EXPOSITION
And his brethren went to feed their father's flock in Shechem—i.e. the modern Nablous, in the plain of Muknah, which belonged to Jacob partly by purchase and partly by conquest (vide Genesis 33:19; Genesis 34:27). Shechem was at a considerable distance from the vale of Hebron, where the patriarchal family at this time resided.
And Israel (vide Genesis 32:28; Genesis 35:10) said unto Joseph, Do not thy brethren feed the flock (literally, Are not thy brethren shepherding?) in Shechem? come, and I will send thee unto them. Either he was solicitous of the safety of his sons while in the vicinity of Shechem (Lawson), or he hoped to effect a reconciliation between them and Joseph (Candlish). And he (i.e. Joseph, in response to this invitation, expressed a willingness to undertake a mission to his brethren, and) said to him, Here am I.
And he (Jacob) said to him, Go, I pray thee, see whether it be well with thy brethren (literally, see the place of thy brethren), and well with the flocks (literally, and the peace of the flock); and bring me word again. So (literally, and) he sent him out of the vale of Hebron (vide Genesis 35:27), and he same to Shechem—a distance of sixty miles.
And a certain man (or simply a man) found him, and, behold, he was wandering in the field (obviously seeking some thing or person): and the man asked him, saying, What seekest thou? And he said, I seek my brethren:—or, more emphatically, My Brethren I (sc. am) seeking—tell me, I pray thee, where they feed their flocks—or, Where (are) they shepherding?
And the man said, They are departed hence; for I heard them say, Let us go to Dothan—Dothaim, "the Two ells," a place twelve miles north of Samaria in the direction of the plain of Esdraelon, situated on the great caravan road from Mount Gilead to Egypt, the scene of one of the greatest miracles of Elisha the prophet (2 Kings 6:13-12), and, though now a deserted ruin, still called by its ancient name. And Joseph went after his brethren, and found them in Dothan. "Just beneath Tell Dothan, which still preserves its name, is the little oblong plain, containing the best pasturage in the country, and well chosen by Jacob's sons when they had exhausted for a time the wider plain of Shechem".
And when (literally, and) they saw him afar off, even (or, and) before he came near unto them, they (literally, and they) conspired against him (or, dealt with him fraudulently) to slay him
And they said one to another (literally, a man to his brother), Behold, this dreamer—literally, this lord of dreams (of. Genesis 14:13; Exodus 24:14)—cometh—expressive of rancor, contempt, and hatred.
Come now therefore, and lot us slay him, and cast him into some pit (literally, into one of the pits or cisterns in the neighborhood), and we will say (sc. to his father and ours), Some (literally, an) evil beast hath devoured him (which will account for his disappearance); and we shall see what will become of his dreams—or, what his dreams will be.
And Reuben (the eldest son, and therefore probably regarding himself as in some degree responsible for Joseph's safety) heard it, and he delivered him out of their hands; and said, Let us not kill him—literally, Let us not destroy his life (nephesh). And Reuben said (further) unto them, Shed no blood, but cast him into this pit that is in the wilderness (i.e. into a dry pit that was near), and lay no hand upon him; that (the adverb indicates the purpose Reuben had in view) he might rid him (translated above deliver him) out of their hands, to deliver him (or, more correctly, to return him) to his father again.
And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph out of his coat, his coat of many colors—i.e. his coat of ends, or coat of pieces (vide on Genesis 37:3)—that was on him.
And they took him, and cast him into a pit: and the pit was empty, there was no water in it. Cisterns when empty, or only covered with mud at the bottom, were sometimes used as temporary prisons (Jeremiah 38:6; Jeremiah 40:15). And—leaving him, as they must have calculated, to perish by a painful death through starvation, with exquisite cold-bloodedness, paying no heed to his piteous outcries and appeals (Genesis 41:21)—they sat down (the callous composure of the act indicates deplorable brutality on the part of Joseph's brethren) to eat bread (perhaps with a secret feeling of satisfaction, if not also exultation, that they had effectually disposed of the young man and his dreams): and they lifted up their eyes and looked, and, Behold, a company—orchath, from arach, to walk; a band of travelers, especially of merchantmen; a caravan; συνοδία ὁδοιπόροι (LXX.; of. Job 6:19)—of Ishmaelites—Arabs descended from Ishmael, who occupied the district lying between Egypt and Assyria (Genesis 25:18), and, as appears from the record, carried on a trade with the former country. That Ishmael's descendants should already have developed into a trading nation will not be surprising (Bohlen) if one reflects that Ishmael may have married in his eighteenth or twentieth year, i.e. about 162 years before the date of the present occurrence, that four generations may have been born in the interval, and that, if Ishmael's sons had only five sons each, his posterity in the fifth generation (not reckoning females) may have amounted to 15,000 persons (Murphy). But in point of fact the Ishmaelites spoken of are not described as nations—simply as a company of merchants, without saying how numerous it was (Havernick, 'Introd.,'§ 21)—came (literally, coming) from Oilcad (vide Genesis 31:21) with (literally, and) their camels bearing spicery—נְכאת, either an infinitive from נָכָא, to break, to grind (?), and signifying a pounding, breaking in pieces, hence aromatic powder (Gesenius); or a contraction from נְכָאוֹת (Ewald), meaning that which is powdered or pulverized. Rendered θυμιαμάτα (LXX.), aromata (Vulgate), στύραξ (Aquila), it was probably the gum tragacanth, many kinds of which appear in Syria (Furst, Gesenius, Rosenmüller, Keil, Kalisch, Lange, Murphy), or storax, the resinous exudation of the styrax officinale, which abounds in Palestine and the East (Aquila, Bochart, Bush, 'Speaker's Commentary,' Inglis)—and balm—צֱרִי (in pause צרי, after vau of union צְרִי), mentioned as one of the most precious fruits of Palestine (Genesis 43:11), rendered ῥητίνη (LXX.) and refina (Vulgate), and derived from צָוָה, to flow, to run (hence, literally, an outflowing, or out-dropping). was unquestionably a balsam, but of what tree cannot now be ascertained, distilling from a tree or fruit growing in Gilead, and highly prized for its healing properties (Jeremiah 8:22; Jeremiah 46:11). Vide Lexicons (Gesenius and Furst) sub voce; Michaelis, 'Suppl.' p. 2142; Kalisch in loco—and myrrh,—לֹט, στακτή (LXX.), stacte (Vulgate), pistacia, was more probably ladanum (Gesenius, Furst, Rosenmüller, Keil, Kalisch, et alii), an odoriferous gum formed upon the leaves of the cactus-rose, a shrub growing in Arabia, Syria, and Palestine—going—the caravan route from Gilead crossed the Jordan in the neighborhood of Bersan, and, sweeping through Jenin and the plain of Dothan, joined another track leading southwards from Damascus by way of Ramleh and Gaza—to carry it down to Egypt. At that time the land of the Pharaohs was the chief emporium for the world's merchandise.
HOMILETICS
Joseph among his brethren at Dothan.
I. THE FRIENDLY MISSION.
1. Its local destination. This was Shechem, at a distance of sixty miles from Hebron, where Jacob had previously resided for a number of years and acquired a small estate (Genesis 33:18, Genesis 33:19), where Jacob's sons had committed, a few years before, the terrible atrocity which made the name of Israel stink throughout the land (Genesis 34:26-1); and where now Joseph's brethren were shepherding their flocks, having gone thither either on account of the excellent pasture, or in order to be beyond the reach of Joseph and his tale-bearing, or perhaps with a mind to keep an eye on their father's estate.
2. Its kindly intention. Joseph was dispatched to this important sheep-station in the north to require after the welfare of his brethren. That Jacob should have sent a son so tender and beloved on a journey so arduous and an errand so fraught with danger to himself, considering the well-known hostility of his brethren towards him, if a proof of Jacob's want of consideration, was also a mark of his parental solicitude for his sons' behavior, as well as a sign of his apprehensions for their safety, venturing, as they had, to revisit the scene of their former crimes, and perhaps it may be added, an indication of his desire to effect a reconciliation between Joseph and his brethren.
3. Its cheerful susception. Though realizing better than his father did the perilous character of the enterprise, in consequence of knowing more exactly than his father the depth of malignant feeling entertained towards him by his brethren, Joseph did not hesitate to comply with his father's instructions, but, making nothing of the long journey, and keeping silent as to the risks of increased hatred, if nothing more, which he must have known that mission would entail upon him, cheerfully replied, Here am I. What a bright example of true filial piety and obedience!
4. Its successful completion. Arriving at Shechem, he first failed to find his brethren, and then lost his way, but ultimately, on being directed by a stranger, discovered them at Dothan. The perseverance of Joseph in carrying through his father's commission may be profitably studied, as a pattern to all to whom any sort of work, but more especially Christian work, is entrusted.
II. THE DIABOLICAL CONSPIRACY.
1. Its innocent occasion—the approach of Joseph in his long-sleeved and long-skirted tunic. Like a gunpowder train that has been carefully prepared, and only wants the application of a spark to produce an explosion, the brethren of Joseph were only needing some trifling incident to elicit all the fratricidal hate which was already growing in their bosoms, and that incident was supplied by the sight of the coat of ends. It was a striking illustration of how great results frequently proceed from apparently insignificant causes (James 3:4, James 3:5).
2. Its murderous character. It aimed at the destruction of Joseph's life. With unexampled unanimity, not a voice was raised against the proposal (perhaps made by Simeon) to kill him and cast his lifeless body into a pit. The proposal of Reuben must have been understood by the others as only a more excruciatingly cruel way of inflicting death, viz; by starvation. See here in Jacob's family a development of the same spirit of murder as existed in Adam's. Like Cain, the sons of Jacob were of that wicked one, and slew (in intention at least) their brother, and for the same reason (1 John 3:12).
3. Its impious design—to spoil his dreams. From this it is evident that they regarded his dreams as a Heaven-sent prognostication of his future greatness; else, if they regarded them as purely boyish fancies, why should they have felt annoyed at what was so evidently groundless? Hence, in seeking to prevent the realization of his dreams they were actually fighting against God. But it is just precisely in proportion as wicked men see God's hand in any prophecy or program that they take measures to insure its defeat (cf. 1 Samuel 19:1; 2 Kings 6:14).
4. Its ruthless execution. They took him and cast him into a pit. The crime was perpetrated
(1) with insolent humiliation—they stripped the poor lad of his pretty coat;
(2) with violent brutality—they cast him into the pit; Jeremiah was let down by cords (Jeremiah 38:6);
(3) with relentless cruelty—they heeded not his outcries and entreaties (Genesis 42:21, Genesis 42:22); and
(4) with exquisite cold-bloodedness—having dispatched their infernal business, with infinite nonchalance the ruffians sat down to eat bread, to regale their appetites after a good day's work.
III. THE ATTEMPTED RESCUE. The stratagem of Reuben was—
1. Mercifully designed. Reuben, in some respects not a person to be greatly admired, weak and vacillating in his character, and easily drawn aside by stronger natures into sinful courses, appears in this matter to have been the only one of Joseph's brethren in whom the natural affections of a brother were not completely overborne. Though he wanted the courage to resist his stronger-minded brothers, he seems to have conceived the purpose of saving, if he could, the life of Joseph. So far the stratagem was good, only it was—
2. Timidly planned. The narrative would almost seem to convey that Reuben in the first onset of his opposition to his brother's nefarious intentions had succeeded in wresting Joseph from their hands. Had he at that moment asserted himself with vigor and boldness, as became the firstborn of the house, he might have saved Joseph altogether. But, alas, true to his feeble and pusillanimous character, he allowed himself to be overcome by the clamors of his fiercer-natured brethren, and only proposed that instead of imbruing their hands in Joseph's blood they should inflict on him the horrors of starvation. In making such a proposal of course Reuben hoped to be able to effect his deliverance, in which he might have succeeded, had he acted with promptitude and decision. But instead his stratagem was—
3. Weakly carried through. Where Reuben was when his brethren were comforting their hearts with a dinner after Joseph's consignment to the cistern, and concocting the matter of his sale, the narrative does not say; but most likely he was by himself, deliberating, and resolving, and hesitating, and delaying, instead of acting. Hence his stratagem was—
4. Completely defeated. By the time he had got his mind made up to act it was too late. When he returned to the pit Joseph was gone, and, like many another procrastinator, he could only bemoan his own folly.
HOMILIES BY F. HASTINGS
Joseph leaving home.
"Go, I pray thee, see whether," &c. Joseph left home unexpectedly. He knew not when he left it to seek his brethren that he would never come back again. After a longer journey than he anticipated Joseph finds his brethren.
I. Like many leaving home, Joseph MET WITH FAITHFUL GUIDES. There are generally companions, teachers, ministers to help.
II. Like many leaving home, Joseph FELL INTO SNARES. He could not help himself. The snares were not such as were willingly entered. The wicked entrapped him. On his youth, far from home, defenseless, and kindly-intentioned, nine cowardly men fell.
III. Like many away from home, Joseph FOUND THAT GOD CARED FOR HIM WHEN HIS EARTHLY FATHER COULD NOT. Reuben was the means of saving him from death. Sold into slavery, he was still on the highway to eminence. We have to beware of hateful and murderous thoughts, remembering "that he that hateth his brother is" (so far as intent goes) "a murderer." In all journeyings we have to commit our way unto the Lord, and he will guide and defend.—H.
HOMILIES BY J.F. MONTGOMERY
God's providence and man's responsibility.
I. GOD'S PURPOSES CARRIED OUT BY MEN IRRESPECTIVE OF THEIR OWN PLANS. The word to Abraham (Genesis 15:13) does not seem to have been thought of by Jacob. After long wandering he seemed to be settled in Canaan. But God was bringing to pass his word. Jacob's injudicious fondness for Joseph, the anger and murderous design of his brethren (cf. John 11:50; Acts 3:17), Reuben's timid effort for his deliverance (cf. Act 5:1-42 :88), Judah's worldly wise counsel (cf. Luke 13:31), Joseph's imprisonment by Potiphar, the conspiracy in Pharaoh's household, were so many steps by which the sojourn in Egypt was brought about. So in the founding of the Christian Church. The writing on the cross (John 19:20) pointed to three separate lines of history, two of them pagan, which combined to bring about the sacrifice of Christ and the spread of the gospel. So in the case of individuals. God's promises are sure (2 Corinthians 1:20). There may seem to be many hindrances, from ourselves (Psalms 65:3) or from circumstances; but no cause for doubt (Luke 12:32; Luke 22:35). Unlikely or remote causes are often God's instruments. The envy of the Jews opened for St. Paul, through his imprisonment, a door to the Gentiles which otherwise he would not have had (Acts 21:28; Philippians 1:13).
II. IT IS NO EXCUSE FOR WRONGDOING THAT IT HAS WORKED GOOD (Cf. Romans 9:19). The cruel act of his brethren brought about the realizing of Joseph's dreams, his greatness in Egypt, the support of the whole family during the famine, and the fulfillment of God's word; but not the less was it wrong (Genesis 42:21; cf. Matthew 26:24). Moral guilt depends not upon the result, but on the motive. God has given the knowledge of redemption to move our will, and the example of Christ and the moral law to guide our lives. The fulfillment of his purposes belongs to himself. He needs not our help to bring it to pass. It is not his will that we should forsake his immutable rules of right and Wrong, even for the sake of bringing on the fulfillment of prophecy. Much evil has sprung from neglect of this—e.g. the maxim, Faith need not be kept with heretics. God's will and promise, Psalms 37:3-19.
III. To EACH ONE THERE IS A HISTORY WITHIN A HISTORY. Our actions lead to their appropriate results (Galatians 6:8) at the same time that they tend to carry out God's purposes, whether we will or not. Each one is a factor in the great plan which in the course of ages God is working out (John 5:17). Men such as they are, wise or ignorant, guided by the Spirit or resisting him, loving or selfish, pressing upwards or following worldly impulses, all are so directed by a power they cannot comprehend that they bring about what he wills (Psalms 2:2-19). But along with this there is a history which concerns ourselves, which we write for ourselves, the issues of which depend immediately upon ourselves. To each a measure of time, knowledge, opportunity has been given, on the use of which the line of our course depends. Nothing can turn aside the course of God's providence; but upon our faithfulness or unfaithfulness depends our place and joy in it. Hence encouragement to work for Christ, however small our powers (1 Samuel 14:6). The little is accepted as well as the great; and as "workers together with him" (2 Corinthians 6:1) our work cannot be in vain.—M.