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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Genesis 37:12–22. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. The kind visit which Joseph, in obedience to his father's command, made to his brethren, who were feeding the flock at Shechem, many miles off. Some suggest that they went thither on purpose, expecting that Joseph would be sent to see them, and that then they should have an opportunity to do him a mischief. However, Joseph and his father had both of them more of the innocence of the dove than of the wisdom of the serpent, else he had never come thus into the hands of those that hated him: but God designed it all for good. See in Joseph an instance, 1. Of dutifulness to his father. Though he was his father's darling, yet he was made, and was willing to be, his father's servant. How readily does he wait his father's orders! Here I am, Gen 37:13. Note, Those children that are best beloved by their parents should be most obedient to their parents; and then their love is well-bestowed and well-returned. 2. Of kindness to his brethren. Though he knew they hated him and envied him, yet he made no objections against his father's commands, either from the distance of the place or the danger of the journey, but cheerfully embraced the opportunity of showing his respect to his brethren. Note, It is a very good lesson, though it is learnt with difficulty and rarely practised, to love those that hate us; if our relations do not their duty to us, yet we must not be wanting in our duty to them. This is thank-worthy. Joseph was sent by his father to Shechem, to see whether his brethren were well there, and whether the country had not risen upon them and destroyed them, in revenge of their barbarous murder of the Shechemites some years before. But Joseph, not finding them there, went to Dothan, which showed that he undertook this journey, not only in obedience to his father (for then he might have returned when he missed them at Shechem, having done what his father told him), but out of love to his brethren, and therefore he sought diligently till he found them. Thus, let brotherly love continue, and let us give proofs of it.
II.The bloody and malicious plot of his brethren against him, who rendered good for evil, and, for his love, were his adversaries. Observe,
1.How deliberate they were in the contrivance of this mischief: when they saw him afar off, they conspired against him, Gen 37:18. It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice prepense, and in cold blood. Note, Whosoever hateth his brother is a murderer; for he will be one if he have an opportunity, Jo1 3:15. Malice is a most mischievous thing, and is in danger of making bloody work where it is harboured and indulged. The more there is of a project and contrivance in a sin the worse it is; it is bad to do evil, but worse to devise it.
2.How cruel they were in their design; nothing less than his blood would satisfy them: Come, and let us slay him, Gen 37:20. Note, The old enmity hunts for the precious life. It is the blood-thirsty that hate the upright (Pro 29:10), and it is the blood of the saints that the harlot is drunk with.
3.How scornfully they reproached him for his dreams (Gen 37:19): This dreamer cometh; and (Gen 37:20), We shall see what will become of his dreams. This shows what it was that fretted and enraged them. They could not endure to think of doing homage to him; this was what they were plotting to prevent by the murder of him. Note, Men that fret and rage at God's counsels are impiously aiming to defeat them; but they imagine a vain thing, Psa 2:1-3. God's counsels will stand.
4.How they agreed to keep one another's counsel, and to cover the murder with a lie: We will say, Some evil beast hath devoured him; whereas in thus consulting to devour him they proved themselves worse than the most evil beasts; for evil beasts prey not on those of their own kind, but they were tearing a piece of themselves.
III.Reuben's project to deliver him, Gen 37:21, Gen 37:22.
Note, God can raise up friends for his people, even among their enemies; for he has all hearts in his hands. Reuben, of all the brothers, had most reason to be jealous of Joseph, for he was the first-born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph; yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness; while the temper of the next two brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. Note, Our natural constitution should be guarded against those sins to which it is most inclinable, and improved (as Reuben's here) against those sins to which it is most averse. Reuben made a proposal which they thought would effectually answer their intention of destroying Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands and restoring him to his father, probably hoping thereby to recover his father's favour, which he had lately lost; but God overruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world, yet the Father sent him out of his bosom to visit us in great humility and love. He came from heaven to earth, to seek and save us; yet then malicious plots were laid against him. He came to his own, and his own not only received him not, but consulted against him: This is the heir, come let us kill him; Crucify him, crucify him. This he submitted to, in pursuance of his design to redeem and save us.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Therefore the patriarch did not refuse to believe in a dream so mighty, for in a twofold prophecy he prophesied both together; that is, he represented and personified the just man and the people, because the Son of God was going to come to earth to be loved by just men and denied by unbelievers. And so Jacob, in sending his son to his brothers to see if it was well with the sheep, foresaw the mysteries of the incarnation that was to come. What sheep was God searching for in the concern manifested even at that time by the patriarch? The very ones of whom the Lord Jesus himself said in the Gospel, “I did not come except to the lost sheep of the house of Israel.” “And he sent him to Shechem,” which name is interpreted as “shoulder” or “back.” That is, to those who did not turn to the Lord but fled from his face and turned away, an expression properly applied to the sinner, for “Cain went out from the face of the Lord,” and the psalmist says, “You will make them turn their back.” Now the just person does not turn away from the Lord but runs to meet him and says, “My eyes are ever toward the Lord.” And when the Lord said, “Whom shall I send?” Isaiah offered himself of his own accord and said, “Behold, here I am.” Simeon also waited to see Christ the Lord; after he saw him, because he had seen the Pardoner of sins and Redeemer of the whole world, he asked to be freed from the use of this flesh, just as he had been relieved of his sin, and said, “Now dismiss your servant, Lord, because my eyes have seen your salvation.” Zacchaeus too first gained the special privilege of having the Lord’s commendation bestowed on him for this, that he climbed a tree to see Christ. Therefore Joseph was sent by his father to his brothers, or rather by that Father “who has not spared his own Son but has delivered him for us all,” by that Father of whom it is written, “God, sending his Son in the likeness of sinful flesh.”
Now all this happened so that Joseph’s regard for his brothers might be demonstrated and their murderous intent might come to light. On the other hand it happened also as a type of things to come, the outlines of truth being sketched out ahead of time in shadow. As Joseph went off to his brothers to visit them, to those who had no respect for brotherhood or for the reason of his coming and who first intended to do away with him and then sold him to foreigners, so too our Lord in fidelity to his characteristic love came to visit the human race. Taking flesh of the same source as ours and deigning to become our brother, he thus arrived among us. Paul too cries out in these words, “It is not the condition of angels he takes to himself but descent from Abraham. Hence the need for him to become like his brothers in everything.”
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Summary
Genesis 37:14 narrates Jacob's instruction to his favored son, Joseph, to journey from their home in the vale of Hebron to Shechem. The purpose of this seemingly innocuous errand was for Joseph to ascertain the well-being of his elder brothers and their flocks. This paternal concern, however, providentially sets in motion a dramatic chain of events, leading to Joseph's betrayal, his enslavement in Egypt, and ultimately his rise to power, which would prove instrumental in preserving the nascent nation of Israel during a severe famine.
Context
Literary Context
This verse is a pivotal moment within the larger narrative of Joseph, which begins in Genesis 37 and extends through Genesis 50. Immediately preceding this verse, Joseph has already provoked the intense jealousy of his brothers by sharing his prophetic dreams of their subservience to him (Genesis 37:5-11). Jacob's decision to send Joseph, his beloved son, alone to his resentful brothers, even after their clear animosity, heightens the narrative tension and foreshadows the impending conflict. This command serves as the direct catalyst for Joseph's departure from the safety of his father's home and into the unfolding of God's sovereign plan.
Historical & Cultural Context
Pastoralism was the primary mode of life for Jacob's family, necessitating the movement of flocks to find grazing lands. Shechem, located north of Hebron, was a known pastureland, but also a place with a complicated history for Jacob's family. It was where Jacob had previously settled after returning from Paddan Aram (Genesis 33:18), and tragically, it was the site of Dinah's defilement and the subsequent violent revenge of Simeon and Levi. Sending Joseph to Shechem, therefore, carried an implicit risk, given the family's past tumultuous experiences there and the potential for renewed conflict, especially with the brothers already harboring deep-seated resentment against Joseph.
Key Themes
This verse powerfully contributes to several overarching themes within Genesis and the broader biblical narrative. It highlights Divine Providence, demonstrating how God orchestrates seemingly mundane human decisions and actions to fulfill His grand purposes, even through human sin and suffering. It underscores the theme of Familial Conflict and Reconciliation, which is a recurring motif throughout Genesis, particularly within Jacob's family. Furthermore, it introduces the theme of Suffering Leading to Exaltation, as Joseph's journey initiated here will lead him through immense hardship before his eventual rise to power and his role as a preserver of life. The father's Paternal Concern for his children's welfare, encapsulated in the desire for their "well-being" (shalom), also stands out.
Exposition and Analysis
Key Word Analysis
This primitive root means "to say" and is used with great latitude, encompassing answering, appointing, commanding, declaring, demanding, and more. In this context, it signifies Jacob's authoritative yet concerned utterance or command to Joseph, initiating the crucial journey. It is not merely a suggestion but a directive from a father to his son.
From the root meaning "to be complete," shalom is a rich concept far exceeding mere absence of conflict. It denotes completeness, welfare, prosperity, health, safety, and overall well-being. When Jacob asks Joseph to "see whether it be well," he is expressing a comprehensive concern for the holistic flourishing of his sons and their flocks, not just their physical safety but their thriving in every aspect.
This primitive root means "to send away, for, or out," encompassing a wide variety of applications from appointing to casting out. Here, it denotes Jacob's decisive act of dispatching Joseph on his mission. This "sending" is not just a physical act but a narrative trigger, propelling Joseph from the familiar confines of Hebron into the unknown and ultimately, into the very heart of God's redemptive plan.
Verse Breakdown
"And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks;"
This initial clause reveals Jacob's paternal solicitude. The phrase "I pray thee" (literally "go, please") softens the command, indicating a heartfelt request born of concern. Jacob's primary desire is to ascertain the comprehensive "well-being" (shalom) of his sons and their livelihood, the flocks, which were essential to the family's survival and prosperity. This highlights a father's natural anxiety for his absent children and the family's economic stability.
"and bring me word again."
This part of the command emphasizes the need for a report. Jacob desires concrete "word" or "tidings" (dâbâr) regarding the situation. This instruction underscores the practical nature of the errand while also setting up the dramatic tension, as the "word" Joseph eventually brings back will be far from what Jacob anticipated. The repetition of "again" (from shûwb, to turn back) implies a complete report and return.
"So he sent him out of the vale of Hebron,"
This clause marks the commencement of Joseph's fateful journey. "The vale of Hebron" signifies the family's established dwelling place, a site of patriarchal heritage and burial (Genesis 23:19), representing a place of relative safety and familial roots. The act of "sending" (H7971, shâlach) is decisive, propelling Joseph away from this secure environment.
"and he came to Shechem."
This final clause specifies Joseph's destination. Shechem was a significant, yet historically troubled, location for Jacob's family, having been the site of a violent incident involving Dinah and Jacob's sons (Genesis 34). Joseph's arrival here is not merely a geographical detail but a symbolic transition from the security of Hebron to a place fraught with past conflict and the immediate danger of his brothers' animosity, setting the stage for the narrative's turning point.
Literary Devices
The verse effectively employs several literary devices to enhance its impact. Foreshadowing is prominent, as the seemingly simple errand of checking on his brothers subtly hints at the impending conflict and betrayal that will befall Joseph. The journey from the familiar "vale of Hebron" to the potentially hostile "Shechem" serves as a Symbolism of Joseph's transition from the safety of his father's favor to a period of trials and suffering. There is also a strong element of Narrative Catalyst, where this single command and act of obedience initiate the entire Joseph narrative, setting in motion the complex tapestry of divine providence and human agency. Finally, a subtle Irony is present in Jacob's desire for his sons' "well-being" (shalom), which paradoxically leads to Joseph's profound suffering, yet ultimately results in the shalom of the entire family and nation.
Theological and Thematic Connections
Genesis 37:14, though brief, is imbued with profound theological significance, illustrating God's meticulous orchestration of human events. Jacob's concern for the shalom of his family reflects a deep biblical understanding of well-being that extends beyond mere physical safety to encompass holistic flourishing. Joseph's immediate obedience, despite the known animosity of his brothers and the challenging journey, underscores a theme of faithful submission that, while leading to personal suffering, ultimately serves a greater divine purpose. This seemingly ordinary errand becomes a pivotal moment, a divinely appointed step that propels Joseph into his destiny, demonstrating God's sovereign hand guiding His people even through their trials and the sinful actions of others, ultimately working all things for good to accomplish His redemptive plan.
Reflection and Application
This verse serves as a powerful reminder that God often uses the mundane, the difficult, and even the seemingly insignificant moments of our lives to advance His grand purposes. Joseph's simple act of obedience to his father's request, undertaken without full knowledge of the trials ahead, became the very first step in a divinely orchestrated journey that would save his family and shape the destiny of a nation. For us, this means that our daily acts of faithfulness, our willingness to obey God's call even when the path is unclear or challenging, are never wasted. We are called to trust in God's overarching sovereignty, believing that He is at work even when circumstances appear chaotic or unjust. This narrative encourages us to embrace our present circumstances, knowing that God can weave them into a beautiful tapestry of His redemptive plan, demonstrating His faithfulness and control over all things, even through human brokenness.
Questions for Reflection
FAQ
Why did Jacob send Joseph alone to his brothers, knowing their animosity?
While the biblical text does not explicitly detail the full extent of Jacob's awareness regarding his sons' murderous hatred for Joseph, it does indicate that Joseph was Jacob's favored son and had recently shared dreams that deeply angered his brothers (Genesis 37:2-4). Jacob's primary motivation appears to be a father's natural concern for the well-being of his sons and their flocks, who were far from home. From a theological perspective, this seemingly risky decision was part of God's sovereign plan, a necessary catalyst to initiate the events that would lead to Joseph's destiny in Egypt and the ultimate preservation of the nascent nation of Israel. God often uses human decisions, even those made with incomplete information, to fulfill His perfect will.
What is the significance of "the vale of Hebron" and "Shechem" in this verse?
The "vale of Hebron" was a deeply significant location for the patriarchs, serving as a family dwelling and a revered burial ground, where Abraham, Sarah, Isaac, Rebekah, and Leah were interred (Genesis 23:19). It represents a place of heritage, familial roots, and relative safety. Shechem, conversely, had a more troubled history for Jacob's family, notably marked by Dinah's defilement and the violent revenge of Simeon and Levi. Joseph's journey from the security and patriarchal sanctity of Hebron to the historically conflicted Shechem, and subsequently to Dothan, underscores a symbolic transition from familial peace and safety to imminent danger and the beginning of his profound trials. It highlights the geographical and spiritual journey from a place of blessing to one of testing.
Does "see whether it be well" imply more than just physical safety?
Absolutely. The Hebrew phrase translated "whether it be well" utilizes the word shalom (שָׁלוֹם, H7965). While often rendered as "peace," shalom carries a far richer and broader meaning in the biblical context. It encompasses wholeness, completeness, prosperity, health, well-being, harmony, and flourishing in every aspect of life—physical, spiritual, and relational. Therefore, Jacob was not merely inquiring about his sons' physical safety but was seeking assurance that they were thriving holistically, that their affairs were in good order, and that they were experiencing comprehensive well-being. This reflects a deep, comprehensive concern for their entire state.
Christ-Centered Fulfillment
Joseph's journey in Genesis 37:14, initiated by his father's command and leading to his rejection and profound suffering at the hands of his own brothers, serves as a powerful and poignant type of Christ. Like Joseph, Jesus was sent by His Father into the world, specifically to His own people, Israel, who ultimately rejected Him (John 1:11). Joseph's descent into the pit and subsequent enslavement, mirroring Christ's suffering and death (Isaiah 53:3-7), was not the end of his story. His eventual exaltation to a position of immense power in Egypt, where he became the savior of his family and many nations from famine, powerfully foreshadows Christ's resurrection, ascension, and ultimate enthronement. Through Christ's suffering, death, and triumphant resurrection, He became the ultimate Savior, providing not merely physical sustenance but eternal life and spiritual nourishment for all who believe, thereby preserving a people for God and reconciling humanity to the Father (Philippians 2:8-11; Colossians 1:19-20). Joseph's obedience to his father, even unto suffering, prefigures the perfect obedience of the Son to the Father's will (Hebrews 5:8), which secured our salvation.