gradual fulfillment of the promises made to Abraham in 12:1-3. In particular, it shows how God blesses the nations through the descendants of Abraham [cf. 50:20]."⁷⁹⁷

"The theme of the Joseph narrative concerns God's hidden and decisive power which works in and through but also against human forms of power. A soft' word for that reality is providence. A harder word for the same reality is predestination. Either way God is working out his purpose through and in spite of Egypt, through and in spite of Joseph and his brothers."⁷⁹⁸

Human responsibility is as much a revelation of this section as divine sovereignty.

Constable: Gen 37:2-11

1. God's choice of Joseph 37:2-11

Joseph faithfully served his father even bringing back a bad report of his brothers' behavior to him for which Jacob expressed his love by giving Joseph preferential treatment. However his brothers envied and hated him. God confirmed His choice of Joseph as leader, an event that perplexed Jacob and infuriated Joseph's brothers.

37:2-4 We could translate the Hebrew as follows. Joseph was "pasturing his brothers among the flocks . . ." This indicates that perhaps Jacob had placed Joseph in a position of responsibility over his brothers. This could explain in part why Joseph's brothers resented him. It is also interesting that this phrase prefigures Joseph's later shepherding role in relation to his brothers, after they became dependent on him.

Joseph's "bad report" implies that the brothers were participating in serious wicked behavior. This is not hard to believe in view of their former treatment of the Shechemites and their later treatment of Joseph and Jacob.

The use of the name Israel (v. 3) suggests that Jacob's special love for Joseph had a divine origin and was part of God's plan for the chosen family. However, Jacob's favoritism of Joseph over his other sons was wrong and fueled the brother's hatred of Joseph. Favoritism had a long history in Jacob's family (Isaac's preference for Esau, Rebekah's for Jacob, and Jacob's preference for Rachel). In every case it created major problems. Leah was hated, so her sons hated (cf. 29:31, 33).

"Son of his old age" means wise son, or son of wisdom. Joseph was old for his years; he had the wisdom of age in his youth. Joseph was born when Jacob was 91 years old, but he was not Jacob's youngest son. At least one of Joseph's brothers was younger than he, Benjamin.

The "varicolored tunic" was probably also a long robe. The sons of nobles wore long robes with long sleeves and ornamentation, like Joseph's, as did Tamar, King David's daughter (2 Sam. 13:18).

"It was a mark of distinction that carried its own meaning, for it implied that exemption from labor which was the peculiar privilege of the heir or prince of the Eastern clan."⁷⁹⁹

Such a garment identified the possessor of the birthright. This sign of Jacob's love for Joseph constantly irritated the jealous brothers.

37:5-11 Joseph's dreams were revelations from God. Joseph, his brothers, and his father did not grasp their significance fully until God brought them to pass. Joseph regarded his dreams as important, however, and therefore did not hesitate to make them known to his family.

In the first dream (v. 7) God revealed that Joseph's brothers would come to him for bread. Note the agricultural motif in both the dream and its fulfillment. His brothers did not fail to note Joseph's position of superiority over them (v. 8), and they resented still more humiliation from him.

In the second dream (v. 9), which was even more grand, Joseph was himself supreme over the whole house of Israel. The repetition of the main point of the dream confirmed that what God predicted would certainly happen (cf. 41:32). Jacob took note of these revelations but resented the possibility that his son might be in a position of authority over him (vv. 10-11).

"God's future agent and mouthpiece in Egypt could hardly make a worse impression on his first appearance: spoiled brat, talebearer, braggart."⁸⁰⁰

Textual references cannot establish whether Joseph realized that his dreams were divine prophecies or not. People evidently regarded dreams as divine revelations in the ancient East.⁸⁰¹ If Joseph did, the fact that he related them boldly to his family may indicate his faith.⁸⁰²

"More than likely, the dream, and its recounting, is to be understood as an unsuspecting prophecy uttered by Joseph. God has a plan for his life, a destiny in his future, and Joseph spontaneously shares the enthusiasm that revelation spawns."⁸⁰³

God chooses faithful, righteous individuals for positions of leadership, but those chosen may experience the jealous hatred of their brethren.

Constable: Gen 37:12-36

2. The sale of Joseph into Egypt 37:12-36

Joseph's brothers met his second recorded visit to them with great antagonism. They plotted to kill him and so render his dreams impossible to fulfill. For practical reasons they decided to sell him and to deceive Jacob into thinking that a wild beast had killed him. In spite of their plan God kept Joseph alive and safe in Egypt.

37:12-17 It was not uncommon for shepherds to lead their flocks many miles from home in search of pasture. Shechem was about 60 miles north of Hebron. Jacob owned land there. Dothan was 17 miles farther north.

37:18-24 The extreme measures Joseph's brothers considered to silence him have led some commentators to conclude that it was not just personal hatred springing from jealousy that motivated them. They may have wanted to alter the will of God as revealed in Joseph's dreams.

"The brothers' hate is therefore a rebellion against the matter contained in the dreams, against the divine power itself, standing behind them, who had given the dreams. The expression usually translated by the dreamer' [v. 19] means much more than our English word, namely, the one empowered to prophetic dreams."⁸⁰⁴

Reuben as the first-born looked after his father's interests and, knowing what sorrow Joseph's death would bring to Jacob, sought to spare Joseph's life and release him from the pit later. Joseph's place of confinement was evidently a dry well or cistern.

37:25-28 Dothan lay on a caravan route that ran from Damascus to Egypt.⁸⁰⁵ Moses referred to the traders that bought Joseph as Ishmaelites (vv. 25, 27, 28) and Midianites (v. 28). Probably the caravan contained a mixture of both of these groups of Abraham's descendants who were nomadic caravan merchants. Residents of this area sometimes used these names interchangeably. "Ishmaelite" is the more generic term for a Bedouin nomad. It became a general designation for desert tribes. "Midianite" is the more specific ethnic term.⁸⁰⁶ Alternatively, "Ishmaelites" may designate a league of tribes with the Midianites constituting one element (cf. 25:13-17).⁸⁰⁷ Rather than agents of death, the traders proved to be God's instruments of deliverance.

Judah, like Reuben, did not relish killing Joseph. Yet he was not willing to let him go free either. Probably he dreaded the prospect of Joseph receiving the rights of the first-born since he, Judah, was in line for Jacob's blessing. His suggestion that the brothers sell Joseph implies that he knew slave trading was common in Egypt. The price agreed on for Joseph was the same price that God later specified the Israelites should pay for a slave between the ages of five and 20 years under the Mosaic economy (Lev. 27:5). These prices were evidently standard in the ancient Near East at this time. Shepherds employed by others earned about eight shekels a year.⁸⁰⁸

The significance of the action of Joseph's brothers was greater than may appear at first.

"They had not only sold their brother, but in their brother they had cast out a member of the seed promised and given to Abraham, Isaac, and Jacob, from the fellowship of the chosen family, and sinned against the God of salvation and His promises."⁸⁰⁹

37:29-36 Reuben was absent during the sale of Joseph. When he returned and found Joseph missing he felt great distress. Jacob would have held him responsible for Joseph's safety since Reuben was the eldest of the brothers. Joseph's brothers covered one sin with another.

"The message accompanying the cloak [v. 32] has a certain blunt brutality about it. They did not try to soften the blow."⁸¹⁰

Jacob had deceived his father with the skin of a goat (27:16). Now his sons were deceiving him with the blood of a goat (v. 31).

Had Jacob believed more strongly in God's revelations in Joseph's dreams he might not have jumped to the conclusion that Joseph was dead, and his sorrow might not have been as great (cf. 2 Sam. 18:33). Jacob's fears were groundless, but he did not realize this because he chose in this instance to live by sight rather than by faith.

The Pharaoh referred to (v. 36) was probably Ammenemes II (1929-1895 B.C.). The capital city during this period (the twelveth dynasty) was Memphis. This is where Joseph was taken. Potiphar, as Pharaoh's bodyguard captain, would have been in charge of the king's executioners who carried out the capital sentences ordered by Pharaoh. Josephus called Potiphar Pharaoh's chief cook, which may or may not have been correct.⁸¹¹

This chapter is the first of many in the record of Joseph's experiences that demonstrates God's ability to cause the wrath of men to praise Him (Ps. 76:10). He can make even bad situations work for the accomplishment of His purposes and for the blessing of His elect (Rom. 8:28).

"Envy is the root of almost every sin against our brethren. And whenever it is harbored, there is an end of all peace, rest, and satisfaction. Envy is the rottenness of the bones' (Prov. xiv. 30), and no one can stand against it (Prov. xxvii. 4). Where envying is, there is confusion and every evil work' (James iii. 16)."⁸¹²

"The Genesis account presents Joseph as a very unusual young man, possessed of a strong and sterling character, of a high morality and fidelity to God and his superiors. He was also characterized by gentleness in human relations. Remarkably, Joseph's spiritual and moral strength does not appear to be based on or related to God's periodic and direct revelations, as was true of Jacob, Isaac, and Abraham. Presumably then Jacob must have put a lot of character building truth into the young man's life at an early time. It does not appear that he could have obtained such information from any other source. If this is the case, Jacob did a much better job with Joseph than with his other sons."⁸¹³

"They [Joseph's older brothers] had been brought up under the influence of the old Jacob, while Joseph had been the companion of the changed Jacob or Israel.'"⁸¹⁴

The motivation of Joseph is not completely clear in the text. Consequently students of his life have made judgments about his character that are both positive and negative. Most have concluded that he was one of the greatest men in history.⁸¹⁵ A few have contested this view and have believed that he was selfish and manipulative.⁸¹⁶ I believe the textual evidence favors the former view.

People who serve faithfully as unto the Lord often experience severe persecution, but God will preserve them so they can fulfill their God-given destiny.

Guzik: Gen 37:1-36

37 - Joseph Is Sold Into Slavery

A. Joseph's dreams.

1. (1-4) Jacob favors Joseph.

Now Jacob dwelt in the land where his father was a stranger, in the land of Canaan. This is the history of Jacob. Joseph, being seventeen years old, was feeding the flock with his brothers. And the lad was with the sons of Bilhah and the sons of Zilpah, his father's wives; and Joseph brought a bad report of them to his father. Now Israel loved Joseph more than all his children, because he was the son of his old age. Also he made him a tunic of many colors. But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peaceably to him.

a. Joseph, being seventeen years old: Thus begins one the remarkable life stories of the Bible and all literature. "He was loved and hated, favored and abused, tempted and trusted, exalted and abased. Yet at no point in the one-hundred-and-ten-year life of Joseph did he ever seem to get his eyes off God or cease to trust him. Adversity did not harden his character. Prosperity did not ruin him. He was the same in private as in public. He was a truly great man." (Boice)

i. Enoch shows the walk of faith, Noah shows the perseverance of faith, Abraham shows the obedience of faith, Isaac shows the power of faith, and Jacob shows the discipline of faith. Along these lines we could say that Joseph shows the triumph of faith. Joseph never complained and he never compromised.

Joseph is also a remarkably powerful picture of Jesus.

Now Israel loved Joseph more than all his children: These chapters stand out for the insight they give us into an obviously troubled family. From the beginning, we get the impression Joseph is sort of a pampered favorite of Jacob, who doesn't mind tattling on his older brothers at all.

Also he made him a tunic of many colors: Jacob's favoritism of Joseph was plain to all, including Joseph and his brothers. As an outward display of this, he gave Jospeh a tunic of many colors. This signified a position of favor, princely standing, and birthright. It was a dramatic way of saying he was the son to receive the birthright.

i. The real idea behind the ancient Hebrew phrase for "tunic of many colors" is that it was a tunic extending all the way down to the wrists and ankles, as opposed to a shorter one. This was not what a working man wore. It was a garment of privilege and status.

d. They hated him and could not speak peaceably to him: Jacob's favoritism of Joseph was an obvious source of conflict in the family. The brothers naturally hated him because the father favored him.

2. (5-8) Joseph's first dream.

Now Joseph had a dream, and he told it to his brothers; and they hated him even more. So he said to them, "Please hear this dream which I have dreamed: There we were, binding sheaves in the field. Then behold, my sheaf arose and also stood upright; and indeed your sheaves stood all around and bowed down to my sheaf." And his brothers said to him, "Shall you indeed reign over us? Or shall you indeed have dominion over us?" So they hated him even more for his dreams and for his words.

a. Joseph had a dream, and he told it to his brothers; and they hated him even more: At best, Joseph showed a great lack of tact. Surely he knew how much his brothers hated to hear this dream, which set him above his brothers.

Shall you indeed reign over us? The brothers understand perfectly the meaning of the dream: one day Joseph would reign over them and have dominion over them.

i. Also relevant to this dream is the fact that it involves sheaves of wheat. Joseph's ultimate position of status over his brethren will have much to do with food.

3. (9-11) Joseph's second dream.

Then he dreamed still another dream and told it to his brothers, and said, "Look, I have dreamed another dream. And this time, the sun, the moon, and the eleven stars bowed down to me." So he told it to his father and his brothers; and his father rebuked him and said to him, "What is this dream that you have dreamed? Shall your mother and I and your brothers indeed come to bow down to the earth before you?" And his brothers envied him, but his father kept the matter in mind.

a. Then he dreamed still another dream and told it to his brothers: If Joseph was unwise in telling the first dream (knowing how irritating it was to his brothers) he was even more wrong sharing this second dream, especially because it set him not only above his brothers, but also set him above his father and mother.

i. Joseph seems to be afflicted with the sort of pride often apparent among the favored and blessed. He is so focused on how great his dreams are for him, he doesn't begin to consider how the dreams will sound in the ears of others.

At this point, Joseph is a contrast to Jesus. Jesus wants us to be as He was on this earth: an "others-centered" person. Joseph seems to fall short in this area.

Though Joseph was wrong to tell these dreams, they certainly did come true. One may receive a wonderful message from God that He does not intend them to publish to others. Joseph showed a proud lack of wisdom here.

b. Shall your mother and I and your brothers indeed come to bow down to the earth before you? This portion of Genesis possibly isn't in strict chronological order. Back in Genesis 35:16-20, Joseph's mother Rachel died. This portion of Genesis seems to backtrack somewhat.

i. Probably, the transition point is in Genesis 37:2: This is the genealogy of Jacob. This likely ends the record preserved by Jacob himself (who recounted the death of Rachel), and the next line begins the record preserved by Joseph himself. These same kinds of transitions are found in Genesis 5:1, 6:9, and 25:19.

c. The sun, the moon, and the eleven stars bowed down to me: The idea of the stars, moon, and sun representing the family of Israel is repeated in Revelation 12:1. That passage speaks of Jesus coming from the nation of Israel.

B. Joseph's brothers sell him into slavery.

1. (12-17) Jacob sends Joseph to find his brothers keeping the sheep.

Then his brothers went to feed their father's flock in Shechem. And Israel said to Joseph, "Are not your brothers feeding the flock in Shechem? Come, I will send you to them." So he said to him, "Here I am." Then he said to him, "Please go and see if it is well with your brothers and well with the flocks, and bring back word to me." So he sent him out of the Valley of Hebron, and he went to Shechem. Now a certain man found him, and there he was, wandering in the field. And the man asked him, saying, "What are you seeking?" So he said, "I am seeking my brothers. Please tell me where they are feeding their flocks." And the man said, "They have departed from here, for I heard them say, 'Let us go to Dothan.' " So Joseph went after his brothers and found them in Dothan.

a. To feed their father's flock in Shechem: There seems nothing strange about this errand, except Joseph's brothers are in Shechem, a place where this family was influenced and harmed by worldly influences.

2. (18-22) Joseph's brothers plot to kill him.

Now when they saw him afar off, even before he came near them, they conspired against him to kill him. Then they said to one another, "Look, this dreamer is coming! Come therefore, let us now kill him and cast him into some pit; and we shall say, 'Some wild beast has devoured him.' We shall see what will become of his dreams!" But Reuben heard it, and he delivered him out of their hands, and said, "Let us not kill him." And Reuben said to them, "Shed no blood, but cast him into this pit which is in the wilderness, and do not lay a hand on him"; that he might deliver him out of their hands, and bring him back to his father.

a. Look, this dreamer is coming! It isn't hard to see how unwise it was for Joseph to tell his dreams in the way he did. It only made his brothers hate him. They derisively call him this dreamer.

We shall see what will become of his dreams! They decide to defeat Joseph's offending dreams by attacking him. Without intending to, they put Joseph's dreams to the ultimate test. If the dreams really were from God, they cannot be defeated by the hatred of the brothers.

But Reuben heard it, and he delivered him out of their hands: Reuben - who at another time committed incest with his father's concubine - took a small measure of leadership as the eldest, figuring he could save Joseph from death and rescue him later.

i. Reuben could have simply rose up and said, "This is wrong! We can't do this!" He didn't because he wanted to do right by Joseph without alienating his brothers. His desire to be nice to everyone will fail to prevent a great evil. The good Reuben wanted to do (bring him back to his father) will not happen.

3. (23-28) Joseph is cast into an empty cistern and sold into slavery.

So it came to pass, when Joseph had come to his brothers, that they stripped Joseph of his tunic, the tunic of many colors that was on him. Then they took him and cast him into a pit. And the pit was empty; there was no water in it. And they sat down to eat a meal. Then they lifted their eyes and looked, and there was a company of Ishmaelites, coming from Gilead with their camels, bearing spices, balm, and myrrh, on their way to carry them down to Egypt. So Judah said to his brothers, "What profit is there if we kill our brother and conceal his blood? Come and let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother and our flesh." And his brothers listened. Then Midianite traders passed by; so the brothers pulled Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. And they took Joseph to Egypt.

a. They stripped Joseph of his tunic, the tunic of many colors that was on him: The tunic of many colors was the sign of the father's special favor. The brothers must have had a perverse pleasure as they ripped it off Joseph, and it must have been particularly painful for Joseph to have it torn off him.

i. Each believer in Jesus Christ is given special assurance of the Father's favor. Certainly, many spiritual enemies want to rip from the believer the assurance of the Father's favor.

b. And they sat down to eat a meal: The heartless character of these brothers is clear - they could eat a meal with Joseph nearby in the pit. They could sit down and enjoy food while their hearts were bent on murdering their brother.

i. Later, Genesis 42:21 describes the conviction of sin they ignored at that moment. In that passage the brothers said: We are truly guilty concerning our brother, for we saw the anguish of his soul when he pleaded with us, and we would not hear; therefore this distress has come upon us. When Joseph was cast into the pit, he plead with his brothers, and the ignored his cries as they ate their meal.

"A physicist could compute the exact time required for his cries to go twenty-five yards to the eardrums of the brothers. But it took twenty-two years for that cry to go from the eardrums to their hearts." (Barnhouse)

This is a shocking demonstration of the depravity of the human heart - but it isn't the last demonstration. For example, in 1995 Susan Smith deliberately drowned her own children and lied to the country about the children being kidnapped. We usually think someone who committed such an act would be overwhelmed by remorse, but her ability to put on a false face about such a horrific crime shows how deceitful our hearts are.

c. The brothers pulled Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver: The account is so shocking as to be numbing. We don't know if we should think more highly of Joseph's brothers because they decided to spare his life or less highly of them because they figured they could get rid of him and make a few bucks at the same time. Apparently they considered that their brother was only worth twenty shekels of silver.

i. It was Judah who said, "After all, he's our brother, so let's only sell him into slavery instead of killing him." And this was the son of Jacob who would become the ancestor of the Messiah.

4. (29-35) They cover their sin and lie to Jacob concerning Joseph's fate.

Then Reuben returned to the pit, and indeed Joseph was not in the pit; and he tore his clothes. And he returned to his brothers and said, "The lad is no more; and I, where shall I go?" So they took Joseph's tunic, killed a kid of the goats, and dipped the tunic in the blood. Then they sent the tunic of many colors, and they brought it to their father and said, "We have found this. Do you know whether it is your son's tunic or not?" And he recognized it and said, "It is my son's tunic. A wild beast has devoured him. Without doubt Joseph is torn to pieces." Then Jacob tore his clothes, put sackcloth on his waist, and mourned for his son many days. And all his sons and all his daughters arose to comfort him; but he refused to be comforted, and he said, "For I shall go down into the grave to my son in mourning." Thus his father wept for him.

a. Then Reuben returned to the pit, and indeed Joseph was not in the pit; and he tore his clothes: Reuben tore his clothes as an expression of utter horror and mourning because his weak stand for righteousness accomplished nothing. Joseph may as well be dead, because his father who loved him so would never see him again.

We have found this. Do you know whether it is your son's tunic or not? This shows the cruelty of the sons of Israel was not directed only towards the favored son, but also towards the father who favored him. This was both a heartless way to bring the news and an unconscionable lie.

Jacob tore his clothes: This was an expression of utter horror and mourning because his loved son is gone. His grief is understandable, but his failure to see the truth of eternal life is not.

i. This is also a powerful illustration of the principle that if we believe something to be so, it may as well be. Joseph was not dead, but as long as Jacob believed he was, as far as Jacob was concerned, Joseph was dead. In the same way, the Christian has in truth been set free from sin, but if Satan can persuade us we are under the tyranny of sin, we may as well be.

5. (36) Joseph ends up in the court of a high Egyptian official.

Now the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh and captain of the guard.

a. Now the Midianites had sold him in Egypt: Egypt was a large and thriving kingdom for at least a thousand years before Joseph came. The Egyptians were wealthy and had massive natural resources. They were educated and had no real enemies at the time. When Joseph came to Egypt, some of the pyramids already looked old and the Sphinx was already carved. But in God's eyes, the most impressive thing about Egypt was that Joseph was now there. "Though stripped of his coat, he had not been stripped of his character." (Meyer)

Sold him in Egypt to Potiphar, an officer of Pharaoh and captain of the guard: Even in the midst of this horror, God did not depart from Joseph. In some ways the story will get worse - and when it does, God will still be with Joseph. God is working not only for Joseph himself, but also for the larger purposes of God's redemptive plan.

i. We can thank God for His great plan.

· If Joseph's brothers never sell him to the Midianites, then Joseph never goes to Egypt.

· If Joseph never goes to Egypt, he never is sold to Potiphar.

· If he is never sold to Potiphar, Potiphar's wife never falsely accuses him of rape.

· If Potiphar's wife never falsely accuses him of rape, then he is never put in prison.

· If he is never put in prison, he never meets the baker and butler of Pharaoh.

· If he never meets the baker and butler of Pharaoh, he never interprets their dreams.

· If he never interprets their dreams, he never gets to interpret Pharaoh's dreams.

· If he never gets to interpret Pharaoh's dreams, he never is made prime minister.

· If he is never made prime minister, he never wisely administrates for the severe famine coming upon the region.

· If he never wisely administrates for the severe famine coming upon the region, then his family back in Canaan perishes from the famine.

· If his family back in Canaan perishes from the famine, the Messiah can't come forth from a dead family.

· If the Messiah can't come forth, then Jesus never came.

· If Jesus never came, you are dead in your sins and without hope in this world.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Bible Query: Gen 37:2

Q: In Gen 2:4, 5:1, 6:9, 10:1, 11:10, 11:27, 25:12, 25:19, 36:1, 36:9, and 37:2, Num 3:1; Ru 4:18, does the Hebrew word (Toledot) start a section, or conclude a section?

A: Either it always refers to the beginning, always refers to the end, or sometimes goes either way.   Ambiguous: Here are some "toledots" that could be interpreted Either way: Genesis 2:4; 5:1; 36:9; 37:2.   Beginning: Here are some "toledots" that context demands they be at the beginning: Genesis 6:9; 10:1; 11:10; 11:27; 25:12; 25:19; 36:1; Numbers 3:1. Philo the Jew (15/20 B.C.-50 A.D.) mentions Genesis 2:4 as "summing up his [Moses’] account of the creation of the world" in On the Creation 44:129 p.18.   At the end: There is not a single "toledot" that provably belongs at the end of a section. Therefore, the ambiguous sections are probably "toledots" at the beginning.   The most conclusive prove that "toledot" is at the beginning of a section is Genesis 25:19, which says is it the account of Isaac. The immediately following section speaks of Isaac’s children. The immediately preceding section speaks of Ishmael and has nothing whatsoever to do with Isaac.   See The Bible Knowledge Commentary : Old Testament (Victor Books 1985) p.22-23 for more on why "Toledot" belongs at the beginning.

Bible Query: Gen 37:3

Q: In Gen 37:3,23,32, is there any extra-Biblical evidence for a coat of many colors?

A: Yes, not Joseph’s actual robe, archaeologists have found "Asiatics", with coats of many colors, were drawn on the walls of the tomb of an Egyptian noble named Khnumhotep. See Pharaohs and Kings : A Biblical Quest p.332,360 for pictures and more info.

Bible Query: Gen 37:17

Q: In Gen 37:17, is there any extra-Biblical evidence of making people "disappear" by throwing them into wells?

A: Yes. Joseph’s brothers were near Dothan, and Can Archaeology Prove the Old Testament? p.29 says a cistern at Dothan was found with several skeletons in it.

Bible Query: Gen 37:17

Q: In Gen 37:17, were Joseph’s brothers planning to kill him, or did they decide to sell Joseph to Midianite traders as Gen 37:28-29 says?

A: Both are true, because people can change their plans. Originally they planned to kill Joseph, except that Reuben planned to rescue him. However, when the saw the Midianite traders, they figure they could make some money off of Joseph and changed their plans. Naturally speaking one might think Joseph would have a "right" to become bitter over this. However, Joseph followed God, hard times did not make him bitter, only better.

Bible Query: Gen 37:23

Q: In Gen 37:3,23,32, is there any extra-Biblical evidence for a coat of many colors?

A: Yes, not Joseph’s actual robe, archaeologists have found "Asiatics", with coats of many colors, were drawn on the walls of the tomb of an Egyptian noble named Khnumhotep. See Pharaohs and Kings : A Biblical Quest p.332,360 for pictures and more info.

Bible Query: Gen 37:25

Q: In Gen 37:25, were the traders Ishmaelites, or Midianites as Gen 37:28 says?

A: From a distance the brothers could not tell which people were coming, or if there were some of each. It did not matter to the brothers though, they just wanted the money. Either the word Ishmaelite or the word Midianite might be a copyist error. Or, the brothers thought they were Ishmaelites, but they actually were Midianites.

Evidence: Gen 37:1

The history of Joseph, who saved his family and all of Egypt from death due to starvation, foreshadows the Messiah to come, who has the power to save l. us, whether Jew or Gentile, from eternal damnation. Joseph was greatly favored by his father, Israel (v. 37:3). Israel sent Joseph into : fields to find his brothers (Genesis. 37:13-14). Joseph sought his brothers and found them (Genesis 37:15-17). But when Joseph's brothers saw him coming, they conspired to kill (Genesis37:18-20). And they stripped his coat off of him (Genesis 37:23) and eventu-old him into slavery for 20 pieces of silver (Genesis 37:28).

Jesus, too, was favored by His Heavenly Father (Matthew 3:17 and Mark 1:11)who sent Jesus into the world in search of us, His brothers and sisters (Romans 8:17, Galatians 4:7 and Matthew 12:50 and Matthew 25:40).

But when Jesus "came unto his own . . . His own received him not (John 1:11).Those of the same blood line as Jesus (Matthew 1:1-17) demanded that Jesus be crucified ( John 19:6, John 19:15). Jesus was eventually stripped and beaten (Matthew 27:26, Matthew 27: 28). And through an exchange of silver, Jesus was betrayed by his own : (Matthew 26:15 and Matthew 27:9).

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 37 (Chapter Introduction)

Overview

Gen 37:1, Joseph is loved by Jacob, but hated by his brethren; Gen 37:5, His dreams and the interpretation; Gen 37:12, Jacob sends him to his brethren, who counsel to slay him; Gen 37:21, At Reuben’s desire they cast him into a pit; Gen 37:25, and afterwards sell him to the Ishmaelites; while Ruben grieves at not finding him; Gen 37:31, His coat, covered with blood, is sent to Jacob, who mourns him inordinately; Gen 37:36, Joseph is brought to Egypt and sold to Potiphar.

Poole: Genesis 37 (Chapter Introduction)

CHAPTER 37

Jacob dwells in Canaan: Joseph brings to his father an ill report of his brethren, Gen 37:2 . He loves, they hate him, Gen 37:3,4 ; the more because of his dreams which he told them, Gen 37:5 . His first dream, Gen 37:7 . His brethren interpret it, and their hatred increases, Gen 37:8 . His second dream, Gen 37:9 . Tells it to his father, who rebukes him, but observes his saying, Gen 37:10,11 . He is sent by his father to seek after his brethren, Gen 37:13-17 . They seeing him, conspire his death, Gen 37:18-20 . But upon the intercession of Reuben they strip and throw him into a pit, Gen 37:21-24 . Some Ishmeelites passing by, by Judah’ s advice they sell him to them, who carry him into Egypt, Gen 37:25-28 . Reuben is concerned for him, Gen 37:29,30 . Their contrivance to deceive Jacob, Gen 37:31,32 . His grief for the loss of Joseph, Gen 37:33-35 . Joseph sold to Potiphar, an officer in Egypt, Gen 37:36 .

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 37 (Chapter Introduction)

(Gen 37:1-4) Joseph is loved of Jacob, but hated by his brethren.

(Gen 37:5-11) Joseph's dreams.

(Gen 37:12-22) Jacob sends Joseph to visit his brethren, They conspire his death.

(Gen 37:23-30) Joseph's brethren sell him.

(Gen 37:31-36) Jacob deceived, Joseph sold to Potiphar.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 37 (Chapter Introduction)

At this chapter begins the story of Joseph, who, in every subsequent chapter but one to the end of this book, makes the greatest figure. He was Jacob's eldest son by his beloved wife Rachel, born, as many eminent men were, of a mother that had been long barren. His story is so remarkably divided between his humiliation and his exaltation that we cannot avoid seeing something of Christ in it, who was first humbled and then exalted, and, in many instances, so as to answer the type of Joseph. It also shows the lot of Christians, who must through many tribulations enter into the kingdom. In this chapter we have, I. The malice his brethren bore against him. They hated him, 1. Because he informed his father of their wickedness (Gen 37:1, Gen 37:2). 2. Because his father loved him (Gen 37:3, Gen 37:4). 3. Because he dreamed of his dominion over them (Gen 37:5-11). II. The mischiefs his brethren designed and did to him. 1. The kind visit he made them gave an opportunity (Gen 37:12-17). 2. They designed to slay him, but determined to starve him (Gen 37:18-24). 3. They changed their purpose, and sold him for a slave (Gen 37:25-28). 4. They made their father believe that he was torn in pieces (Gen 37:29-35). 5. He was sold into Egypt to Potiphar (Gen 37:36). And all this was working together for good.

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

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Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

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This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 37 (Chapter Introduction)

INTRODUCTION TO GENESIS 37

In this chapter begins the history of Joseph, with whom the remaining part of this book is chiefly concerned; and here are related the hatred of his brethren to him, because he brought an ill report of them to his father, and because his father loved him, and which was increased by the dream he dreamed, and told them of, Gen 37:1; a visit of his to his brethren in the fields, whom he found after a long search of them, Gen 37:12; their conspiracy on sight of him to slay him, but by the advice of Reuben it was agreed to cast him into a pit, which they did, Gen 37:18; and after that, at the motion of Judah, sold him to the Ishmaelites, who were going to Egypt, Gen 37:25; this being done, Reuben being absent, and not finding Joseph in the pit, was in great distress, Gen 37:29; their contrivance to deceive their father, and make him believe that Joseph was destroyed by a wild beast, which on the sight of the coat he credited, and became inconsolable, Gen 37:31; and the chapter concludes with the sale of Joseph in Egypt to Potiphar, an officer of Pharaoh's, Gen 37:36.