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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
One surviving comment on this verse from the historical church.
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat, and kicked." [Deuteronomy 32:15] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]
For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [Genesis 4:3-8] You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother [Genesis 27:41-45]. Envy made Joseph be persecuted unto death, and to come into bondage. [Genesis 37:18-28] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday?" [Exodus 2:14] On account of envy, Aaron and Miriam had to make their abode without the camp. [Numbers 12:14-15] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [Numbers 16:33] Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. [1 Samuel 21:10-15]
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Summary
Genesis 37:22 marks a pivotal turn in the unfolding drama of Joseph, revealing Reuben's strategic intervention to prevent his brothers' murderous plot. Consumed by bitter envy, Joseph's ten elder brothers conspired to kill him, but Reuben, the firstborn, proposed a less direct method: casting Joseph into a desolate pit. His secret intention was to later rescue Joseph and restore him to their grieving father, Jacob. This act, while imperfect and ultimately leading to Joseph's sale into slavery, highlights the profound dysfunction within Jacob's family and serves as a crucial, divinely orchestrated step in God's overarching plan for Joseph and the nascent nation of Israel.
Context
Literary Context
Genesis 37:22 is embedded within the intensely emotional and dramatic narrative of Joseph, beginning with Jacob's profound favoritism towards him, signified by the coat of many colors. This favoritism, coupled with Joseph's prophetic dreams of his family bowing down to him, ignited a fervent hatred and jealousy among his older brothers, culminating in their murderous conspiracy. The immediate verses preceding this one detail the brothers' initial plot to kill Joseph and cast him into a pit, proclaiming to their father that a wild animal devoured him (Genesis 37:18-20). Reuben's intervention in Genesis 37:21-22 serves as a crucial narrative pivot, diverting the brothers from immediate bloodshed and setting the stage for Joseph's eventual sale into slavery, a twist that paradoxically aligns with God's long-term purposes.
Historical & Cultural Context
In the patriarchal society of ancient Israel, the firstborn son, like Reuben, held significant authority and responsibility within the family. He was typically the heir to a double portion of the inheritance and was expected to assume leadership, including protecting his younger siblings. Reuben's actions, despite his own moral failings elsewhere in the narrative (e.g., Genesis 35:22), reflect this inherent responsibility. The "pit" (Hebrew: bôwr) mentioned was a common feature in the arid wilderness of Canaan – typically a dry cistern or a storage well for rainwater, often deep and difficult to exit, making it a convenient, albeit harsh, place to abandon someone. The act of "shedding blood" carried immense moral and legal weight in ancient Near Eastern cultures, often demanding retribution, and was a profound violation of the sanctity of life, even before the Mosaic Law explicitly codified it.
Key Themes
This verse contributes significantly to several major themes in Genesis and the broader biblical narrative. It powerfully illustrates the destructive power of human sin, specifically sibling rivalry, envy, and hatred, which lead the brothers to contemplate fratricide. Simultaneously, it subtly introduces the theme of divine sovereignty and providence, demonstrating how God can work through human actions, even those born of sin or imperfect motives, to accomplish His redemptive purposes. Reuben's partial intervention, though not fully successful in his immediate aim, becomes a crucial step in Joseph's journey of descent and exaltation, a pattern that will recur throughout his story and resonate with other biblical figures. It also touches upon the sanctity of human life, as Reuben seeks to avoid direct bloodshed.
Exposition and Analysis
Key Word Analysis
This word, derived from a root suggesting that which causes death when shed, refers to the vital fluid of humans or animals. In this context, "shed no blood" (Hebrew: lo tishpekhu dam) carries profound moral weight, emphasizing the gravity of taking a human life. It signifies not merely physical liquid but the essence of life itself, underscoring the brothers' murderous intent and Reuben's moral objection to direct homicide.
This term denotes a hole in the ground, specifically a cistern or dungeon. In the wilderness, such pits were often dry wells used for water storage. For Joseph, being cast into this bôwr symbolizes a descent into abandonment, despair, and a state akin to death, serving as a precursor to his later imprisonment and trials. It represents a place of confinement and helplessness, yet paradoxically, it also becomes a place of preservation, diverting him from immediate death.
This verb means "to snatch away," "deliver," "rescue," or "preserve." Reuben's intention was to "rid him out of their hands," signifying his desire to actively rescue Joseph from the immediate danger posed by his brothers and to remove him from their control. This word highlights Reuben's protective, albeit ultimately thwarted, aim to preserve Joseph's life and facilitate his return to Jacob.
Verse Breakdown
"And Reuben said unto them, Shed no blood,"
As the eldest, Reuben steps forward to address his brothers' murderous intent. His command, "Shed no blood," is a direct moral appeal, urging them away from the ultimate act of fratricide. This phrase underscores the sanctity of human life, even in a context of intense family hatred, and reveals Reuben's conscience, however flawed.
"but cast him into this pit that is in the wilderness,"
Reuben proposes an alternative action: to throw Joseph into a dry cistern or well in the desolate wilderness. This suggestion appears less violent but is still a severe act of abandonment, leaving Joseph to face exposure, starvation, or wild animals. It is a calculated move to avoid direct culpability for murder while still removing Joseph from their presence.
"and lay no hand upon him;"
This reinforces Reuben's primary objective: to prevent direct physical harm or murder at their hands. It emphasizes a desire for a clean conscience, avoiding the defilement of bloodshed, even if the indirect consequences of abandonment might be fatal. It highlights the distinction between active murder and passive neglect in Reuben's mind.
"that he might rid him out of their hands, to deliver him to his father again."
This final clause explicitly reveals Reuben's secret, benevolent motive. He intended to rescue Joseph from the pit later, once the brothers had departed, and restore him safely to Jacob. This shows a flicker of familial loyalty and a desire to spare his father the immense grief of Joseph's death, demonstrating a complex mixture of self-interest (to regain favor as firstborn) and genuine concern.
Literary Devices
Genesis 37:22 employs several potent literary devices. Irony is prominent, as Reuben's attempt to save Joseph from death by casting him into a pit inadvertently sets in motion the very events that lead to Joseph's prolonged suffering and eventual sale into slavery. This act of "rescue" becomes a catalyst for further trials. Foreshadowing is also evident; Joseph's descent into the pit prefigures his later descent into an Egyptian dungeon and, ultimately, his metaphorical "death" to his family, before his eventual exaltation. The "pit" itself functions as powerful Symbolism, representing not only a place of abandonment and near-death but also a crucible where God's providential plan begins to unfold, transforming a place of despair into a necessary step towards future deliverance.
Theological and Thematic Connections
Genesis 37:22, though a moment of human depravity and imperfect intervention, serves as a profound illustration of God's overarching sovereignty. Despite the brothers' sinful envy and Reuben's mixed motives, God orchestrates these events to serve His larger redemptive purposes, demonstrating His ability to work through human choices, both good and ill, to bring about His will. This passage underscores the sanctity of human life, as Reuben's plea to "shed no blood" echoes a fundamental moral principle established even before the Mosaic Law. It also highlights the destructive nature of unchecked sin, particularly envy and hatred, which can corrupt familial bonds and lead to horrific acts. Ultimately, Joseph's experience in the pit foreshadows a recurring biblical theme of descent into suffering followed by divine exaltation, a pattern that points forward to the ultimate deliverer.
Reflection and Application
Genesis 37:22 offers timeless lessons for believers today, challenging us to examine our own hearts and relationships. The brothers' unchecked envy serves as a stark warning about the corrosive power of sin within families and communities. It calls us to guard against bitterness, jealousy, and resentment, recognizing how quickly such emotions can escalate into destructive actions. Reuben's intervention, though imperfect, reminds us of the importance of standing against injustice and cruelty, even when it means challenging those closest to us. It demonstrates that even partial or flawed attempts to do good can, by God's grace, be woven into His greater purposes. This passage ultimately invites us to trust in God's sovereign hand, even amidst betrayal, hardship, and seemingly chaotic circumstances. It assures us that God can redeem even the darkest human actions, using them to advance His perfect plan, fostering resilience and hope in our own trials.
Questions for Reflection
FAQ
Why did Reuben intervene, and was his plan successful?
Reuben intervened primarily to prevent his brothers from directly shedding Joseph's blood, which would have been a grave sin and likely brought severe consequences upon the family. He proposed casting Joseph into a pit, secretly intending to return later and rescue him, thereby restoring Joseph to their father, Jacob. While he succeeded in preventing immediate murder, his ultimate plan to rescue Joseph was thwarted. While Reuben was absent, the other brothers sold Joseph to Ishmaelite traders (Genesis 37:28). Thus, his intervention was partially successful in preventing a greater sin, but not fully in achieving his desired outcome of returning Joseph to Jacob.
What is the significance of the "pit" in this narrative?
The "pit" (Hebrew: bôwr) was likely a dry cistern or well, common in the wilderness. Symbolically, it represents Joseph's descent into despair, abandonment, and a state akin to death, foreshadowing his later imprisonment in Egypt. However, paradoxically, it also served as a crucial step in God's providential plan. By diverting Joseph from immediate death, the pit became a necessary, albeit painful, detour that ultimately led to his exaltation and the salvation of his family from famine, as Joseph himself later acknowledged (Genesis 50:20).
Does this verse show God's direct intervention or human agency?
Genesis 37:22 primarily highlights human agency—Reuben's moral decision, strategic thinking, and desire to protect his brother and father. However, the broader narrative, especially Joseph's later reflections, reveals God's overarching providence working through these human actions. God uses the choices of individuals, even their imperfect or sinful ones, to accomplish His divine purposes. It demonstrates that God's plan is not derailed by human sin but can incorporate and redeem it, orchestrating events to fulfill His ultimate will.
Christ-Centered Fulfillment
Genesis 37:22, a moment of profound betrayal and descent for Joseph, powerfully prefigures the person and redemptive work of Jesus Christ. Joseph, the beloved son of his father, yet hated and conspired against by his own brothers, is cast into a pit. This act of abandonment and descent into a grave-like enclosure strikingly mirrors Christ, the beloved Son of God, who was rejected by His own people (John 1:11), descended into the "pit" of death through crucifixion, and was laid in a tomb. Just as Joseph's descent was not the end but a divinely orchestrated step towards his exaltation and the eventual salvation of his family from famine, so too was Christ's death and burial a necessary descent into the depths of human suffering and the grave. This descent, however, led directly to His glorious resurrection and exaltation (Philippians 2:9-11), bringing spiritual life and salvation to all who believe in Him. The "pit" in Joseph's story thus serves as a powerful type of the grave, and Joseph's emergence from it, even through further trials, points directly to Christ's ultimate victory over death, offering eternal life to a world spiritually starving (John 6:35).