Genesis · Chapter 37

Verse 1. Wherein his father was a stranger] wyba yrwgm 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 Genesis 37:14.

JOSEPH AND HIS DREAMS, 1-11.

“The history of Joseph is, perhaps, the most charming story in the world. The fascinating interest and matchless pathos of the Bible narrative can be much better appreciated when it is compared with the history of Joseph as given in the Koran (chap. 12) and in Josephus, (Antiq., book 2.) Yet those hard, dry, and tame narratives and reflections were written by men who had read the wondrous tale of Genesis! The typical suggestions of this narrative are unusually rich and deep. Some of them are thus set forth by the sober and profound Pascal:

“‘Joseph was a type of Christ. The beloved of his father; sent on an errand by his father to his brethren; without fault; sold by his brethren for money; and thence exalted to be their lord, their saviour, the saviour of multitudes unknown to him, of the world; all which could not have taken place without the scheme for his disgrace, his sale, and destruction. In the prison Joseph was committed, without any offence of his, with two criminals; Christ was crucified between two thieves. He foretold the release of the one and the execution of the other, under like symbols in the case of each: Jesus saves his chosen and condemns the rejected, under like crimes. Joseph predicts only, Christ acts. Joseph entreats of the one who is to be saved, that he will be mindful of him when he is restored to prosperity; and he whom Jesus saves prays to be remembered of him when he shall enter his glory,’ (Thoughts; Longman’s edition, p. 312.) The sin of the brethren, however, was overruled, not necessitated.” — Newhall.

1. In the land wherein his father was a stranger — Rather, in the land of the sojournings of his father. This verse serves to acquaint us with the location of Jacob at this period of his history. It marks the transition between the generations of Esau and Jacob. Esau had now departed (according to Genesis 36:6) to the land which was to become known as the land of Edom, and Jacob is recognised as the true successor in the inheritance of his father.

V. 2. These are the generations of Jacob-It is not a barren genealogy, as those of Esau, but a memorable useful history.

Joseph 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 ill carriage, that he might reprove and restrain them.

Verse 2. These are the generations] twdlt 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.

The lad was with the sons of Bilhah] It is supposed that our word lad comes from the Hebrew dly 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.

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.

Verse 2. These are the generations of Jacob — The events or occurrences which happened to Jacob in his family and issue; as the word is used, chap. 6:9, and Numbers 3:1. The genealogy of Esau, which was brought in by way of parenthesis, being finished, Moses returns to the family of Jacob, and proceeds in his narration of their concerns. And it is not a barren genealogy like that of Esau, but a memorable, useful history. Joseph 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 ill carriage, that he might reprove and restrain them.

Verse 2. These are the generations, or events which happened to Jacob’s family.—Sons of Bilhah. Jacob seems to have divided Leah’s sons from the sons of the bond-women, who proved very wicked children; and Joseph’s calamities began by accusing them. Concumbentes cum bestiis.

2. Seventeen years old — Or, according to the Hebrew idiom, a son of seventeen years. The historian (according to his usual custom noticed in the earlier parts of Genesis) goes back a little, and commences his new section at a point previous to Isaac’s death. Comp. Genesis 35:27, note. The lad was with the sons — Hebrews, and he a lad, with the sons of Bilhah. Some understand this to mean that he was a lad along with the sons of Bilhah and Zilpah; that is, he was nearer their age than the ages of the sons of Leah, and hence fed the flocks along with them. Others construe the words with the sons of Bilhah, etc., with feeding the flock, and understand that, as he was too young to be trusted alone, he fed the flock in company with these older brothers; perhaps, says Newhall, “because the sons of the concubines agreed with him better than did the sons of Leah.” But a strict rendering of the whole verse is best made by throwing the words and he a lad in parenthesis, and construing the words sons of Bilhah, etc., as appositional and epexegetical of his brethren, thus: Joseph, a son of seventeen years, was (in the habit of) shepherding his brethren in the flock, (and he a mere lad,) — even the sons of Bilhah and the sons of Zilpah, wives of his father. That is, Joseph, when only seventeen, a mere boy, was in the habit of taking care of his brothers as if he were their shepherd; especially did he thus attend to the sons of the concubines. This seems to have been his first offence. The next was, his reporting to his father what was said of them; then his father’s partiality, shown in the costly garment, and, finally, his various dreams. Their evil report — Rather, “an evil report concerning them, which he had heard from the inhabitants in the neighbourhood of the pasture ground, (Knobel, Lewis,) not their evil report, as A.V., which would require the article with the adjective; not any definite crime, not evil words which his brethren had said about him (Kimchi;) the phrase is purposely indefinite, and refers to a floating rumour which affected the character of his brethren.” (Delitzsch.) — Newhall.

V. 3. He made him a coat of divers colours-Which probably was significant of farther honours intended him.

Verse 3. A coat of many colours.] µysp tntk kethoneth passim, a coat made up of stripes of differently coloured cloth. Similar to this was the toga prætexta 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 favourite cub, which she hugged to death through kindness, was directed against such foolish parental fondnesses as these.

Verse 3. The son of his old age — Born when Jacob was ninety-one years old. Such children are commonly best beloved of their parents. Several of the ancient translations, Chaldee, Persian, Arabic, and Samaritan, render the words a wise or prudent son, old age being an emblem of prudence; one born old, wise above his years. Jacob’s other sons had in many things grieved and disgraced him; but Joseph, it seems, gave, while young, indications of that wisdom and piety which adorned his riper years. A coat of divers colours — Interwoven with threads, or made of pieces of divers colours. This probably was meant to signify that further honours were intended him; but it seems to have been an injudicious distinction, and excited the envy of Jacob’s other sons.

Ver. 3. Israel loved Joseph, because of Rachel, and because of his great piety at the age of seventeen; and having taken the birthright from Reuben, on account of his sin, he conferred it on Joseph on account of his piety. With this view he made him a coat of many colours, that he might assist him at the altar. But it might be called a coat of varied colours, from the embroidery, as the Tunicam manicatam seems to imply. The art of dyeing was understood by the ancients, as appears from the Tyrian purple, chiefly produced by secretions found in a fish. The works of art would obtrude discoveries on the old world.

3. Israel loved Joseph more… because he was the son of his old age. “The ancient Jewish interpreters do not consider this as describing the parental partiality for the latest born, but render, because he was a wise son. (Onk.) Maimonides says, that as late-born he stayed at home, and was his father’s stay, the nourisher of his age, a careful son, whom Jacob thus naturally loved with special affection. So Fagius, Bush, Lewis. And he made him a coat of many colours, (figured or variegated, Samuel, Sept., Vulg., Targ.,) or, more likely, a sleeved tunic reaching to the ankles, such as was worn by persons not much engaged in manual labour, the ordinary Oriental tunic being, like a loose shirt, girded about the waist, without sleeves, and reaching to the knees. So Gesen., Knobel, Del. after Sym., and Aquila. Lewis understands it to mean a tunic with spots, stripes, or fringes; so A. Clarke, who compares it with the striped and fringed toga of the Roman youth. This dress was intended as a badge of distinction, as rank has always thus been indicated in Oriental countries. Probably it was the badge of the birthright (Bush) which Reuben had forfeited, (1 Chronicles 5:1,) and which was transferred to the eldest son of the favourite Rachel. Jacob very unwisely makes his preference thus conspicuous, and thus subjects the virtue of his favourite son to a test most painful and severe.” — Newhall.

Verse 4. And could not speak peaceably unto him.] Does not this imply, in our use of the term, that they were continually quarrelling with him? but this is no meaning of the original: לשלם דברו יכלו ולא velo yachelu dabbero leshalom, they could not speak peace to him, i.e., they would not accost him in a friendly manner. They would not even wish him well. The eastern method of salutation is, Peace be to thee! Ël שלום shalom lecha, among the Hebrews, and [Arabic] salam, peace, or [Arabic] salam kebibi, peace to thee my friend, among the Arabs. Now as peace among those nations comprehends all kinds of blessings spiritual and temporal, so they are careful not to say it to those whom they do not cordially wish well. It is not an unusual thing for an Arab or a Turk to hesitate to return the salam, if given by a Christian, or by one of whom he has not a favourable opinion: and this, in their own country, may be ever considered as a mark of hostility; not only as a proof that they do not wish you well, but that if they have an opportunity they will do you an injury. This was precisely the case with respect to Joseph’s brethren: they would not give him the salam, and therefore felt themselves at liberty to take the first opportunity to injure him.

Ver. 4. They hated him. The partiality of their father, the complaints preferred against them for their faults, the coat of many colours, and the character of his dreams, instead of attracting the esteem of their better nature, excited their hatred, as was the case of the Lord Christ, of whom Joseph was a figure.

4. Could not speak peaceably — “Hebrews, could not bid peace to him; could not greet him with the ordinary salutation, ‘Shalom,’ ‘Peace be unto thee.’ It may be that Joseph was unwise and unkind to accept this distinction, and to report to his father evil rumours concerning his brethren; but we are hardly to expect that he, a child, would set up his judgment against that of his father, and he everywhere appears as a frank and guileless child.” — Newhall.

V. 5. Though he was now very young, about seventeen years old, yet he was pious and devout, and this fitted him for God’s gracious discoveries to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him.

Verse 5. Joseph dreamed a dream — Which it is probable he did not understand at first, and therefore, in great simplicity, told it to his brethren; for, had he understood it, he certainly would not have mentioned it to them, for he could not but know they were likely to make an evil construction and use of it. But God’s special providence was seen both in giving him these dreams, and in causing him to reveal them, because hereby it was made manifest, when the things which they signified came to pass, that these events had not happened by chance, but were of God’s ordering. It must be observed, that though Joseph was so young, as is here stated, yet his piety and devotion were such, that he was fitted thereby for God’s gracious discoveries to him: and as he had a great deal of trouble before him, God, in his great goodness, was pleased betimes to give him this prospect of his advancement, to support and comfort him.

5. And Joseph dreamed a dream, and he told it his brethren — “In normal sleep there is inactivity of the senses, and consequently of the powers of perception by the senses, (presentative powers,) as well as of continuous and rational thought, while there may, at the same time, be activity of memory and imagination, (representative powers,) reproducing and fantastically combining the waking thoughts, thus causing dreams. Our lower as well as higher powers — the sleeping as well as the waking mind — may become the vehicle of divine revelation. Yet the Scriptures refer to the revelations received in sleep as if inferior in grade and character to those which involve the higher faculties of perception, understanding, and reason. It is in dreams that God reveals himself to the heathen, (Abimelech, Pharaoh, Nebuchadnezzar,) but to the seers of the chosen people only, as a general rule, in the prophet’s preparatory or rudimentary period. See Blackie’s Iliad, iv, p. 12. These accounts cannot fairly lead us to consider our mental operations in sleep as any more supernaturally guided than those of our waking hours. Neither can have prophetic authority unless inspired.” — Newhall.

JOSEPH AND HIS DREAMS, 1-11.

“The history of Joseph is, perhaps, the most charming story in the world. The fascinating interest and matchless pathos of the Bible narrative can be much better appreciated when it is compared with the history of Joseph as given in the Koran (chap. 12) and in Josephus, (Antiq., book 2.) Yet those hard, dry, and tame narratives and reflections were written by men who had read the wondrous tale of Genesis! The typical suggestions of this narrative are unusually rich and deep. Some of them are thus set forth by the sober and profound Pascal:

“‘Joseph was a type of Christ. The beloved of his father; sent on an errand by his father to his brethren; without fault; sold by his brethren for money; and thence exalted to be their lord, their saviour, the saviour of multitudes unknown to him, of the world; all which could not have taken place without the scheme for his disgrace, his sale, and destruction. In the prison Joseph was committed, without any offence of his, with two criminals; Christ was crucified between two thieves. He foretold the release of the one and the execution of the other, under like symbols in the case of each: Jesus saves his chosen and condemns the rejected, under like crimes. Joseph predicts only, Christ acts. Joseph entreats of the one who is to be saved, that he will be mindful of him when he is restored to prosperity; and he whom Jesus saves prays to be remembered of him when he shall enter his glory,’ (Thoughts; Longman’s edition, p. 312.) The sin of the brethren, however, was overruled, not necessitated.” — Newhall.

1. In the land wherein his father was a stranger — Rather, in the land of the sojournings of his father. This verse serves to acquaint us with the location of Jacob at this period of his history. It marks the transition between the generations of Esau and Jacob. Esau had now departed (according to Genesis 36:6) to the land which was to become known as the land of Edom, and Jacob is recognised as the true successor in the inheritance of his father.

Verse 7. We were binding sheaves in the field] Though in these early times we read little of tillage, yet it is evident from this circumstance that it was practised by Jacob and his sons. The whole of this dream is so very plain as to require no comment, unless we could suppose that the sheaves of grain might have some reference to the plenty in Egypt under Joseph’s superintendence, and the scarcity in Canaan, which obliged the brethren to go down to Egypt for corn, where the dream was most literally fulfilled, his brethren there bowing in the most abject manner before him.

Verse 7. Behold, we were binding sheaves in the field — This was a secret intimation of the occasion of Joseph’s advancement, which was from his counsel and care about the corn in Egypt. Your sheaves stood round about — A posture this of ministry and service; and made obeisance to my sheaf — How wonderfully was this fulfilled when his brethren, making application to him for corn, came and bowed down themselves before him with their faces to the earth!

7-9. Sheaves… stars — “The two dreams very obviously shadow forth Joseph as having kingly authority over his father, mother, and brethren. The scene of the first is laid in the wheat field, where he and his brethren are symbolized by the sheaves. But to repeat and solemnly deepen the impression, the scene of the second is laid in heaven, and now not only his brethren, but his father and mother, (Leah probably, since Rachel was dead,) under heavenly symbols bow down, not to his star, but to him. How powerfully must this dream have returned to the minds of them all, when, more than twenty years after, the venerable patriarch and his eleven sons did obeisance to the prince of Egypt, who said to them, ‘I am Joseph.’” — Newhall. On the import of double dreams, see note on chap. 41:32.

V. 8. Shalt thou indeed reign over us?-See here, 1. How truly they interpreted his dream? The event exactly answered this interpretation, Genesis 42:6, &c. 2. How scornfully they resented it, Shalt thou that art but one, reign over us that are many? Thou that art the youngest, over us that are elder? The reign of Jesus Christ, our Joseph, is despised and striven against by an unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright in the morning of the resurrection is thought of with the utmost disdain.

Verse 8. Shalt thou indeed reign over us? — See here, 1st, How truly they interpreted his dream! The event exactly answered this interpretation, Genesis 42:6, &c. 2d, How scornfully they resented it, Shalt thou, that art but one, reign over us, that are many? Thou that art the youngest, over us that are elder? The reign of Jesus Christ, our Joseph, is despised and opposed by an unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright in the morning of the resurrection is thought of with the utmost disdain. They hated him yet the more for his words — For this relation of his dream, which they imputed to his arrogancy.

7-9. Sheaves… stars — “The two dreams very obviously shadow forth Joseph as having kingly authority over his father, mother, and brethren. The scene of the first is laid in the wheat field, where he and his brethren are symbolized by the sheaves. But to repeat and solemnly deepen the impression, the scene of the second is laid in heaven, and now not only his brethren, but his father and mother, (Leah probably, since Rachel was dead,) under heavenly symbols bow down, not to his star, but to him. How powerfully must this dream have returned to the minds of them all, when, more than twenty years after, the venerable patriarch and his eleven sons did obeisance to the prince of Egypt, who said to them, ‘I am Joseph.’” — Newhall. On the import of double dreams, see note on chap. 41:32.

Verse 9. He dreamed yet another dream] This is as clear as the preceding. But how could Jacob say, Shall I and thy mother, &c., when Rachel his mother was dead some time before this? Perhaps Jacob might hint, by this explanation, the impossibility of such a dream being fulfilled, because one of the persons who should be a chief actor in it was already dead. But any one wife or concubine of Jacob was quite sufficient to fulfil this part of the dream. It is possible, some think, that Joseph may have had these dreams before his mother Rachel died; but were even this the case, she certainly did not live to fulfil the part which appears to refer to herself. The sun and the moon and the eleven stars] Why eleven stars? Was it merely to signify that his brothers might be represented by stars? Or does he not rather there allude to the Zodiac, his eleven brethren answering to eleven of the celestial signs, and himself to the twelfth? This is certainly not an unnatural thought, as it is very likely that the heavens were thus measured in the days of Joseph; for the zodiacal constellations have been distinguished among the eastern nations from time immemorial. See Clarke at “Genesis 49:33”.

Verse 9. Yet another dream — The repetition of the same thing in another shape, might have taught them that it was both certain and very observable. Behold the sun and the moon — His father and mother, here signified by the sun and moon, were not represented in the first dream, because, in the event, his brethren only went at first to Egypt, and there did him obeisance, and it was not till afterward that his father went with them.

7-9. Sheaves… stars — “The two dreams very obviously shadow forth Joseph as having kingly authority over his father, mother, and brethren. The scene of the first is laid in the wheat field, where he and his brethren are symbolized by the sheaves. But to repeat and solemnly deepen the impression, the scene of the second is laid in heaven, and now not only his brethren, but his father and mother, (Leah probably, since Rachel was dead,) under heavenly symbols bow down, not to his star, but to him. How powerfully must this dream have returned to the minds of them all, when, more than twenty years after, the venerable patriarch and his eleven sons did obeisance to the prince of Egypt, who said to them, ‘I am Joseph.’” — Newhall. On the import of double dreams, see note on chap. 41:32.

V. 10. His father rebuked him-Probably to lessen the offence which his brethren would take at it; yet he took notice of it more than he seemed to do.

Verse 10. He told it to his father — The dream was so strongly impressed upon his mind, and that, no doubt, by the Spirit of God, that he could not rest till he had acquainted his father with it. His father rebuked him — Not through anger or contempt of his dream, for it follows, he observed it; but partly lest Joseph should be elated with the idea of superiority over his brethren, and give place to pride on account of his dreams, and principally to allay the envy and hatred of his brethren. In his thus rebuking him, although in regard to Joseph without cause, Jacob is an example worthy of the imitation of all parents, who, when they observe any appearance of arrogance, self-exaltation, or aspiring after high things in any of their children, ought always to check it, as being a sinful disposition, and often productive of very evil consequences. Shall I and thy mother — Leah, his step-mother, one that filled his mother’s place, and was now Jacob’s only wife, and the mother of the family. Or he means, “Shall thy mother Rachel rise from the dead to come and join with me in worshipping thee?” In which sense of the words he seems to infer the idleness of the dream, the fulfilling of it being impossible.

JOSEPH AND HIS DREAMS, 1-11.

“The history of Joseph is, perhaps, the most charming story in the world. The fascinating interest and matchless pathos of the Bible narrative can be much better appreciated when it is compared with the history of Joseph as given in the Koran (chap. 12) and in Josephus, (Antiq., book 2.) Yet those hard, dry, and tame narratives and reflections were written by men who had read the wondrous tale of Genesis! The typical suggestions of this narrative are unusually rich and deep. Some of them are thus set forth by the sober and profound Pascal:

“‘Joseph was a type of Christ. The beloved of his father; sent on an errand by his father to his brethren; without fault; sold by his brethren for money; and thence exalted to be their lord, their saviour, the saviour of multitudes unknown to him, of the world; all which could not have taken place without the scheme for his disgrace, his sale, and destruction. In the prison Joseph was committed, without any offence of his, with two criminals; Christ was crucified between two thieves. He foretold the release of the one and the execution of the other, under like symbols in the case of each: Jesus saves his chosen and condemns the rejected, under like crimes. Joseph predicts only, Christ acts. Joseph entreats of the one who is to be saved, that he will be mindful of him when he is restored to prosperity; and he whom Jesus saves prays to be remembered of him when he shall enter his glory,’ (Thoughts; Longman’s edition, p. 312.) The sin of the brethren, however, was overruled, not necessitated.” — Newhall.

1. In the land wherein his father was a stranger — Rather, in the land of the sojournings of his father. This verse serves to acquaint us with the location of Jacob at this period of his history. It marks the transition between the generations of Esau and Jacob. Esau had now departed (according to Genesis 36:6) to the land which was to become known as the land of Edom, and Jacob is recognised as the true successor in the inheritance of his father.

Verse 11. But his father observed the saying — The words of Joseph, or the dream which he told, well knowing that God did frequently reveal his will, or foretel future events by dreams, and perceiving something singular and extraordinary in this dream, and especially in its being doubled.

11. But his father observed the saying — “So strange and mysterious. So Mary ‘pondered’ and ‘kept in her heart’ the strange sayings of Jesus, which others understood not. Luke 2:50, 51.” — Newhall. JOSEPH SOLD INTO EGYPT, 12-36.

Verse 12. To feed in Shechem — In the parts adjoining to Shechem, probably in the lands Jacob had purchased there. After the cruel and barbarous massacre which Jacob’s sons had been guilty of toward the Shechemites, it is a wonder they should venture to seek pasture for their flocks in that neighbourhood; but it is no wonder that their father should be anxious for their safety. It must be observed, however, as the LXX. make a difference in the spelling of the name of that place where they had so lately robbed and murdered the people, and this where they were now feeding their flocks, some suppose that this was not the same Shechem, but another at some considerable distance from it. Be this as it will, as either place was at least forty, if not sixty miles from Hebron, if Jacob had any idea of the envy and malice which actuated his other sons against Joseph, it is not to be supposed that he would have sent him among them, and have thus put his life in their hands. The providence of God, however, was in the whole affair, for his own glory, and the preservation of the lives of many.

13. Thy brethren… in Shechem — Jacob owned a tract of land near this city, which he purchased of the prince of that country. See Genesis 33:19. The number and extent of their flocks made it necessary for the sons of Jacob to be much scattered abroad in order to find pasturage. Probably on their removal from Shechem, (Genesis 35:1,) they left some of their flocks there, and in view of the desperate acts of Simeon and Levi (Genesis 34:25) Jacob may now have feared for his sons at Shechem: and been anxious to hear from them.

Verse 14. Go-see whether it be well with thy brethren] Literally, Go, I beseech thee, and see the peace of thy brethren, and the peace of the flock. Go and see whether they are all in prosperity. See Clarke on “Genesis 37:4”. As Jacob’s sons were now gone to feed the flock on the parcel of ground they had bought from the Shechemites, (see Genesis 33:19,) and where they had committed such a horrible slaughter, their father might feel more solicitous about their welfare, lest the neighbouring tribes should rise against them, and revenge the murder of the Shechemites. As Jacob appears to have been at this time in the vale of Hebron, it is supposed that Shechem was about sixty English miles distant from it, and that Dothan was about eight miles farther. But I must again advertise my readers that all these calculations are very dubious; for we do not even know that the same place is intended, as there are many proofs that different places went by the same names.

Ver. 14. Whether it be well with thy brethren. Jacob might fear some calamity on account of the massacre at Shechem.

15. Wandering in the field — Wandering about the field that belonged to his father at Shechem. The fact of his going alone and unattended from Hebron to Shechem and beyond, shows the quiet and peace that prevailed in the land at that time.

17. To Dothan — “About seventeen miles farther north. Dothan, or Dothaim, (two wells,) is situated just south of the great plain of Esdraelon, from which it is separated only by two or three low swells of ground, the name being still attached to a fine green knoll, from the base of which springs a fountain. The pasturage being exhausted in the valley of Shechem, the shepherds had moved northwards to richer grazing grounds, on the margin of the great plain that has always been the granary of Palestine.” — Newhall.

V. 18. And when they saw him afar off they conspired against him-It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice propense, and in cold blood.

Verses 18, 19. When they saw him they conspired against him — 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. Behold this dreamer cometh — Hebrew, this master of dreams; that covers his own ambitious desires and designs, with pretences and fictions of dreams. See the progress of vice! From envy and malice they proceeded to conspire against the life of their brother, and then contrived a lie to impose upon their own father!

Verse 19. Behold, this dreamer cometh.] החלמות בעל baal hachalomoth, this master of dreams, this master dreamer. A form of speech which conveys great contempt.

Verses 18, 19. When they saw him they conspired against him — 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. Behold this dreamer cometh — Hebrew, this master of dreams; that covers his own ambitious desires and designs, with pretences and fictions of dreams. See the progress of vice! From envy and malice they proceeded to conspire against the life of their brother, and then contrived a lie to impose upon their own father!

Ver. 19. This dreamer cometh. A bitter sarcasm, and word of infidel reproach, which God, in the interpretation of Pharaoh’s dreams, converted into real honour, and a diadem of prophetic glory. So in the case of Jesus Christ, the crown of thorns was turned into a crown of glory, the reed into a sceptre of iron, and the purple robe into garments of light and majesty.

19. This dreamer — Heb, this master (or lord) of the dreams. We may suppose Joseph seeing them afar with joy, glad to find them after his long journey and searching. But they see him with malicious envy.

Verse 20. Come now and let us slay him] What unprincipled savages these must have been to talk thus coolly about imbruing their hands in an innocent brother’s blood! How necessary is a Divine revelation, to show man what God hates and what he loves! Ferocious cruelty is the principal characteristic of the nations and tribes who receive not the law at his mouth.

Ver. 20. Let us slay him. Simeon and Levi, according to Abarbanel, were the two that moved the rest to this wicked deed. Poli. Synopsis. Simeon is said to have bound Joseph, which apparently accounts for his being bound in Egypt.

20. Let us slay him — Here we note the dark and brutal passions to which they had yielded under the power of jealousy and envy. They now show themselves fit for foulest deeds and blackest falsehoods.

V. 21. And Reuben heard it-God can raise up friends for his people, even among their enemies. Reuben of all the brothers had most reason to be jealous of Joseph, for he was the first-born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph, yet he proves his best friend. Reuben’s temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness, while the temper of the two next brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. He made a proposal which they thought would effectually destroy Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands, probably hoping thereby to recover his father’s favour which he had lately lost; but God over-ruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world; yet the Father sent him out of his bosom to visit us; he came from heaven to earth to seek and save us; yet then malicious plots were laid against him; he came to his own, and his own not only received him not, but consulted, This is the heir, come let us kill him. This he submitted to, in pursuance of his design to save us.

Verse 21. Reuben heard it] Though Reuben appears to have been a transgressor of no ordinary magnitude, if we take Genesis 35:22 according to the letter, yet his bosom was not the habitation of cruelly. He determined, if possible, to save his brother from death, and deliver him safely to his father, with whose fondness for him he was sufficiently acquainted. Josephus, in his usual way, puts a long flourishing speech in the mouth of Reuben on the occasion, spoken in order to dissuade his brethren from their barbarous purpose; but as it is totally unfounded, it is worthy of no regard.

Verse 21. Reuben heard it — God can raise up friends for his people, even among their enemies. Reuben, of all the brothers, had most reason to be jealous of Joseph; for he was the firstborn, 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 into the sin of uncleanness; while the temper of the two next brothers, Simeon and Levi, was fierce, which betrayed them into the sin of murder, a sin which Reuben startled at the thought of. He made a proposal which they thought would effectually destroy Joseph, and yet which he designed should answer his intention of rescuing him out of their hands, 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; he came from heaven to earth to seek and save us; yet then malicious plots were laid against him; he came to his own, and his own not only received him not, but consulted, This is the heir, come, let us kill him. This he submitted to, in pursuance of his design to save us.

21. Reuben — He whom we might expect to be most offended by the princely garment (verse 3, note) is the readiest to show him favour. Delivered him out of their hands — Prevented his being slain, and purposed, as the next verse shows, to deliver him to his father again.

22. This pit that is in the wilderness — By the wilderness here we are to understand the open, unsettled country in which they were pasturing their flocks. “The country abounded, and still abounds, in pits or cisterns dug in the ground, or soft limestone, to preserve water through the dry season, and also to store grain. They were made large at the bottom, with a small mouth at the top, sometimes tapering upwards, like a huge demijohn. (Thomson.) The top was covered with a flat stone, over which sand or earth was often spread for concealment. When dry there was generally mud at the bottom. They were often used as dungeons for criminals. See Jeremiah 38:6. Perhaps they put him into the pit, deliberately intending to leave him there to perish; but it seems more likely that they did this as a temporary imprisonment, without having definitely determined what final disposition to make of Joseph. Reuben succeeds in effecting a stay of the murderous proceedings of his brethren. Judah’s proposition in verse 26, shows that his fate was under discussion as they ‘sat down to eat bread.’” — Newhall.

Verse 23. They stripped Joseph out of his coat] This probably was done that, if ever found, he might not be discerned to be a person of distinction, and consequently, no inquiry made concerning him.

23. Stripped Joseph — He wore the garment which gave so much offence, (verse 3,) and this, first of all, they tore savagely away from him.

V. 24. They cast him into a pit-To perish there with hunger and cold; so cruel were their tender mercies.

Verses 24, 25. They cast him into a pit — To perish there with hunger and cold; so cruel were their tender mercies. They sat down to eat bread — They felt no remorse of conscience, which, if they had, would have spoiled their stomachs to their meat. A great force put upon conscience commonly stupifies it, and for the time deprives it both of sense and speech. A company of Ishmaelites — In verses 28 and 36, they are termed also Midianites, or, as it is in the Hebrew of verse 36, Medanites. It seems these different tribes, which were descended from the sons of Abraham, Medan, and Midian, by Keturah, and of Ishmael, by Hagar, were joined in one caravan, or company of merchants, bringing spicery, balm, and myrrh upon their camels from Gilead, a place noted for these articles, and carrying them into Egypt.

Ver. 24. The pit was empty; being a pit to catch water in the rainy season.

V. 25. They sat down to eat bread-They felt no remorse of conscience, which if they had, would have spoiled their stomach to their meat. A great force put upon conscience commonly stupifies it, and for the time deprives it both of sense and speech.

Verse 25. They sat down to eat bread] Every act is perfectly in character, and describes forcibly the brutish and diabolic nature of their ruthless souls.

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

Verses 24, 25. They cast him into a pit — To perish there with hunger and cold; so cruel were their tender mercies. They sat down to eat bread — They felt no remorse of conscience, which, if they had, would have spoiled their stomachs to their meat. A great force put upon conscience commonly stupifies it, and for the time deprives it both of sense and speech. A company of Ishmaelites — In verses 28 and 36, they are termed also Midianites, or, as it is in the Hebrew of verse 36, Medanites. It seems these different tribes, which were descended from the sons of Abraham, Medan, and Midian, by Keturah, and of Ishmael, by Hagar, were joined in one caravan, or company of merchants, bringing spicery, balm, and myrrh upon their camels from Gilead, a place noted for these articles, and carrying them into Egypt.

25. Sat down to eat — This remark reveals their heartless cruelty most vividly. Reuben was not a partaker of that meal; but off, probably, devising measures for the rescue of his brother.

V. 26. What profit is it if we slay our brother?-It will be less guilt and more gain to sell him. They all agreed to this. And 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, was 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. But had this taken effect, what had become of God’s purpose concerning his preferment, in Egypt? There are 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 here; but the counsel of the Lord that shall stand. Reuben thought himself undone because the child was sold; I, whither shall I go? He being the eldest, his father would expect from him an account of him; but it proved they had all been undone, if he had not been sold.

Verse 26. What profit is it if we slay our brother? — It will be less guilt and more gain to sell him. They all agreed to this. And 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, was 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. But had this taken effect, what had become of God’s purpose concerning his preferment in Egypt? There are 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 here; but the counsel of the Lord, that shall stand. Reuben thought himself undone because the child was sold; I, whither shall I go? — He being the eldest, his father would expect from him an account of him; but it proved they had all been undone, if he had not been sold.

Verse 28. For twenty pieces of silver] In the Anglo-Saxon it is [Anglo-Saxon] thirty pence. This, I think, is the first instance on record of selling a man for a slave; but the practice certainly did not commence now, it had doubtless been in use long before. Instead of pieces, which our translators supply, the Persian has [Persian] miskal, which was probably intended to signify a shekel; and if shekels be intended, taking them at three shillings each, Joseph was sold for about three pounds sterling. I have known a whole cargo of slaves, amounting to eight hundred and thirteen, bought by a slave captain in Bonny river, in Africa, on an average, for six pounds each; and this payment was made in guns, gunpowder, and trinkets! As there were only nine of the brethren present, and they sold Joseph for twenty shekels, each had more than two shekels as his share in this most infamous transaction.

28. Sold Joseph… for twenty pieces of silver — “The future deliverer of Israel is sold as a slave. One of the great caravan routes from Damascus through the land of Gilead to Egypt, by the way of the maritime plain, Ramleh and Gaza, ran near the pasture ground, and a side route from the East, crossing the fords of the Jordan opposite Bethshan, passed through the valley of Jezreel, and turning southwest, crossed the pastures of Dothan, joining the main route south of the point where it descends from Carmel. Had the caravan been moving to Egypt by the easterly route, through Hebron, past Jacob’s tents, Joseph’s brethren would not have dared to sell him. The Ishmaelites, (descendants of Ishmael, Abraham’s son by Hagar,) called Arabians in the Chaldee, and Midianites, (descendants of Midian, Abraham’s son by Keturah,) were mingled in the same caravan, the ‘east Abrahamic peoples,’ who now as then are sons of the desert, going down to Egypt with the spices and gums of Arabia and India. The caravan was laden with precious gums, for which there was always a market in Egypt, created to a great extent, probably, by the demand for such articles in embalming. The word rendered spicery (ver. 25) most probably is gum-tragacanth; balm is the precious aromatic balsam for which Gilead was famous, distilling from a shrub for which the plain of Jericho was once celebrated, and now found in the gardens of Tiberias, while the substance, incorrectly rendered in A.V. myrrh, is the odorous greenish resin ladanum, which exudes from the branches of the cistus, a shrub of the rock-rose family, with white or rose-coloured flowers. Judah, influenced by compassion, with which probably cupidity was mingled, proposes to sell Joseph as a slave, rather than take his life. This is the first historic instance of the sale of a man, though slavery is, probably, as ancient as war, being a substitute for the murder of captives. ‘And they sold Joseph to the Ishmaelites for twenty (shekels of) silver,’ that is, about ten ounces of silver in weight, about twelve dollars and a half at the present valuation!” — Newhall.

Verse 29. Reuben returned unto the pit] It appears he was absent when the caravan passed by, to whom the other brethren had sold Joseph.

Verse 30. The child is not; and I, whither shall I go?] The words in the original are very plaintive, ab yna hna ynaw wnnya dlyh haiyeled einennu, vaani anah, ani ba!

30. Whither shall I go — “It is a cry of distracting anxiety, which sounds touchingly mournful and pathetic in the Hebrew, from the repetition and alliteration. Reuben afterwards reminds his brethren, in the day of their distress, of the earnestness with which he had pleaded for Joseph. Genesis 42:22. Only Reuben and Judah show any trace of humanity in this dark transaction, and they seem, on their return to their father, to be bound by the ban of silence. It is Reuben and Judah, also, that are afterwards foremost to take responsibility, and bear the blame, when they all stand before Joseph the judge. Chapters 42 and 44.” — Newhall.

Verse 31. They took Joseph’s coat, and killed a kid — It is difficult to say here whether their falsehood or their cruelly to their father be the more to be execrated!

Verse 32. Sent the coat of many colours-to their father] What deliberate cruelty to torture the feelings of their aged father, and thus harrow up his soul!

32. Thy son’s coat — Not our brother’s! Every word of theirs in this dark pretext is studiously cruel.

Verse 33. Joseph is without doubt rent in pieces!] It is likely he inferred this from the lacerated state of the coat, which, in order the better to cover their wickedness, they had not only besmeared with the blood of the goat, but it is probable reduced to tatters. And what must a father’s heart have felt in such a case! As this coat is rent, so is the body of my beloved son rent in pieces! and Jacob rent his clothes.

33. My son’s coat — Jacob’s words are most touching. Render: Tunic of my son!

An evil beast has eaten him!

Torn, torn, — Joseph!

Ver. 34. Jacob—mourned. There was more cause to have mourned for the wickedness of his sons yet alive, than for Joseph, who was supposed to be dead. When a man is supposed to have died in a distant land, his family should endeavour meekly to leave the matter with providence.

V. 35. He refused to be comforted-He resolved to go down to the grave mourning; Great affection to any creature doth but 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.

Verse 35. All his sons and all his daughters] He had only one daughter, Dinah; but his sons’ wives may be here included. But what hypocrisy in his sons to attempt to comfort him concerning the death of a son who they knew was alive; and what cruelty to put their aged father to such torture, when, properly speaking, there was no ground for it!

Verse 35. All his sons and all his daughters — Namely, Dinah and his daughters-in-law, for several of his sons were married; rose up to comfort him — In this his excess of sorrow to which he had imprudently and sinfully abandoned himself. He refused to be comforted — Resolving to go down to, the grave mourning, And yet there was no foundation for all this sorrow. Joseph, whose supposed premature and violent death he thus deeply and inconsolably lamented, was still alive and in health; and God was preparing him for, and conducting him to, a state of felicity and glory much beyond what Jacob could reasonably have expected or desired for him. Nay, and God by these very means, which had deprived Jacob of him for a time, was pursuing the measures which his infinite wisdom had devised to make Joseph the instrument of preserving Jacob and all his family from perishing by famine! Thus do we often mourn, with the bitterest anguish, those very ways and acts of Providence, which are designed to be productive of the greatest good to us; and consider as the greatest evils those things which God intends to be real and lasting blessings! Let us then learn to resign ourselves and all our affairs to the disposal of that infinitely wise and gracious Being, who is engaged, by promise, to make all things work for good to them that love and trust in him. And let us be aware that great affection to any creature doth but prepare for so much the greater affliction, when it is either removed from us, or imbittered to us: inordinate love commonly ends in immoderate grief.

35. His daughters — “His sons’ wives, or possibly he may have had daughters besides Dinah, which are not mentioned by name. ‘And he said, (I will not be comforted,) for I will go down to my son, mourning, to Sheol.’ This is the first place in which the word Sheol occurs, which means the place or state of the dead. It is derived by Gesenius from a word meaning to dig, that is, the grave, but has been usually derived from a verb meaning to ask, or demand, the craving grave. Lewis, however, understands the word to express the inquiring wonder with which we ask for the dead, the eager listening at the gates of death. So the Greek word Hades, the unseen, (Sept. translation of Sheol,) sets forth the same world as sealed to the sense of sight. ‘In the one, it is the eye peering into the dark; in the other it is the ear intently listening to the silence. Both give rise to the same question, Where is he? whither has he gone? and both seem to imply with equal emphasis that the one unseen and unheard yet really is.’ Jacob did not expect that his body would lie with Joseph’s in the same grave, for he thought that an ‘evil beast had devoured him,’ yet he expected to go to his son.” — Newhall.

Verse 36. Potiphar, an officer of Pharaoh’s] The word syrs saris, translated officer, signifies a eunuch; and lest any person should imagine that because this Potiphar had a wife, therefore it is absurd to suppose him to have been a eunuch, let such persons know that it is not uncommon in the east for eunuchs to have wives, nay, some of them have even a harem or seraglio where they keep many women, though it does not appear that they have any progeny; and probably discontent on this ground might have contributed as much to the unfaithfulness of Potiphar’s wife, as that less principled motive through which it is commonly believed she acted. Captain of the guard.] µyjbch rc sar kattabbachim, chief of the butchers; a most appropriate name for the guards of an eastern despot. If a person offend one of the despotic eastern princes, the order to one of the life-guards is, Go and bring me his head; and this command is instantly obeyed, without judge, jury, or any form of law. Potiphar, we may therefore suppose, was captain of those guards whose business it was to take care of the royal person, and execute his sovereign will on all the objects of his displeasure. Reader, if thou hast the happiness to live under the British constitution, be thankful to God. Here, the will, the power, and utmost influence of the king, were he even so disposed, cannot deprive the meanest subject of his property, his liberty, or his life. All the solemn legal forms of justice must be consulted; the culprit, however accused, be heard by himself and his counsel; and in the end twelve honest, impartial men, chosen from among his fellows, shall decide on the validity of the evidence produced by the accuser. For the trial by jury, as well as for innumerable political blessings, may God make the inhabitants of Great Britain thankful!

1. WITH this chapter the history of Joseph commences, and sets before our eyes such a scene of wonders wrought by Divine Providence in such a variety of surprising instances, as cannot fail to confirm our faith in God, show the propriety of resignation to his will, and confidence in his dispensations, and prove that all things work together for good to them that love him. Joseph has often been considered as a type of Christ, and this subject in the hands of different persons has assumed a great variety of colouring. The following parallels appear the most probable; but I shall not pledge myself for the propriety of any of them: “Jesus Christ, prefigured by Joseph, the beloved of his father, and by him sent to visit his brethren, is the innocent person whom his brethren sold for a few pieces of silver, the bargain proposed by his brother Judah, (Greek Judas,) the very namesake of that disciple and brother (for so Christ vouchsafes to call him) who sold his Lord and Master; and who by this means became their Lord and Saviour; nay, the Saviour of strangers, and of the whole world; which had not happened but for this plot of destroying him, the act of rejecting, and exposing him to sale. In both examples we find the same fortune and the same innocence: Joseph in the prison between two criminals; Jesus on the cross between two thieves. Joseph foretells deliverance to one of his companions and death to the other, from the same omens: of the two thieves, one reviles Christ, and perishes in his crimes; the other believes, and is assured of a speedy entrance into paradise. Joseph requests the person that should be delivered to be mindful of him in his glory; the person saved by Jesus Christ entreats his deliverer to remember him when he came into his kingdom.”-See Pascal’s Thoughts. Parallels and coincidences of this kind should always be received cautiously, for where the Spirit of God has not marked a direct resemblance, and obviously referred to it as such in some other part of his word, it is bold, if not dangerous, to say “such and such things and persons are types of Christ.” We have instances sufficiently numerous, legitimately attested, without having recourse to those which are of dubious import and precarious application. See the observation on Clarke “Genesis 40:23”.

2. Envy has been defined, “pain felt, and malignity conceived, at the sight of excellence or happiness in another.” Under this detestable passion did the brethren of Joseph labour; and had not God particularly interposed, it would have destroyed both its subjects and its object, Perhaps there is no vice which so directly filiates itself on Satan, as this does. In opposition to the assertion that we cannot envy that by which we profit, it may be safely replied that we may envy our neighbour’s wisdom, though he gives us good counsel; his riches, though he supplies our wants; and his greatness, though he employs it for our protection.

3. How ruinous are family distractions! A house divided against itself cannot stand. Parents should take good heed that their own conduct be not the first and most powerful cause of such dissensions, by exciting envy in some of their children through undue partiality to others; but it is in vain to speak to most parents on the subject; they will give way to foolish predilections, till, in the prevailing distractions of their families, they meet with the punishment of their imprudence, when regrets are vain, and the evil past remedy.

GENESIS

36. Potiphar — “A eunuch of Pharaoh: this is the primary meaning, although the word came afterwards to mean officer in general, since the officers about the royal person were usually eunuchs. Captain of the guard — Rendered literally in the margin, ‘chief of the executioners, chief marshall,’ an appropriate title for the officer who executed the arbitrary and summary sentences of the Pharaohs.” — Newhall.