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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 37:35 powerfully depicts the profound and unyielding grief of Jacob, also known as Israel, upon being deceived into believing his beloved son Joseph has perished. Despite the collective efforts of his entire family—his sons and daughters—to offer comfort, Jacob steadfastly refused all consolation, declaring his intention to descend into the grave, mourning for his son until his own death. This verse poignantly illustrates the devastating emotional toll of the brothers' deception and the deep, enduring sorrow of a patriarch facing an unbearable loss.
Context
Literary Context
This verse is the climactic expression of Jacob's grief, immediately following the cruel deception orchestrated by Joseph's jealous brothers. Having sold Joseph into slavery, they then dipped his distinctive coat of many colours in goat's blood and presented it to their father, leading Jacob to conclude that Joseph had been torn apart by a wild beast (Genesis 37:33). Jacob's initial, visceral reaction of tearing his clothes and putting on sackcloth (Genesis 37:34) sets the stage for the profound, unyielding sorrow expressed in Genesis 37:35, highlighting the deep chasm between the brothers' wicked act and their father's overwhelming despair. The narrative then shifts to Joseph's journey into Egypt, contrasting Jacob's static grief with the dynamic unfolding of God's hidden plan.
Historical & Cultural Context
In ancient Near Eastern patriarchal societies, the loss of a son, especially a favored one, was a catastrophic event, threatening the family lineage and future. Mourning rituals were deeply ingrained, involving tearing garments, wearing sackcloth, and lamenting, often for extended periods. The family's attempt to comfort Jacob aligns with the societal expectation to share in grief and offer solace to the bereaved. However, Jacob's refusal to be comforted, as described in Genesis 37:35, speaks to a grief so profound that it transcended conventional social norms, indicating an unparalleled depth of sorrow that no human consolation could assuage. His declaration to go down to "Sheol" with his son reflects the prevalent understanding of the afterlife as a shadowy realm where the dead resided.
Key Themes
Genesis 37:35 contributes significantly to several overarching themes in the book of Genesis. It vividly portrays the destructive power of sin and deception, as the brothers' malicious act inflicts years of profound suffering on their father. It underscores the depth of human grief and the intense emotional bonds within families, particularly the unique love between a father and his favored son. Furthermore, it subtly introduces the theme of God's hidden sovereignty; while Jacob experiences seemingly hopeless despair, the narrative, in hindsight, reveals that this tragic event is a crucial, albeit painful, step in God's larger plan to preserve Jacob's family and ultimately fulfill His covenant promises, as seen in the later chapters of Genesis. The contrast between human suffering and divine purpose is a recurring motif throughout the Joseph narrative, culminating in Joseph's declaration in Genesis 50:20.
Exposition and Analysis
Genesis 37:35 captures the raw, overwhelming despair of Jacob, also known as Israel, in the face of what he believes to be the tragic death of his favorite son, Joseph.
Key Word Analysis
A primitive root meaning "to refuse" or "utterly." This word highlights Jacob's absolute and unyielding rejection of all comfort. His grief was so intense and personal that no external solace could penetrate it, signifying a complete surrender to his sorrow.
A primitive root meaning "to sigh," and by implication, "to pity," "console," or "rue." The repetition of this root, first as an infinitive ("to comfort him") and then as a passive participle ("to be comforted"), emphasizes the futility of the family's attempts and the profound, internal nature of Jacob's despair that rendered him impervious to consolation.
Referring to "Hades or the world of the dead (as if a subterranean retreat), including its accessories and inmates; grave, hell, pit." Jacob's declaration to go down "into the grave" (Sheol) unto his son mourning signifies his expectation to carry his sorrow beyond death, into the realm of departed spirits, where he believed Joseph had gone. This reveals his utter hopelessness and the belief that his only relief would be death and a continuation of his mourning in the afterlife.
Verse Breakdown
"And all his sons and all his daughters rose up to comfort him;"
This clause depicts a collective, familial response to Jacob's initial outburst of grief. It signifies a customary and expected act of solidarity and compassion within ancient Near Eastern society. Even the brothers who orchestrated the deception are included, participating in the outward ritual of mourning, creating a stark and tragic irony given their culpability in Jacob's suffering. Their actions, though outwardly comforting, were built upon a foundation of deceit.
"but he refused to be comforted;"
This is the poignant core of the verse, marking Jacob's profound and unyielding sorrow. His refusal is not merely a rejection of human solace but an expression of a grief so deep that it transcends any conventional means of consolation. Joseph was the son of his beloved Rachel, born to him in his old age, and his perceived loss plunged Jacob into a despair that no words or actions from his family could alleviate. His heart was utterly broken, rendering him impervious to their well-intentioned, yet ultimately futile, attempts.
"and he said, For I will go down into the grave unto my son mourning."
Jacob's declaration reveals the depth of his hopelessness and his commitment to his sorrow. The term "grave" here is Sheol, the Old Testament understanding of the realm of the dead. Jacob's statement implies that he anticipates continuing his mourning even beyond death, into the very realm where he believed Joseph had gone. This conveys a sense of utter finality, a complete surrender to his sorrow, and the belief that his only cessation from this profound grief would be death and a reunion with Joseph in the afterlife, albeit one still characterized by mourning.
"Thus his father wept for him."
This concluding phrase reiterates and summarizes the continuous, profound sorrow of Jacob. It emphasizes the ongoing and pervasive nature of his grief, a sorrow that would linger for years, shaping his life and family dynamics, until the miraculous truth of Joseph's survival and exaltation was finally revealed. This phrase underscores the deep emotional impact of the deception and the enduring pain it caused.
Literary Devices
Genesis 37:35 masterfully employs several literary devices to convey the depth of Jacob's grief. Hyperbole is evident in Jacob's declaration, "I will go down into the grave unto my son mourning." While literally expressing a desire for death, it also serves as an exaggerated statement to convey the overwhelming and all-consuming nature of his sorrow, suggesting that his mourning would persist even into the afterlife. Irony is powerfully present in the actions of "all his sons and all his daughters" rising to comfort him. The very sons who caused his grief are now attempting to console him, highlighting their hypocrisy and the tragic deception at the heart of the narrative. This creates a stark contrast between their outward show of sympathy and their inner culpability. Finally, the verse evokes strong pathos, appealing directly to the reader's emotions through the vivid portrayal of Jacob's inconsolable despair. His refusal of comfort and his desire to mourn until death elicit profound sympathy for the heartbroken patriarch, making his suffering palpable.
Theological and Thematic Connections
Jacob's inconsolable grief in Genesis 37:35 serves as a profound theological statement on the nature of human suffering, the devastating consequences of sin, and the mysterious unfolding of God's sovereign plan. His refusal to be comforted underscores the unique and overwhelming pain of loss, particularly when rooted in deception. It highlights how human actions, even those committed in secret, can have far-reaching and deeply painful consequences, impacting not only the immediate victims but also innocent bystanders and entire family structures. Yet, within this profound human tragedy, the biblical narrative implicitly points to a greater divine purpose. Jacob's suffering, though intense and prolonged, was ultimately part of God's redemptive plan to preserve his family and bring about the fulfillment of His covenant promises through Joseph's elevation in Egypt. This demonstrates that even in the darkest moments of despair, God remains sovereign, working His purposes through and often in spite of human sin.
Reflection and Application
Jacob's intense and prolonged grief in Genesis 37:35 serves as a powerful reminder that sorrow is a deeply human experience, and it is natural to mourn profound loss. His refusal to be comforted speaks to the unique and overwhelming nature of certain griefs, especially those compounded by betrayal and deception. For us today, this passage underscores the importance of truthfulness and integrity in our relationships, as one act of sin, particularly deceit, can ripple through a family, causing years of pain, separation, and emotional distress. It challenges us to consider the long-term consequences of our actions and to cultivate an environment of honesty and trust. While Jacob's despair was rooted in a lie, and he saw no hope, the overarching narrative of Joseph's life reveals God's sovereign plan unfolding even in the midst of his suffering. This teaches us to trust in God's unseen hand and redemptive purposes, even when circumstances seem utterly bleak and beyond human comfort, knowing that God can work all things for good, eventually turning sorrow into joy and bringing about His intended purposes.
Questions for Reflection
FAQ
Why was Jacob's grief so inconsolable?
Jacob's grief was inconsolable primarily because Joseph was his favorite son, born to him by his beloved wife Rachel in his old age. This deep, unique bond meant that the perceived loss was not just the death of a son, but the shattering of a profound connection and the crushing of his personal hopes and dreams for Joseph. This unparalleled attachment, coupled with the brutal nature of the supposed death by wild beast, plunged him into a despair that no human comfort could alleviate, as indicated by his steadfast refusal to be comforted in Genesis 37:35.
What does "Sheol" mean in the context of Jacob's statement, "I will go down into the grave unto my son mourning"?
In this context, "Sheol" (Hebrew: שְׁאוֹל, from H7585, often translated "grave" or "pit") refers to the general realm of the dead or the underworld in Old Testament thought. It was considered the common abode of all departed spirits, a shadowy and silent place. Jacob's statement expresses his profound and enduring sorrow, indicating his belief that his mourning would continue even after his own death, implying a desire to carry his grief with him into the afterlife, where he anticipated joining Joseph. It signifies a complete surrender to his sorrow, believing his only relief would be death and a continuation of his mourning with his son in Sheol.
How does this story relate to the consequences of deception?
This story powerfully illustrates the devastating and long-lasting consequences of deception. The brothers' elaborate lie about Joseph's death, concocted to cover their crime of selling him into slavery, inflicted years of profound emotional suffering on their father Jacob. His inconsolable grief, as detailed in Genesis 37:35, demonstrates how sin, particularly deceit, can cause deep and lasting pain, disrupting family relationships, eroding trust, and bringing immense emotional distress that extends far beyond the initial act. It serves as a stark biblical warning about the ripple effects of dishonesty.
Christ-Centered Fulfillment
Jacob's profound despair and his declaration to mourn "into the grave" (Sheol) highlight the human condition's vulnerability to overwhelming grief in the face of death, particularly when hope seems absent. This stands in stark contrast to the ultimate hope offered through Jesus Christ. While Jacob believed he would join Joseph in the shadowy realm of Sheol, the resurrection of Jesus Christ fundamentally transforms the understanding of death and the afterlife. Through Christ, death is not the final word, nor is grief without hope. Believers are called to mourn, but "not as others who have no hope" (1 Thessalonians 4:13), because Christ has conquered death and offers the promise of resurrection and eternal life (John 11:25-26). Jacob's eventual joyous reunion with Joseph (Genesis 45:26-28 and Genesis 46:30) serves as a faint, earthly echo of the ultimate reunion and comfort that Christ provides to those who trust in Him, turning sorrow into everlasting joy and wiping away every tear (Revelation 21:4). He is the true Comforter, whose victory over the grave ensures that our deepest mourning will one day be transformed into eternal rejoicing.