Text -- Genesis 37:1-3 (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.

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.

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.

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.

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.

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.

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 .

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)

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.

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.

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.

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.

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.

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.

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."

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.

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.

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.