G
E N E S I S
CHAP. XXXVII.
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, ver. 1,
2. 2. Because his father loved him, ver. 3, 4. 3. Because he dreamed of his
dominion over them, ver. 5-11. II. The mischiefs his brethren designed and did
to him. 1. The kind visit he made them gave an opportunity, ver. 12-17. 2.
They designed to slay him, but determined to starve him, ver. 18-24. 3. They
changed their purpose, and sold him for a slave, ver. 25-28. 4. They made
their father believe that he was torn in pieces, ver. 29-35. 5. He was sold
into Egypt to Potiphar, ver. 36. And all this was working together for good.
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The
History of Joseph.
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B. C. 1729.
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1 And Jacob dwelt in the land wherein
his father was a stranger, in the land of Canaan. 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 report. 3 Now Israel loved Joseph more
than all his children, because he was the son of his old age: and he
made him a coat of many colours. 4 And when his brethren
saw that their father loved him more than all his brethren, they hated him,
and could not speak peaceably unto him.
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 (ch.
xxxvi. 1), but a memorable useful history. Here is, 1. Jacob a sojourner with
his father Isaac, who has yet living, v. 1. We shall never be at home,
till we come to heaven. 2. Joseph, a shepherd, feeding the flock with his
brethren, v. 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 (v. 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, Prov. ix. 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.
5 And Joseph dreamed a dream, and he told it his brethren:
and they hated him yet the more. 6 And he said unto them, Hear, I
pray you, this dream which I have dreamed: 7 For, behold, we were
binding sheaves in the field, and, lo, my sheaf arose, and also stood upright;
and, behold, your sheaves stood round about, and made obeisance to my
sheaf. 8 And his brethren said to him, Shalt thou indeed reign
over us? or shalt thou indeed have dominion over us? And they hated him yet
the more for his dreams, and for his words. 9 And he dreamed yet
another dream, and told it his brethren, and said, Behold, I have dreamed a
dream more; and, behold, the sun and the moon and the eleven stars made
obeisance to me. 10 And he told it to his father, and to
his brethren: and his father rebuked him, and said unto him, What is
this dream that thou hast dreamed? Shall I and thy mother and thy brethren
indeed come to bow down ourselves to thee to the earth? 11 And his
brethren envied him; but his father observed the saying.
Here, I. Joseph
relates the prophetical dreams he had, v. 6, 7, 9, 10. Though he was
now very young (about seventeen years old), yet he was pious and devout, and
well-inclined, and this fitted him for God's gracious discoveries of himself
to him. Joseph had a great deal of trouble before him, and therefore God gave
him betimes this prospect of his advancement, to support and comfort him under
the long and grievous troubles with which he was to be exercised. Thus Christ
had a joy set before him, and so have Christians. Note, God has ways of
preparing his people beforehand for the trials which they cannot foresee, but
which he has an eye to in the comforts with which he furnishes them. His
dreams were, 1. That his brethren's sheaves all bowed to his, intimating upon
what occasion they should be brought to do homage to him, namely, in seeking
to him for corn; their empty sheaves should bow to his full one. 2. That the
sun, and moon, and eleven stars, did obeisance to him, v. 9. Joseph was
more of a prophet than a politician, else he would have kept this to himself,
when he could not but know that his brethren did already hate him and that
this would but the more exasperate them. But, if he told it in his simplicity,
yet God directed it for the mortification of his brethren. Observe, Joseph
dreamed of his preferment, but he did not dream of his imprisonment. Thus many
young people, when they are setting out in the world, think of nothing but
prosperity and pleasure, and never dream of trouble.
II. His brethren
take it very ill, and are more and more enraged against him (v. 8): Shalt
thou indeed reign over us? See here, 1. How truly they interpreted his
dream, that he should reign over them. Those become the expositors of his
dream who were enemies to the accomplishment of it, as in Gideon's story
(Judg. vii. 13, 14); they perceived that he spoke of them, Matt. xxi. 45. The
event exactly answered to this interpretation, ch. xlii. 6, &c. 2.
How scornfully they resented it: "Shalt thou, who are but one, reign
over us, who are many? Thou, who are the youngest, over us who are
older?" Note, The reign and dominion of Jesus Christ, our Joseph, have
been, and are, despised and striven against by a carnal and unbelieving world,
who cannot endure to think that this man should reign over them. The dominion
also of the upright, in the morning of the resurrection, is thought of with
the utmost disdain.
III. His father
gives him a gentle rebuke for it, yet observes the saying, v. 10, 11.
Probably he checked him for it, to lessen the offence which his brethren would
be apt to take at it; yet he took notice of it more than he seemed to do: he
insinuated that it was but an idle dream, because his mother was brought in,
who had been dead some time since; whereas the sun, moon, and eleven stars,
signify no more than the whole family that should have a dependence upon him,
and be glad to be beholden to him. Note, The faith of God's people in God's
promises is often sorely shaken by their misunderstanding the promises and
then suggesting the improbabilities that attend the performance; but God is
doing his own work, and will do it, whether we understand him aright or no.
Jacob, like Mary (Luke ii. 51), kept these things in his heart, and no doubt
remembered them long afterwards, when the event answered to the prediction.
12 And his brethren went to feed their
father's flock in Shechem. 13 And Israel said unto Joseph, Do not
thy brethren feed the flock in Shechem? come, and I will send thee unto
them. And he said to him, Here am I. 14 And he said to him,
Go, I pray thee, see whether it be well with thy brethren, and well with the
flocks; and bring me word again. So he sent him out of the vale of Hebron, and
he came to Shechem. 15 And a certain man found him, and, behold, he
was wandering in the field: and the man asked him, saying, What seekest
thou? 16 And he said, I seek my brethren: tell me, I pray thee,
where they feed their flocks. 17 And the man said, They are
departed hence; for I heard them say, Let us go to Dothan. And Joseph went
after his brethren, and found them in Dothan. 18 And when they saw
him afar off, even before he came near unto them, they conspired against him
to slay him. 19 And they said one to another, Behold, this dreamer
cometh. 20 Come now therefore, and let us slay him, and cast him
into some pit, and we will say, Some evil beast hath devoured him: and we
shall see what will become of his dreams. 21 And Reuben heard it,
and he delivered him out of their hands; and said, Let us not kill him.
22 And Reuben said unto them, Shed no blood, but cast him into this pit
that is in the wilderness, and lay no hand upon
him; that he might rid him out of their hands, to deliver him to his father
again.
Here is, I. The
kind visit which Joseph, in obedience to his father's command, made to his
brethren, who were feeding the flock at Shechem, many miles off. Some suggest
that they went thither on purpose, expecting that Joseph would be sent to see
them, and that then they should have an opportunity to do him a mischief.
However, Joseph and his father had both of them more of the innocence of the
dove than of the wisdom of the serpent, else he had never come thus into the
hands of those that hated him: but God designed it all for good. See in Joseph
an instance, 1. Of dutifulness to his father. Though he was his father's
darling, yet he was made, and was willing to be, his father's servant. How
readily does he wait his father's orders! Here I am, v. 13.
Note, Those children that are best beloved by their parents should be most
obedient to their parents; and then their love is well-bestowed and
well-returned. 2. Of kindness to his brethren. Though he knew they hated him
and envied him, yet he made no objections against his father's commands,
either from the distance of the place or the danger of the journey, but
cheerfully embraced the opportunity of showing his respect to his brethren.
Note, It is a very good lesson, though it is learnt with difficulty and rarely
practised, to love those that hate us; if our relations do not their
duty to us, yet we must not be wanting in our duty to them. This is
thank-worthy. Joseph was sent by his father to Shechem, to see whether his
brethren were well there, and whether the country had not risen upon them and
destroyed them, in revenge of their barbarous murder of the Shechemites some
years before. But Joseph, not finding them there, went to Dothan, which showed
that he undertook this journey, not only in obedience to his father (for then
he might have returned when he missed them at Shechem, having done what his
father told him), but out of love to his brethren, and therefore he sought
diligently till he found them. Thus let brotherly love continue, and let us
give proofs of it.
II. The bloody
and malicious plot of his brethren against him, who rendered good for evil,
and, for his love, were his adversaries. Observe, 1. How deliberate they were
in the contrivance of this mischief: when they saw him afar off, they
conspired against him, v. 18. It was not in a heat, or upon a
sudden provocation, that they thought to slay him, but from malice prepense,
and in cold blood. Note, Whosoever hateth his brother is a murderer; for he
will be one if he have an opportunity, 1 John iii. 15. Malice is a most
mischievous thing, and is in danger of making bloody work where it is
harboured and indulged. The more there is of a project and contrivance in a
sin the worse it is; it is bad to do evil, but worse to devise it. 2. How
cruel they were in their design; nothing less than his blood would satisfy
them: Come, and let us slay him, v. 20. Note, The old enmity
hunts for the precious life. It is the blood-thirsty that hate the
upright (Prov. xxix. 10), and it is the blood of the saints that the
harlot is drunk with. 3. How scornfully they reproached him for his dreams (v.
19): This dreamer cometh; and (v. 20), We shall see what will
become of his dreams. This shows what it was that fretted and enraged
them. They could not endure to think of doing homage to him; this was what
they were plotting to prevent by the murder of him. Note, Men that fret and
rage at God's counsels are impiously aiming to defeat them; but they imagine a
vain thing, Ps. ii. 1-3. God's counsels will stand. 4. How they agreed to keep
one another's counsel, and to cover the murder with a lie: We will say,
Some evil beast hath devoured him; whereas in thus consulting to devour
him they proved themselves worse than the most evil beasts; for evil beasts
prey not on those of their own kind, but they were tearing a piece of
themselves.
III. Reuben's
project to deliver him, v. 21, 22. Note, God can raise up friends for
his people, even among their enemies; for he has all hearts in his hands.
Reuben, of all the brothers, had most reason to be jealous of Joseph, for he
was the first-born, and so entitled to those distinguishing favours which
Jacob was conferring on Joseph; yet he proves his best friend. Reuben's temper
seems to have been soft and effeminate, which had betrayed him to the sin of
uncleanness; while the temper of the next two brothers, Simeon and Levi, was
fierce, which betrayed them to the sin of murder, a sin which Reuben startled
at the thought of. Note, Our natural constitution should be guarded against
those sins to which it is most inclinable, and improved (as Reuben's here)
against those sins to which it is most averse. Reuben made a proposal which
they thought would effectually answer their intention of destroying Joseph,
and yet which he designed should answer his intention of rescuing Joseph out
of their hands and restoring him to his father, probably hoping thereby to
recover his father's favour, which he had lately lost; but God overruled all
to serve his own purpose of making Joseph an instrument to save much people
alive. Joseph was here a type of Christ. Though he was the beloved Son of his
Father, and hated by a wicked world, yet the Father sent him out of his bosom
to visit us in great humility and love. He came from heaven to earth, to seek
and save us; yet then malicious plots were laid against him. He came to his
own, and his own not only received him not, but consulted against him: This
is the heir, come let us kill him; Crucify him, crucify
him. This he submitted to, in pursuance of his design to redeem and save
us.
23
And it came to pass, when Joseph was come unto his brethren, that they stript
Joseph out of his coat, his coat of many colours that was
on him; 24 And they took him, and cast him into a pit: and the pit
was empty, there was no water in it. 25 And they sat
down to eat bread: and they lifted up their eyes and looked, and, behold, a
company of Ishmeelites came from Gilead with their camels bearing spicery and
balm and myrrh, going to carry it down to Egypt. 26 And
Judah said unto his brethren, What profit is it if we slay our brother,
and conceal his blood? 27 Come, and let us sell him to the
Ishmeelites, and let not our hand be upon him; for he is our brother and
our flesh. And his brethren were content. 28 Then there passed by
Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and
sold Joseph to the Ishmeelites for twenty pieces of silver: and they
brought Joseph into Egypt. 29 And Reuben returned unto the pit;
and, behold, Joseph was not in the pit; and he rent his clothes.
30 And he returned unto his brethren, and said, The child is not; and
I, whither shall I go?
We have here the
execution of their plot against Joseph. 1. They stripped him, each striving to
seize the envied coat of many colours, v. 23. Thus, in imagination,
they degraded him from the birthright, of which perhaps this was the badge,
grieving him, affronting their father, and making themselves sport, while they
insulted over him. "Now, Joseph, where is the fine coat?" Thus our
Lord Jesus was stripped of his seamless coat, and thus his suffering saints
have first been industriously divested of their privileges and honours, and
then made the off-scouring of all things. 2. They went about to starve him,
throwing him into a dry pit, to perish there with hunger and cold, so cruel
were their tender mercies, v. 24. Note, Where envy reigns pity is
banished, and humanity itself is forgotten, Prov. xxvii. 4. So full of deadly
poison is malice that the more barbarous any thing is the more grateful it is.
Now Joseph begged for his life, in the anguish of his soul (ch.
xlii. 21), entreated, by all imaginable endearments, that they would be
content with his coat and spare his life. He pleads innocence, relation,
affection, submission; he weeps and makes supplication, but all in vain.
Reuben alone relents and intercedes for him, ch. xlii. 22. But he
cannot prevail to save Joseph from the horrible pit, in which they resolve he
shall die by degrees, and be buried alive. Is this he to whom his brethren
must do homage? Note, God's providences often seem to contradict his purposes,
even when they are serving them, and working at a distance towards the
accomplishment of them. 3. They slighted him when he was in distress, and were
not grieved for the affliction of Joseph; for when he was pining away in the
pit, bemoaning his own misery, and with a languishing cry calling to them for
pity, they sat down to eat bread, v. 25. (1.) They felt no
remorse of conscience for the sin; if they had, it would have spoiled their
appetite for their meat, and the relish of it. Note, A great force put upon
conscience commonly stupefies it, and for the time deprives it both of sense
and speech. Daring sinners are secure ones. But the consciences of Joseph's
brethren, though asleep now, were roused long afterwards, ch. xlii. 21.
(2.) They were now pleased to think how they were freed from the fear of their
brother's dominion over them, and that, on the contrary, they had turned the
wheel upon him. They made merry over him, as the persecutors over the two
witnesses that had tormented them, Rev. xi. 10. Note, Those that oppose God's
counsels may possibly prevail so far as to think they have gained their point,
and yet be deceived. 4. They sold him. A caravan of merchants very opportunely
passed by (Providence so ordering it), and Judah made the motion that they
should sell Joseph to them, to be carried far enough off into Egypt, where, in
all probability, he would be lost, and never heard of more. (1.) Judah
proposed it in compassion to Joseph (v. 26): "What profit is it
if we slay our brother? it will be less guilt, and more gain, to sell
him." Note, When we are tempted to sin, we should consider the
unprofitableness of it. It is what there is nothing to be got by. (2.) They
acquiesced in it, because they thought that if he were sold for a slave he
would never be a lord, if sold into Egypt he would never be their lord; yet
all this was working towards it. Note, The wrath of man shall praise God, and
the remainder of wrath he will restrain, Ps. lxxvi. 10. Joseph's brethren were
wonderfully restrained from murdering him, and their selling him was as
wonderfully turned to God's praise. As Joseph was sold by the contrivance of
Judah for twenty pieces of silver, so was our Lord Jesus for thirty, and by
one of the same name too, Judas. Reuben (it seems) had gone away from
his brethren, when they sold Joseph, intending to come round some other way to
the pit, and to help Joseph out of it, and return him safely to his father.
This was a kind project, but, if it had taken effect, what had become of God's
purpose concerning his preferment in Egypt? Note, There are
many devices in man's heart, many devices of the enemies of God's people to
destroy them and of their friends to help them, which perhaps are both
disappointed, as these were; but the counsel of the Lord, that shall stand.
Reuben thought himself undone, because the child was sold: I, whither shall
I go? v. 30. He being the eldest, his father would expect from him
an account of Joseph; but, as it proved, they would all have been undone if he
had not been sold.
31 And they took Joseph's coat, and killed a kid of the goats, and
dipped the coat in the blood; 32 And they sent the coat of many
colours, and they brought it to their father; and said, This have we
found: know now whether it be thy son's coat or no. 33 And
he knew it, and said, It is my son's coat; an evil beast hath devoured
him; Joseph is without doubt rent in pieces. 34 And Jacob rent his
clothes, and put sackcloth upon his loins, and mourned for his son many
days. 35 And all his sons and all his daughters rose up to comfort
him; but he refused to be comforted; and he said, For I will go down into the
grave unto my son mourning. Thus his father wept for him. 36 And
the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and
captain of the guard.
I. Joseph would
soon be missed, great enquiry would be made for him, and therefore his
brethren have a further design, to make the world believe that Joseph was torn
in pieces by a wild beast; and this they did, 1. To clear themselves, that
they might not be suspected to have done him any mischief. Note, We have all
learned of Adam to cover our transgression, Job xxxi. 33. When the devil has
taught men to commit one sin, he then teaches them to conceal it with another,
theft and murder with lying and perjury; but he that covers his sin shall not
prosper long. Joseph's brethren kept their own and one another's counsel for
some time, but their villany came to light at last, and it is here published
to the world, and the remembrance of it transmitted to every age. 2. To grieve
their good father. It seems designed by them on purpose to be revenged upon
him for his distinguishing love of Joseph. It was contrived on purpose to
create the utmost vexation to him. They sent him Joseph's coat of many
colours, with one colour more than it had had, a bloody colour, v. 32.
They pretended they had found it in the fields, and Jacob himself must be
scornfully asked, Is this thy son's coat? Now the badge of his honour
is the discovery of his fate; and it is rashly inferred from the bloody coat
that Joseph, without doubt, is rent in pieces. Love is always apt to
fear the worst concerning the person beloved; there is a love that casteth out
fear, but that is a perfect love. Now let those that know the heart of a
parent suppose the agonies of poor Jacob, and put their souls into his soul's
stead. How strongly does he represent to himself the direful idea of Joseph's
misery! Sleeping or waking, he imagines he sees the wild beast setting upon
Joseph, thinks he hears his piteous shrieks when the lion roared against him,
makes himself tremble and grow chill, many a time, when he fancies how the
beast sucked his blood, tore him limb from limb, and left no remains of him,
but the coat of many colours, to carry the tidings. And no doubt it added no
little to the grief that he had exposed him, by sending him, and sending him
all alone, on this dangerous journey, which proved so fatal to him. This cuts
him to the heart, and he is ready to look upon himself as an accessory to the
death of his son. Now, (1.) Endeavours were used to comfort him. His sons
basely pretended to do it (v. 35); but miserable hypocritical
comforters were they all. Had they really desired to comfort him, they might
easily have done it, by telling him the truth, "Joseph is alive, he is
indeed sold into Egypt, but it will be an easy thing to send thither and
ransom him." This would have loosened his sackcloth, and girded him
with gladness presently. I wonder their countenances did not betray their
guilt, and with what face they could pretend to condole with Jacob on the
death of Joseph, when they knew he was alive. Note, The heart is strangely
hardened by the deceitfulness of sin. But, (2.) It was all in vain: Jacob
refused to be comforted, v. 35. He was an obstinate mourner,
resolved to go down to the grave mourning. It was not a sudden transport of
passion, like that of David, Would God I had died for thee, my son, my son!
But, like Job, he hardened himself in sorrow. Note, [1.] Great affection to
any creature does not prepare for so much the greater affliction, when it is
either removed from us or embittered to us. Inordinate love commonly ends in
immoderate grief; as much as the sway of the pendulum throws one way, so much
it will throw the other way. [2.] Those consult neither the comfort of their
souls nor the credit of their religion that are determined in their sorrow
upon any occasion whatsoever. We must never say, "We will go to our grave
mourning," because we know not what joyful days Providence may yet
reserve for us, and it is our wisdom and duty to accommodate ourselves to
Providence. [3.] We often perplex ourselves with imaginary troubles. We fancy
things worse than they are, and then afflict ourselves more than we need.
Sometimes there needs no more to comfort us than to undeceive us: it is good
to hope the best.
II. The Ishmaelites and Midianites having bought Joseph only to make their
market of him, here we have him sold again (with gain enough to the merchants,
no doubt) to Potiphar, v. 36. Jacob was lamenting the loss of his life;
had he known all he would have lamented, though not so passionately, the loss
of liberty. Shall Jacob's freeborn son exchange the best robe of his family
for the livery of an Egyptian lord, and all the marks of servitude? How soon
was the land of Egypt made a house of bondage to the seed of Jacob! Note, It
is the wisdom of parents not to bring up their children too delicately,
because they know not to what hardships and mortifications Providence may
reduce them before they die. Jacob little thought that ever his beloved Joseph
would be thus bought and sold for a servant.
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