Kapitel-Kommentar
Genesis Kapitel 37
서론
Ohne Titel
日本語
Englisches Original
At this chapter begins the story of Joseph, who, in every subsequent chapter but one to the end of this book, makes the greatest figure. He was Jacob's eldest son by his beloved wife Rachel, born, as many eminent men were, of a mother that had been long barren. His story is so remarkably divided between his humiliation and his exaltation that we cannot avoid seeing something of Christ in it, who was first humbled and then exalted, and, in many instances, so as to answer the type of Joseph. It also shows the lot of Christians, who must through many tribulations enter into the kingdom. In this chapter we have, I. The malice his brethren bore against him. They hated him, 1. Because he informed his father of their wickedness, Ge 37:1,2. 2. Because his father loved him, Ge 37:3,4. 3. Because he dreamed of his dominion over them, Ge 37:5-11. II. The mischiefs his brethren designed and did to him. 1. The kind visit he made them gave an opportunity, Ge 37:12-17. 2. They designed to slay him, but determined to starve him, Ge 37:18-24. 3. They changed their purpose, and sold him for a slave, Ge 37:25-28. 4. They made their father believe that he was torn in pieces, Ge 37:29-35. 5. He was sold into Egypt to Potiphar, Ge 37:36. And all this was working together for good.
1-36
The History of Joseph (1729 BC)
日本語
ヨセフの歴史（紀元前1729年）
¹ ヤコブは父が寄留していた地、すなわちカナンの地に住んだ。
² これはヤコブの歴史である。ヨセフは十七歳で、兄弟たちと共に羊の群れを飼っていた。彼はまだ若く、父の妻ビルハの子ら、およびジルパの子らと共にいた。ヨセフは彼らの悪い報告を父に持ち帰った。
³ イスラエルはヨセフをそのすべての子よりも愛していた。彼が老齢の子であったからである。そして彼にそでのある長衣を作らせた。
⁴ 兄弟たちは、父が兄弟たちのすべてよりも彼を愛しているのを見て、彼を憎み、穏やかに彼に語ることができなかった。
モーセはエドム人について、彼らがたまたまイスラエルの道に現れる場合を除き、もう語ることはない。しかし今、ヤコブの家族の物語に密着する。「これはヤコブの歴史である」。エサウのもの（創36:1）のような単なるやせた不毛な系図ではなく、記憶すべき有用な歴史である。ここに、1. ヤコブは父イサクと共に寄留している。イサクはなお生きていた（創37:1）。私たちは天に着くまで決して故郷には着かない。2. 羊飼いのヨセフ。「兄弟たちと共に群れを飼っていた」（創37:2）。彼は父の溺愛する子であっても、怠惰や安逸の中で育てられなかった。子を仕事と労働と克己に慣れさせない者は、真に子を愛する者ではない。子を甘やかすことは正当にも子を台無しにすることと呼ばれる。何もしないように育てられた者は、何の役にも立たないようになる。3. 父に愛されたヨセフ（創37:3）。一部には死んだ愛する母のため、一部には彼自身のため。彼は老齢の最大の慰めであったから。おそらく彼は父に仕え、ほかの子らよりも父に従順であった。「彼は年寄りの子」ある者はそう読む。すなわち、子であっても老人のように慎重で思慮深く、子ではあるが子供のようではなかった。ヤコブはほかの子らよりも立派に着せることで彼への愛を示した。「彼にそでの長衣を作らせた」。これはおそらく、さらに与えようと意図された誉れを示すものであった。注。自分の中に正当に親の特別な愛を勧めるものを持つ子は幸いである。しかし親の慎みは、子の従順や不従順によって大いに明らかな原因が与えられない限り、一人の子とほかの子との間に差を付けないことである。父の支配は公平で、確固とした手でなされなければならない。4. 兄弟たちに憎まれたヨセフ。(1) 父が彼を愛したから。親が差を付けると、子はすぐにそれに気づく。しばしば家族の中で確執と争いを引き起こす。(2) 「彼らの悪い報告を父に持ち帰った」から。ヤコブの子らは父の目の届かない所で、家にいて父と共にいたならあえてしなかったことをした。しかしヨセフは彼らの悪いふるまいを父に知らせた。父が彼らを戒め、束縛するためであった。不和をまく悪意ある告げ口としてではなく、自身が戒めることをあえてできない忠実な兄弟として、戒める権威を持つ者に彼らの過ちを伝えた。注。[1] 友好的な忠告者が敵と見なされるのはよくあること。改められることを憎む者は、彼らを改めようとする者を憎む（箴9:8）。[2] 神に愛される者が世に憎まれるのはよくあること。天が祝福する者を地獄は呪う。神が穏やかに語りかける者に、悪人は穏やかに語らない。ここでヨセフについて、「若者はビルハの子らと共にいた」とある。ある者は、彼は「彼らに仕える者」で、彼らが彼を召使いにしたと読む。
⁵ ヨセフは夢を見て、それを兄弟たちに告げた。すると彼らは彼をいっそう憎んだ。
⁶ 彼は彼らに言った、「どうか、私が見たこの夢を聞いてください。
⁷ 見よ、私たちは野で束を結んでいた。すると見よ、私の束が立ち上がり、まっすぐに立った。見よ、あなたがたの束が回りに来て、私の束におじぎをした」。
⁸ 兄弟たちは彼に言った、「あなたは本当に私たちを治めるのか。あなたは本当に私たちを支配するのか」。彼らは夢のゆえ、ことばのゆえに、彼をいっそう憎んだ。
⁹ 彼はもう一つの夢を見て、それを兄弟たちに告げて言った、「見よ、私はもう一つの夢を見た。見よ、太陽と月と十一の星が私におじぎをした」。
¹⁰ 彼はそれを父と兄弟たちに告げた。父は彼を戒めて言った、「あなたが見たこの夢は何か。私とあなたの母とあなたの兄弟たちは本当に来て、地に伏してあなたにおじぎをするのか」。
¹¹ 兄弟たちは彼をねたんだ。しかし父はこのことばを心に留めた。
ここに、一、ヨセフが持った預言的な夢を語る（創37:6,7,9,10）。彼は今まだ非常に若かった（十七歳ばかり）。しかし信心深く、熱心で、性質が良く、これが神の恵み深いご自身の啓示にふさわしく彼を整えた。ヨセフの前には多くの苦難があった。それゆえ神は時早く、彼が耐え忍ばなければならない長くひどい苦難の下で彼を支え慰めるため、彼の高挙のこの展望を与えられた。こうしてキリストは「ご自身の前に置かれた喜び」を持ち、キリスト者も同様である。注。神はご自身の民を、彼らが予見できない試練のためにあらかじめ備える方法を持つ。しかし神は彼らに備える慰しにおいてそれらの試練に目を留めておられる。彼の夢は、1. 兄弟たちの束がみな彼の束におじぎをしたこと。すなわち彼らが彼に敬意を払うようになる機会を示唆する。すなわち穀物を求めて彼に来るとき。彼らの空の束が彼の満ちた束に頭を下げる。2. 太陽と月と十一の星が彼におじぎをしたこと（創37:9）。ヨセフは政治家というより預言者であった。さもなければ、兄弟たちがすでに彼を憎んでおり、これが彼らをいっそう激怒させるだけであることを知りながら、これを自分に留めておいたであろう。しかし、もしそれを彼の純朴さの中で語ったとしても、神は兄弟たちのへりくだしのためにそれを導かれた。見よ。ヨセフは高挙の夢を見たが、投獄の夢は見なかった。このように多くの若者が世に出るとき、繁栄と快楽のみを考え、苦難については夢にも見ない。
二、兄弟たちはそれを非常に悪く取り、ますます彼に対して激怒する（創37:8）。「あなたは本当に私たちを治めるのか」。ここに、1. 彼らが彼の夢をどれほど正しく解釈したか。彼が彼らを治めるであろうということ。夢の成就の敵であった者たちが、その夢の解釈者となった。ギデオンの物語のように（士7:13,14）。彼らは彼が自分たちについて語っているのを悟った（マタイ21:45）。出来事はこの解釈に正確に応じた（創42:6など）。2. 彼らがそれをどれほど軽べつ的に恨んだか。「あなたは、ただ一人が、私たち多くの者を治めるのか。末の子であるあなたが、年長の私たちを」。注。私たちのヨセフであるイエス・キリストの支配と主権は、肉に属し信じない世によって、軽べつされ、抗われてきた。この人が自分たちを治めるなどと考えることに耐えられないからである。復活の朝における正しい者の支配も、最大の軽蔑をもって考えられる。
三、父は彼に穏やかな戒めを与えるが、そのことばを心に留める（創37:10,11）。おそらく彼は、兄弟たちがそれに当たりやすくなる不快さを和らげるために、彼を戒めた。しかし見かけ以上にそれに気を留めた。彼はそれが単の空しい夢であるようにほのめかした。なぜなら、しばらく前に死んだ母が持ち込まれていたからである。しかし「太陽、月、十一の星」は、彼に依存し、彼の世話になるのを喜ぶことになる全家以上のものを意味しない。注。神の民の神の約束に対する信仰は、約束を誤解し、その成就に伴う不可能性を示すことで、しばしばひどく揺らぐ。しかし神はご自身のわざをしておられ、私たちが神を正しく理解してもしなくても、それをされる。ヤコブはマリヤのように（ルカ2:51）これらのことを心に留め、出来事が予告に応じたのち、間違いなく長く覚えていた。
¹² 兄弟たちはシェケムで父の群れを飼いに行った。
¹³ イスラエルはヨセフに言った、「兄弟たちはシェケムで群れを飼っていないか。来なさい。私はあなたを彼らのところに遣わそう」。彼は父に言った、「ここにいます」。
¹⁴ 父は彼に言った、「行って、兄弟たちが無事か、群れが無事かを見て、私に知らせてきなさい」。こうして彼をヘブロンの谷から遣わした。彼はシェケムに来た。
¹⁵ ある人が彼を見つけた。見よ、彼は野をさまよっていた。その人は彼に尋ねて言った、「何を捜しているのか」。
¹⁶ 彼は言った、「私は兄弟たちを捜しています。どうか、彼らがどこで群れを飼っているか教えてください」。
¹⁷ その人は言った、「彼らはここを去った。私が彼らに『ドタンへ行こう』と言うのを聞いたからです」。ヨセフは兄弟たちのあとを追い、ドタンで彼らを見つけた。
¹⁸ 彼らは彼を遠くから見た。彼が彼らに近づく前に、彼らは彼を殺そうと謀った。
¹⁹ そして互いに言った、「見よ、あの夢見る者が来る。
²⁰ さあ、彼を殺して、ある穴に投げ込み、悪い獣が彼を食い殺したと言おう。そして彼の夢がどうなるかを見よう」。
²¹ ルベンはこれを聞いて、彼を彼らの手から救い出し、「彼を殺してはならない」と言った。
²² ルベンは彼らに言った、「血を流してはならない。彼を野にあるこの穴に投げ込み、彼に手を下してはならない」。それは彼を彼らの手から救い出し、父に返すためであった。
ここに、一、ヨセフが父の命令に従い、シェケムで群れを飼っていた兄弟たちにした親切な見舞い。そこは何マイルも離れていた。彼らは、ヨセフが見に来るように遣わされるだろうと予期し、そのとき彼に害を加える機会を持てると期待して、わざわざそこへ行ったと示唆する者もいる。しかしヨセフも父も、蛇の知恵よりも鳩の無邪気さを持っていた。さもなければ彼は決して彼を憎む者たちの手の中に来なかったであろう。しかし神はすべてを善のために計画された。ヨセフに一つの実例を見よ。1. 父への従順。彼は父の溺愛する子であったが、父のしもべとされ、それを喜んだ。どれほど進んで父の命令を待つことか。「ここにいます」（創37:13）。注。親に最も愛される子は、親に最も従順であるべきである。そうしてその愛はよく与えられ、よく返される。2. 兄弟たちへの親切。彼は彼らが自分を憎みねたんでいるのを知っていたが、場所の遠さや旅の危険から父の命令に異議を唱えなかった。むしろ兄弟たちに敬意を示す機会を喜び抱いた。注。非常に良い教訓である。困難をもって学び、まれにしか実践されないが。「自分を憎む者を愛すること」。親族がその義務を果たさなくても、私たちは彼らに対する義務を欠いてはならない。これは誉れあることである。ヨセフは父によってシェケムに遣わされた。兄弟たちがそこで無事か、数年前のシェケム人の残酷な殺害の報復に、国が彼らに立ち上がり、滅ぼさなかったかを見るためであった。しかしヨセフはそこに彼らを見つけず、ドタンへ行った。これは彼がこの旅を単に父への従順だけでなく（そうであればシェケムで彼らを見逃したとき、父の命じたことをしたのだから帰ってよかった）、兄弟たちへの愛から引き受けたことを示す。それゆえ彼は彼らを見つけるまで熱心に捜した。このように兄弟愛を続けさせ、その証拠を示そう。
二、兄弟たちの彼に対する血なままぐしい悪意ある企て。彼らは善に代えて悪を返し、彼の愛のために敵となった。見よ。1. この危害の考案においてどれほど意図的であったか。「彼らは彼を遠くから見て、彼に対して謀った」（創37:18）。かっとなって、突然の挑発で彼を殺そうとしたのではない。計画的な悪意から、冷血であった。注。兄弟を憎む者はだれでも殺人者である。機会があればそうなるからである（ヨハネ第一3:15）。悪意は最も危害の大きいものであり、それが抱かれ、放任される所で血なまぐさいわざをする危険がある。罪の中に企てと計略が多いほど、それは悪い。悪を行うのは悪いが、それを工夫するのはもっと悪い。2. その計画においてどれほど残酷であったか。彼らの血以外何も満足させなかった。「さあ、彼を殺そう」（創37:20）。注。古い敵意は尊いいのちを追い求める。「直き者を憎む」のは「血に飢えた者」である（箴29:10）。遊女が酔いしれるのは聖徒の血である。3. 夢のゆえに彼をどれほど軽べつ的にそしったか（創37:19）。「あの夢見る者が来る」。（創37:20）「彼の夢がどうなるかを見よう」。これが彼らをいらだたせ、激怒させたものを示す。彼に敬意を払うなどと考えることに耐えられなかった。これが彼の殺害によって防ごうと彼らが計画したものである。注。神のはかりごとにいら立ち、怒る者は、不敬にもそれを打ち砕こうとねらう。しかし彼らはむなしいことを思い描く（詩2:1-3）。神のはかりごとは立つ。4. 互いの忠告を守り、嘘で殺人を覆うことにどう同意したか。「悪い獣が彼を食い殺したと言おう」。しかしこうして彼を食い殺そうと相談することによって、彼らは最も悪い獣よりも悪いことを証明した。悪い獣は同類を食い殺さない。しかし彼らは自分自身の一部を引き裂いていた。
三、ルベンの彼を救い出す計略（創37:21,22）。注。神はご自身の民のために、敵の中からさえ友を起こすことができる。神がすべての心をその手にお持ちだからである。兄弟の中で、ルベンは最もヨセフをねたむ理由があった。彼は長子であり、ヤコブがヨセフに与えようとしていた際立った恵みを受ける権利があった。しかしその彼が最良の友となった。ルベンの性質は柔和で女性的であったようであり、それが彼を不品行の罪に陥れた。次の二人の兄弟、シメオンとレビの性質は激しく、それが彼らを殺人の罪に陥れた。ルベンはその考えることに驚いた罪であった。注。私たちの天然の性質は、それが最も傾く罪に対して警戒し、最も反発する罪に対して（ルベンのここでのように）向上させるべきである。ルベンは、彼らがヨセフを滅ぼす意図に効果的に応えると彼らが思うような提案をした。しかしそれは彼らの手からヨセフを救い出し、父に返すという彼自身の意図に応えることを彼が意図したものであった。おそらく最近失った父の寵愛を回復する望みによる。しかし神はすべてを、ヨセフを多くの民を生かしておく道具とするというご自身の目的に仕えるよう導かれた。ヨセフはここにキリストの型であった。彼は父の愛する子でありながら、悪い世に憎まれた。それでも父は彼を、大いなるへりくだりと愛をもって私たちを訪れるために、そのふところから遣わされた。彼は私たちを捜して救うために天から地に来た。しかしそのとき悪意ある企てが彼に対して設けられた。彼はご自身のところに来た。しかしご自身の民は彼を受け入れなかっただけでなく、彼に対して相談した。「これは相続人だ。さあ、彼を殺そう。彼を十字架につけよ」。彼は私たちを贖い救うというご計画を追求して、これに服従された。
²³ ヨセフが兄弟たちのところに来たとき、彼らはヨセフからその着物、彼が着ていたそでの長衣を剥ぎ取った。
²⁴ 彼らは彼を捕えて、穴に投げ込んだ。穴は空で、そこには水がなかった。
²⁵ 彼らは座ってパンを食べた。目を上げて見ると、見よ、イシマエル人の隊がギルアドかららくだにバルサム、乳香、没薬を負わせ、エジプトへ下って行くところであった。
²⁶ ユダは兄弟たちに言った、「私たちが兄弟を殺して、その血を隠して何の益になろうか。
²⁷ さあ、彼をイシマエル人に売ろう。私たちの手を彼に下してはならない。彼は私たちの兄弟、私たちの肉身だから」。兄弟たちは同意した。
²⁸ そのときミデヤン人の商人が通り過ぎた。彼らは引いてヨセフを穴から上げ、ヨセフをイシマエル人に銀二十枚で売った。彼らはヨセフをエジプトへ連れて行った。
²⁹ ルベンは穴に戻った。見よ、ヨセフは穴にいなかった。彼は衣を裂いた。
³⁰ 兄弟たちのところに戻って言った、「子はいない。私はどこへ行けばよいのか」。
ここに彼らのヨセフに対する企ての実行がある。1. 彼らは彼を剥いだ。おのおのがねたましいそでの長衣を奪おうと争った（創37:23）。こうして彼らは、おそらくその印であった長子の特権から、彼を退げようと想像した。彼を悲しませ、父に無礼を働き、彼をののしりながら自分たちの楽しみにした。「さあヨセフ、あの立派な着物はどうした」。こうして私たちの主イエスは継ぎ目のない上着を剥がれ、こうして苦しむ聖徒たちはまず熱心にその特権と誉れを剥ぎ取られ、次いですべてのものの掃き溜めにされた。2. 彼らは彼を餓死させようとした。彼を乾いた穴に投げて、そこで飢えと寒さで死なせようとした。彼らの柔らかなあわれみはそれほど残酷であった（創37:25）。注。ねたみが支配する所ではあわれみは追い出され、人間性そのものも忘れられる（箴27:4）。悪意は死の毒に満ちており、野蛮であればあるほど快い。いまヨセフは「魂の苦しみ」の中で（創42:21）、あらゆる思い尽くしの愛をもって、着物で満足して命を助けてくれるよう懇願した。無実、親族関係、愛情、服従を訴え、泣いて嘆願した。しかしすべてむなしかった。ルベンだけが心を動かし、彼のために取りなした（創42:22）。しかしその恐ろしい穴からヨセフを救い出すことはできなかった。彼らは彼がそこで徐々に死に、生きながら埋められると決めた。これが兄弟たちが敬意を払うべき彼であろうか。注。神の摂理はしばしば神の目的に矛盾するように見える。それが目的に仕え、その成就に向けて遠くから働いているときでさえ。3. 彼らは彼が苦境にあるとき軽べつし、ヨセフの苦しみに対して心を痛めなかった。彼が穴の中で弱り、自分の惨めさを嘆き、力ない叫びであわれみを求めているとき、「彼らは座ってパンを食べた」（創37:25）。(1) 彼らは罪に対する良心の呵責を感じなかった。もしそうであれば、食物への食欲と味を損なったであろう。注。良心に対する大きな力は一般にそれを麻痺させ、当分の間、感覚と言葉を奪う。あくなき罪人は安全な罪人である。しかしヨセフの兄弟たちの良心は、今は眠っていたが、のちに長く目を覚ました（創42:21）。(2) 彼らは今、兄弟の支配に対する恐怖から解放され、逆に彼の上に車輪を返したことを喜んでいた。彼らは彼をあざけった。証人たちを苦しめた者たちの上で勝ち誇るように（黙11:10）。注。神のはかりごとに逆らう者は、勝ったと思い込みながらも、欺かれるかもしれない。4. 彼らは彼を売った。商人の隊が折よく通り過ぎた（摂理がそのように計らった）。ユダが彼らにヨセフを売るべきだという動議をした。彼を遠くエジプトに運ばせるため。そこでは十中八九、彼は失われ、二度と聞かれないであろう。(1) ユダはヨセフへのあわれみからそれを提案した（創37:26）。「私たちが兄弟を殺して何の益になろうか。彼を売る方が、罪が少なく、得が多い」。注。罪に誘惑されるとき、その不利益を考えるべきである。そこには何も得るものはない。(2) 彼らはそれに同意した。もし奴隷として売られれば彼は決して主にならず、エジプトに売られれば決して彼らの主にならないと思ったから。しかしこれらはすべてそれに向かって働いていた。注。人の怒りは神をほめたたえ、残りの怒りは神が戒める（詩76:10）。ヨセフの兄弟たちは彼を殺すことから不思議にも戒められ、彼を売ったことは不思議にも神のほめたたえへと変えられた。ヨセフが銀二十枚でユダの計略によって売られたように、私たちの主イエスも三十枚で、しかも同じ名の一人、ユダによって売られた。ルベンは（どうやら）兄弟たちがヨセフを売ったとき、彼らから離れていた。別の道を回って穴に行き、ヨセフをそこから助け出して、無事に父に返そうと意図した。これは親切な計略であったが、もし成就していたら、エジプトにおける彼の高挙に関する神の目的はどうなったであろうか。注。人の心には多くの計りごとがある。神の民の敵が彼らを滅ぼそうとする多くの計画、友が彼らを助けようとする多くの計画がある。これらはおそらく双方とも失望する。ここにあったように。しかし主のはかりごと、それは立つ。ルベンは子が売られたので自分はおしまいだと思った。「私はどこへ行けばよいのか」（創37:30）。彼は長子であったので、父は彼からヨセフについての報告を期待するであろう。しかし事実としては、彼が売られていなかったら、彼らは皆滅びていたであろう。
³¹ 彼らはヨセフの着物を取り、やぎの子を殺し、その着物を血に浸した。
³² そでの長衣を送って父に届け、言った、「私たちはこれを見つけました。あなたの子の着物かどうか、お調べください」。
³³ 彼はそれを認めて言った、「私の子の着物だ。悪い獣が彼を食い殺した。ヨセフは確かに引き裂かれた」。
³⁴ ヤコブは衣を裂き、腰に荒布を付け、多くの日のあいだ子のために嘆いた。
³⁵ 彼の息子たちと娘たちは皆、立ち上がって彼を慰めようとした。しかし彼は慰められるのを拒んで言った、「私は嘆きながら、子のところ、陰間へ下って行こう」。父は彼のために泣いた。
³⁶ ミデヤン人は彼をエジプトでパロの役人、護衛長ポティファルに売った。
一、ヨセフはまもなくいなくなると気づかれ、大いに捜されるであろう。それゆえ兄弟たちにはさらに、世にヨセフが野獣に引き裂かれたと信じさせるという計略があった。彼らがしたのは、1. 自分たちを晴らすため。危害を加えたと疑われないように。注。私たちは皆アダムから、自分の違反を隠すことを学んだ（ヨブ31:33）。悪魔が人に一つの罪を犯させると、次に彼らに盗みと殺人を嘘と偽証で隠すことを教える。しかし自分の罪を隠す者は長く栄えない。ヨセフの兄弟たちはしばらくの間、自分たちの、互いの秘密を守った。しかしその悪事はついに明るみに出た。ここに世に公表され、その記憶はすべての時代に伝えられる。2. 良い父を悲しませるため。ヨセフに対する際立った愛への復讐として、彼らによって意図されたように思える。彼に最大の悩みを与えるために特に工夫された。彼らはヨセフのそでの長衣を送った。以前より一色多い、血の色を（創37:32）。彼らは野外で見つけたと偽った。ヤコブ自身が軽べつ的に尋ねられなければならなかった。「これはあなたの子の着物か」。いま彼の誉れの印が彼の運命の発見であった。そして血の着物から、「ヨセフは確かに引き裂かれた」と性急に推論された。愛は常に愛する者について最悪を恐れやすい。恐れを追い出す愛がある。しかしそれは全き愛である。さて、親の心を知る者は、哀れなヤコブの苦悩を想像し、その魂に自分の魂を置いてみよ。彼がヨセフの惨めさの恐ろしい考えをどれほど強く自分に描くか。眠るときも覚めるときも、彼は野獣がヨセフに襲いかかるのを見る。獅子が彼にほえるときのあわれな悲鳴を聞く。獣が彼の血を吸い、肢から肢へ引き裂き、着物以外に何も残さなかった様子を想像するとき、幾度となく震え、冷える。そしてこれが悲しみを少なからず増した。自分がこの危険な旅に、彼を一人で遣わしたことによって、彼をさらしたこと。これが致命的であった。彼を送ったことが、子の死の共犯者であるかのように彼を刺す。いま、(1) 彼を慰める努力がされた。子らは卑しくもそれをしようと偽った（創37:35）。しかしみじめな偽善的な慰め者であった。もし彼らが本当に彼を慰めたければ、真実を告げてたやすくできた。「ヨセフは生きている。確かにエジプトに売られたが、そこに送って彼を贖うことはたやすい」。これはすぐに「彼の荒布を解き、喜びで帯させた」であろう。彼らの顔立ちが罪を裏切らず、ヤコブがヨセフの死を嘆くふりをどの面でできたかと私は不思議に思う。ヨセフが生きているのを知りながら。注。心は罪の欺きによって不思議にも頑なにされる。しかし、(2) すべてむなしかった。「ヤコブは慰められるのを拒んだ」（創37:35）。彼は強情な嘆き手であった。嘆きながら陰間へ下ると決心した。ダビデの「ああ、私があなたのために死んでいたらよかったのに。私の子、私の子よ」のような突然の激情ではなかった。むしろヨブのように、悲しみの中で自分を固くした。注。[1] 造られたものへの大きな愛情は、それが取り去られたり、苦いものとされたりするとき、それ以上の大きな苦難への備えをしない。度を越した愛は一般に度を越した悲しみに終わる。振り子の振れが一方に投げるのと同じだけ、反対側に投げる。[2] どんな機会においても悲しみに固執する者は、自分の魂の慰めにも宗教の誉れにも役立たない。私たちは決して「嘆きながら墓に行こう」と言ってはならない。摂理が私たちのためにどのような喜びの日をまだ留めておられるかを知らないから。摂理に自分を合わせることが私たちの知恵であり義務である。[3] 私たちはしばしば想像上の苦難で自分を悩ませる。事態を実際よりも悪く想像し、必要以上に自分を苦しめる。時には、私たちを欺く以上の慰めは必要ない。最善を望むのは良い。
二、イシマエル人とミデヤン人はヨセフを買ったのは市場にかけるためだけだった。ここで彼は（商人には十分な利益と共に）ふたたびポティファルに売られた（創37:36）。ヤコブは彼の命の喪失を嘆いていた。もしすべてを知っていたら、それほど激情的ではないにせよ、自由の喪失を嘆いたであろう。ヤコブの自由に生まれた子が、家族の最も良い上着をエジプトの君主の召使いの服と交換し、隷属のあらゆる印と交換するのか。エジプトの地はなんと早くヤコブの裔にとって奴隷の家とされたことか。注。親の知恵は、子をあまりに優雅に育てないことである。摂理が彼らの死ぬ前にどのような困難と克己に彼らを減らすかを知らないから。ヤコブは愛するヨセフがこのようにしてしもべとして売り買いされるとは一度も思わなかった。
Englisches Original
The History of Joseph (1729 BC)
¹ And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.
² These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report.
³ Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.
⁴ And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
Moses has no more to say of the Edomites, unless as they happen to fall in Israel's way; but now applies himself closely to the story of Jacob's family: These are the generations of Jacob. His is not a bare barren genealogy as that of Esau (Ge 36:1), but a memorable useful history. Here is, 1. Jacob a sojourner with his father Isaac, who has yet living, Ge 37:1. We shall never be at home, till we come to heaven. 2. Joseph, a shepherd, feeding the flock with his brethren, Ge 37:2. Though he was his father's darling, yet he was not brought up in idleness or delicacy. Those do not truly love their children that do not inure them to business, and labour, and mortification. The fondling of children is with good reason commonly called the spoiling of them. Those that are trained up to do nothing are likely to be good for nothing. 3. Joseph beloved by his father (Ge 37:3), partly for his dear mother's sake that was dead, and partly for his own sake, because he was the greatest comfort of his old age; probably he waited on him, and was more observant of him than the rest of his sons; he was the son of the ancient so some; that is, when he was a child, he was as grave and discreet as if he had been an old man, a child, but not childish. Jacob proclaimed his affection to him by dressing him finer than the rest of his children: He made him a coat of divers colours, which probably was significant of further honors intended him. Note, Though those children are happy that have that in them which justly recommends them to their parents' particular love, yet it is the prudence of parents not to make a difference between one child and another, unless there be a great and manifest cause given for it by the children's dutifulness or undutifulness; paternal government must be impartial, and managed with a steady hand. 4. Joseph hated by his brethren, (1.) Because his father loved him; when parents make a difference, children soon take notice of it, and it often occasions feuds and quarrels in families. (2.) Because he brought to his father their evil report. Jacob's sons did that, when they were from under his eye, which they durst not have done if they had been at home with him; but Joseph gave his father an account of their bad carriage, that he might reprove and restrain them; not as a malicious tale-bearer, to sow discord, but as a faithful brother, who, when he durst not admonish them himself, represented their faults to one that had authority to admonish them. Note, [1.] It is common for friendly monitors to be looked upon as enemies. Those that hate to be reformed hate those that would reform them, Pr 9:8. [2.] It is common for those that are beloved of God to be hated by the world; whom Heaven blesses, hell curses. To those to whom God speaks comfortably wicked men will not speak peaceably. It is said here of Joseph, the lad was with the sons of Bilhah; some read it, and he was servant to them, they made him their drudge.
⁵ And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.
⁶ And he said unto them, Hear, I pray you, this dream which I have dreamed:
⁷ For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.
⁸ And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
⁹ And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.
¹⁰ And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?
¹¹ And his brethren envied him; but his father observed the saying.
Here, I. Joseph relates the prophetical dreams he had, Ge 37:6,7,9,10. Though he was now very young (about seventeen years old), yet he was pious and devout, and well-inclined, and this fitted him for God's gracious discoveries of himself to him. Joseph had a great deal of trouble before him, and therefore God gave him betimes this prospect of his advancement, to support and comfort him under the long and grievous troubles with which he was to be exercised. Thus Christ had a joy set before him, and so have Christians. Note, God has ways of preparing his people beforehand for the trials which they cannot foresee, but which he has an eye to in the comforts with which he furnishes them. His dreams were, 1. That his brethren's sheaves all bowed to his, intimating upon what occasion they should be brought to do homage to him, namely, in seeking to him for corn; their empty sheaves should bow to his full one. 2. That the sun, and moon, and eleven stars, did obeisance to him, Ge 37:9. Joseph was more of a prophet than a politician, else he would have kept this to himself, when he could not but know that his brethren did already hate him and that this would but the more exasperate them. But, if he told it in his simplicity, yet God directed it for the mortification of his brethren. Observe, Joseph dreamed of his preferment, but he did not dream of his imprisonment. Thus many young people, when they are setting out in the world, think of nothing but prosperity and pleasure, and never dream of trouble.
II. His brethren take it very ill, and are more and more enraged against him (Ge 37:8): Shalt thou indeed reign over us? See here, 1. How truly they interpreted his dream, that he should reign over them. Those become the expositors of his dream who were enemies to the accomplishment of it, as in Gideon's story (Jdg 7:13,14); they perceived that he spoke of them, Mt 21:45. The event exactly answered to this interpretation, Ge 42:6, etc. 2. How scornfully they resented it: "Shalt thou, who are but one, reign over us, who are many? Thou, who are the youngest, over us who are older?" Note, The reign and dominion of Jesus Christ, our Joseph, have been, and are, despised and striven against by a carnal and unbelieving world, who cannot endure to think that this man should reign over them. The dominion also of the upright, in the morning of the resurrection, is thought of with the utmost disdain.
III. His father gives him a gentle rebuke for it, yet observes the saying, Ge 37:10,11. Probably he checked him for it, to lessen the offence which his brethren would be apt to take at it; yet he took notice of it more than he seemed to do: he insinuated that it was but an idle dream, because his mother was brought in, who had been dead some time since; whereas the sun, moon, and eleven stars, signify no more than the whole family that should have a dependence upon him, and be glad to be beholden to him. Note, The faith of God's people in God's promises is often sorely shaken by their misunderstanding the promises and then suggesting the improbabilities that attend the performance; but God is doing his own work, and will do it, whether we understand him aright or no. Jacob, like Mary (Lu 2:51), kept these things in his heart, and no doubt remembered them long afterwards, when the event answered to the prediction.
¹² And his brethren went to feed their father's flock in Shechem.
¹³ And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I.
¹⁴ And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.
¹⁵ And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?
¹⁶ And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks.
¹⁷ And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.
¹⁸ And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.
¹⁹ And they said one to another, Behold, this dreamer cometh.
²⁰ Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.
²¹ And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him.
²² And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.
Here is, I. The kind visit which Joseph, in obedience to his father's command, made to his brethren, who were feeding the flock at Shechem, many miles off. Some suggest that they went thither on purpose, expecting that Joseph would be sent to see them, and that then they should have an opportunity to do him a mischief. However, Joseph and his father had both of them more of the innocence of the dove than of the wisdom of the serpent, else he had never come thus into the hands of those that hated him: but God designed it all for good. See in Joseph an instance, 1. Of dutifulness to his father. Though he was his father's darling, yet he was made, and was willing to be, his father's servant. How readily does he wait his father's orders! Here I am, Ge 37:13. Note, Those children that are best beloved by their parents should be most obedient to their parents; and then their love is well-bestowed and well-returned. 2. Of kindness to his brethren. Though he knew they hated him and envied him, yet he made no objections against his father's commands, either from the distance of the place or the danger of the journey, but cheerfully embraced the opportunity of showing his respect to his brethren. Note, It is a very good lesson, though it is learnt with difficulty and rarely practised, to love those that hate us; if our relations do not their duty to us, yet we must not be wanting in our duty to them. This is thank-worthy. Joseph was sent by his father to Shechem, to see whether his brethren were well there, and whether the country had not risen upon them and destroyed them, in revenge of their barbarous murder of the Shechemites some years before. But Joseph, not finding them there, went to Dothan, which showed that he undertook this journey, not only in obedience to his father (for then he might have returned when he missed them at Shechem, having done what his father told him), but out of love to his brethren, and therefore he sought diligently till he found them. Thus let brotherly love continue, and let us give proofs of it.
II. The bloody and malicious plot of his brethren against him, who rendered good for evil, and, for his love, were his adversaries. Observe, 1. How deliberate they were in the contrivance of this mischief: when they saw him afar off, they conspired against him, Ge 37:18. It was not in a heat, or upon a sudden provocation, that they thought to slay him, but from malice prepense, and in cold blood. Note, Whosoever hateth his brother is a murderer; for he will be one if he have an opportunity, 1Jo 3:15. Malice is a most mischievous thing, and is in danger of making bloody work where it is harboured and indulged. The more there is of a project and contrivance in a sin the worse it is; it is bad to do evil, but worse to devise it. 2. How cruel they were in their design; nothing less than his blood would satisfy them: Come, and let us slay him, Ge 37:20. Note, The old enmity hunts for the precious life. It is the blood-thirsty that hate the upright (Pr 29:10), and it is the blood of the saints that the harlot is drunk with. 3. How scornfully they reproached him for his dreams (Ge 37:19): This dreamer cometh; and (Ge 37:20), We shall see what will become of his dreams. This shows what it was that fretted and enraged them. They could not endure to think of doing homage to him; this was what they were plotting to prevent by the murder of him. Note, Men that fret and rage at God's counsels are impiously aiming to defeat them; but they imagine a vain thing, Ps 2:1-3. God's counsels will stand. 4. How they agreed to keep one another's counsel, and to cover the murder with a lie: We will say, Some evil beast hath devoured him; whereas in thus consulting to devour him they proved themselves worse than the most evil beasts; for evil beasts prey not on those of their own kind, but they were tearing a piece of themselves.
III. Reuben's project to deliver him, Ge 37:21,22. Note, God can raise up friends for his people, even among their enemies; for he has all hearts in his hands. Reuben, of all the brothers, had most reason to be jealous of Joseph, for he was the first-born, and so entitled to those distinguishing favours which Jacob was conferring on Joseph; yet he proves his best friend. Reuben's temper seems to have been soft and effeminate, which had betrayed him to the sin of uncleanness; while the temper of the next two brothers, Simeon and Levi, was fierce, which betrayed them to the sin of murder, a sin which Reuben startled at the thought of. Note, Our natural constitution should be guarded against those sins to which it is most inclinable, and improved (as Reuben's here) against those sins to which it is most averse. Reuben made a proposal which they thought would effectually answer their intention of destroying Joseph, and yet which he designed should answer his intention of rescuing Joseph out of their hands and restoring him to his father, probably hoping thereby to recover his father's favour, which he had lately lost; but God overruled all to serve his own purpose of making Joseph an instrument to save much people alive. Joseph was here a type of Christ. Though he was the beloved Son of his Father, and hated by a wicked world, yet the Father sent him out of his bosom to visit us in great humility and love. He came from heaven to earth, to seek and save us; yet then malicious plots were laid against him. He came to his own, and his own not only received him not, but consulted against him: This is the heir, come let us kill him; Crucify him, crucify him. This he submitted to, in pursuance of his design to redeem and save us.
²³ And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him;
²⁴ And they took him, and cast him into a pit: and the pit was empty, there was no water in it.
²⁵ And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.
²⁶ And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?
²⁷ Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content.
²⁸ Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.
²⁹ And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.
³⁰ And he returned unto his brethren, and said, The child is not; and I, whither shall I go?
We have here the execution of their plot against Joseph. 1. They stripped him, each striving to seize the envied coat of many colours, Ge 37:23. Thus, in imagination, they degraded him from the birthright, of which perhaps this was the badge, grieving him, affronting their father, and making themselves sport, while they insulted over him. "Now, Joseph, where is the fine coat?" Thus our Lord Jesus was stripped of his seamless coat, and thus his suffering saints have first been industriously divested of their privileges and honours, and then made the off-scouring of all things. 2. They went about to starve him, throwing him into a dry pit, to perish there with hunger and cold, so cruel were their tender mercies, Ge 37:25. Note, Where envy reigns pity is banished, and humanity itself is forgotten, Pr 27:4. So full of deadly poison is malice that the more barbarous any thing is the more grateful it is. Now Joseph begged for his life, in the anguish of his soul (Ge 42:21), entreated, by all imaginable endearments, that they would be content with his coat and spare his life. He pleads innocence, relation, affection, submission; he weeps and makes supplication, but all in vain. Reuben alone relents and intercedes for him, Ge 42:22. But he cannot prevail to save Joseph from the horrible pit, in which they resolve he shall die by degrees, and be buried alive. Is this he to whom his brethren must do homage? Note, God's providences often seem to contradict his purposes, even when they are serving them, and working at a distance towards the accomplishment of them. 3. They slighted him when he was in distress, and were not grieved for the affliction of Joseph; for when he was pining away in the pit, bemoaning his own misery, and with a languishing cry calling to them for pity, they sat down to eat bread, Ge 37:25. (1.) They felt no remorse of conscience for the sin; if they had, it would have spoiled their appetite for their meat, and the relish of it. Note, A great force put upon conscience commonly stupefies it, and for the time deprives it both of sense and speech. Daring sinners are secure ones. But the consciences of Joseph's brethren, though asleep now, were roused long afterwards, Ge 42:21. (2.) They were now pleased to think how they were freed from the fear of their brother's dominion over them, and that, on the contrary, they had turned the wheel upon him. They made merry over him, as the persecutors over the two witnesses that had tormented them, Re 11:10. Note, Those that oppose God's counsels may possibly prevail so far as to think they have gained their point, and yet be deceived. 4. They sold him. A caravan of merchants very opportunely passed by (Providence so ordering it), and Judah made the motion that they should sell Joseph to them, to be carried far enough off into Egypt, where, in all probability, he would be lost, and never heard of more. (1.) Judah proposed it in compassion to Joseph (Ge 37:26): "What profit is it if we slay our brother? it will be less guilt, and more gain, to sell him." Note, When we are tempted to sin, we should consider the unprofitableness of it. It is what there is nothing to be got by. (2.) They acquiesced in it, because they thought that if he were sold for a slave he would never be a lord, if sold into Egypt he would never be their lord; yet all this was working towards it. Note, The wrath of man shall praise God, and the remainder of wrath he will restrain, Ps 76:10. Joseph's brethren were wonderfully restrained from murdering him, and their selling him was as wonderfully turned to God's praise. As Joseph was sold by the contrivance of Judah for twenty pieces of silver, so was our Lord Jesus for thirty, and by one of the same name too, Judas. Reuben (it seems) had gone away from his brethren, when they sold Joseph, intending to come round some other way to the pit, and to help Joseph out of it, and return him safely to his father. This was a kind project, but, if it had taken effect, what had become of God's purpose concerning his preferment in Egypt? Note, There are many devices in man's heart, many devices of the enemies of God's people to destroy them and of their friends to help them, which perhaps are both disappointed, as these were; but the counsel of the Lord, that shall stand. Reuben thought himself undone, because the child was sold: I, whither shall I go? Ge 37:30. He being the eldest, his father would expect from him an account of Joseph; but, as it proved, they would all have been undone if he had not been sold.
³¹ And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood;
³² And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no.
³³ And he knew it, and said, It is my son's coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.
³⁴ And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.
³⁵ And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.
³⁶ And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard.
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, Ge 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 (Ge 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, Ge 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, Ge 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.
本章からヨセフの物語が始まる。本書の終わりまで、ただ一章を除いて後続の各章で、彼が最も目立つ存在となる。彼はヤコブが愛した妻ラケルの長子であり、多くの傑出した人々と同様、長く不妊であった母から生まれた。彼の物語は低めと高挙とに著しく分かれているので、そこにキリストの何かを見ないではおられない。キリストもまず低められ、次に高挙げられ、多くの場合ヨセフの型に応じる仕方でそうされた。これはまたキリスト者の運命をも示す。彼らは多くの患難を経て御国に入らなければならない。本章には次の内容がある。一、兄弟たちが彼に抱いた悪意。彼らは彼を憎んだ。1. 彼が父に彼らの悪事を告げたから（創37:1,2）。2. 父が彼を愛したから（創37:3,4）。3. 彼が彼らに対する自分の支配の夢を見たから（創37:5-11）。二、兄弟たちが彼に対して企て、行った危害。1. 彼が彼らにした親切な見舞いが機会を与えた（創37:12-17）。2. 彼らは彼を殺そうと企てたが、餓死させることに決めた（創37:18-24）。3. 彼らは決心を変え、奴隷として彼を売った（創37:25-28）。4. 彼らは父に、彼が食い殺されたと思わせた（創37:29-35）。5. 彼はエジプトでポティファルに売られた（創37:36）。これらはすべて善のために働き合ったのである。