§ 11. THE GENERATIONS OF JACOB (Genesis 37:2-1Genesis 37:2-1).
EXPOSITION
1. HAVING disposed, in the preceding section, of the line of Esau by a brief sketch of its historical development during the two and a half centuries intervening between the founding of the Edomite empire by Esau's withdrawing to Mount Seir, and the days of Moses, the narrative reverts to the fortunes of the house of Jacob, the story of which, after having suffered a temporary interruption, it likewise carries forward to the same point of rest, viz; to the period of the sojourn in Egypt. Commencing with a glance at the inner family life of the patriarch at Mature in the vale of Hebron, where, on returning from Padanaram, he had finally established himself beside his aged and bedridden father Isaac, it recites the tragic incidents connected with the sale of Joseph by his brethren, after which, first rehearsing the further wickedness of Jacob's sons in the matter of Tamar, it pursues his eventful career from the moment of his entering Egypt as a Slave in the household of Potiphar to the time when, arrayed in fine linen and decorated with a golden necklace, he rode in the second state chariot as Pharaoh's prime minister and ruler over all the land. Then, detailing the various circumstances arising from the famine which led to his discovery of his brethren, it ends by describing the descent of Jacob and his sons into Egypt and their settlement in Goshen, the death of Jacob after delivering his last prophetic blessing to his sons, and finally the decease of Joseph himself at the age of 110 years, when, as we learn from the subsequent narrative in Exodus, having lost their protector at the Court, and a dynastic change having taken place upon the throne, of Pharaoh, the sons of Israel gradually sank into oppressive and exhausting bondage.
2. By those who repudiate the Mosaic authorship of Genesis the present section is variously distributed among the alleged candidates for the honor of its composition. Beyond the ascription of Genesis 38:1; to the Jehovist, there is the most complete absence of unanimity among partitionists as to whom the different portions are to be assigned. Genesis 37:2-1, which Tuch declares to be the work of the Elohist, Bleek affirms to have been tampered with by the Jehovist, while Davidson divides it between a younger Elohist, the Jehovist, and a subsequent redactor. Genesis 39:1, is, according to Davidson, almost exclusively the composition of the Jehovist; while, according to Bleek, it has proceeded nearly entire from the pen of the Elohist, and Tuch divides it pretty evenly between the two. Tuch again thinks that Genesis 40-50, have been supplied by the fundamental document, and Bleek recognizes alterations by the hand of the supplementer; but Davidson apportions most of them to the Jehovist, giving the fragments that remain to the younger Elohist and the late redactor. The insufficient character of the grounds on which such assignments are made will be noted in the opposition; in the mean time the ,remark is pertinent that their very diversity is one of the strongest indirect proofs of the Mosaic authorship of the entire composition.
These are the generations of Jacob. The opening of a new section (cf. Genesis 2:4; Genesis 5:1 &c.). Joseph, the son of Rachel, and born in Padan-aram (Genesis 30:24)—being seventeen years old,—literally, a son of seventeen years, thus making Jacob 108—was feeding the flock with his brethren;—literally, was shepherding; not his brethren (Bush), but with his brethren, in, or among, the flock—and the lad was—literally, and he a lad, aetate, moribus et innocentia (Lyra), non tantum aetate sed et ministerio (Poole), but most probably designed simply as a note of his age. Pererius, following the Vulgate, connects the clause with what precedes; Calvin, Dathius, Lange, Murphy, Kalisch, and others conjoin it with the words that follow; the LXX; Willet, Rosenmüller, Keil, Ainsworth, Bush, &c. regard it as a parenthetical statement—with—not in the capacity of a servant (Vatablus) or of a ward (Kalisch), but of a companion—the sons of Bilhah, and with the sons of Zilpah, his father's wives. With these rather than the sons of Leah, as being less supercilious and haughty than the children of the first wife (Lawson), or as being less opposed to him than they (Lange), or more probably as being nearer to his own age than they (Keil), or perhaps as having been brought more into contact with the handmaids' children, and in particular with those of Bilhah, Rachel's maid, who may have been to him as a mother after Rachel's death (Rosenmüller). And Joseph brought unto his (rather, their) father their evil report. Not accusavit fratres suos apud patrem crimine pessimo (Vulgate), or κατὴνεγκαν ψόλον πονηρὸν προς Ισραὴλ τὸν πατέρα αὐτῶν (LXX.), as if Joseph drew down upon himself their calumnious reports, but carried to his father an evil report concerning them (Kalisch); not informed him of what he himself saw of their evil deeds (Lawson), though this need not be excluded, but repeated the דִּבָּה, or fama, always of a bad character (Rosenmüller), which was circulating in the district respecting them—tunics rumores qui subinde de iis spargebantur (Dathius);—the noun being derived from an onomatopoetic root, דָּבַב, signifying to go slowly, or to creep about.
Now (literally, and) Israel loved Joseph more than all his children (literally, sons), because he was the son of his old age—literally, a son of old age (was) he to him; not a son possessing the wisdom of advanced years (Onkelos), but a son born in his old age (Rosenmüller, Keil, Kalisch, et alii), which was literally true of Joseph, since he was born in his father's ninety-first year. Yet as Joseph was only a year or two younger than the children of Bilhah and Zilpah, and as Benjamin was still later born than he, the application of this epithet to Joseph has been explained on the ground that Benjamin was at this time little more than a child (Keil), and had not much come into notice (Murphy), or perhaps was not born when this portion of the narrative was originally written ('Speaker's Commentary); or that Joseph had obtained the name before Benjamin's birth, and that it had clung to him after that event (Inglis). Josephus ('Ant.,' 2.2, 1) gives another reason for Jacob's partiality which is not inconsistent with the statement in the text, viz; the beauty of his person and the virtue of his mind, διὰ τε τὴν τοῦ σώματος εὐγένειαν καὶ διά ψυχῆς ἀρετής. And he made him a coat of many colors—literally, a coat (kithoneth, from kathan, to cover; vide Genesis 3:21) of ends (Keil, Lange), i.e. a tunic reaching to the ancles, and with sleeves reaching to the wrists, and commonly worn by boys and girls of the upper ranks (Josephus, 'Ant.,' 7.8, 9; 2 Samuel 13:18), or a coat of pieces (Kalisch, T. Lewis, Wordsworth); hence a variegated garment, χιτὼν ποικίλος (LXX.), tunica polymita (Vulgate), a coat of many colors (Murphy, 'Speaker's Commentary'). "Such garments are represented on some of the monuments of Egypt. At Beni-Hassan, for example, there is a magnificent excavation forming the tomb of Pihrai, a military officer of Osirtasen I; in which a train of foreign captives appears, who are supposed to be Jebusites, an inscription over one person in the group reading, "The Chief of the Land of the Jebusites. 'The whole of the captives are clad in parti-colored garments, and the tunic of this individual in particular may be called "a coat of many colors". It has been supposed that Jacob's object in conferring this distinction on Joseph was to mark him out as the heir to whom the forfeited birthright of Reuben (1 Chronicles 5:1) was to be transferred (Kurtz, Lange, Gerlach, Bush, Wordsworth, 'Speaker's Commentary,' &c.); but the historian only mentions it as a token of affection, such as was customary in those times for princes to bestow upon their subjects, and parents on their children. Roberts says the same thing is still done among the Hindoos, crimson, purple, and other colors being often tastefully sewed together for beautiful or favored children.
And when (literally, and) his brethren saw that their father loved him more than all his brethren, they (literally, and they) hated him,—as Esau hated Jacob (Genesis 27:41; cf. Genesis 49:23)—and could not speak peaceably unto him—literally, they were not able to speak of him for peace, i e. they could not address him in such a way as to wish him well; they could not offer him the customary salutation of Shalom, or Peace.
And Joseph dreamed a dream (in which, though, as the sequel shows, intended as a Divine communication, there was nothing to distinguish it from an ordinary product of the mind), and he told it to his brethren:—not in pride, since there is no reason to suppose that Joseph as yet understood the celestial origin of his dream but in the simplicity of his heart (Kalisch, Murphy), though in doing so he was also guided, unconsciously it may be, but still really, by an overruling providence, who made use of this very telling of the dream as a step towards its fulfillment (Lawson)—and they hated him yet the more—literally, and they added again to hate him.
And he said unto them, Hear, I pray you, this dream which I have dreamed. Though Joseph did not certainly know that his dream was supernatural, he may have thought that it was, the more so as dreams were in those times commonly regarded as mediums of Divine communication; and in this case it was clearly his duty to impart it to the household, and all the more that the subject of it seemed to be for them a matter of peculiar importance. In the absence of information to the contrary, we are warranted in believing that there was nothing either sinful or offensive in Joseph's spirit or manner in making known his dreams. That which appears to have excited the hostility of his brethren was not the mode of their communication, but the character of their contents.
For (literally, and), behold, we were binding sheaves—literally, binding things bound, i.e. sheaves, alumim, from alam, to bind; the order of the words and the participial form of the verb indicating that the speaker describes the vision as it appeared to his mind—in the field,—literally, in the middle of the field; from which it would appear that Jacob was not a mere nomad, but carried on agricultural operations like his father Isaac (Genesis 26:12)—and, lo,—"the הֵנּה, as repeated in his narration, shows that he had a presentiment of something great" (Lange)—my sheaf arose, and also stood upright (literally, stood, i.e. placed itself upright, and remained so); and, behold, your sheaves stood round about, and made obeisance—i.e. bowed themselves down (cf. Genesis 23:7, Abraham bowing to the Hethites)—to my sheaf. The fulfillment of this dream occurred in Egypt (vide Genesis 42:6; Genesis 43:26; Genesis 44:14).
And his brethren (who had no difficulty in interpreting the symbol's significance) said to him (with mingled indignation and contempt), Shalt thou indeed reign over us?—literally, reigning, wilt thou reign? i.e. wilt thou actually reign over us? the emphasis resting on the action of the verb—or shalt thou indeed have dominion over us? The form of expression is the same as that of the preceding clause. And they hated him yet the more (literally and they added again to hate him) for (i.e. on account of) his dreams, and for (or, on account of) his words.
And he dreamed yet another dream,—the doubling of the dream was designed to indicate its certainty (cf. Genesis 41:32)—and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun (הַשֶּׁמֶשׁ, the minister, from Chaldee root שְׁמַשׁ, the pael of which occurs in Daniel 7:10) and the moon—הַיּרֵחַ, probably, if the word be not a primitive, the circuit-maker, from the unused root יָרַח, = אָרַח, to go about (Furst); or the yellow one, from יָרַח = יָרַק, to be yellow, ח and ק being interchanged (Gesenius)—and the eleven stars—rather, eleven stars, כּוֹכָבִים, globes, or bails, from כָּבַב, to roll up in a ball (vide Genesis 1:10)—made obeisance to me—literally, bowing themselves to me, the participles being employed ut supra, Genesis 37:7. It is apparent that Joseph understood this second dream, even more plainly than the first, to foreshadow, in some way unexplained, his future supremacy over his brethren, who were unmistakably pointed out by the eleven stars of the vision; and this remarkable coincidence between the number of the stars and the number of his brethren would facilitate the inference that his parents were referred to under the other symbols of the sun and moon. In the most ancient symbology, Oriental and Grecian as well as Biblical (Numbers 24:17), it was customary to speak of noble personages, princes, &c; under such figures; and the employment of such terminology by a nomadic people like the Hebrew patriarchs, who constantly lived beneath the open sky, may almost be regarded as a water-mark attesting the historic credibility of this page at least of the sacred record (vide Havernick, 'Introd.,' § 21), in opposition to Bohlen, who finds in the symbolical character of Joseph's dreams an evidence of their unreality, and De Wette, who explains them as the offspring of his aspiring mind.
And he told it to his father, and to his brethren—whom it manifestly concerned, as, for the like reason, he had reported the first dream only to his brethren. That he does not tell it to his mother may be an indication that Rachel was by this time dead. And his father rebuked him,—either to avoid irritating his brethren (Calvin), or to repress an appearance of pride in Joseph (Lange, Murphy, Inglis), or to express his own surprise (Candlish) or irritation (Keil), or sense of the absurdity of the dream (Lawson), which he further demonstrated when he added—and said unto him, What is this dream that thou hast dreamed! Shall I and thy mother—
(1) "Rachel, who was neither forgotten nor lost" (Keil), who may possibly have been living at the date of the dream ('Speaker's Commentary'), though then Joseph could not 'have had eleven brothers; who, being dead, was referred to in order to show the impossibility of its ever being fulfilled (Kalisch, Pererius); or
(2) Leah, as the chief mistress of Jacob's household (Willet, Hughes, Inglis); or
(3) Bilhah, Rachel,s maid, who had probably acted as Joseph's mother after Rachel's death (Jewish interpreters, Grotius, and others); or, what seems more probable,
(4) the term "mother" is here introduced simply for the sake of giving completeness to the symbol (Kurtz, Murphy)—and thy brethren indeed come to bow down ourselves to thee—Joseph's brethren ultimately did so in Egypt (Genesis 41:6); Joseph's father practically did so when he recognized Joseph's greatness and depended on him for support (Genesis 47:12). It is certain that Leah died before the immigration to Egypt (Genesis 49:31), and it cannot be determined whether Bilhah or Zilpah went to Egypt—to the earth. Jacob seems here, by intensifying Joseph's language, to resent the claim which it conveyed.
And his brethren envied him. The verb קָנָא (unused in Kal), to become red in the face, seems to indicate that the hatred of Joseph's brethren revealed itself in scowling looks. But his father observed the saying—literally, kept the word, διετήρησε τὸ ῥῆμα (LXX.). Cf. Daniel 7:28; Luke 2:51.
HOMILETICS
Joseph in his father's house.
I. JOSEPH EMPLOYED WITH HIS BRETHREN.
1. With them in the sense of as well as them. That is to say, Joseph no more than the other sons of his father was trained to indolence. It is the duty of parents to educate their children in some useful and honorable calling. Even when not required for procuring daily bread, it is of advantage as a means of withdrawing one from temptations which would otherwise beset him, while it largely enhances the enjoyment of existence, and enables one to contribute more or less directly to the sum of human happiness. Adam. Noah, Abraham, Isaac, and even Laban, all brought up their sons to honest toil.
2. With them in the sense of like them. That is, he was, as they had been before him, instructed in the business of a husbandman and shepherd. There is evidence that Jacob combined the callings of an agriculturist as well as sheep-farmer, and trained his boys to sow and reap and bind sheaves as well as tend the flocks and herds on his estate. From this, however, it were wrong to argue that all the children in a family should be trained alike, or put to learn the same craft or profession. In Jacob's day and Joseph's there was little choice of openings for young men who had aspirations above the crook or the plough. But in these times the avocations of men are as diverse as their gifts; and in all respects it is better—more beneficial to society at large, and more advantageous for the individual-that a wise discrimination be exercised by parents and guardians in selecting spheres of labor for those dependent on or entrusted to them that shall be suited to their gifts and tastes.
3. With them in the sense of beside them. Joseph accompanied his brethren when they tended the flocks or reaped the ripened grain, and in particular associated himself, for reasons suggested in the Exposition, with the sons of Bilhah and Zilpah. It was a privilege which Joseph enjoyed that he did not need to go from home to learn his trade; and doubtless Joseph's amiable disposition would make the society of his father's sons more agreeable to him than the company of strangers.
II. JOSEPH PREFERRED ABOVE HIS BRETHREN.
1. By his father.
(1) The ground of Jacob's partiality for Joseph. He was the son of Jacob's old age. However this expression may be explained (vide Exposition), the amount of it seems to be that Joseph had come to gladden Jacob's heart after a considerable period of waiting, and at a time when Jacob was beginning to feel himself an old man. Hence more than to any of his other children Jacob's affections went out to the firstborn of Rachel, and this affection could not fail to strengthen after Rachel's death. It is just possible also that it was kept alive and fostered by a reminiscence of Rachel's beauty, which he saw reproduced in the well-proportioned frame and finely-cut features of the growing lad. Anyhow, Jacob's fondness for Joseph was palpable; and without affirming that it was right, it may at least be contended that it was natural, the more especially when Joseph's piety is contrasted with the notorious wickedness of Jacob's other sons.
(2) The exhibition of Jacob's partiality for Joseph. Many parents who find themselves in Jacob's Situation, drawn to one child more than another in their families, make an effort at least to conceal a preference which in their inmost hearts they cannot but feel to be justifiable. But Jacob, with a sad lack of prudence, displayed his superior estimation of Rachel's son by presenting him with a rich and valuable coat of ends or pieces (vide Exposition). As might have been expected, such a mark of preference was distasteful to his other children, and, had it not been for Joseph's superior character, might have been morally hurtful to Joseph himself. As it was, it was no kindness to Joseph, but only a foolish gratification to Joseph's father.
2. By God. Joseph was honored to receive dreams prophetic of his future greatness. The first, the dream of the bowing sheaves, was a Divine foreshadowing of his advancement above his brethren; and the second, the dream of the nodding orbs, of his elevation above all the members of his family. Even had they not concerned himself at all, to have been made the recipient of Divine communications was an honor; much more when these communications related to his own exaltation. This preference of Joseph was unquestionably gracious, but it was also natural (1 Samuel 2:30)
III. JOSEPH HATED BY HIS BRETHREN.
1. The cause of their hatred. This was—
(1) The superior place which he enjoyed in their father's affection (Genesis 37:4). Parents may here observe the danger of cherishing, and especially of manifesting, a preference of one member of the family above another. Unless in very exceptional circumstances, all are equally entitled to a father's care and a mother's love.
(2) The superior piety he displayed above themselves. It is difficult to credit the actors in the Shechemite and Dothan tragedies with anything in the shape of religion. Certainly they were not looked upon as exemplary characters by those who had the misfortune to live beside them. Out of their father's sight they shook off any little restraint which his presence may have inspired. Their scandalous behavior became the talk of every neighborhood they chanced to visit; and Joseph hearing it, as in duty bound, reported it to Jacob. Not that the mere reporting of it at home would much concern these reckless youths. Possibly it would exasperate their minds against their brother. But the thing which would incense them most would be the disinclination which he showed to run with them into the same excess of riot.
(3) The superior honor he received from God. The brethren clearly enough understood the dreams to contain a prognostication of Joseph's future, else why did they allow themselves to become inflamed with anger on account of a foolish boy's fancies? At least they believed Joseph regarded them in this light, and they hated him on that account.
2. The progress of their hatred.
(1) They omitted to give him the customary salutation of Shalem. It is a bad sign when a man declines to exchange friendly greetings with his neighbor, and much more with his brother.
(2) They passed on to deep and bitter hatred. They hated him yet the more for his dreams and Iris words. Evil passions have a tendency to grow, and should be nipped in the bud. Obsta principiis.
(3) They envied him; the fierce malignity of their enraged spirits burning in their bosoms, suffusing their countenances with ominous looks and angry scowls, and generally expressing itself in dislike, irritation, and annoyance.
3. The end of their hatred. It was impossible that the gathering storm should continue long without bursting. All things mundane, evil as well as good, strive after completeness. "Lust, when it hath conceived, bringeth forth sin: sin, when it is finished, bringeth forth death" (James 1:15). Hence, "whosoever hateth his brother is a murderer" (1 John 3:15); initially in thought, and ultimately, granting time and opportunity, in deed. The murderous feeling of Joseph's brethren very speedily found occasion to become the fratricidal act.
HOMILIES BY J.F. MONTGOMERY
The representative man.
Jacob may be said to fall into the background from this time until his parting benediction. The kingdom of God is represented in Joseph and his history. The main points in this chapter are—
I. GOD'S DISTINGUISHING GRACE TO JOSEPH, separating him from his brethren in character, in his father's affection, in the method of his life, in' the communications of the Spirit. Joseph is the type of the believer, faithful to the covenant, amongst both the Canaanitish heathen and the unfaithful children of the covenant, the patriarchs.
II. THE WORKING OF EVIL PASSIONS AND MORAL IMPURITY BROUGHT TO A CLIMAX THROUGH THE DEVELOPMENT OF GOD'S GRACE IN THE INDIVIDUAL. Joseph brought the evil report to Jacob. Joseph dreamed. Joseph was evidently both in himself superior to his brethren and more favored by God. That is the old story—the Cain spirit developed by contact with the Abel spirit. A time of special grace is always a time of special wickedness and judgment. Witness the advent of the Lord, the Reformation period, the revival of religion in the last century, leading on to the outburst of both wickedness and judgment at the end.
III. THE DREAMS OF THE PIOUS LAD WERE THEMSELVES STEPS IN THE COURSE OF REVELATION. The dominion which was foreshadowed was that of the spiritual kingdom over the unspiritual.
IV. THE PROVIDENTIAL FULFILLMENT OF THE PROMISE. Partly through the personal character of Joseph, partly through the evil passions of his brethren, partly through the apparently casual incidents of the neighborhood, partly through the Spirit of righteousness working in the heart of Reuben, partly through the weakness and fondness of Jacob. How strangely "all things work together" in God's hands 1 He weaves the web composed of many single threads into one united, orderly pattern as a whole in which we are able to trace his own thought and purpose.
V. Joseph in the pit while his brethren sit down to eat bread represents THE BELIEVER SUFFERING IN THE MIDST OF AN UNBELIEVING WORLD. A type of Jesus cast into the pit of his humiliation, while the Jewish people despised and rejected claims, his prophetic words, his evident favor with God, and by their transactions with Gentiles, the Romans, gave him up to what seemed to them ruin, but what was the crowning of his head with glory. We begin to see at this point that, as the Psalmist sang, "the word of the Lord tried him."
VI. THE DELIVERANCE Of Joseph and his transference to the sphere of his future triumph are EFFECTED THROUGH JUDAH IMMEDIATELY, THROUGH THE OTHER BRETHREN AND THE ISHMAELITES OR MIDIANITES SECONDARILY. These names of Judah, Ishmael, Midian remind us that the fleshly links which bind the descendants of Abraham together are not lost sight of by God, are called in to serve the purposes of grace, but not to take the place of the true spiritual work, which goes on in its own appointed channel. So in the history of the Church, while there are many secondary influences at work, still there is a remnant according to the election of grace in which there is the real continuity of Divine dealings.
VII. The genuine grief of Reuben, the barbarous inhumanity towards their father of the fallen sons, THE OVERWHELMING SORROW OF THE AGED, HEART-BROKEN JACOB, the rising up of all his sons and daughters to comfort him, are all beautiful and significant touches of nature in this history, which remind us that we are not "following cunningly-devised fables, and that God's gracious kingdom of truth and love does not annihilate the human in order to reveal the Divine, but puts its rainbow on the cloud.
VIII. THE INTRODUCTION OF EGYPT again into the history. Egypt is the type of the world, as built upon the foundation of fallen humanity alone, without the special grace of God, Into that bulk of the unrenewed race the leaven of the kingdom must be put. The connection between the covenant family and Egypt, which we trace in the history of Abraham, Isaac, and Jacob, as afterwards in their descendants, represents at once
(1) the thoroughly human character of the kingdom that God would set up in the earth, for the people of God found much in Egypt which they carried away with them afterwards, and assimilated to their own specially-communicated faith;
(2) the breadth of the promises of God—the separation of the one people was for the sake of all the families of the earth.—R.
HOMILIES BY F. HASTINGS
Joseph at home.
"Joseph, being seventeen years old," &c. Picturesque scene is the encampment of Jacob. How well the dark camel-hair tents harmonize with the general character of the spots in which they are pitched. Peace and purity should dwell there. Ten men of the tribe of Jacob are most depraved, but their characters only threw into brighter prominence that of Joseph. It is probable that Jacob gave greater attention to the training of Joseph than to that of his brethren. He showed favoritism also. His act of giving him a garb of varied color may not altogether have been so foolish and weak as sometimes it has been supposed to be. It was simply an ordinary Eastern way of indicating that Joseph was to be the future leader and sheik of the encampment. Think of Joseph's home life, and learn—
I. THAT AT HOME WE SHOULD, LIKE JOSEPH, LEARN TO PREPARE FOR FUTURE LIFE. Doubtless Jacob would tell Joseph of the promises of God to Abraham, of the tradition of the Deluge and the Fall; probably also of his own fleeing from home, and his dream in the desert, when he saw "the great altar-stair sloping through darkness up to God," and the angels ascending and descending. Joseph always afterwards has great faith in dreams. No book had he. The Bible was not written. Traditions and oral teaching formed his mental training.
II. AT HOME WE SHOULD ALWAYS HAVE SOME EMPLOYMENT. His father loved him too dearly to allow him to grow up in habits of idleness. He learned to handle the crook and to become a faithful messenger. No work is to be despised, for all may be a preparation for future usefulness.
III. AT HOME WE SHOULD NOT WILLINGLY BE WITNESSES OF WRONGDOING. The lives of Joseph's brethren were sinful, and their doings deceitful. Some things he is obliged to know about of which it is dangerous to keep silence. The welfare of the whole tribe was being risked by the elder brothers, and Joseph, fearing that, tells his father, or seeks counsel that he may be strengthened to resist evil influence.
IV. AT HOME WE MAY HAVE GLOWING VISIONS OF THE FUTURE. The two dreams concerning the sheaves, and the sun and moon and stars, brought hate from his brethren, but they had an influence on Joseph's after life. They were remarkably fulfilled. We all have some such visions. We build "castles in the air." The stern realities of life tone down our dreams. It is well to have some such dreams. Without them few make any advance in life. We are not to be like mere senseless stones, but growing plants. Better is it to bear fruit than to wait to become only the sport of circumstances.—H.