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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 37:31–36. His four-level outline is real structure in the source text, so it is rendered as structure.
I.Joseph would soon be missed, great enquiry would be made for him, and therefore his brethren have a further design, to make the world believe that Joseph was torn in pieces by a wild beast; and this they did,
1.To clear themselves, that they might not be suspected to have done him any mischief. Note, We have all learned of Adam to cover our transgression, Job 31:33. When the devil has taught men to commit one sin, he then teaches them to conceal it with another, theft and murder with lying and perjury; but he that covers his sin shall not prosper long. Joseph's brethren kept their own and one another's counsel for some time, but their villany came to light at last, and it is here published to the world, and the remembrance of it transmitted to every age.
2.To grieve their good father. It seems designed by them on purpose to be revenged upon him for his distinguishing love of Joseph. It was contrived on purpose to create the utmost vexation to him. They sent him Joseph's coat of many colours, with one colour more than it had had, a bloody colour, Gen 37:32. They pretended they had found it in the fields, and Jacob himself must be scornfully asked, Is this thy son's coat? Now the badge of his honour is the discovery of his fate; and it is rashly inferred from the bloody coat that Joseph, without doubt, is rent in pieces. Love is always apt to fear the worst concerning the person beloved; there is a love that casteth out fear, but that is a perfect love. Now let those that know the heart of a parent suppose the agonies of poor Jacob, and put their souls into his soul's stead. How strongly does he represent to himself the direful idea of Joseph's misery! Sleeping or waking, he imagines he sees the wild beast setting upon Joseph, thinks he hears his piteous shrieks when the lion roared against him, makes himself tremble and grow chill, many a time, when he fancies how the beast sucked his blood, tore him limb from limb, and left no remains of him, but the coat of many colours, to carry the tidings. And no doubt it added no little to the grief that he had exposed him, by sending him, and sending him all alone, on this dangerous journey, which proved so fatal to him. This cuts him to the heart, and he is ready to look upon himself as an accessory to the death of his son. Now,
(1.)Endeavours were used to comfort him. His sons basely pretended to do it (Gen 37:35); but miserable hypocritical comforters were they all. Had they really desired to comfort him, they might easily have done it, by telling him the truth, "Joseph is alive, he is indeed sold into Egypt, but it will be an easy thing to send thither and ransom him." This would have loosened his sackcloth, and girded him with gladness presently. I wonder their countenances did not betray their guilt, and with what face they could pretend to condole with Jacob on the death of Joseph, when they knew he was alive. Note, The heart is strangely hardened by the deceitfulness of sin. But,
(2.)It was all in vain: Jacob refused to be comforted, Gen 37:35. He was an obstinate mourner, resolved to go down to the grave mourning. It was not a sudden transport of passion, like that of David, Would God I had died for thee, my son, my son! But, like Job, he hardened himself in sorrow. Note,
[1.]Great affection to any creature does not prepare for so much the greater affliction, when it is either removed from us or embittered to us. Inordinate love commonly ends in immoderate grief; as much as the sway of the pendulum throws one way, so much it will throw the other way.
[2.]Those consult neither the comfort of their souls nor the credit of their religion that are determined in their sorrow upon any occasion whatsoever. We must never say, "We will go to our grave mourning," because we know not what joyful days Providence may yet reserve for us, and it is our wisdom and duty to accommodate ourselves to Providence.
[3.]We often perplex ourselves with imaginary troubles. We fancy things worse than they are, and then afflict ourselves more than we need. Sometimes there needs no more to comfort us than to undeceive us: it is good to hope the best.
II.The Ishmaelites and Midianites having bought Joseph only to make their market of him, here we have him sold again (with gain enough to the merchants, no doubt) to Potiphar, Gen 37:36. Jacob was lamenting the loss of his life; had he known all he would have lamented, though not so passionately, the loss of liberty. Shall Jacob's freeborn son exchange the best robe of his family for the livery of an Egyptian lord, and all the marks of servitude? How soon was the land of Egypt made a house of bondage to the seed of Jacob! Note, It is the wisdom of parents not to bring up their children too delicately, because they know not to what hardships and mortifications Providence may reduce them before they die. Jacob little thought that ever his beloved Joseph would be thus bought and sold for a servant.
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Summary
Genesis 37:32 records the chilling culmination of Joseph's brothers' malicious plot, as they present his distinctive, blood-stained tunic to their father, Jacob. This calculated act of deception, designed to conceal their crime of selling Joseph into slavery, was orchestrated to make Jacob believe his beloved son had been tragically killed by a wild animal. The verse marks a pivotal moment, plunging Jacob into profound grief and setting in motion a series of events that would profoundly shape the destiny of the nascent Israelite family.
Context
Literary Context
This verse immediately follows the brothers' decision to sell Joseph to Ishmaelite traders rather than kill him, a compromise suggested by Reuben and Judah (Genesis 37:26-28). Having disposed of Joseph, they now face the challenge of explaining his disappearance to their father, Jacob. The act described in Genesis 37:32 is the final, crucial step in their meticulously planned deception, designed to provide a plausible and devastating cover story. It directly precipitates Jacob's intense mourning described in Genesis 37:34-35, highlighting the immediate and severe emotional impact of their cruel lie. The narrative then shifts to Joseph's journey to Egypt, demonstrating how this act of betrayal serves as a dark, yet divinely orchestrated, catalyst for future events.
Historical & Cultural Context
In the ancient Near East, a distinctive garment like the "coat of many colours" (or "long-sleeved tunic") was often a symbol of status, favor, or even an inheritance right, distinguishing the wearer from others, especially those engaged in manual labor. Such garments were not typically worn by shepherds. The use of animal blood to simulate a wild animal attack was a common and believable ruse in a pastoral society where predators posed a constant threat to flocks and people. The family structure, with a patriarch like Jacob holding significant authority and expressing clear favoritism, also sets the stage for the intense sibling rivalry. The brothers' actions reflect a desperate attempt to eliminate a perceived rival and secure their own positions within the family, using methods that would be culturally understood as plausible, however horrific.
Key Themes
Genesis 37:32 is a nexus for several key themes woven throughout the Joseph narrative and the broader book of Genesis. It powerfully illustrates the destructive nature of sibling rivalry and jealousy, which escalate from resentment to attempted murder and ultimately to calculated deception. The theme of deception and betrayal is central, as the brothers craft a lie that inflicts profound grief upon their father. This verse also highlights the theme of parental favoritism and its consequences, as Jacob's overt love for Joseph, symbolized by the very coat used in the deception, fuels the brothers' animosity. Crucially, even amidst this profound human sin, the narrative subtly introduces the theme of divine providence, hinting that God will ultimately work through these wicked acts for a greater redemptive purpose, a theme that becomes explicit later in the story, particularly in Genesis 45:5-8.
Exposition and Analysis
Key Word Analysis
This term (H3801) refers to a tunic or garment. In the context of Genesis 37, it specifically denotes the special garment Jacob gave to Joseph, often translated as "coat of many colours" or "long-sleeved tunic." Its significance lies in its symbolism of Jacob's exceptional favor towards Joseph, distinguishing him from his brothers and fueling their resentment.
The word (H1) signifies Jacob, the patriarch of the family. The brothers' act was specifically directed at their father, aiming to deceive him and inflict emotional pain. The term underscores the familial betrayal and the profound impact of their actions on the head of the household.
This verb (H4672) means "to find" or "to come forth to." The brothers' use of "This have we found" is a deliberate lie, feigning accidental discovery to distance themselves from their crime. It highlights their calculated deceit and their attempt to appear innocent while delivering devastating news.
Verse Breakdown
"And they sent the coat of [many] colours"
This phrase describes the initial action taken by the brothers. Instead of bringing the coat themselves, they "sent" it, perhaps through a servant or one of their younger, less culpable members, to create a veneer of detachment and plausible deniability. The "coat of many colours" (Hebrew kethoneth passim) was Joseph's distinctive garment, a powerful symbol of Jacob's favoritism, making it the perfect prop for their gruesome deception.
"and they brought [it] to their father"
This indicates the delivery of the blood-stained garment directly to Jacob. The act of bringing it to their father underscores the directness of their intent to inflict pain and the target of their elaborate lie. It forces Jacob to confront the "evidence" personally, maximizing the emotional impact.
"and said, This have we found:"
This is the core of their deception. By claiming to have "found" the coat, they present themselves as innocent bystanders who stumbled upon a tragic scene. This calculated statement is designed to deflect suspicion and establish a false narrative of Joseph's demise by a wild animal.
"know now whether it [be] thy son's coat or no."
This rhetorical question is laden with cruel irony and malice. The brothers knew full well whose coat it was and what it meant to Jacob. By forcing Jacob to identify the garment, they compel him to acknowledge the "proof" of his beloved son's death, ensuring the deepest possible emotional wound and securing their secret. It's an act of psychological torture.
Literary Devices
Genesis 37:32 is rich with literary techniques that amplify its dramatic and emotional impact. The most prominent device is Irony, particularly dramatic irony. The audience knows the truth of Joseph's fate (he was sold, not killed by an animal), while Jacob is tragically ignorant. The brothers' question, "know now whether it be thy son's coat or no," is deeply ironic, as they know the answer and are deliberately inflicting pain. Symbolism is also central, with the "coat of many colours" transforming from a symbol of favoritism and blessing into a gruesome symbol of betrayal, loss, and death. The blood on the coat, though fake in its origin, serves as a powerful motif of violence and death, foreshadowing the very real suffering Jacob will endure. The brothers' calculated actions demonstrate Foreshadowing, as their deep-seated malice and capacity for deception hint at future conflicts and betrayals within the family, even as this specific act sets the stage for Joseph's eventual ascent. The narrative's stark presentation of their cold, premeditated lie also employs Understatement in its description of their "saying," allowing the horror of the act to speak for itself without explicit authorial condemnation.
Theological and Thematic Connections
This verse starkly reveals the devastating consequences of unchecked sin within a family, demonstrating how envy and resentment can fester into malicious betrayal and calculated deception. It serves as a somber reminder of humanity's capacity for evil, even among siblings, and the profound grief that results from such acts. Yet, even in this dark moment of human depravity, the seeds of divine providence are implicitly sown, as this wicked act unknowingly propels Joseph toward a future where he will play a crucial role in God's redemptive plan for his family and beyond. The suffering inflicted upon Jacob, though grievous, becomes a necessary, albeit painful, step in the unfolding of God's sovereign purposes.
Reflection and Application
Genesis 37:32 is a stark mirror reflecting the destructive power of sin, particularly the corrosive effects of jealousy and the devastating consequences of deception within relationships. It compels us to honestly examine our own hearts for any seeds of bitterness, resentment, or unforgiveness that, if left unchecked, can lead to profound pain and fractured bonds. The narrative reminds us that our actions, even those intended to conceal or harm, have far-reaching consequences, not only for those we directly impact but also for ourselves and our spiritual well-being. Yet, amidst this profound human failing, the story also offers a powerful testament to God's unwavering sovereignty. Even when human evil seems to prevail, God is capable of weaving the darkest threads of betrayal into the tapestry of His redemptive plan. This encourages us to trust in His providence even when circumstances seem dire and unjust, and to actively pursue reconciliation, forgiveness, and integrity in our own lives, knowing that God can bring good out of even the most broken situations, ultimately transforming our trials into testimonies of His faithfulness.
Questions for Reflection
FAQ
What is the significance of the "coat of many colours" in this narrative?
The "coat of many colours" (Hebrew kethoneth passim) was a distinctive and valuable garment given to Joseph by his father, Jacob, as a clear sign of his deep favoritism and perhaps an indication of his elevated status or future inheritance. While traditionally translated as "many colours," many scholars suggest it was a "long-sleeved tunic" or a "tunic of many breadths," signifying a garment of distinction not typically worn by those engaged in manual labor. This special garment became a potent symbol of Jacob's preferential love, which intensely fueled his brothers' jealousy and hatred, ultimately making it the perfect prop for their cruel deception in Genesis 37:32.
Why did Joseph's brothers choose to use the coat and goat's blood to deceive Jacob?
The brothers chose this method for its effectiveness in creating a believable and emotionally devastating lie. The coat was an undeniable symbol of Jacob's favoritism towards Joseph, making its "discovery" a highly credible piece of evidence. Dipping it in goat's blood simulated a wild animal attack, a common and plausible threat in their ancient pastoral environment. This calculated act in Genesis 37:32 was designed to inflict maximum emotional pain on Jacob by presenting "proof" of Joseph's violent demise, thereby effectively concealing their true crime of selling Joseph into slavery and deflecting any suspicion from themselves.
Christ-Centered Fulfillment
The narrative of Joseph, profoundly marked by the betrayal in Genesis 37:32, serves as a powerful type or foreshadowing of Jesus Christ. Joseph, the beloved son of his father, was unjustly rejected and betrayed by his own brothers, sold for a price (twenty shekels of silver, Genesis 37:28), and presumed dead, yet through his suffering and descent into Egypt, he ultimately rose to a position of power and became the savior of his family and many nations from famine. This mirrors Jesus, the beloved Son of God (Matthew 3:17), who was rejected and betrayed by His own people (John 1:11), sold for thirty pieces of silver (Matthew 26:15), and suffered a seemingly ignominious death on the cross. Yet, through His crucifixion and glorious resurrection (Romans 4:25), Jesus became the ultimate Savior, not just for one family or nation, but for all humanity, delivering them from the famine of sin and death and bringing them into the abundance of eternal life (John 10:10). The blood-stained coat, though a symbol of a lie in Joseph's story, serves as a poignant, albeit inverted, foreshadowing of the shedding of innocent blood for a redemptive purpose—the very real, atoning blood of Christ, which brings true salvation and reconciliation (Ephesians 1:7).