Genesis 37

prudence often fails: for Reuben and Judah, the children of Leah, had more kindness for Joseph than any of the rest. Tlieir evil report. What evil lives they led. And lay no hands upon him, &c] Let not us kill him. This he said that he might save his life, intending secretly to draw him out of the pit, and restore him safe to his father. By which piece of good service, Reuben, perhaps, hoped to reconcile his father to him, who was justly angry with him for defiling his bed, (xxxv. 22.)

Genesis 37:1

joLnD Jacob dwelt in the land, &c. Having given us an account of Esau’s removal to Seir, (xxxvi. 6, 7.) and of the prosperity of his family there, he now goes on to tell us, that Jacob still continued in the country where his father had sojourned, in the land of Canaan.

Genesis 37:2

These are the generations of Jacob. These words are to be connected with the latter end of xxxv. 23, 24, &c. where he relates how many sons Jacob had; and then gives an account of the family of Esau, (in the 36th chapter) which being ended, he returns to finish the history of Jacob. And the lad xvas with the sons of Bilhah, &c] These words vehu naar, signify he was very young, in the simplicity of his childish years; and come in by way of a parenthesis, in this manner. Joseph, being seventeen years old, was feeding the flock with his brethren, (and he was but a youth, inexperienced, and therefore called a child, ver. 30.) with the sons of Bilhah, &c. Which last words are an explication of the former, shewing with which of his brethren he was. Not with the sons of Leah, but with the sons of Jacob’s handmaids: particularly with Bilhab’s, whom we may look upon as a mother to him now Rachel was dead, having waited upon her. And Zilpah’s sons are also mentioned in the second place, as those, it is likely, who were thought to have less emulation to him than the sons of Leah. But we see by this, how much our greatest

Genesis 37:3

Because he was the son of his old age. Benjamin was more so than he; and the rest were born not many rears before him. But he is so called, because he had been married a good while to Rachel before ho had him: and ho was the greatest comfort of his old age; Benjamin not being yet grown up to give any proof of his future worth. He made him it coat of many colours.] It is commonly thought to signify a garment wrought with threads of divers colours; or made up of pieces of silk or stuff, which had much variety in them; or wrought, as some think, with figures of fruit, or other things: (see Salmasius upon Flav. Vopiscus, p. 396.) But Braunius (de Vcstib. Sacerd.Hebr. lib. i. cap. 17.) hath proved, I think, that the Hebrew word passim here signifies a long garment down to the heels or ancles, and with long sleeves down to the wrists; which had a border at the bottom, and a facing (as we speak) at the hands, of another colour, different from the garment. (See ver. 23.)

Genesis 37:4

Could not speak peaceably to him. In a kind and friendly manner; but churlishly, and with evident signs of hatred. Aben Ezra fancies they would not so much as salute him, or wish him peace (as the phrase then was, Peace be to thee), or ask him how he did; as our custom is.

Genesis 37:5

Joseph dreamed a dream. This was usual among the ancient patriarchs, and others also, as appears by Elihu: who shews that all dreams were not illusions of evil spirits, (Job xxxiii. 14, 15, &c) And long before his time Abimelech was warned by God in a dream, chapter xx. of this book, ver. 3. G, 7. Upon which consideration (as Dr. Jackson well observes) we should not mistrust the reports of several ancient historians, who tell us how princes and fathers of families have had forewarnings of future events; either concerning themselves, their kingdoms, or posterity: (book i. upon the Creed, chap. 9.) He told his brethren.] This argues his great innocence and simplicity; that he had not yet understanding enough, to consider how ill this dream might be expounded: or not prudence enough to conceal what might bo ill interpreted by them. They hated him yet more.] The first ground of their hatred was their father’s great love to him; and then, his informing their father’of their bad behaviour; which was still increased by the fine clothes his father bestowed on him; and now most of all by this dream, which they interpreted to signify his superiority over them.

Genesis 37:7

Your sheaves stood round about, and made obeisance, &c. Or, gathered round about mine: which was fulfilled when they came for corn into Egypt; of which these sheaves, some think, were an apt representation.

Genesis 37:8

Shalt thou indeed reign over us?. It seems they could readily interpret the meaning of a dream, which shews how common they were in those days. For his dreams, and for his tvords.] This seems to import, that he had more dreams of like nature, and was wont to talk of them, whieh they thought favoured of arrogance. <

Genesis 37:9

He dreamt yet another dream. Which confirmed the former; by repeating the same thing, under different figures. For as the former was taken from the earth, so this from heaven; and is more comprehensive than the former; for it concerns his father, as well as his brethren. Behold the sun and the moon, &c] They seemed to descend to him, or he to be carried up to them; where they bowed, and lay at his feet.

Genesis 37:10

His father rebuked him. Gave him a check; that Joseph might not grow conceited of himself, and his brethren might not be provoked to hate him. What is this dream that thou hast dreamed?] What an idle dream is this! Shall I, and thy mother, and brethren, &c] Who can believo this 1 Thy mother is dead (which is sufficient to show the vanity of this dream), and thy father sure is not to truckle unto thee; no, nor thy elder brethren.

Genesis 37:11

His brethren envied him. Though Jacob seemed to slight what he said, it incensed his brethren against him. But his father observed the saying.] He did not look upon it as a mere fancy; but thought there might be something in it. And therefore, though he thought fit publicly to slight it, yet ho" took such notice of it privately, that he preserved it in mind, and laid it up in his heart; as the Scripture elsewhere speaks. And it really was fulfilled, when he went down into Egypt; and, no doubt, shewed that respect which was due to the viceroy of the country;* and so did his mother Bilhah, and all his brethren.

Genesis 37:12

His brethren went to feed their father’s flock in Shechem. As their flocks increased, so they enlarged their pasture; and they often removed to find fresh pasture. Besides, he had made a purchase in this place; where they fed his flocks in his own ground.

Genesis 37:13

Come, I will send thee unto them. Make thyself ready, that I may send thee to inquire of thy brethren’s welfare. About which he was now the more solicitous, because they were gone to a place where they had, some years ago, given great provocation to the country by their barbarous cruelty.

Genesis 37:15

A certain man found him. Some take this to have been an angel, who took care of him, when he was at a loss which way to go. So Maimonides, par. ii. More Nevochim, cap. 42. where he makes this passage the very same with thatxvi. 7. " The angel of the Lord found her/’ &c.

Genesis 37:18

They conspired agaitist him. the Hebrew w r ord signifies, they took subtle and crafty counsel against him to slay him. Laid their heads together (as Ave now speak) to kill him, so that the murder might be concealed from their father. ■

Genesis 37:19

Behold, this dreamer cometh. In the Hebrew, This master of dreams, or a frequent dreamer; one that hath dreams at command.

Genesis 37:20

Cast him into some pit. Which they w r ere wont to dig frequently in those countries, to hold rain-water for their cattle, w T hen they could not find a spring, or were near no river. Vcr.Q’l. He delivered him out of their hands,] Preserved him from being murdered by them, as they intended; which he did by the following counsel, which seemed to have something of humanity in it, and yet would effect what they resolved.

Genesis 37:22

Cast him into this pit. That he might perish with hunger..

Genesis 37:23

His coat of many colours. By this it seems he was distinguished from the rest of his brethren: being not yet grown up to such laborious employments as they followed abroad; and therefore indulged to wear a richer sort of garment with his father at home. For, according to the common notion, it was wrought, or embroidered, with flowers: which was accounted noble, as well as beautiful, in ancient times. As appears by Plato, who, commending the government then admired in Greece, compares it to such a garment that hath variety of colours in it, (lib. viii. de Republ. p. 557.) KivSvvtvu icaXAfcmj avrrj r(ov woXituuv aval &<nrzp Ifidrtov 7toikI\ov tramv avSem TrzTrouctXfitvov, ovtw teal clvtt) warn r/Sftn wzTrotKiXfilvr) KaWtarr) av fpuivoiro.

Genesis 37:24

The pit was empty, there was no water in it. This shews the use of such pits was to hold water, which at this time was dried up for want of rain.

Genesis 37:25

A company of Ishmaelites. In the language of these times it is called a caravan: merchants not daring to travel alone, in small numbers, in those eastern countries, through the deserts, for fear of robbers, or of wild beasts. From Mount Gilead.] They came from parts beyond that, but passed that way to traffic there. With their camels.] Which were, and still are, the most proper beasts for carriage in those countries: being able to travel a great way in the deserts without drink. And the Midianites (who are here the same with the Ishmaelites, ver. 28.) had as great a breed of them as any other country: as Bochart observes, (par. i. Hierozoic. lib. ii. cap. 3.) Bearing spicery.] The word nechoth, which we, and a great many others, translate spicery in general, seems to signify some particular sort of spicery, as the following words do. A great many conjectures there are, what sort; and Bochart most probably concludes it to be storax. (See the forenamed book, par. ii. lib. iv. cap. 12.) Balm.] So Kimchi, whom the modern interpreters generally follow, expounds the Hebrew word izeri, which the ancients interpret resin; and Bochart justifies them by such reasons as these: that there was no balm in Gilead in these days; but it was brought thither out of Arabia Felix in the reign of King Solomon: and then it grew on this side Jordan, about Engaddi and Jericho; not beyond Jordan in the land of Gilead. (lb. par. lib. ii. cap. 51.) Ver. 2G. What profit is it if we slay our brother, Sec] We shall get nothing by letting him die in the pit: had we not better make money of him? And conceal his blood?] Though we should be able to conceal his murder, which is not easy to do.

Genesis 37:27

For he is our brother, and our flesh. Natural affection persuaded to this, rather than to the other. And his brethren were content.] As many of them as were then present; for Reuben was not among them at this consultation.

Genesis 37:28

Then passed by Midianites. They are called Ishmaelites just before, (ver. 25.) and so they arc immediately in this very verse [Sold Joseph to the Ishmaelites]; for they were very near neighbours, and joined together in trade, making now one caravan, with a joint stock, as this story intimates. Read Judg. viii. 1. 3. 22, 23, 24. 26, and it will appear the Scripture speaks of them as one and the same people, in aftertimes. For twenty pieces of silver.] Most understand so many shekels, which was a very small price; but therefore demanded, and no more, that the bargain might be’ clapped up the sooner.

Genesis 37:29

Reuben returned to the pit. He, pretending some business, had withdrawn himself from the company, with an intention, when his brethren were gone from the pit, to come privately and take Joseph out, and carry him to his father. Upon that design he now came thither. Rent his clothes.] As they used to do, when they mourned for the dead; whereby he expressed his real grief for bis brother.

Genesis 37:30

The child is not. He is dead, as this phrase commonly signifies. Whither shall I go?] I know not whither to flee, to bide myself from my father’s anger: who might justly expect the eldest son should take the greatest care of him.

Genesis 37:31

And they took Joseph’s coat, &c. His brethren it seems persuaded Reuben also to join with them, in concealing the sale of Joseph; and making their old father believe he was devoured by some wild beast.

Genesis 37:32

They sent the coat, &c. They first sent it by a messenger; and immediately followed themselves, with the tale which is here related.

Genesis 37:33

An evil beast. Some wild beast, of which there were great stores in those countries (such as lions and bears), for he could not suspect his brethren would kill him.

Genesis 37:34

Rent his clothes, and put sackcloth on his loins. This was the highest degree of mourning in those days. We read often of putting on sackcloth in future ages, upon such sad occasions; but this is the first time we meet with it, which shews the great antiquity of such customs. Mounted for his son many days.] Beyond the ordinary time of mourning. Many years (as the word, (fays sometimes signifies), perhaps, till he heard he was alive. So the following verse seems to denote; that he resolved not to cease mourning for him as long as he lived.

Genesis 37:35

All his sons and daughters. He had but one daughter: therefore the meaning is, his sons’ wives, or their daughters. I will go down into the grave, &c] If sheol here be expounded grave, then the next words must be thus translated, mourning for my son; as R. Solomon interprets them. For Joseph was not buried in a grave; and therefore he could not think of going down to him thither. And thus Christophorus -A Castro, upon the Second of Baruch, acknowledges sheol signifies in this place, and interprets it in this manner: " Lugere non desinam, donee me sepulturae demandetis;" I will not cease to mourn, till you lay me in my grave. But if we follow our translation, which is most common, I will go down to my son, then sheol must signify the. state or place of the dead; as it often doth; and particularly Isaiah xiv. (where the King of Babylon is expressly denied the honour of a grave, ver. 19, 20.) sheol is said to be moved for him, and to meet him, and to stir up the dead for Mm, (ver. 9.) Thus his father tvept for him.] Continued his mourning;