Genesis Chapter 37
Joseph Is Sold into Slavery
A. Joseph’s dreams.
1. (Genesis 37:1–4) Jacob favors Joseph.
“Now Jacob dwelt in the land where his father was a stranger, in the land of Canaan. This is the history of Jacob. Joseph, being seventeen years old, was feeding the flock with his brothers. And the lad was with the sons of Bilhah and the sons of Zilpah, his father’s wives; and Joseph brought a bad report of them to his father. Now Israel loved Joseph more than all his children, because he was the son of his old age. Also he made him a tunic of many colors. But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peaceably to him.”
Joseph’s life begins one of the most extraordinary narratives in all of Scripture, revealing the triumph of faith amid adversity. Throughout his life, Joseph displayed unwavering trust in God. He endured betrayal, slavery, temptation, imprisonment, and finally exaltation, all without complaint or compromise. Like other patriarchs, each reflecting a distinct aspect of faith—Enoch’s walk of faith, Noah’s perseverance, Abraham’s obedience, Isaac’s power, and Jacob’s discipline—Joseph stands as the embodiment of the triumph of faith. He remained steadfast and faithful through both adversity and prosperity.
As Boice wrote, “He was loved and hated, favored and abused, tempted and trusted, exalted and abased. Yet at no point in the one-hundred-and-ten-year life of Joseph did he ever seem to get his eyes off God or cease to trust Him. Adversity did not harden his character. Prosperity did not ruin him. He was the same in private as in public. He was a truly great man.” Joseph also serves as a powerful type of Jesus Christ, foreshadowing the Messiah who was likewise beloved of His Father, betrayed by His brethren, sold for silver, yet ultimately exalted to save those who betrayed Him.
Jacob, here called Israel, loved Joseph more than his other sons because he was the son of his old age and Rachel’s firstborn. With sons from four different mothers, rivalry and strife were inevitable within the family. Favoritism, however, intensified the division. Jacob’s preference for Joseph mirrored the same parental favoritism that once poisoned his own household, when Isaac favored Esau and Rebekah favored Jacob. Despite this dysfunction, God’s providence worked through the turmoil to accomplish His redemptive plan.
Joseph’s family history was marked by deception, rivalry, and pain. Jacob deceived his father Isaac and stole his brother’s blessing, fled for his life, was cheated by his uncle Laban, married two sisters and took two concubines, and fathered twelve sons and a daughter amid constant strife. Yet from this deeply flawed household arose the man through whom God would preserve the entire nation of Israel. God’s grace is evident: He accomplishes His purposes through imperfect people and chaotic circumstances.
The life of Christ offers a parallel. Jesus too came from humble and misunderstood beginnings. His mother was found pregnant before marriage; He grew up in a small, obscure town; He was misunderstood by His family, rejected by His brethren, and yet was faithful to the Father’s will. As with Joseph, divine purpose transcended human dysfunction.
When Scripture says Joseph brought a bad report of his brothers to his father, it shows his moral integrity but also his naivety. His honesty, though commendable, stirred resentment. The Hebrew term suggests more than gossip—it implies a truthful account of wrongdoing. Still, this made him hated by his brothers, who already despised their father’s favoritism.
Jacob’s gift of a tunic of many colors further displayed favoritism. This “coat” was likely a long robe reaching the wrists and ankles, not a working garment but one of authority and honor. In the ancient world, such garments were worn by princes and overseers. It was a visual declaration that Joseph held a privileged position and was the likely heir to the birthright. The symbolism was unmistakable: the favored son would rule over his brothers.
As a result, “they hated him and could not speak peaceably to him.” Hatred bred contempt, and contempt silenced civility. What began as jealousy over a robe would soon turn into a plot for murder. Jacob’s partiality sowed seeds of envy that would bear tragic fruit. Yet even in their hatred, the sovereign hand of God was at work, using human sin to bring about His perfect plan.
2. (Genesis 37:5–8) Joseph’s first dream.
“Now Joseph had a dream, and he told it to his brothers; and they hated him even more. So he said to them, ‘Please hear this dream which I have dreamed: There we were, binding sheaves in the field. Then behold, my sheaf arose and also stood upright; and indeed your sheaves stood all around and bowed down to my sheaf.’ And his brothers said to him, ‘Shall you indeed reign over us? Or shall you indeed have dominion over us?’ So they hated him even more for his dreams and for his words.”
At seventeen, Joseph’s youthful enthusiasm led him to share a dream that he likely did not yet understand. The dream was prophetic, revealing that he would one day rise to a position of authority and his brothers would bow before him. However, to already envious brothers, this vision only intensified their hatred.
Dreams were one of the means through which God occasionally revealed His will in the Old Testament. Though dreams can carry divine messages, the sure voice of God is now found in His written Word. Any dream or vision must be tested by Scripture, for God will never contradict Himself.
In Joseph’s dream, the imagery of sheaves of grain foreshadowed the events that would later unfold in Egypt. Joseph’s exaltation over his brothers would indeed be linked to grain, as he would oversee the world’s food supply during the famine. The brothers interpreted the dream correctly—Joseph would reign and have dominion over them—but they responded not with repentance or curiosity, but with hardened resentment.
This passage illustrates a timeless truth: divine revelation often provokes the hatred of those who resist God’s plan. Joseph’s dream was a promise of what God intended to do, yet it would take years of testing, suffering, and faithfulness before that promise was fulfilled. The dream was not an invitation to pride but a declaration of destiny.
3. (Genesis 37:9–11) Joseph’s second dream.
“Then he dreamed still another dream and told it to his brothers, and said, ‘Look, I have dreamed another dream. And this time, the sun, the moon, and the eleven stars bowed down to me.’ So he told it to his father and his brothers; and his father rebuked him and said to him, ‘What is this dream that you have dreamed? Shall your mother and I and your brothers indeed come to bow down to the earth before you?’ And his brothers envied him, but his father kept the matter in mind.”
Joseph’s second dream elevated the symbolism beyond the sheaves of grain to the celestial realm. In this vision, the sun, moon, and eleven stars represented his father, mother, and brothers bowing before him. The imagery intensified the prophetic message of Joseph’s future exaltation, but it also magnified the envy and resentment already festering in his brothers’ hearts. While the first dream had implied authority over his siblings, this one extended that dominion even to his parents, which naturally provoked disbelief and rebuke from Jacob.
When Scripture says, “Then he dreamed still another dream and told it to his brothers,” it underscores Joseph’s youthful lack of discretion. If sharing the first dream had stirred his brothers’ jealousy, this second one was certain to inflame it further. Joseph may have been sincere and transparent, but he lacked wisdom in how he shared God’s revelation. Often, those who are blessed by God must learn restraint—knowing that divine favor is not meant for boasting but for stewardship. Joseph’s words were true but untimely, revealing a youthful pride that God would later refine through suffering and humility.
At this point, Joseph’s attitude stands in contrast to that of Christ. Jesus, though He possessed all authority and glory, “made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men” (Philippians 2:7). Joseph’s early pride serves as a reminder that divine revelation is not given to elevate self, but to glorify God and prepare one for service. Yet, despite Joseph’s lack of maturity, his dreams were indeed from God and would be fulfilled exactly as revealed. One may receive a genuine message from the Lord, but not every revelation is meant to be shared prematurely.
When Jacob asked, “Shall your mother and I and your brothers indeed come to bow down to the earth before you?” he expressed incredulity, as the dream appeared to elevate Joseph above the entire family. Even Jacob, who had received divine visions himself, struggled to comprehend such a notion. Nevertheless, Jacob “kept the matter in mind,” demonstrating discernment and spiritual curiosity. He recognized that while the dream seemed presumptuous, there could yet be divine truth behind it.
The text presents an interesting chronological consideration. Rachel, Joseph’s mother, had already died in Genesis 35:16–20, suggesting that the “mother” mentioned here may refer to Leah, the matriarch who remained alive, or to a symbolic representation of the family unit. Genesis often contains transition markers indicating where one patriarch’s record ends and another’s begins. The statement in Genesis 37:2, “This is the history of Jacob,” may close Jacob’s personal record, with the next section beginning Joseph’s account, similar to the literary transitions seen in Genesis 5:1, Genesis 6:9, and Genesis 25:19.
The imagery of the sun, moon, and stars finds its prophetic echo in Revelation 12:1, which states, “Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars.” This clearly symbolizes Israel, from whom the Messiah would come. Just as Joseph’s dream foretold his future prominence within Israel’s history, the vision in Revelation points to the nation through whom Christ would bring redemption to the world. Thus, Joseph’s dream not only foreshadowed his own story but also anticipated the greater redemptive narrative of God’s plan through Israel.
B. Joseph’s brothers sell him into slavery.
1. (Genesis 37:12–17) Jacob sends Joseph to find his brothers keeping the sheep.
“Then his brothers went to feed their father’s flock in Shechem. And Israel said to Joseph, ‘Are not your brothers feeding the flock in Shechem? Come, I will send you to them.’ So he said to him, ‘Here I am.’ Then he said to him, ‘Please go and see if it is well with your brothers and well with the flocks, and bring back word to me.’ So he sent him out of the Valley of Hebron, and he went to Shechem. Now a certain man found him, and there he was, wandering in the field. And the man asked him, saying, ‘What are you seeking?’ So he said, ‘I am seeking my brothers. Please tell me where they are feeding their flocks.’ And the man said, ‘They have departed from here, for I heard them say, “Let us go to Dothan.”’ So Joseph went after his brothers and found them in Dothan.”
Joseph’s brothers went to Shechem to feed their father’s flocks, doing the physically demanding labor expected of shepherds. Joseph, meanwhile, stayed near home, wearing his robe of distinction, exempt from the harsher duties of fieldwork. This arrangement symbolized his special status in Jacob’s eyes and further deepened the divide between him and his brothers.
Jacob’s instruction, “Please go and see if it is well with your brothers,” reflects both concern and authority. Despite the brothers’ animosity, Jacob trusted Joseph as a responsible messenger. The father’s use of “please” (recorded even in the New King James Version) conveys affection and gentleness, revealing that Jacob viewed Joseph not merely as a subordinate but as a cherished son.
Shechem held dark memories for Jacob’s family. It was the site of Dinah’s defilement and the massacre committed by Simeon and Levi (Genesis 34). Sending Joseph there demonstrates Jacob’s lingering confidence that peace had returned to the region, though spiritually, Shechem symbolized compromise and danger.
As Joseph journeyed north from the Valley of Hebron to Shechem, he displayed obedience and diligence, walking more than fifty miles through rough terrain. When he did not find his brothers, he continued searching until a stranger directed him to Dothan, another ten to fifteen miles northwest. This persistence revealed his integrity and sense of duty, even toward brothers who hated him.
Later, Dothan would again appear in Scripture as the place where Elisha’s servant saw the heavenly host protecting them from the Syrians (2 Kings 6:13–17). Both events—Joseph’s errand and Elisha’s vision—illustrate God’s unseen providence at work in Dothan. Joseph could not have known that this journey would set in motion the divine plan that would take him to Egypt, preserve his family, and fulfill God’s covenant promises to Abraham.
2. (Genesis 37:18) The conspiracy to kill Joseph.
“Now when they saw him afar off, even before he came near them, they conspired against him to kill him.”
When Joseph’s brothers saw him approaching from a distance, the very sight of him ignited their hatred. The robe of many colors, visible even from afar, stood as a constant reminder of their father’s favoritism and of Joseph’s prophetic dreams which foretold his exaltation over them. What began as jealousy now matured into murderous intent. The phrase “they conspired against him” carries the sense of deliberate, premeditated evil. They did not react impulsively in anger; they plotted together with united malice.
The scene is deeply sobering. These were not strangers or enemies, but brothers—men of the covenant line—scheming to kill one of their own. This act of conspiracy reveals the depths to which envy and resentment can drive the human heart when left unchecked. Scripture repeatedly warns of this downward spiral of sin. As the Lord told Cain, “If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it” (Genesis 4:7). Like Cain, Joseph’s brothers allowed jealousy to consume them until it produced murderous thoughts.
The sin was fully conceived in their hearts long before any physical act was carried out. Jesus affirmed this principle in Matthew 15:19, saying, “For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” Transformation in the Christian life must therefore begin within. Outward reform is temporary unless the heart itself is renewed by the Spirit of God. The hatred that grew in Joseph’s brothers is the same corruption that dwells in every unredeemed heart, and it must be dealt with by confession, repentance, and submission to God’s sanctifying grace.
3. (Genesis 37:19–20) The plan to kill the dreamer.
“Then they said to one another, ‘Look, this dreamer is coming! Come therefore, let us now kill him and cast him into some pit; and we shall say, “Some wild beast has devoured him.” We shall see what will become of his dreams!’”
As Joseph approached, his brothers mocked him with the title “this dreamer.” What God had revealed through Joseph’s dreams became the very focus of their ridicule. Their sarcasm dripped with resentment, and their contempt turned into cruelty. Hatred left unrestrained soon seeks destruction. It was not enough for them to humiliate or rebuke him—they intended to erase him completely.
Their plan reveals both cunning and callousness. They intended to kill Joseph, throw his body into a pit, and fabricate a story that a wild animal had devoured him. They were not merely acting in blind rage; they plotted deceit to cover their sin. Such is the nature of wickedness—it rarely stops at one transgression but compounds itself through lies and manipulation. In this, Joseph’s brothers resembled the religious leaders of Jesus’ day, who likewise conspired to destroy the one who exposed their sin and whom God had sent for their salvation.
The statement “We shall see what will become of his dreams” exposes the spiritual battle underlying this event. Their true opposition was not to Joseph himself, but to the revelation God had given through him. They were not merely trying to silence their brother; they were attempting to overthrow the word of God. This echoes Psalm 2:2–3, which says, “The kings of the earth set themselves, and the rulers take counsel together, against the Lord and against His Anointed, saying, ‘Let us break Their bonds in pieces and cast away Their cords from us.’” Yet God’s sovereign purposes cannot be thwarted by human rebellion.
Joseph’s life teaches that God’s plans are not dependent on human approval. The brothers sought to destroy God’s revelation, but their actions would become the very means by which that revelation was fulfilled. What they meant for evil, God meant for good (Genesis 50:20).
It is important to recognize that Joseph never dreamed of greatness for himself. He never asked to be the favorite, nor did he seek to become a ruler. He never dreamed of being sold into slavery, falsely accused, or forgotten in prison. Yet through every trial, God was shaping him for the destiny that He alone had ordained. God’s dream for Joseph far surpassed any personal ambition Joseph could have imagined.
This stands as a warning to believers who idolize personal dreams or ambitions. When our “dream” becomes more important than obedience to God, it becomes an idol. We must never treat Christ as a means to fulfill our goals but must submit our goals to His sovereign will. As Paul wrote in Romans 11:36, “For of Him and through Him and to Him are all things, to whom be glory forever. Amen.”
Ultimately, Joseph’s story is not about the pursuit of human dreams but about the fulfillment of God’s divine promises. The brothers tried to silence God’s Word, but His Word prevailed. Just as the Lord’s prophecy concerning Joseph came to pass, so every word concerning Jesus Christ will be fulfilled. The One who was rejected by His brethren will return in glory, and every knee shall bow before Him (Philippians 2:10–11).
4. (Genesis 37:21–22) Reuben’s plan to rescue Joseph.
“But Reuben heard it, and he delivered him out of their hands, and said, ‘Let us not kill him.’ And Reuben said to them, ‘Shed no blood, but cast him into this pit which is in the wilderness, and do not lay a hand on him’—that he might deliver him out of their hands, and bring him back to his father.”
When the brothers conspired to kill Joseph, Reuben—the eldest son—intervened with an alternative plan. His voice brought a brief moment of restraint amid a mob consumed with envy. Reuben’s intervention was motivated partly by conscience and partly by strategy. As the firstborn, he bore the greatest responsibility for what would happen to Joseph. He persuaded the others not to shed blood directly but to cast Joseph into a nearby pit, intending secretly to rescue him later and restore him to Jacob.
This was a noble impulse, though not entirely courageous. Reuben’s approach was to work around the evil rather than confront it directly. He attempted to balance mercy toward Joseph with appeasement toward his brothers. He could have boldly stood in defense of his younger brother, declaring the plan wicked and refusing to participate. Instead, he sought to outsmart the situation rather than oppose it outright. His compromise, though well-meaning, ultimately failed, as Joseph would soon be sold to the Ishmaelites.
There is an important spiritual lesson here. Many people, like Reuben, want to do right but without paying the cost of doing right. They desire righteousness without confrontation, mercy without moral courage. James 4:17 reminds us, “Therefore, to him who knows to do good and does not do it, to him it is sin.” Reuben’s hesitation serves as a warning that delayed obedience and half-measures often lead to unintended tragedy.
Still, there is something admirable in Reuben’s act. Despite his past sin with Bilhah (Genesis 35:22), he showed a glimmer of repentance and moral concern. His attempt to save Joseph demonstrates that he was not defined entirely by his past failure. God’s grace allows even those who have fallen deeply to act righteously when they yield to conviction. Reuben’s compassion amid cruelty reflects the reality that God can redeem even flawed men to play a role in His providential plan.
5. (Genesis 37:23–25a) Joseph is cast into a pit.
“So it came to pass, when Joseph had come to his brothers, that they stripped Joseph of his tunic, the tunic of many colors that was on him. Then they took him and cast him into a pit. And the pit was empty; there was no water in it. And they sat down to eat a meal.”
When Joseph arrived, his brothers’ hatred erupted into violence. The first thing they did was strip him of his robe—the visible symbol of their father’s favor. Their action was not merely practical; it was symbolic of their deep resentment toward the position Joseph held in their father’s heart. The robe had become the target of their anger, as if removing it could erase their jealousy. The cruelty of envy always seeks to tear down what God has lifted up.
Their treatment of Joseph provides a striking parallel to the suffering of Christ. Just as Joseph was stripped of his robe and thrown into a pit, Jesus was stripped of His garments and hung upon the cross. Joseph descended into a pit he could not escape; Jesus descended into death itself. Both were rejected by their brethren and considered cursed. Yet just as God would later exalt Joseph from the pit to the palace, so He raised Jesus from the grave to the throne. These parallels reveal the providential design of God, who uses even betrayal and suffering to accomplish redemption.
Spiritually, the stripping of Joseph’s robe also illustrates how the enemy seeks to rob believers of their confidence in God’s favor. Satan desires that we feel naked, cursed, and helpless. Yet the righteousness of Christ clothes every believer. As Isaiah 61:10 declares, “I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He has clothed me with the garments of salvation, He has covered me with the robe of righteousness.” Joseph was stripped of his earthly robe, but he could never be stripped of God’s calling. Likewise, no trial or betrayal can remove the believer from the hand of God or separate him from His love (Romans 8:38–39).
After throwing Joseph into the pit, his brothers sat down to eat a meal. This chilling detail reveals the hardness of their hearts. While Joseph cried out for mercy, they satisfied their appetites in complete disregard for his anguish. Genesis 42:21 later records their own confession: “We are truly guilty concerning our brother, for we saw the anguish of his soul when he pleaded with us, and we would not hear.” Their guilt would echo in their consciences for over two decades.
Barnhouse insightfully observed, “A physicist could compute the exact time required for his cries to go twenty-five yards to the eardrums of the brothers. But it took twenty-two years for that cry to go from the eardrums to their hearts.” The statement captures the tragic truth of hardened sin—the longer one resists conviction, the deeper the searing of conscience becomes.
The pit into which Joseph was thrown was empty, with no water in it—a dry cistern, barren and hopeless. Yet this emptiness became the stage for God’s providence. From that pit, God began the chain of events that would elevate Joseph to Egypt and ultimately preserve Israel from famine. What seemed like abandonment was actually preparation. God often begins His greatest works in the depths of our darkest pits.
6. (Genesis 37:25b–27) The plan to sell Joseph.
“Then they lifted their eyes and looked, and there was a company of Ishmaelites, coming from Gilead with their camels, bearing spices, balm, and myrrh, on their way to carry them down to Egypt. So Judah said to his brothers, ‘What profit is there if we kill our brother and conceal his blood? Come and let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother and our flesh.’ And his brothers listened.”
As Joseph’s brothers sat heartlessly eating while he cried from the pit, providence was already moving toward the next stage of God’s plan. Looking up, they saw a caravan of Ishmaelite traders traveling from Gilead to Egypt. These were descendants of Ishmael, Abraham’s son by Hagar—making them distant relatives of the family. The traders were transporting goods like spices, balm, and myrrh, common products of trade in that era, symbolic of wealth and healing but soon associated with betrayal and suffering. The same balm and spices used for healing would accompany Joseph’s journey into slavery.
Judah, the fourth son of Jacob and Leah, emerged as the voice of reason—or rather, of greed cloaked in pragmatism. “What profit is there if we kill our brother and conceal his blood?” he asked. His suggestion was not driven by mercy but by opportunism. Judah reasoned that if Joseph’s death was inevitable, they might as well gain financially from it. It was cold logic, devoid of conscience, yet it offered a way to ease their guilt: “Come and let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother and our flesh.”
His statement drips with hypocrisy. Judah appealed to brotherhood as a justification for human trafficking. They convinced themselves that slavery was more humane than murder, though in truth, it was a slower and equally cruel death to Joseph’s freedom, identity, and family. Yet, in God’s sovereignty, Judah’s suggestion was the very means by which Joseph would be taken to Egypt—precisely where God intended him to rise to power and preserve the covenant family from famine.
It is noteworthy that this cruel proposal came from Judah, the very ancestor through whom the Messiah would one day come. His sin underscores the grace of God, who brings redemption even through flawed and fallen men. As the story unfolds, Judah will undergo one of the most profound transformations in Scripture—from a heartless opportunist to a self-sacrificing intercessor willing to give his life for Benjamin (Genesis 44:33). This foreshadows the greater Son of Judah, Jesus Christ, who willingly gave Himself to redeem His brethren from slavery to sin.
The brothers’ decision shows how far envy can degenerate the conscience. Rather than confessing their hatred or seeking reconciliation, they sought to profit from sin. First they plotted murder, then deceit, and now human trafficking—all while attempting to rationalize their actions. Proverbs 14:12 warns, “There is a way that seems right to a man, but its end is the way of death.” Their reasoning seemed practical, but it was utterly depraved. Yet, even through their wickedness, God’s purpose moved forward unhindered, proving that His sovereignty overrules human sin.
7. (Genesis 37:28) Joseph is sold into slavery.
“Then Midianite traders passed by; so the brothers pulled Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. And they took Joseph to Egypt.”
When the traders arrived, the brothers pulled Joseph from the pit. For a fleeting moment, Joseph may have believed his ordeal was over—that his brothers had come to their senses. Perhaps he pleaded for mercy, promised humility, or expressed repentance for any perceived arrogance. But instead of comfort, he saw coins exchanged and realized he had been sold. The young man, only seventeen, was bound and led away to a foreign land.
The price—twenty shekels of silver—was the going rate for a male slave in that period (Leviticus 27:5). It was the value of a life reduced to property. Later, Jesus would also be betrayed for silver, specifically thirty pieces (Matthew 26:15), the price of a slave under the Mosaic Law (Exodus 21:32). Both betrayals were orchestrated by those closest to them—Joseph by his brothers, Jesus by His disciple—and both were necessary to fulfill divine prophecy.
It is likely that the brothers congratulated themselves for their cleverness. They had spared Joseph’s life, gained a profit, and rid themselves of “the dreamer.” They probably imagined that they had successfully silenced both Joseph and the God who spoke through him. But in truth, they had become instruments of God’s providence. The very act intended to destroy Joseph became the means of his exaltation. God’s Word is never defeated; His promises cannot fail.
The same principle applies universally: what man intends for evil, God can and will turn to good. As Joseph himself later declared, “But as for you, you meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive” (Genesis 50:20). The pit, the betrayal, and the silver were all steps in a divine sequence leading to salvation—not only for Joseph’s family but for the entire nation of Israel.
Joseph’s brothers thought they were writing the end of his story, but they were actually turning the first page of God’s greater plan. The same is true for the believer. Betrayal, hardship, or injustice never nullifies God’s promises. As Romans 8:28 affirms, “And we know that all things work together for good to those who love God, to those who are the called according to His purpose.”
8. (Genesis 37:29–32) The brothers cover their sin and lie to Jacob concerning Joseph’s fate.
“Then Reuben returned to the pit, and indeed Joseph was not in the pit; and he tore his clothes. And he returned to his brothers and said, ‘The lad is no more; and I, where shall I go?’ So they took Joseph’s tunic, killed a kid of the goats, and dipped the tunic in the blood. Then they sent the tunic of many colors, and they brought it to their father and said, ‘We have found this. Do you know whether it is your son’s tunic or not?’”
When Reuben returned to the pit and discovered that Joseph was gone, he was struck with grief and horror. He tore his clothes—a sign of deep anguish and remorse. His weak attempt to rescue Joseph had failed, and he knew the loss would devastate their father Jacob. His cry, “The lad is no more; and I, where shall I go?” revealed not only his sorrow but also his fear of accountability as the eldest son. Though he had not personally sold Joseph, his cowardice had allowed evil to prevail.
In their deceit, the brothers took Joseph’s bloodstained robe back to their father. Their cruelty was compounded by the calculated way they presented it—without words of compassion, without remorse, and with mock humility. “We have found this,” they said, feigning ignorance. “Do you know whether it is your son’s tunic or not?” This cold question pierced Jacob’s heart like a dagger. They did not even call Joseph by name, nor did they call him their brother. Their hatred extended not only to Joseph but also to their father, whose favoritism they resented.
The choice to dip the robe in the blood of a goat is striking. Years earlier, Jacob himself had deceived his own father Isaac with the skin of a goat (Genesis 27:16). Now he was deceived by his sons with the blood of a goat. The deceiver reaped what he had sown. Galatians 6:7 declares, “Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap.” The sin that had haunted Jacob’s own life now came full circle in his children. This tragic event reveals that God’s moral order is consistent—sin bears fruit after its own kind.
The brothers’ deception, however, could not hide the truth from God. While they lied to Jacob, heaven recorded their every word. This would not be the end of the story; conviction and repentance would come in God’s perfect timing.
9. (Genesis 37:33–35) Jacob’s grief.
“And he recognized it and said, ‘It is my son’s tunic. A wild beast has devoured him. Without doubt Joseph is torn to pieces.’ Then Jacob tore his clothes, put sackcloth on his waist, and mourned for his son many days. And all his sons and all his daughters arose to comfort him; but he refused to be comforted, and he said, ‘For I shall go down into the grave to my son in mourning.’ Thus his father wept for him.”
Jacob immediately recognized the tunic and concluded that Joseph had been torn apart by a wild animal. His anguish was uncontrollable. He tore his own clothes, covered himself in sackcloth, and entered a period of deep mourning. The expression “I shall go down into the grave to my son in mourning” reflects the depth of his despair. He was resolved to live out the remainder of his days in sorrow, convinced that his beloved son was dead.
This grief, though understandable, was also misplaced. Jacob’s pain was real, but it was based on a falsehood. Joseph was not dead, though Jacob believed it completely. Spiritually, this illustrates a profound truth: when we believe a lie, its effects become real to us. As long as Jacob believed Joseph was dead, he lived as though the promise of God’s favor was broken. Likewise, when believers accept Satan’s lies about their guilt, failure, or defeat, they live under the weight of bondage that Christ has already removed. Romans 6:11 says, “Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord.” Jacob’s reality was shaped not by truth, but by deception—just as many Christians live beneath their spiritual inheritance because they believe the enemy’s accusations.
The brothers, watching their father’s misery, hypocritically tried to comfort him. Their false sympathy added another layer to their sin. How could they console the very man they had deceived? Their hearts were hardened, and the lie they had told would bind them in guilt for decades. Genesis 42:21 later reveals that the memory of this sin haunted them when they encountered Joseph again: “We are truly guilty concerning our brother, for we saw the anguish of his soul when he pleaded with us, and we would not hear.”
10. (Genesis 37:36) Joseph ends up in the court of a high Egyptian official.
“Now the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh and captain of the guard.”
While Jacob mourned and his sons concealed their sin, Joseph’s journey continued under God’s sovereign direction. The Midianite traders sold him in Egypt to Potiphar, a powerful official, the captain of Pharaoh’s guard. Egypt at this time was one of the most advanced civilizations on earth—wealthy, powerful, and steeped in paganism. Its pyramids already stood ancient, its monuments proclaimed worldly glory, and its gods ruled every aspect of daily life. Yet, in all of Egypt’s splendor, the most significant event in God’s eyes was the arrival of a Hebrew slave named Joseph.
Joseph, though stripped of his coat, was not stripped of his character. As F. B. Meyer observed, “Though stripped of his coat, he had not been stripped of his character.” Spurgeon wrote, “This delicate child of an indulgent father, who had been clothed with a princely garment of many colors, must now wear the garb of a slave and march in the hot sun across the burning sand; but never was captive more submissive under cruel treatment, he endured as seeing Him who is invisible.” Even in bondage, Joseph walked by faith, trusting the unseen hand of God.
Potiphar’s purchase of Joseph was not chance but providence. Every event—from his brothers’ betrayal to his enslavement—was ordained by God to fulfill a greater redemptive purpose. God was not merely saving Joseph; He was preserving the covenant line through which the Messiah would one day come. Behind every painful step was divine intent.
This chapter concludes with a reminder of God’s sovereign design:
If Joseph’s family had not been dysfunctional, his brothers would not have sold him.
If his brothers had not sold him, he would never have gone to Egypt.
If he had not gone to Egypt, he would not have entered Potiphar’s house.
If he had not entered Potiphar’s house, he would not have been falsely accused.
If he had not been falsely accused, he would not have been imprisoned.
If he had not been imprisoned, he would not have met Pharaoh’s butler and baker.
If he had not met them, he would not have interpreted their dreams.
If he had not interpreted their dreams, he would not have been summoned before Pharaoh.
If he had not been summoned before Pharaoh, he would not have become Egypt’s prime minister.
If he had not become prime minister, he would not have prepared for the famine.
If he had not prepared for the famine, Jacob’s family would have perished.
If Jacob’s family had perished, the line of the Messiah would have been broken.
And if the Messiah had not come, we would remain dead in our sins without hope.
Every link in the chain of Joseph’s suffering was necessary for the fulfillment of God’s eternal plan. Romans 11:33 declares, “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!”
