The story of Joseph, beginning in Genesis 37, is one of the most compelling and richly detailed narratives in the entire Bible. It is a foundational account of family dysfunction, divine providence, and the ultimate triumph of God’s plan over human evil. This chapter sets the stage for the eventual salvation of the nation of Israel, making it a critical piece of biblical history. This article provides a comprehensive exegesis of Genesis 37, exploring its characters, themes, and profound theological implications.
The Context of Genesis 37: Setting the Stage for Joseph
Genesis 37 marks a pivotal shift in the book of Genesis. The narrative moves from the story of Jacob (Israel) and his complex family to the focused account of his favorite son, Joseph. This chapter introduces the central conflict that will drive the story for the next several chapters: the intense jealousy of Joseph’s brothers and their subsequent betrayal. Understanding the family dynamics is key to grasping the chapter’s events. Jacob, who himself struggled with sibling rivalry, now fathers twelve sons who are embroiled in similar conflict, particularly the sons of his less-favored wife, Leah, versus the sons of his beloved wife, Rachel—Joseph and Benjamin.
Jacob’s Favoritism and the Coat of Many Colors
The chapter opens with a simple yet powerful statement: “Jacob lived in the land of his father’s sojournings, in the land of Canaan” (Genesis 37:1). The story immediately introduces Joseph, a seventeen-year-old boy “pasturing the flock with his brothers” (Genesis 37:2). The text quickly reveals the source of tension: Joseph brings a “bad report” of his brothers to their father.
This action, coupled with the next verse, establishes the core problem: “Now Israel loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colors” (Genesis 37:3). This “coat of many colors” (or as some translations suggest, a long-sleeved, ornate robe) was a public symbol of favoritism. It signified that Joseph was being treated not as a mere shepherd, but as a son of nobility, potentially above his brothers in status. This overt favoritism by Jacob sowed the seeds of deep resentment. “But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peacefully to him” (Genesis 37:4).
The Prophetic Dreams of Joseph
The conflict escalates dramatically with the introduction of Joseph’s dreams. These are not mere fantasies; they are divine revelations of God’s future plan.
The First Dream: Sheaves of Grain Bowing Down
Joseph dreamt that he and his brothers were binding sheaves in the field. “Then my sheaf arose and stood upright. And behold, your sheaves gathered around it and bowed down to my sheaf” (Genesis 37:7). The meaning was unmistakable. Joseph would one day rule over his brothers. The brothers’ reaction was predictable: “Are you indeed to reign over us? Or are you indeed to rule over us?” (Genesis 37:8). Their hatred for him intensified.
The Second Dream: The Sun, Moon, and Stars Bowing Down
Undeterred, or perhaps compelled by the divine nature of the visions, Joseph shares a second, even more audacious dream. He describes seeing “the sun, the moon, and eleven stars bowing down to me” (Genesis 37:9). This time, even his father Jacob rebukes him, saying, “What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow ourselves to the ground before you?” (Genesis 37:10). While Jacob rebukes him, the text notes that he “kept the saying in mind,” suggesting a suspicion that these might be more than just dreams.
These dreams, while inflaming his family’s anger, are central to the theological theme of the narrative. They reveal God’s sovereign choice and His foreknowledge of the events to come. Joseph is chosen not because of his own merit at this young age, but because of God’s greater purpose.
The Betrayal at Dothan: From Hatred to Action
The brothers’ hatred finally boils over into a murderous plot. Sent by Jacob to check on his brothers shepherding near Shechem, Joseph finds them in Dothan. Seeing him approach from a distance, the brothers conspire against him. “They said to one another, ‘Here comes this dreamer. Come now, let us kill him and throw him into one of the pits. Then we will say that a fierce animal has devoured him, and we will see what will become of his dreams'” (Genesis 37:19-20).
This statement reveals the core of their motivation: they sought to actively thwart the divine plan revealed in the dreams. They believed that by eliminating Joseph, they could nullify God’s purpose.
Reuben, the eldest, intervenes. Hoping to rescue Joseph later, he persuades them not to kill him but to throw him alive into a waterless pit. When Joseph arrives, they strip him of his infamous robe and cast him into the pit.
The Role of Judah: From Death to Profit
As the brothers sit down to eat, they see a caravan of Ishmaelite traders heading to Egypt. Judah, showing a pragmatic and mercenary mindset, proposes an alternative: “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 is our brother, our own flesh” (Genesis 37:26-27). This proposal highlights a chilling attempt to have it both ways: profit from their brother’s removal while avoiding the guilt of direct murder. The brothers agree and sell Joseph for twenty shekels of silver.
The Deception of Jacob and the Depth of Grief
With Joseph gone, the brothers must now deceive their father. They take Joseph’s robe, dip it in the blood of a goat, and present it to Jacob. They ask, “This we have found; please identify whether it is your son’s robe or not” (Genesis 37:32). Jacob immediately recognizes it and concludes that Joseph has been torn to pieces by a wild animal. His grief is profound and unending. He tears his clothes, puts on sackcloth, and “mourned for his son many days. All his sons and all 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'” (Genesis 37:34-35).
The irony is thick. The very sons who caused this grief are the ones attempting to offer comfort, while Jacob’s intense mourning for Rachel’s son is a direct result of his own favoritism. Meanwhile, the chapter ends with a brief, stark verse that contrasts with Jacob’s despair: “Meanwhile the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh, the captain of the guard” (Genesis 37:36). God’s plan is quietly, inexorably moving forward.
Key Themes and Theological Significance of Genesis 37
- The Sovereignty of God: Despite the evil intentions of the brothers, God’s plan prevails. The dreams were a revelation of His will. The events in Dothan, though born of sin, become the mechanism by which God places Joseph in Egypt to eventually save his family from famine.
- The Consequences of Sin: The chapter is a stark portrayal of the destructive power of jealousy, hatred, and deception. It shatters a family, causing deep, lasting pain for Jacob.
- Family Dysfunction: Genesis 37 does not shy away from depicting the flawed nature of the patriarchs. Jacob’s favoritism is a repeat of the mistakes of his parents (Isaac and Rebekah), showing how sin patterns can be passed through generations.
- Joseph as a Type of Christ: Many Christian interpreters see Joseph as a “type” or foreshadowing of Jesus Christ. Both were beloved sons of their fathers, rejected by their own people, sold for silver, and through their suffering, ultimately became the salvation for many.
Conclusion: The Foundation for Redemption
Genesis 37 ends on a note of deep human tragedy. A father is heartbroken, brothers are guilty of a heinous crime, and a young boy is enslaved in a foreign land. Yet, the reader is given the key to understanding the entire story: the divine dreams. What looks like an ending is merely the beginning of a much larger story of redemption. The betrayal in the pit at Dothan sets in motion a chain of events that will lead to the preservation of the Israelite nation, demonstrating that even human evil cannot thwart the sovereign and good plan of God.