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Commentary on Genesis 37 verses 12–22
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.
Now Joseph found his brothers in Dothan, which means “desertion.” And where is the person who deserts God but in desertion? No wonder if they deserted who did not hear him saying, “Come to me, all you who labor and are burdened, and I will give you rest.” Therefore Joseph came to Dothan, “and they saw him coming from afar, before he drew near to them, and they raged that they might kill him.” It is right that they were far off who were in desertion, and so they were raging, because Christ had not drawn near to them. For if the model of Christ had drawn near to them, they would surely have loved their brother. But they could not be near, for they were plotting fratricide. “Behold, that dreamer is coming. Now therefore come, let us kill him.” Were not the men who were saying such words plotting a sacrilegious fratricide, as Solomon says of them, “Let us remove the just one, because he is profitless to us”?
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SUMMARY
Genesis 37:17 marks a pivotal moment in the Joseph narrative, detailing his persistent search for his brothers, which, guided by an anonymous individual, redirects him from Shechem to Dothan. This seemingly minor geographical shift is divinely orchestrated, setting the stage for Joseph's betrayal, his descent into slavery, and the subsequent unfolding of God's redemptive plan, not only for the nascent nation of Israel but also for the surrounding peoples.
CONTEXT
EXPOSITION AND ANALYSIS
Genesis 37:17 marks a critical turning point in the Joseph narrative, transforming a simple errand into the catalyst for profound suffering and ultimate exaltation. Joseph's journey, initially to Shechem, is redirected to Dothan by the timely intervention of an unnamed individual. This seemingly coincidental encounter underscores a deeper divine orchestration at play. Joseph's unwavering commitment to his father's command, even in the face of initial failure to locate his brothers, propels him towards his destiny.
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in Genesis 37:17 employs several literary devices. Divine Providence is subtly yet powerfully conveyed through the seemingly coincidental appearance of the unnamed man. His precise information, which redirects Joseph, highlights God's unseen hand guiding events towards a predetermined outcome, even through human agency. Foreshadowing is evident in the shift to Dothan; though Joseph finds his brothers, this "finding" immediately precedes his descent into the pit and slavery, signaling a dramatic and difficult turn in his life. The Anonymity of the man is also a significant literary choice, emphasizing that he is merely an instrument in God's larger design, rather than a character of intrinsic narrative importance. This anonymity underscores the idea that God can use anyone, regardless of their status or identity, to fulfill His sovereign will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 37:17 serves as a profound illustration of God's active involvement in human affairs, demonstrating how His sovereign plan unfolds through seemingly ordinary circumstances and unexpected encounters. The "man's" casual information and Joseph's simple obedience are not random but are precisely aligned with God's overarching purposes, demonstrating His meticulous orchestration of events. This verse underscores the theme that God's ways are often mysterious, using both human diligence and unforeseen interactions to advance His redemptive agenda, even when the immediate outcome appears to be suffering or setback. It reminds us that even the most mundane details of life can be interwoven into God's grand tapestry of salvation.
REFLECTION AND APPLICATION
Genesis 37:17 serves as a profound reminder that God's intricate plan often unfolds through seemingly mundane circumstances and unexpected encounters. Just as Joseph's simple act of obedience and perseverance led him to Dothan, a place of profound consequence and suffering, our own daily decisions and seemingly small steps can be part of a greater divine purpose. This narrative encourages believers to cultivate a deep trust in God's sovereignty, recognizing that even when we are unknowingly heading into difficult or painful situations, God can use all things—even the malicious intentions of others—to bring about His ultimate will and good for those who love Him. Our task is to remain obedient and diligent in our callings, trusting Him with the outcomes, knowing that His perspective is eternal and His purposes are always good. We are called to faithfulness in the journey, even when the path is unclear or leads through unexpected valleys, confident that He is always at work.
Questions for Reflection
FAQ
Why is the "man" in this verse unnamed?
Answer: The unnamed "man" (Hebrew: ʼîysh) in Genesis 37:17 serves a crucial, yet transient, role in the narrative. His anonymity emphasizes that he is an instrument of divine providence rather than a significant character in his own right. His purpose is simply to provide the necessary information to guide Joseph to Dothan, thereby facilitating the next stage of God's plan. His lack of identity underscores the idea that God can use anyone, even seemingly insignificant individuals, to accomplish His purposes, demonstrating that His sovereign hand is at work even in the most ordinary and unexpected encounters.
CHRIST-CENTERED FULFILLMENT
Joseph's journey to Dothan, leading to his betrayal and suffering at the hands of his own brethren, serves as a powerful prefigurement of Christ. Joseph, the beloved son sent by his father (Genesis 37:13), is rejected by his own family, sold for a price (Genesis 37:28), and descends into apparent powerlessness, much like Christ who was the beloved Son sent by His Father (Matthew 3:17), rejected by His own people (John 1:11), betrayed for thirty pieces of silver (Matthew 26:15), and humbled unto death on a cross (Philippians 2:8). Yet, just as Joseph's suffering in Dothan and subsequent enslavement were the necessary steps for his exaltation and the salvation of his family and many nations (Genesis 41:40-41), so too was Christ's suffering and death the divinely ordained path to His resurrection, exaltation, and the eternal salvation of all who believe (Hebrews 2:9-10 and Romans 5:8-10). Dothan, the place of Joseph's initial descent into suffering, foreshadows the cross, the place where the ultimate Son of God began His path to universal dominion and eternal redemption, turning what was intended for evil into the greatest good (Acts 2:23-24).