Genesis 37 - Joseph's Dreams and Being Sold into Slavery - The Mysteries of God's Word

Embark on an exploration of Genesis 37 with us as we unravel the intricate family dynamics that set Joseph's extraordinary journey into motion. How does the coat of many colors ignite the flames of envy and betrayal within a family? Discover the layers of favoritism and jealousy that weave through Joseph's early life, culminating in his brothers' shocking decision to sell him into slavery. Promised leadership and dreams from God form the backdrop to a story that is as timeless as it is compelling, offering lessons on integrity and the human condition.

From the vast fields of Shechem to the opulent halls of Egyptian power, follow Joseph's path as we dissect each pivotal moment that shapes his destiny. Witness Reuben's failed attempt at salvation and Judah's cunning proposition that ultimately seals Joseph's fate. As Joseph arrives in Egypt, sold to Potiphar, we leave the story poised for the next chapter in his life. Join us next week as we continue this incredible saga, diving into the curious tale of Judah and Tamar. Until then, reflect on the powerful themes of betrayal and redemption that resonate through Joseph's narrative.

Chapters

• 0:14 Genesis 37
• 13:27 The Betrayal of Joseph
• 27:22 Joseph Sold to Potiphar in Egypt

Transcript

Speaker 1: 0:15

Praise the Lord and thank you for joining me for the mysteries of God's Word. Today we're in Genesis, chapter 37, and we transition from the generations of Jacob and Esau into the life of Joseph. Beginning in verse 1, we read Jacob lived in the land of his father's sojournings in the land of Canaan. These are the generations of Jacob. Joseph, being 17 years old, was pasturing the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father's wives, and Joseph brought a bad report of them to their father. In our first two verses today, we see that Jacob was living in the land of Canaan, in the land of his father's sojournings, and this is to remind us now that Jacob continues to be an alien in this land of Canaan, as the land is not yet considered his possession or the possession of Israel. We learn in Genesis 37, 14, that Jacob's specific location here is that of Hebron, and this is the destination where Jacob journeyed toward when he had left Bethel, because his father, isaac, was living here. And then we read that Joseph was 17 years old. A 17-year-old Joseph places the year at 1728 BC. Now, joseph had been brought into the land of Canaan 11 years ago, when he was six and, if you remember, joseph was born back in the land of Paddan Aram. So at 17 years old, joseph is already quite a traveler.

Speaker 1: 2:12

And we read that he's pasturing the flock with his brothers, and in verse 2, it calls him a boy or a young man, which implies he's learning the family trade, kind of as an apprentice under his brothers. And finally we learn that these brothers here are specifically the brothers of his father's wives, bilhah and Zilpah. So the four sons of Israel that would be training Joseph here are Dan, naphtali, gad and Asher. Finally, we hear that Joseph brought a bad report back to their father. Now we're not told if Joseph brought this on his own or was asked to bring back a report. However, the report he brought his father was not a good one. While we're also not told that this particular report changed his brother's feelings about him, it does show that Joseph lived a different kind of life than his brother's. Joseph, even as a young man, showed integrity and honor. He wasn't trying to be a gossip or a tattletale, but rather he's a faithful steward of his father's estate and he wants to report some bad conduct of his brothers.

Speaker 1: 3:34

We continue in verse 3. Now, israel loved Joseph more than any of his other sons because he was the son of his old age and he made him a robe of many colors. But when his brothers saw that their father loved him more than all of his brothers, they hated him and they could not speak peacefully with him. They hated him and they could not speak peacefully with him. Here in verse 3, we see Jacob referred to as Israel and throughout the rest of Genesis we see Israel used interchangeably with Jacob, perhaps as much as Jacob, and the phrase that gets used here, son of his old age. At first seems to be well, because Joseph was one of the youngest sons, but Benjamin is actually the lastborn son of Jacob and the Hebrew phrase that's being used here was a way of denoting a wise son. In fact, in the Hebrew there is no his. It could rather be translated son of old age. The phrase refers to a son who displays exceptional maturity for his age, in other words, a young body with an old head, a son of old age.

Speaker 1: 5:07

Jacob, recognizing Joseph's maturity and his ability to lead very early in life, is why he favored him, and Jacob desired to appoint Joseph as his primary son and heir over his estate and, frankly over his other brothers. However, he probably didn't think through how such favoritism would affect the other brothers, which seems fairly short-sighted, because Jacob had experienced the effects of favoritism in his youth, when his father favored Esau and his mother favored him, and Jacob made a robe of many colors. We're told this robe was very ornate. It was a garment that was made for someone in a royal family. It was of royal quality. It pronounced Joseph as the one whom Jacob intended to be the future leader and heir of the household. While we actually cannot be certain of what this robe looked like, it was certainly richly ornamental. The only other place this phrase is used in Scripture is 2 Samuel 13, 18, speaking of a very royal and long robe.

Speaker 1: 6:23

And then, in verse 4, we see how Jacob's brothers became so jealous that their father showed Joseph this favor, and essentially, israel is giving Joseph, one of the youngest sons, the rights of the firstborn. And these other brothers allowed their jealousy to turn into such bitterness, and bitterness to turn into hatred, so much so that whenever they talked with Joseph, they could not talk peacefully. Everything became an argument. Every attempt to speak became an attempt to show him up or shut him down. So Joseph's life of integrity became what they perceived as acting more righteous than everyone else, picking up in verse 5.

Speaker 1: 7:14

Now Joseph had a dream, and when he told it to his brothers, they hated him even more. They said to him Hear this dream that I've dreamed. Behold, we were binding sheaves in the field and behold, my sheaf arose and it stood upright. And behold, your sheaves gathered around it and bowed down to my sheaf. His brothers said to him Are you indeed to reign over us? In these verses we see that when Joseph tells his brothers this dream, their hatred grows, their jealousy and their bitterness becomes stoked, as if it were a fire given gasoline. Joseph's dream of being exalted over his brothers and ruling over them only makes them want to stop him even more.

Speaker 1: 8:20

The dream he was given this first dream was that in the context of farming, farming with sheaves of wheat. This is a little bit out of their typical setting, which was shepherding, and it reveals both how Joseph will be the chosen son through faith, as well as how his brothers will one day, in a very practical way, have to come to Egypt and bow down to him to get grain. Verse 9,. Then he dreamed another dream and he told it to his brothers and said Behold, I have dreamed another dream. Behold the sun, the moon and eleven stars were bowing down to me. But when he told it to his father and to his brothers, his father rebuked him and said to him what is this?

Speaker 1: 9:34

Dream that Joseph received was similar to the first dream in that it represented not only his brothers bowing down, but now, this time, also his mother and his father, again reinforcing the idea that Joseph will one day exercise authority over them, while Joseph's birth mother at this point was already dead. A mother-in-law would certainly fit the criteria for this dream. And we see that when Joseph tells his father and his brother about this, his father rebukes him. Israel says shall I and your mother and your brothers come and bow down to the ground before you? Well, jacob finds Joseph's dream to be kind of obnoxious and rebukes him for what seems to be youthful rebellion at this point. Nevertheless, he keeps this in the back of his mind. Certainly Jacob himself would remember his own dreams that he received from the Lord at Bethel and how God directed him in his life. And again we see his brother's jealousy and bitterness, stoked even further by this second dream, picking up in verse 12,.

Speaker 1: 10:54

Now his brothers went to pasture their flock near Shechem and Israel said to Joseph Are not your brothers pasturing the flock at Shechem? Come, I will send you to them. And he said to him here I am. So he said to him Go now, see if it is well with your brothers and with the flock and bring me word. So he sent him from the valley of Hebron and he came to Shechem. In these three verses we find that the brothers have gone to pasture the flock near Shechem. Now, unlike the first time, like the first time, this is all of the brothers. This is Leah's sons, bilhah's sons, zilpah's sons.

Speaker 1: 11:44

It also appeared that the flocks needed to be moved to better grazing land and if you remember from Genesis, chapter 33, israel had purchased a parcel of land very close to Shechem, had purchased a parcel of land very close to Shechem. Now Shechem is 50 miles north of Hebron, where Israel is currently located, which is about probably 20 hours of travel. With a flock of sheep. Perhaps, in addition to better grazing ground, part of the journey was also to check on their piece of property. And we also see that Joseph did not go with his brothers. Now Israel is certainly aware of the animosity between the brothers, considering how he himself had rebuked Joseph. But as their father he likely wants to see them try and work it out, to try and get along as brothers. And so now he calls Joseph, who didn't go with his brothers, and says go to your brothers and pasture the flock. Joseph, being the obedient son that he was, quickly says here I am. And Israel personally prepares Joseph for the journey to join his brothers. He tells Joseph bring back word that it is well with your brothers. And the Hebrew word for it is well is shalom meaning go and see that there is peace and prosperity with your brothers at Shechem. Considering that Shechem is where Simeon and Levi had killed an entire village of men, it's a reasonable concern for Israel that perhaps his sons may face difficulty in that area.

Speaker 1: 13:28

Verse 15,. And a man found him wandering in the fields. And the man asked him what are you seeking? I'm seeking my brothers. He said. So Joseph went after his brothers and found them at Dothan. So here we find Joseph wandering about in the fields because his brothers have moved on from their property at Shechem. This unknown man comes along, finds Joseph wandering about in the fields of Shechem and asks him what are you looking for? And Joseph tells him I'm looking for my brothers who are tending the flock. Do you know where they have gone? And the man says that he had overheard his brothers say they were going to Dothan. Overheard his brothers say they were going to Dothan. Therefore, the brothers must have spent some time here in this area and this man in particular must have been a neighbor of some kind and was regularly in the area of this property.

Speaker 1: 14:48

Verse 18,. They saw him from afar and before he came near to them, they conspired against him to kill him. They said one another here comes that dreamer. Come now, let us kill him and throw him into one of the pits. Then we will say that a fierce animal devoured him and we'll see what becomes of his dreams. But when Reuben heard it, he rescued him out of their hands, saying Let us not take his life. And Reuben said to them Shed no blood, throw him into this pit here in the wilderness, but don't lay a hand on him. That he might rescue him out of their hands and restore him to his father.

Speaker 1: 15:35

In verse 18, we see that they saw Joseph from afar and they knew it was him because, as we realize later, he is wearing his cloak of many colors and this is pretty flat terrain where he's walking, so they got some time to talk before he gets there. However, it's really hard to imagine how nine out of ten brothers could so quickly agree to kill another younger brother if they hadn't already come to some conclusions. From this description, it becomes apparent that their anger and bitterness had reached such a point that there was already a mutual understanding that something drastic needed to be done with this dreamer. And when they saw Joseph coming, it didn't take too long for all of the brothers, with the exception of Reuben, to come to an agreement to kill him. Reuben is the oldest of all the brothers and he is the exception of these 10 brothers that agreed to kill Joseph.

Speaker 1: 16:42

Reuben was already out of favor with his father because of what he did with the concubine not too long ago. Standing up for Joseph here could be a way for Reuben to restore his good favor with his father, or he could just be acting like a lot of older brothers do, feeling it's his duty to protect the younger children Verse 23. So when Joseph came to his brothers, they stripped him of his robe the robe of many colors that he wore and they took him and threw him into a pit. The pit was empty. There was no water in it. Very quickly here, as soon as Joseph got to his brothers, they attacked him and they stripped him or took his robe from him, which was the symbol of how Joseph was placed in a position above them by their father. And it's also a symbol of how Joseph acted and his dreams exalted him over them. The word for pit here is actually a word for cistern, and a cistern is a place where you store water, which is why there's a notation that there was no water in this cistern, verse 25. Then they sat down to eat and, looking up, they saw a caravan of Ishmaelites coming from Gilead with their camels, bearing gum, balm and myrrh, on their way to carry it down to Egypt. Then Judah said to his brothers what profit is it if we kill our brother and conceal his blood? Come, let us sell him to the Ishmaelites and let not our hand be upon him, for he's our brother, our own flesh. And his brothers listened to him. Then Midianite traders passed by and they drew Joseph up and lifted him up out of the pit and sold him to the Ishmaelites for 20 shekels of silver. They took Joseph to Egypt.

Speaker 1: 18:49

Okay, in these four verses, if we don't understand what's going on here, it can get a little bit confusing. So first of all, we see that the brothers sat down to eat. After just ruthlessly throwing their brother into the cistern, they sit down next to it and they start to eat, just showing the heartlessness of these brothers. And as they're eating, a caravan of Ishmaelites pass by carrying a bunch of trade goods. Now, after I've done some research, I realized this name of Ishmaelites became a name synonymous and overlapping with multiple nomadic cousins of Israel. For example, as we're learning here in these verses, the Ishmaelites are used interchangeably with Midianites. But we also know that Ishmael was the oldest son of Abraham and throughout scripture the term Ishmaelite is used for these nomadic cousins of Israel. We might think of their use of Ishmaelite similar to how we might use the term Arab today to describe numerous tribes of the Middle East. So this caravan is traveling from the region of Gilead to Egypt. Gilead, again, was a hill country east of the Jordan River, roughly between the Sea of Galilee and the Dead Sea. And they're coming from Gilead and they're going to Egypt.

Speaker 1: 20:20

And then we see brother Judah become very diplomatic with his words, and he does it to save his brother's life. Judah plays to the sinful desire of greed that would come from selling another man, namely his brother Joseph, while pointing to how they can keep their hands clean from the blood of their own brother, making it sound like a win-win situation for them and his brothers agree. Then, in verse 28, we see that the traders passed by and they drew Joseph up out of the pit. Here they are called Midianite traders. And then we see that the brothers sold them to the Ishmaelites. Again, these are the same traders, but quickly the narrative interchanges Ishmaelite for Midianite, intentionally to help us understand these terms are used interchangeably and it says the brothers sold them for 20 shekels of silver. 20 shekels of silver is an average price for a slave in that day. Some non-biblical Midianite texts speak of slaves selling from 15 to 30 shekels of silver. The journey to Egypt from Dothan is going to be roughly 200 miles and Egypt was a major hub for slave trade.

Speaker 1: 21:42

Picking up in verse 29, when Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes and returned to his brothers and said the boy is gone and I, where shall I go? Here we recognize Reuben was gone when his other brothers sold Joseph to the caravan. His temporary absence from the scene implies just the normal comings and goings of life. Perhaps as the eldest brother he took responsibility for the flocks as his other brothers were eating their meal. And now he comes back and Joseph is gone and then he tears his clothes. This activity in ancient times was an outward visible sign of intense grief and pain. Reuben's pain and grief may very well be because he believes losing his younger brother will have solidified his father's loss of trust with him. There's no hope of regaining it at this point, which is why he says where shall I go? Verse 31,.

Speaker 1: 22:53

Then they took Joseph's robe and slaughtered a goat and dipped the robe in blood. And they sent the robe of many colors and brought it to their father and said this is what we found. Please identify whether it is your son's robe or not. And he identified it and said it is my son's robe. A fierce animal has devoured him. Joseph is without doubt torn to pieces. Here we see the plan that was hatched coming to fruition. At this point everyone agrees, including Reuben, that they need to deceive their father and use goat blood on the robe and make it look like Joseph was killed by a wild animal. There is a little bit of irony here that mirrors how Jacob long ago deceived his father, isaac, with the skins of goat and the soup that was made from goats to get the blessing from his father. And now Jacob is going to be deceived by the blood of goats.

Speaker 1: 23:57

And we read that they sent the robe. The brothers didn't take the robe to Israel, they sent the robe to Jacob. They sent the robe to Jacob, likely through a servant, asking Is this your son's robe or not? And in doing this the brothers distanced themselves from the entire event of Jacob's disappearance and death. And Jacob identified the robe as his son's robe. And seeing the blood on it, he says a fierce animal has devoured him and Joseph is no doubt torn to pieces, verse 34.

Speaker 1: 24:36

Then Jacob tore his garments and put sackcloth on his loins and mourned his son for many days. All his sons and his daughters rose up to comfort him, but he refused to be comforted and said no, I shall go down to Sheol to my son mourning. Thus his father wept for him. Meanwhile the Midianites had sold him into Egypt. Potiphar, an officer of Pharaoh, the captain of the guard. In verse 34, we see the first mention in scripture of sackcloth being used as a practice to show mourning, and it says Jacob mourned for many days. It's clear that this was a long time and all his sons and daughters rose up to comfort him. What a disgusting display of heartless behavior, of complete selfish behavior, as the very men that sold Joseph into slavery are now hypocritically attempting to comfort their father. And Jacob refused to be comforted. He was so distraught with the information that he refused to be comforted. Certainly, at this point he probably cannot understand how God would allow this to happen. It also implies that he doesn't trust the words of his family and, considering the actions of his sons. Overall, perhaps to Jacob, the only one he thought he could trust was Joseph. And now Joseph is gone and Joseph says I shall go down to Sheol with my son.

Speaker 1: 26:20

The word Sheol in the Old Testament refers to the netherworld or the underground cavern where spirits of people were to go when they died. There's no real discrimination between the righteous or the unrighteous in the Old Testament. Everyone went to Sheol. Sheol represented the place under the earth and there's many references to going down or descending into shoal. While there is a contrast between God, who is in heaven, and the dead who are in shoal. All references in the Old Testament to shoal are negative, as it is a reference to the end of life, the end of physical life on earth. Proverbs refers to the path of sin as a path to shoal. Proverbs 9.18 implies that those who are living a life of sin are already dead and in shoal.

Speaker 1: 27:23

Finally, verse 36 told us that the Midianites had sold Joseph to Potiphar in Egypt. Now, potiphar was a high-ranking official in Egypt. He was the captain of the guard. He was part of the royal courtyard. What we know about the position of Potiphar was that he was responsible for the imprisonment of senior members of Pharaoh's court. And Potiphar is more of a title than a name. It means the one whom the god Ra has given. Thank you for joining me for the beginning of the life of Joseph, and join me next week as we look at Judah and Tamar. God bless you this week.