Genesis Chapter 37

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412. CHAPTER 37

VERSE 1

"And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan"—This completes the section of Genesis, headed: The Genera­tions of Esau the Father of the Edomites (Gen. 36:9). The statement of this verse comprises an epilogue to the section by way of contrast. Though the birthright and the promise were conferred upon Jacob, he remained as a stranger in the land promis­ed to him, whilst Esau his brother, the pro­fane man of the flesh, who types Gentile political power, conquered in warfare, established himself as a citizen in power. This contrast between the two brothers, together with Jacob's isolation, and his dwelling at Hebron, the place of Fellow­ship, foreshadowed the condition of all sons of God in contrast to their worldly brethren: strangers and pilgrims in the land, surrounded by enemies, awaiting the Kingdom.

THE GENERATIONS OF JACOB THE DEVELOPMENT OF ISRAEL Chapter 37:2-50:26

This is the twelfth division of the Book of Genesis, and the eleventh of the "Generations" into which it is divided (see Intro­duction pp. 14-18). It commences with the title: "These are the generations of Jacob," and proceeds to show how that God overshadowed his life for good, so that out of all the toil and suffering he was called upon to endure, his character was grad­ually moulded in accordance with the divine will.

Our Introduction shows that the Book of Genesis can be divided into two parts: the former (chapters 1-11) recording Primeval History; and the latter (chapters 12-50) recording Patriarchal History. The first section records four main events: the Creation; the Fall; the Flood; the Confusing of Tongues. The latter is mainly concerned with four outstanding individuals: Abraham, representing a Divine call; Isaac representing a Divine birth; Jacob, representing Divine care; Joseph, representing Divine elevation. The experiences of these four men typically set forth the four steps to salvation. The section before us, therefore, deals mainly with Joseph. As Jacob was the man whom God remade; Joseph is the man whom God remembered. The narrative of his trials and triumphs is one of the most popular stories of the Old Testament. It is more than that. It is a parable of Yahweh's plan of redemption. Brother Thomas makes this point in "Elpis Israel," and concludes: "In these little incidents we read, not only Joseph's exaltation, but the treatment Christ would afterwards receive from the sons of Joseph's brethren and his subsequent exaltation to reign over them, when Abraham, Isaac and Jacob, and his family shall bow down before him to the earth. Jesus gave an evil report of his brethren, who saw that he was beloved of God; he troubled them with his parables and reproofs; and they envied him and hated him for his words. The fate of Joseph awaited him; for as the eleven conspired against Joseph to kill him, and actually sold him to the Ishmaelites of Midian for twenty pieces of silver, so was the Lord Jesus sold for thirty, and subjected to a violent death by the rulers, thinking thereby to falsify his words, and extinguish his pretensions to lordship over them' (Elpis Israel, p. 275). It is the typical significance of Joseph's life that alone warrants it being presented in such detail in the Book of Genesis, and this fact argues the divine inspiration of the Bible. Joseph's experiences obviously foreshadow those of the Lord Jesus Christ. We can give enthusiastic assent to that because we have the life of the Lord before us for comparison. But Moses did not. Then how was he able to select for record the incidents in the life of Joseph that foreshadow those of the Lord Jesus? Only by Divine inspiration and guidance. In "The Oracles of God," Brother John Carter writes: "It must be noticed that the history has features other than the mere narration of events. Take, for example, the book of Genesis. The plan of the book takes us through a series of selections to the 'generations of Jacob' (37:2), from which point, with the exception of one chapter, the history consists of the story of Joseph. Reuben was the eldest; Judah was the head of the royal tribe. What governed the selection of Joseph as the subject of this last section of the book of Genesis? An answer is to be found in the fact that Joseph alone of Jacob's sons was a type of Christ. It is to him all divine history leads. And it is in the blessing of Joseph that mention is made of the divine paternity of the Messiah (Gen. 49:24).... But this history is thus seen to be written with Messiah in view, a view that involves a knowledge of things in the future as well as things in the past. Humanly written history could not present such features. Only God, Who knows the end from the beginning, could produce such a history. There is clearly an ultimate purpose in the history beyond the mere record of events. That purpose is known only to God and its fulfilment is due to His control. The selection of events to be recorded, and the emphasis given to each event requires divine guidance if such a purpose is to be indicated. The Old Testament history is found to be full of meaning as a record leading forward to Jesus Christ; the narration of some events has no meaning apart from him." The story of Joseph, therefore, is both a literal narration of facts, and a typical foreshadowing of the life of the Messiah. It is very detailed and complete in that regard. Even in death, Joseph foreshadowed the Messiah, for it became incumbent upon the children of Israel to carry with them his coffin containing his lifeless body (Gen. 50:26; Exod. 13:19; Josh. 24:32). Thus they bore the tokens of the death and ultimate resurrection of Joseph. In this they foreshadowed the responsibility of believers to celebrate the death and resurrection of the Lord "till he come" Accordingly Joseph's experiences should be studied (I) as a literal, historical narrative; (2) as an exhortation showing that righteousness will ultimately triumph though meanwhile it may be beset by many trials; (3) as a parabolic foreshadowing of the life of the Messiah. Beloved of his father; hated by his brothers; sold into captivity; ignored by Gentiles until they were forced to hearken to him; elevated as Prime Minister over Egypt; saviour of his brethren who were compelled to bow before him in subjection — all are incidents of deep interest that satisfy justice. But more than that: they admirably foreshadow the past tragedy and future triumph of the Lord Jesus Christ.

JOSEPH SOLD INTO EGYPT Chapter 37:2-36

Jacob's deep and abiding love for Rachel was reflected in the favored position of his affections that he gave to her firstborn son. However this, in turn, called forth the jealousy and resentment of his other sons. Their dislike for Joseph was further aggravated by parabolic dreams that he had, and which he related to his brethren and his father. It grew into bitter hatred, and when opportunity afforded, they sold him into slavery. To cover their action, they dipped his cloak in blood, and presented it to his father. Jacob, who once deceived his father by wearing his brother's cloak, now, in turn, was similarly deceived by his sons. Fearing the worst, he mourned Joseph as one dead.

Joseph Loved Of His Father — Vv. 2-4

Eleven years have passed since Jacob left Laban. In Hebron he settles down to a peaceful, rural life, whilst his sons range far and wide over the land, grazing their flocks and herds. As is natural, Jacob reveals a preference for Joseph, the first­born of his beloved Rachel, and this arouses the jealous antagonism of his other sons.

VERSE 2

"These are the generations of Jacob" — For the significance of this term, see our comments on Gen. 2:4.

"Joseph, being seventeen years old"— As Jacob had left Laban when Joseph was about six, this means that he had been about eleven years in the land. See note Gen. 35:28.

"Was feeding the flock with his brethren" — The literal Hebrew is was shepherding. Therefore, Joseph was a shepherd, typing the "good shepherd" of John 10.

"And the lad was with the sons of Bilhah" — Their names were Dan and Napthali.

"And with the sons of Zilpah, his father's wives" — Gad and Asher. The status of their mothers would make it like­ly that they would be the least satisfactory

morally of all the brothers.

"And Joseph brought unto his father their evil report" — Joseph is often condemned for this, as manifesting a tale-bearing disposition. But such a con­clusion does not necessarily follow. He could have reprimanded his brethren regarding their conduct, and finding this to be without avail, have taken the matter up with their father, for their own good. In that regard, he typed the Lord Jesus (cp. John 3:19-20).

VERSE 3

"Now Israel loved Joseph more than all his children"— In fulfilment of the type, Yahweh described Jesus as His "beloved son in whom He was well pleased" (Matt. 3:17).

"Because he was the son of his old age" — Joseph was not much younger than some of the others, and certainly older than Benjamin, so at first sight this statement appears to be contradictory. But, in fact, the Hebrew has ua son" not "the son." The phrase shows that Joseph was a greater comfort to his father in his old age, than were the other sons of Jacob. After the death of Rachel, Joseph probably helped his father more, and communed with him on more intimate terms, than did the other children of the patriarch. He thereby became a mediator between the father and his other sons. Later, when Jacob believed that Joseph was dead, Ben­jamin was elevated to this position (cp. Gen. 44:20).

"And he made him a coat of many colours" — The Hebrew is ketonet pas­sim, and there is some dispute as to how it should be translated. The word ketonet, is derived from katha signifying to cover, and it means coat or garment. It is used of sacrificial garments (Gen. 3:21), priestly coats (Exod. 28:4,39,40; 29:5 etc.), and of the special raiment given to Esau which indicated his original status of privilege (Gen. 27:15). Passim rendered "many colours" is from pacac signifying extremi­ty or ends. Strong relates it to the palm of the hands or the sole of the feet, and sees, as the plural form (as in the verse before us), reference to "a long sleeved tunic" (the margin of the A.V. has pieces). The term, therefore, does not of itself indicate "many colours," but rather a distinctive robe. It is used elsewhere to designate a robe of royalty (2 Sam. 13:18). Reuben's crime had shown that he was unworthy of the position of firstborn, and was deposed in favour of Joseph (1 Chron. 5:1-2). The distinctive garment that Jacob prepared for his son became the insignia of his office among the other brethren. It was a priestly garment, that completely covered the flesh, and so testified to the character and standing of Joseph in the sight of his father. Jesus, likewise, wore a distinctive gown, which typified his standing in the sight of the Father (cp. John 19:23-34).

VERSE 4

"And when his brethren saw that their father loved him more than all his brethren"— Similar words could be applied to Jesus. Cp. Matt. 3:17; Col. 1:13.

"They hated him" — See John 15:25 for the application to the Lord. Jacob experienced in his divided family a similar reaction as Esau had shown towards him (Gen. 27:41). On his death bed he com­mented upon this reaction of the brethren towards Joseph (See Gen. 49:23). It must have deeply concerned him.

"And could not speak peaceably unto him"— Literally: "they could not speak for peace (union, to be at one) unto him". They could not extend shalom to him, for they were not at one with him.

Joseph's Dreams — Vv. 5-11

Joseph is favoured with dreams that obviously foretell the divine purpose with him and his family. He describes them to his brethren and father; but whereas the former indignantly repudiate their obvious significance, Jacob ponders them in his heart; recognising in them some mysteri­ous message of hope and encouragement.

VERSE 5

"And Joseph dreamed a dream, and he told it his brethren" — As with the Lord Jesus, he received a revelation from God which he proceeded to preach to those nearest and dearest to him. Cp. John 7:17; 8:28,38; 12:50.

"And they hated him yet the more"— This was also the reaction of the Jews towards Jesus (John 8:59).

VERSE 6

"And he said unto them, Hear, I pray you, this dream which I have dreamed" — This verse explains the cir­cumstances which incited the hate of the brethren for the Lord.

VERSE 7

"For behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright" — This clearly implied pre-eminence.

"And, behold, your sheaves stood round about" — The R.V. renders "your sheaves came round about." The Hebrew verb is in the imperfect tense, implying that the action continued, thus: "your sheaves were moving around and making obeisance." It suggests a movement of the brethren towards Joseph, which, ultimate­ly proved to be the case as far as he and they were concerned, and will yet prove to be so, as far as the Lord Jesus and the peo­ple of Israel are concerned (Zech. 12:10)

"And made obeisance to my sheaf — Their sheaves not only made their way to that of Joseph's, but continued to move about it, bowing low as they did so. See Gen. 43:26; 44:14 for the fulfilment of this in regard to Joseph; and Col. 1:18 for an expression of the "pre-eminence" of the Lord over all others both now and in the future.

VERSE 8

"And his brethren said to him, Shalt thou indeed reign over us?" — They instantly discerned the significance of the dream, and indignantly repudiated the idea that they would tolerate him reigning over them. Ultimately, circumstances forced them to do that which they then indignant­ly rejected. So it will prove as far as the Lord Jesus and the nation of Israel are concerned. He whom the people rejected saying, "We will not have this man to reign over us" (Luke 19:14), and repudiat­ed saying, "We have no king but Caesar" (John 19:15), will ultimately be acknow­ledged as their king.

"Or shalt thou indeed have domin­ion over us?" — Indicative of the sheaves making obeisance to his sheaf.

"They hated him yet the more for his dreams, and for his words" — For the same reason there was an increasing dislike for Jesus on the part of the Jews. Cp. John 10:32-33.

VERSE 9

"And he dreamed yet another dream" — The second dream did not vary much from the first. Why then two dreams? When the first dream had been told the brethren, they had responded with a question: "Shalt thou indeed reign over us?" To that question they would have returned a decisive, No! and there the mat­ter would have ended. Therefore the sec­ond dream was given to show the certainty of the fulfilment — the doubling of a mat­ter by God indicates absolute fulfilment (Gen. 41:32).

"And told it his brethren and said, Behold, I have dreamed a dream more" — Joseph has been harshly criticised for his alleged arrogance, conceit, or tactless­ness in rushing to his half-brothers to tell them of his dreams. But surely they were given to Joseph for that purpose, and if only the brethren had hearkened to the message, they would have avoided the tragedy of their rejection of Joseph and would have derived hope for the future. It is the responsibility of those who love the Truth to proclaim it to others, whether they hear or whether they forbear. Having received the revelation from God, it was Joseph's bounden duty to carry it to those involved therein.

"And, behold, the sun and the moon and the eleven stars made obeisance to me"— This revealed that his father, his mother (whom the family had buried at Ephrath) and his brethren would pay him homage, recognising him as ruler!

VERSE 10

"And he told it to his father, and to his brethren: and his father rebuked him"— The Hebrew Gaar signifies to chide. Jacob did this to Joseph because he could not understand the meaning of the dream. He recognised that the sun symbol­ised him, the moon represented Rachel, and the eleven stars his other sons. But Rachel was dead! How could she bow down to Joseph? It teaches that for the prophecy to be fulfilled, Rachel must be resurrected, and the family to be gathered together in the future.

"And he said unto him, What is this dream that thou hast dreamed?" — Jacob was sobered by the revelation, and pondered the matter deeply.

"Shall I and thy mother and thy brethren indeed come to bow down our­selves to thee to the earth?" — Jacob quickly identified the various parties rep­resented in the dream, but questioned how it would be fulfilled. For Joseph's mother to "come" and bow before him pointed to the day of resurrection in which he believed. But why bow before Joseph? Later, Jacob was given a revelation that enabled him to see that Joseph was a type of the Messiah who should come (cp. Gen. 49:22-26), and who would bring about the completion of this prophecy.

VERSE 11

"And his brethren envied him" — As, later, the Jews were full of envy for Christ (Mark 15:10). It is noteworthy that Stephen (Acts 7:9), in speaking of the brethren, particularly mentions their envy, and the sale of Joseph (vv. 27-28). The narrative mentions ten outstanding sins: (1) general evils (v. 2); (2) hatred and mal­ice (vv.4-8); (3) envy and jealousy (v. 1 1); (4) murderous scheming (vv. 18-22); (5) mockery and ridicule (v. 19); (6) stripping Joseph of his priestly garment (v. 23); (7) heartless cruelty (v. 24); (8) lack of pity and mercy (v. 25); (9) consigning Joseph to slavery (vv. 27-28); (10) deceiving and lying to Jacob (vv. 31-35).

"But his father observed the saying" —  He pondered the saying, and took more
careful heed of Joseph in consequence. He recognised that God had a purpose with
his greatly beloved son, though, at that stage, he did not properly understand what
it was. It is significant, that in relation to Jesus, "his mother kept all these sayings in
her heart" (Luke 2:51). Like Jacob before her, she was deeply interested in the say­
ings of her remarkable son; she could see the hand of God in his development, and
desired further enlightenment concerning the divine purpose in him.

Joseph Seeks His Brethren At Shechem —  Vv. 12-14

The ten brethren leave Hebron to resume their pastoral labours in central Palestine, leaving "the dreamer," as they call Joseph, with their father. Desiring to learn of their welfare, Jacob sends his favourite and most trusted son to bring him tidings.

VERSE 12

"And his brethren went to feed their father's flock in Shechem" — This indi­cates how widely they roamed throughout the land. Shechem is about 96kms (60 miles) from Hebron.

VERSE 13

"And Israel said unto Joseph" — The use of "Israel" in place of "Jacob," is indicative of the patriarch's new standing in the sight of God. The change of name becomes much more frequent from now on.

"Do not thy brethren feed the flock in Shechem? Come, and I will send thee unto them" — In the parable of the hus­bandman, the Lord represented the Father as saying: "I will send My beloved son: it may be that they will reverence him when they see him" (Luke 20:13).

"And he said to him, Here am I" — Similar words to those prophetically used of Christ. SeeHeb. 10:7.

VERSE 14

"And he said to him, Go, I pray thee, see whether it be well with thy brethren" — The literal Hebrew is: "See the peace of thy brethren". Peter explained this as being the mission of the Lord Jesus to his brethren: "God sent unto the chil­dren of Israel, preaching peace by Jesus Christ" (Acts 10:36). The Lord himself lamented concerning Jerusalem: "If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace!" (Luke 19:42).

"And well with the flocks; and bring me word again" — As the Good Shep­herd, the Lord sought the welfare of the flocks of Yahweh (John 10:16).

"So he sent him out of the vale of Hebron, and he came to Shechem" — Cp. with Mark 12:6. From Hebron to Shechem is a distance of about 96kms (60 miles).

Joseph Finds Them At Dothan — Vv. 15-17

Failing to find his brethren at Shechem, and learning that they had removed to Dothan, some twenty-seven to thirty two kilometres (seventeen to twenty miles) further north, Joseph at once sets off in pursuit, and finds them there.

VERSE 15

"And a certain man found him" — The adjective certain should be eliminat­ed. The Hebrew has: "a man found him".

"And, behold, he was wandering in the field" — Joseph was seen to be obvi­ously searching for some thing or person, as the Lord was when "he came unto his own, and his own received him not" (John 1:11). Parabolically, the "field" represents the world (see Matt. 13:38). The Lord was as a wanderer therein with no permanent dwelling place (Luke 9:58).

"And the man asked him, saying, What seekest thou?" — The public min­istry of the Lord aroused curiosity as to his mission (see John 3:1-2).

VERSE 16

"He said, I seek my brethren" — See the antitype (John 1:11, Luke 19:10; Matt. 12:48-50).

"Tell me, I pray thee, where they feed their flocks" — Lit. "Where they are shepherding their flock." Christ sought for shepherds of the sheep, but they were con­spicuous by their absence. There is a need for ecclesial shepherds to maintain their flocks on behalf of the Owner-Shepherd, so that none are lost or stray (1 Pet. 2:25; 5:4).

VERSE 17

"And the man said, They are departed hence" — Joseph's brethren had left the shelter of Shechem (the Burden Bearer), as Jewry, in the days of the Lord, had left the shelter of their Burden-bearer.

"For I heard them say, Let us go to Dothan" — Dothan signifies Two wells. Evidently Joseph's brethren had left Shechem for Dothan, seeking water, but when they arrived there, the wells were dry (v. 24). How like the Jews in the days of the Lord! They had forsaken Yahweh, the Fountain of living water (Jer. 17:13), and had turned to "cisterns that can hold no water" (Jer. 2:13). See the appropriate comments of Amos 8:11-13, as to the drought-stricken condition of Israel, and the wanderings of the nation in search of water.

"And Joseph went after his brethren" — As the Lord likewise sought for his true brethren, even though they had temporarily forsaken God.

"And found them in Dothan" — They expected to find ample water there, but found the pits were dry. One of the two wells found there now has the name of Jubb Yusuf— the pit of Joseph. It was, and still is, the practice of shepherds to dig such pits to capture rain water. They might be some 3.05 metres (ten feet) in depth. The road winds its way from Shechem

(modern Nablus) around Samaria, and northwards to the Pass of Megiddo, through the valley of Dothan. This was an ancient caravan route, and the normal one for entrance into the land from the north. The ancient tell (mound) marks the site of the one-time city, and just beneath it is an oblong plain, providing the best pasture in the country. A tell is an archeological term, describing an artificial hill, the soil of which covers the ruins of a one-time city.

Joseph Is Cast Into A Pit — Vv. 18-22

As Joseph makes his way along the valley of Dothan, he is seen by his brethren who recognise him by the distin­guishing coat he wears (v. 23). The very sight of him is now distasteful to them. Their hatred flares into murderous intent, and they determine to rid themselves of him and his troublous dreams. Reuben, however, disagrees with their plans, and talks them into imprisoning Joseph in a pit, intending to later release him there­from.

VERSE 18

"And when they saw him afar off, even before he came near unto them" — Doubt-less they were grazing their flocks on the slopes that rise above the plain of Dothan a nd were therefore at a Mil ficient elevation to observe the lonely fig-ure of Joseph approach­ing. They evidently recognised him by his distinctive clothing — as the Lord was recog­nised as "a man come from God" because of his character and deeds (John 3:2).

"They conspired against him to slay him" — It is to such terrible depths of infamy that jealousy and hatred drive men. How important that we should avoid such if we would serve God acceptably. The Jews did the same to the Lord (Mark 12:7; Matt. 27:1; John 11:51).

VERSE 19

"And they said one to another, Behold, this dreamer cometh" — Liter­ally "this master of dreams cometh." They mocked at his claims, rejecting the obvi­ous significance of the dreams in ridicule and disbelief. Jesus, likewise, was mocked by the Jews (Matt. 27:29), though in their wickedness, they gave unconscious wit­ness to his claim to be King.

VERSE 20

"Come now therefore, and let us slay him, and cast him into some pit" — They encouraged one another in their "evil work" as was predicted of the enemies of the Lord (Psa. 64:5).

"And we will say, Some evil beast hath devoured him" — This is exactly what Jewry says of the crucifixion of the Lord, for the sole responsibility of such was and is placed upon Rome, the fourth beast of Daniel's prophecy (Dan. 7:7).

"And we shall see what will become of his dreams" — They discerned their significance and were incensed at the pre­eminence allotted to Joseph. They believed that the death of Joseph would rid them alike of the object of their hate, and the troublesome implication of his prophetic dreams. Cp. Mark 15:32.

VERSE 21

"And Reuben heard it, and he deliv­ered him out of their hands" — The incident of gross immorality, recorded in Gen. 35:22 reveals that Reuben was no more spiritually-minded than his brethren. In his attempt to save Joseph he was moti­vated by selfish consideration rather than thoughts for his brother. Reuben was a man of the flesh, but as natural firstborn, he was responsible to his father for the safety of his brethren. Notice his concern when he returned to find that Joseph was sold into slavery (Vv. 29-30). Reuben was in disgrace already with his father (cp. Gen. 35:22), and his failure to protect Joseph would add to it. Who does Reuben represent in the type? Obviously Pontius Pilate, that man of flesh, into whose charge the good conduct of Jewry had been given. He tried to save Jesus from the mad hatred of the Jews, but failed to do so. 

"And said, Let us not kill him" — Antitype: Luke 23:16, 22; John 19:12.

The Tragacanth Gum (the myrrh of v. 25) was widely known in ancient times for medicines industry and the manufacture of confections.

VERSE 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" — In the antitype, Pilate said "I will chastise him, and release him" (Luke 23:16). In both cases, there were attempts to palliate the hate-crazed Jews with a measure of punishment against the objects of their antipathy, in attempts to secure the release of the ones they had delivered unto death.

"That he might rid him out of their hands," — That, also, was Pilate's objec­tive (see John 19:12).

"To deliver him to his father again" — Reuben already was in disgrace with Jacob, and was anxious to prevent his rela­tions with him deteriorating further. In the case of Pilate, it is significant and in accordance with the type, that it was when the Jews declared that the Lord lay claim to being "the Son of God" that he sought the more strenuously to deliver him (see Matt. 27:19; John 19:7-12).

Joseph Is Sold To Ishmaelites — vv. 23-28

Foiled in their attempt to put Joseph to death, the brethren sell him to the Ish­maelites who carry him to Egypt. The antitype is fulfilled in that the Lord was brought again from the dead, and preached on among the Gentiles.

VERSE 23

"And it came to pass, when Joseph was come unto his brethren" — For the antitype see John 1:11.

"That they stript Joseph out of his coat" — By doing so they witnessed that they refused to acknowledge his status among them as appointed by their father, and therefore set aside their father's will. It is significant that the Lord also wore a special garment that apparently covered his flesh as did that worn by Joseph. See Matt. 27:29; John 19:23-24; Rev. 1:13.

"His coat of many colours that was on him" — See note Gen. 37:3. The Hebrew implies that it was a long-sleeved garment that reached to the hands and the feet. See Rev. 1:13.

VERSE 24

"And they took him, and cast him into a pit" — See the same expression used in the Messianic Psalm: Psa. 40:2.

"And the pit was empty, there was no water in it" — The very same expres­sion is used for the grave (see Zech. 9:11). Joseph was cast alive into the pit, whilst of the Lord it is said that he "saw no corrup­tion" (Acts 2:31). The grave could not hold the Lord (Acts 2:24), and so he rose after three days.

VERSE 25

"And they sat down to eat bread" — They were quite impervious and unheed­ing of his piteous appeals (see Gen. 42:21). So, also, the Jews of Christ's day were unheeding of his sufferings. It is sig­nificant that almost the same words are used of their reaction to him (Matt. 27:36).

"And they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels" — They were seated by the pit discussing their next move, conspiring how best to get rid of Joseph, when their attention was diverted to a caravan of Ish­maelites approaching from the north, along the route that passed through the plain of Dothan. It led to the coastal road that ultimately made its way to Egypt.

"Bearing spicery and balm and myrrh" — The ancient world enjoyed an extensive trade in spices, rivalling the modern perfume and cosmetic industry. The Hebrew nekoth, here translated spicery, is identified by some with gum tragacanth. (See All The Plants Of The Bible by W. Walker). Others regard it as a general term defining aromatics, and assorted substances for perfume. Balm was produced in Gilead (Jer. 46:11; 51:8), and was an ointment noted for its healing qualities (Jer. 8:22). The substance is the gum of Balsamodendron Gileadense which grows in southern Arabia, though it no longer grows in Gilead. The myrrh of this verse, and of Gen. 43:11 is translated from lot, a different Hebrew word to that used elsewhere for myrrh. It should be rendered ladanum as in the margin of the R.V. This is a gummy exudation from Cis-tus villosus, a plant that grows in great abundance throughout the Holy Land.

"Going to carry it down to Egypt" — These aromatics were greatly treasured in Egypt, being used for perfume, medicine, and embalming. Later Jacob sent some of these products down into Egypt as a present to the Prime Minister (Gen. 43:11).

VERSE 26

"And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?" — Judah now takes the lead, and suggests that the brethren make a profit out of their betrayal of Joseph. This is quite significant, for his part in the type was fulfilled by his namesake Judas! The story of Joseph, therefore, discloses the very name of the one who betrayed Jesus, and if the Apostles had stud­ied this Scripture with under­standing, they would not needed to have asked: "Is it I?" Judas sought personal profit from his service to Christ (cp. John 12:5-7), and agreed to sell him to his ene­mies "in the absence of the multitude," in effect agreeing to "conceal his blood" (Luke 22:6).

VERSE 27

"Come, and let us sell him to the Ishmeelites" — Ishmael is representative of Israel after the flesh (Gal. 4:23) and it was to such that Judas sold his Lord (John 11:50; Luke 22:5).

"And let not our hand be upon him" — Judah urged that they cover their illegal action with a cloak of legality. See also the hypocritical scrupulosity of the Jews in avoiding the ceremonial defilement of the Law whilst delivering up Jesus to death (John 18:28).

"For he is our brother and our flesh" — This was the relationship of Christ to the Jews (Rom. 9:5), but it car­ried no weight with them.

"And his brethren were content" — The Hebrew says hearkened (see marg). They listened to their brother rather than to their God; as did the Jews with the betrayal of Christ.

VERSE 28

"Then there passed by Midianites merchantmen" — The cavalcade com­prised Ishmaelites who dwelt in Midian (cp. Jud. 8:3, 5, 24). Both the Ishmaelites and Midianites were descendants of Abra­ham; the former by Hagar, the latter by Keturah (Gen. 25:2).

"And they drew and lifted up Joseph out of the pit" — The brethren did this, in order to present him to the merchant Ishmaelites.

"And sold Joseph to the Ishmeelites for twenty pieces of silver" — This was the price afterwards fixed for the redemp­tion of a boy between the age of five and twenty (Lev. 27:5), and therefore was appropriate to the age of Joseph. The Lord was sold for thirty pieces of silver, the price of a slave gored by an ox, and this likewise, was appropriate to him as Yahweh's servant (cp. Zech. 11:12; Exod. 21:32).

"And they brought Joseph into Egypt" — After Jewry rejected the Truth in Christ Jesus, the Apostles proclaimed it unto Gentiles (Acts 13:46). In that way the antitypical Joseph was "brought into Egypt."

Jacob's Grief— Vv. 29-35

Being absent when the sale of Joseph is made, and intending to secretly release him, Reuben is shocked to find, on his return, that his brother is no longer in the pit. Concerned lest he be held accountable for his disappearance, he expresses his grief to the others, but they ignore him. To cover their deed, they slay a kid of the goats, and dip the coat of Joseph in the blood. This is conveyed to Jacob by their servants, and on receiving the news the patriarch is overwhelmed with grief. His children rise up to comfort him, but in vain. He declares that his sorrow is such as to bring him mourning to the grave.

VERSE 29

"And Reuben returned unto the pit" — He was not present during the conspira­cy voiced by Judah.

"And, behold, Joseph was not in the pit" — "Behold" is an exclamation of sur­prise. In the antitype the same wonder­ment was expressed at the resurrection of the Lord.

"And he rent his clothes" — He was concerned at the consequences of Joseph's absence, knowing that he would be held responsible for his safe-keeping. The same applied in the antitype to Pilate who realised he could be called into account for the crucifixion of the Lord.

VERSE 30

"And he returned unto his brethren, and said" — Evidently the sale had been carried out in Reuben's absence. Then, when the brethren had moved on, he returned to the pit to release Joseph, only to find him gone.

"The child is not; and I, whither shall I go?" — As eldest among the brethren, Reuben realised that he would be held accountable for the crime against his brother.

VERSE 31

"And they took Joseph's coat" — One crime led to another. Their envy had led them to sell their brother to Gentiles; now they tried to cover this up by decep­tion.

"And killed a kid of the goats" — This action was designed as a cover for their sin. In fulfilment of the type, the Jewish people who had consigned the Lord to the pit of death, continued to seek a cover for their sin in the formalism of the law and its sacrifices.

"And dipped the coat in the blood" — Thus they added deception to their envy, hatred and murderous intent.

VERSE 32

"And they sent the coat of many colours, and they brought it to their father; and said" — It appears that the coat was sent by servants to Jacob, and later his children came to comfort him (v. 35).

"This have we found: know now whether it be thy son's coat or no" — The servants presented the coat to Jacob as though it had been accidentally found in the field. Thus the patriarch was deceived by the coat, as he once had deceived his father by his brother's raiment.

VERSE 33

"And he knew it, and said, It is my son's coat" — The servants did not say that Joseph had been torn by beasts; that was the conclusion that Jacob reached as he viewed the blood-stained garment. Reuben did not disillusion his father, but rather joined with the others in deceiving him.

"An evil beast hath devoured him" —  The Lord, also, was devoured by "evil
beasts" of Jewry (see Psa. 22:20-21).

"Joseph is without doubt rent in pieces" — The sons permitted their father to live in grief, due to their deception.

VERSE 34

"And Jacob rent his clothes"— A symbolic act indicating that his innermost feelings were open for all to see.

"And put sackcloth upon his loins" —  Indicative of mourning, the rough cloth
reminding him of his sorrow.

"And mourned for his son many days" — The father mourned for his son, as Yahweh, likewise, was moved at the sufferings of His Son (cp. Isa. 63:9; John 16:32).

VERSE 35

"And all his sons and all his daugh­ters rose up to comfort him"—The deceived Jacob, having been shown the bloodstained coat by the servants, con­veyed the sad news of the supposed death of Joseph to the rest of his family, who gathered around him to comfort him. The record makes reference to only one daugh­ter of Jacob, but he could have had others, or the statement relates to his daughters-in-law. How the sons could go through such hypocrisy, and see their father so bit­terly grieved many days, (v. 34) is hard to comprehend; but sin and guilt ever seek to hide themselves, whereas the pretence of innocency, designed to shield envy, hatred and wickedness, will assert itself to the very last.

"But he refused to be comforted; and he said" — Jacob's love for his son was such that the hollow words of comfort that his hypocritical sons offered, had little meaning for him, and therefore his grief remained. Joseph's brethren, in rising up to comfort their father, revealed as much sincerity as did the Jews, who after arrang­ing for the crucifixion of the Lord, endeavoured to placate Yahweh by their continued Temple formalism, after He had expressed His feelings at the crucifixion of His Son by the earthquake, the torn veil, the darkened sun, and the opened graves (Matt. 27:51-52).

"For I will go down into the grave unto my son mourning" — This is the first occurrence in the Bible of the word sheol (translated grave, pit, and hell) and therefore is a good place to summarise the meaning of the word. What did Jacob mean by this statement? Firstly, it is obvi­ous that he believed that Joseph was dead, and not that he was in a state of conscious existence elsewhere; otherwise he would have rejoiced at the prospect of being reunited with him. Secondly, the word unto is translated from the Hebrew prepo­sition 'el which can denote either motion towards an object (as in the A.V.), or something in regard to it (as in the Syriac version). The Syriac renders the statement: "I will go down into the grave on account of my son mourning." This rendition is obviously correct (see Gesenius), and sig­nifies that Jacob expressed the conviction that his troubles would bring him quickly to the grave. The word sheol, translated "grave", according to Strong, is derived from a root sha'al signifying to request, to ask, to summons all. Gesenius, however, derives it from a root signifying to go down, to sink. Both are significant. The former shows how insatiable is the grave, for it beckons all to its cold embrace; the latter defines it as a pit, a place of conceal­ment. The word is translated "pit" in Num. 16:30, 33; Job 17:16; "grave" in Gen. 37:35, 42:38; 44:29, 31; 1 Sam. 2:6; 1 Kings 2:6, 9; Job 7:9; 14:13; 17:13; 21:13; 24:19; Psa. 6:5; 30:3; 31:17; 49:14, 15; 88:3; 89:48; 141:7; Prov. 1:12; 30:16; Ecc. 9:10; Song 8:6; Isa. 14:11; 38:10; 38:18; Ezek. 31:15; Hos. 13:14; and frequently "hell".

From Scriptural references we learn that in sheol there are found the founda­tions of mountains (Deut. 32:22); that it can be dug into (Amos 9:2); that Korah, Dathan and Abiram went into it alive (Num. 16:30, 33); that in it the body cor­rupts and is consumed by worms (Job 17:13-14; Psa. 16:10; 49:14); that there is found therein no knowledge, praise nor giving of thanks (Psa. 6:5; Ecc. 9:10; Isa. 38:10,11); that it is synonymous with the pit, death, and corruption (Psa. 16:10; 89:48, Prov. 1:12; 7:27; Ezek. 31:16; Hos 13:14).                             

All this reveals that the definition of sheol, or hell, as a place of disembodied souls, is completely unscriptural; and that the word signifies the grave, as correctly translated in this place.                                     

"Thus his father wept for him" — Jacob was deceived by the blood of the kid on the coat of Joseph; as he had deceived his father by the skins of kids upon his arms (Gen. 27:16).    

Joseph is Sold To Potiphar — v. 36.        

The Ishmaelites from Midian complete their journey into Egypt, and Joseph is sold in the slave-market to Potiphar.             

VERSE 36

"And the Midianites sold him into Egypt" — In the antitype, Christ's work   was extended so as to become a light to  the Gentiles (Isa. 49:6).

"Unto Potiphar" — See Note Gen. 39:1.

"An officer of Pharaoh's" — The word in the Hebrew signifies a eunuch, such as were used as ministers of state. It is translated chamberlain 13 times and eunuch 17 times. This may explain the unfaithfulness of Potiphar's wife (Ch.  39:10-13). In the East many eunuchs had wives but they bore no children.

"And captain of the guard" — The Hebrew, signifies captain of the slaughterers. He was the chief officer of the executioners, and keeper of the State prison (see Gen. 39:20).