Genesis 37:25

KJV

And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry [it] down to Egypt.

KJV (with Strong's)

And they sat down {H3427} to eat {H398} bread {H3899}: and they lifted up {H5375} their eyes {H5869} and looked {H7200}, and, behold, a company {H736} of Ishmeelites {H3459} came {H935} from Gilead {H1568} with their camels {H1581} bearing {H5375} spicery {H5219} and balm {H6875} and myrrh {H3910}, going {H1980} to carry it down {H3381} to Egypt {H4714}.

Complete Jewish Bible

Then they sat down to eat their meal; but as they looked up, they saw in front of them a caravan of Yishma'elim coming from Gil'ad, their camels loaded with aromatic gum, healing resin and opium, on their way down to Egypt.

Berean Standard Bible

And as they sat down to eat a meal, they looked up and saw a caravan of Ishmaelites coming from Gilead. Their camels were carrying spices, balm, and myrrh on their way down to Egypt.

American Standard Version

And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites was coming from Gilead, with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.

Commentary

### SUMMARY
Genesis 37:25 presents a chilling tableau where Joseph's brothers, having cast him into a pit, casually sit down to eat, only to be interrupted by the sight of an Ishmaelite caravan. This company of nomadic traders, originating from Gilead and laden with valuable spices, balm, and myrrh, is journeying towards Egypt. This pivotal moment, born out of human malice and indifference, becomes the divinely orchestrated means by which Joseph's path to Egypt is set in motion, fundamentally shaping the unfolding narrative of God's redemptive plan for Israel.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in the Joseph narrative, immediately following the brothers' initial, violent act of stripping Joseph of his distinctive coat and throwing him into a desolate pit ([Genesis 37:23-24](/genesis/37-23-24 "Joseph is stripped and cast into a pit")). Their decision to "sit down to eat bread" directly after committing such a heinous act underscores a profound and unsettling callousness, highlighting the depth of their envy and hatred. The subsequent appearance of the caravan, observed as they are engaged in this casual meal, is not merely a coincidental event but a divinely timed intervention that pivots the narrative from Joseph's potential death in the pit to his eventual journey to Egypt. This moment sets the stage for the subsequent discussion among the brothers about selling Joseph, ultimately leading to his departure from Canaan.
* **Historical & Cultural Context:** The scene reflects the realities of ancient Near Eastern trade routes. Gilead, a fertile region east of the Jordan River, was renowned for its aromatic resins and medicinal balms, making it a natural origin point for such a caravan. Egypt, a major economic and cultural power, served as a primary destination for these valuable commodities, which were used in perfumes, medicines, embalming, and religious rituals. The "Ishmeelites" (and often interchangeably, "Midianites" as seen in [Genesis 37:28](/genesis/37-28 "Joseph sold to Midianites")) were known nomadic traders, descendants of Abraham through Hagar and Keturah respectively, who traversed the desert routes connecting Mesopotamia, Canaan, and Egypt. Their presence signifies a common, established trade network, making their appearance plausible within the historical landscape of the period. The specific cargo—spicery, balm, and myrrh—were highly prized luxury goods, indicating the caravan's commercial significance.
* **Key Themes:** Genesis 37:25 powerfully contributes to several overarching themes within the book of Genesis and the broader biblical narrative. Firstly, it vividly illustrates the destructive power of **human sin and fraternal envy**, showcasing how bitterness can harden hearts to extreme cruelty. The brothers' indifference to Joseph's suffering, symbolized by their casual meal, is a stark example. Secondly, and perhaps most profoundly, the verse is a testament to **divine providence and sovereignty**. The sudden, "behold" appearance of the caravan, precisely when Joseph is in the pit, demonstrates God's active hand in orchestrating events, even through human evil, to fulfill His greater purposes. This foreshadows Joseph's later declaration in [Genesis 50:20](/genesis/50-20 "Joseph's declaration of God's good intentions"), where he affirms that what his brothers intended for evil, God intended for good. Thirdly, it marks the beginning of **Joseph's journey to Egypt**, a critical step in God's plan to preserve the nascent nation of Israel, ultimately leading to their growth and the eventual Exodus. This journey, though initiated by betrayal, is a necessary precursor to the fulfillment of God's covenant promises to Abraham, Isaac, and Jacob.

### EXPOSITION AND ANALYSIS
The scene opens with a stark image: "And they sat down to eat bread." This seemingly mundane act, occurring immediately after the brothers' violent betrayal of Joseph, powerfully underscores their callousness. Their casual dining while their younger brother suffered in a pit reveals a profound lack of empathy and a hardened heart, demonstrating the destructive power of envy and jealousy.

#### Key Word Analysis
* **sat down (Hebrew, _yâshab'_):** From H3427, meaning "to sit down (specifically as judge, in ambush, in quiet); by implication, to dwell, to remain." Here, it emphasizes the brothers' settled, almost comfortable posture, highlighting their deliberate and unrepentant attitude even after their cruel act. Their "sitting" in quiet contrast to Joseph's suffering in the pit underscores their hardened hearts and lack of immediate remorse.
* **Ishmeelites (Hebrew, _Yishmâʻêʼlîy'_):** From H3459, patronymically from Ishmael, meaning "a Jishmaelite or descendant of Jishmael." The identification of these traders as Ishmaelites is significant. As descendants of Abraham through Hagar, they represent a connection, albeit distant, to the patriarchal family, yet they serve as the unwitting agents of Joseph's removal from his immediate family and the land of promise. Their presence introduces an external, non-familial element that becomes instrumental in God's plan.
* **to carry it down (Hebrew, _yârad'_):** From H3381, a primitive root meaning "to descend (literally, to go downwards; or conventionally to a lower region, as the shore, a boundary, the enemy, etc.; or figuratively, to fall); causatively, to bring down." This word is crucial as it explicitly states the caravan's destination: Egypt, which was geographically "down" from Canaan. More profoundly, it foreshadows Joseph's own "descent" into Egypt, initially as a slave, but ultimately leading to his exaltation. This word marks the beginning of a significant phase in Joseph's life journey, characterized by both literal and figurative descents and ascents.

#### Verse Breakdown
* **"And they sat down to eat bread:"** This clause immediately follows the brothers' cruel act of casting Joseph into the pit. The act of eating, normally a communal and life-affirming activity, here becomes a chilling symbol of their indifference and hardened hearts. It demonstrates a profound lack of remorse or concern for their brother's suffering, highlighting the depth of their malice driven by envy.
* **"and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead"**: As the brothers are engaged in their callous meal, their attention is suddenly drawn to an approaching caravan. The phrase "lifted up their eyes and looked" signifies a deliberate observation, and the interjection "behold" (וְהִנֵּה, *wəhinnēh*) emphasizes the sudden, unexpected, and significant nature of this appearance. The "company of Ishmeelites" identifies them as nomadic traders, descendants of Ishmael, originating from Gilead, a region known for its aromatic products. This seemingly chance encounter is, in the biblical narrative, a divinely orchestrated event.
* **"with their camels bearing spicery and balm and myrrh,"**: This detail specifies the valuable cargo carried by the camels. "Spicery" (Hebrew: *nekho't*) likely refers to a fragrant gum or resin, "balm" (Hebrew: *tzori*) to the renowned "balm of Gilead" known for its medicinal and aromatic qualities, and "myrrh" (Hebrew: *lot*) to a fragrant resin used in perfumes and embalming. These were highly prized commodities in the ancient world, indicating a lucrative trade and the wealth of the caravan, making them ideal buyers for Joseph.
* **"going to carry [it] down to Egypt."**: This final clause explicitly states the caravan's destination. Egypt was a major hub for the trade and consumption of such goods. This detail is critically important, as it provides the precise means and direction for Joseph's involuntary journey, directly setting the stage for the next phase of God's plan for his life and the eventual preservation of his family.

#### Literary Devices
Genesis 37:25 masterfully employs several literary devices to convey its profound meaning. The most striking is **Irony**, specifically **Situational Irony**, where the brothers' act of eating bread, a symbol of sustenance and peace, immediately after their cruel betrayal of Joseph, creates a jarring contrast that underscores their callousness and the depth of their hardened hearts. This casual indifference in the face of their brother's suffering is deeply unsettling. The sudden appearance of the caravan is highlighted by the interjection "behold" (וְהִנֵּה), which functions as a **Literary Marker** or **Exclamatory Particle**, drawing the reader's attention to a significant, divinely orchestrated event. This "behold" signals a moment of **Divine Intervention**, where God's sovereign hand is revealed in the seemingly coincidental arrival of the Ishmaelites. Furthermore, the verse employs **Foreshadowing** through the caravan's destination, "to carry [it] down to Egypt." This detail subtly hints at Joseph's own impending journey to Egypt, which, though initiated by betrayal, will ultimately lead to his elevation and the salvation of his family, setting the stage for the larger narrative of the Israelites' descent into and eventual exodus from Egypt.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Genesis 37:25 serves as a powerful testament to God's sovereign providence, demonstrating His ability to orchestrate His divine purposes even through the darkest acts of human sin and betrayal. The seemingly random arrival of the Ishmaelite caravan, precisely at the moment of Joseph's abandonment, is presented not as mere chance, but as a crucial step in God's overarching plan to preserve Jacob's family and ultimately bring about the salvation of many. This verse illustrates that while human beings possess free will and can commit evil, God remains utterly sovereign, weaving even malicious intent into the tapestry of His redemptive design. It underscores the profound truth that God's plans cannot be thwarted by human wickedness, but rather, He can redeem and repurpose even the most grievous circumstances for His glory and the good of His people.

* [Genesis 50:20](/genesis/50-20 "Joseph's Declaration of God's Good Intentions")
* [Romans 8:28](/romans/8-28 "God Works All Things for Good")
* [Proverbs 16:9](/proverbs/16-9 "The Lord Directs Our Steps")

### REFLECTION AND APPLICATION
Genesis 37:25 offers profound and enduring lessons for believers. It compels us to confront the reality of human depravity, as seen in the brothers' chilling indifference and the destructive power of envy and hatred within family relationships. This serves as a sobering warning, prompting us to examine our own hearts for any seeds of bitterness, resentment, or callousness that might lead to harmful actions against others, especially those closest to us. More importantly, this verse is a powerful beacon of hope and a call to unwavering trust in God's sovereignty. In moments of profound injustice, betrayal, or suffering—whether caused by others or by difficult circumstances—we are reminded that God is never absent. He is actively at work, even when His hand seems hidden, orchestrating events for His ultimate good purposes, just as He did for Joseph. Our call is to cultivate a spirit of forgiveness, to release our grievances, and to rest in the assurance that God can redeem even the most painful experiences, transforming them into pathways for His glory and our growth.

#### Questions for Reflection
* **How does the brothers' act of eating bread immediately after casting Joseph into the pit challenge your understanding of human sin and indifference?**
* **In what areas of your life are you tempted to doubt God's providence, especially when facing betrayal or injustice? How can Joseph's story strengthen your faith in God's overarching plan?**
* **What "bitter roots" (like envy or resentment) might be present in your own heart, and how can you actively work to cultivate compassion and forgiveness instead?**
* **How does this passage encourage you to trust that God can use even the most painful circumstances to achieve His good purposes in your life and the lives of others?**

### FAQ
**Why did the brothers sit down to eat bread immediately after casting Joseph into the pit?**

Answer: Their act of eating bread directly after such a cruel deed highlights their chilling indifference and profound lack of remorse. It demonstrates the depth of their hatred and how envy had hardened their hearts, allowing them to casually disregard their brother's suffering. This serves as a stark illustration of how sin can desensitize individuals to the pain of others, even family members.

**Were the merchants Ishmaelites or Midianites?**

Answer: Genesis 37:25 identifies them as "Ishmeelites," while [Genesis 37:28](/genesis/37-28 "Read about the Midianites and Ishmaelites") mentions "Midianites" as the ones who drew Joseph out of the pit and sold him. This apparent discrepancy has led to various interpretations: it could indicate that the terms were used interchangeably for nomadic desert traders, or that the caravan was a mixed company of merchants from both groups, both being descendants of Abraham through different lines. Regardless, their identity as desert traders is consistent with their role in the narrative.

**What was the significance of the "spicery and balm and myrrh" they carried?**

Answer: These were highly valuable commodities in the ancient Near East, used for perfumes, medicines, and embalming. Their presence indicates a lucrative trade route to Egypt. The specific cargo also subtly foreshadows Joseph's future in Egypt, where such goods were highly valued, and potentially even the spices used for embalming in the future (e.g., Jacob's embalming in [Genesis 50:2](/genesis/50-2 "Jacob's embalming") and Joseph's embalming in [Genesis 50:26](/genesis/50-26 "Joseph's embalming")). Their value also made Joseph a worthwhile "commodity" for sale.

**Why was Egypt the destination for these traders?**

Answer: Egypt was a major ancient civilization with a sophisticated economy and a high demand for luxury goods, including aromatic resins and spices, which were used in perfumes, incense for religious rituals, medicines, and particularly in the elaborate process of mummification. Trade routes from Canaan and Gilead to Egypt were well-established, making Egypt a natural and profitable market for the caravan's valuable cargo. This destination was crucial for God's plan, as it directly facilitated Joseph's journey to the very place where he would eventually rise to power and save his family.

### CHRIST-CENTERED FULFILLMENT
The narrative of Joseph's betrayal and subsequent journey to Egypt, initiated by the arrival of the Ishmaelites in Genesis 37:25, profoundly prefigures the life and redemptive work of Jesus Christ. Like Joseph, Jesus was rejected by His own people, as highlighted in [John 1:11](/john/1-11 "Jesus rejected by His own"), and betrayed by a close associate ([Matthew 26:48-49](/matthew/26-48-49 "Judas's betrayal of Jesus")). Joseph's descent into the pit and then into slavery in Egypt, seemingly a tragic end, was in fact the divinely appointed path to his elevation as a deliverer for his family and many nations. Similarly, Christ's descent—His humble incarnation, His suffering, and His death on the cross—was the necessary path to His exaltation ([Philippians 2:8-9](/philippians/2-8-9 "Christ's humility and exaltation")) and the salvation of humanity. Just as Joseph, through his suffering, became the source of life-sustaining bread for his family during a famine, Jesus, the Bread of Life ([John 6:35](/john/6-35 "Jesus, the Bread of Life")), offered His body as the ultimate sacrifice to provide eternal life and nourishment for all who believe. Joseph's journey from betrayal to power, ultimately saving those who wronged him, mirrors Christ's triumph over sin and death, offering redemption and reconciliation to a world that rejected Him ([Romans 5:8](/romans/5-8 "God's love for us in Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 43:11

¶ And their father Israel said unto them, If [it must be] so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds:

Genesis 37:28

Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty [pieces] of silver: and they brought Joseph into Egypt.

Jeremiah 8:22

[Is there] no balm in Gilead; [is there] no physician there? why then is not the health of the daughter of my people recovered?

Genesis 37:36

And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, [and] captain of the guard.

Genesis 16:11

And the angel of the LORD said unto her, Behold, thou [art] with child, and shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction.

Genesis 16:12

And he will be a wild man; his hand [will be] against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.

Amos 6:6

That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.