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英文原文
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)
約瑟的歷史（主前 1729 年）
¹ 雅各住在他父親寄居的地，就是迦南地。 ² 雅各的記略如下。約瑟十七歲與他哥哥們一同牧羊。他是個少年人，和他父親的妾辟拉、悉帕的兒子們常在一處。約瑟將他哥哥們的惡行報給他們的父親。 ³ 以色列原來愛約瑟過於愛眾子，因為約瑟是他年老生的；他給約瑟做了一件彩衣。 ⁴ 約瑟的哥哥們見父親愛約瑟過於愛他們，就恨約瑟，不與他說和睦的話。
摩西對以東人再無別話可說，除非他們偶然擋在以色列的路上；如今他緊扣雅各家族的記載：雅各的記略如下。 這不是像以掃那樣枯燥貧乏的家譜（創 36:1），而是一部難忘而有用的歷史。此處有：一、雅各與他父親以撒同住為寄居者，以撒那時還在（創 37:1）。我們永不能到家，直到抵達天堂。二、約瑟是個牧人，和他的弟兄一同牧羊（創 37:2）。他雖是父親的寵兒，卻不是在閒懶嬌養中長大。不作工、不勞動、不克己，便不是真正愛兒女。溺愛兒女，理所當然被稱為毀壞兒女。那些被養成甚麼都不作的人，多半一無是處。三、約瑟為父親所愛（創 37:3），部分是因他已故親愛母親的緣故，部分是為他自己的緣故，因為他是他晚年最大的安慰；也許他伺候父親，比其餘的兒子更體貼周到；他是老來之子（有人如此讀）；就是說，他作孩子時，便如老人般莊重審慎，是個孩子，卻不孩子氣。雅各給他穿得比其餘兒女華美，以表明對他的鍾愛：他為他做了一件彩衣，這也許預表日後要加给他的更大尊榮。當注意：兒女若有值得父母特別鍾愛的品質，固然有福；然而父母的智慧，是在於不偏待兒女，除非兒女的孝順或不孝提供了重大而明顯的理由；為父的治理必須公正，並以穩健的手掌管。四、約瑟為弟兄所恨惡，（一）因他父親愛他；父母一有偏心，兒女很快便察覺，這常是家庭紛爭的根源。（二）因他將哥哥們的惡行報給父親。雅各的兒子們在父親不在眼前時所作的，是在家時所不敢作的；約瑟卻將他們的惡行稟告父親，好使父親責備約束他們；他不是作惡意搬弄是非的人挑撥離間，而是作一個忠心的弟兄——當他不敢親自勸戒時，便將他們的過失陳明在有權責備他們的人面前。當注意：[一] 忠心的勸戒者常被視為仇敵。恨惡受改正的人，也恨惡那要改正他們的人（箴 9:8）。[二] 為神所愛的人常被世界所恨；天所祝福的，地獄就咒詛。神對之說安慰話的人，惡人卻不對他們說和睦的話。此處論到約瑟說，那少年人與辟拉的兒子們同在；有人讀作：他作他們的僕人，他們把他當作苦工。
⁵ 約瑟作了一夢，告訴他哥哥們，他們就越發恨他。 ⁶ 約瑟對他們說：「請聽我所作的這夢： ⁷ 我們在田裡捆禾稼，忽然我的捆起來站住，你們的捆來圍著我的捆下拜。」 ⁸ 他的哥哥們回答說：「難道你真要作我們的王嗎？難道你真要管轄我們嗎？」他們就因為他的夢和他的話，越發恨他。 ⁹ 後來他又作了一夢，也告訴哥哥們說：「看哪，我又作了一夢，夢見太陽、月亮與十一個星向我下拜。」 ¹⁰ 約瑟將這夢告訴他父親和他哥哥們。他父親就責備他說：「你作的這夢是甚麼夢呢？難道我和你母親、你弟兄果然要來俯伏在地，向你下拜嗎？」 ¹¹ 他哥哥們都嫉妒他，他父親卻把這話存在心裡。
此處：一、約瑟講述他所得預言性的夢（創 37:6,7,9,10）。他雖然那時甚為年幼（約十七歲），卻是敬虔熱心、性情良善，這使他適於領受神對他的恩惠啟示。約瑟前面有許多苦難，因此神及早給他這高升的遠景，使他在所要經歷的漫長而嚴酷的苦難中得著支持與安慰。基督也是這樣面前有喜樂，基督徒也是如此。當注意：神有法子在試煉未到之先預備他的百姓——那試煉是他們不能預見的，他卻在所賜的安慰中顧念到這些試煉。他的夢是：一、他哥哥們的禾捆都向他的下拜，暗示他們將來在何種情形下不得不向他臣服，就是向他求糧的時候；他們空空的禾捆要向他滿滿的禾捆下拜。二、太陽、月亮和十一個星向他下拜（創 37:9）。約瑟是先知多於政客，否則當他知道哥哥們已經恨他時，必將此夢藏在心裡，因為這只會更加激怒他們。然而他若在天真中說了出來，神卻指引這話成為他哥哥們的責備。當注意：約瑟夢見了他的高升，卻沒有夢見他的被囚。許多年輕人初入世時，只想到興盛與歡樂，從未想到患難。
二、他的哥哥們對此甚為不悅，越發惱恨他（創 37:8）：難道你真要作我們的王嗎？ 當在此看見：1. 他們何等準確地解明他的夢——他將要管轄他們。那些與夢的成就為敵的人，倒成了這夢的解說者，正如基甸的故事（士 7:13,14）；他們看出他是指著他們說的（太 21:45）。後事的結局正與此解釋相符（創 42:6 等）。2. 他們何等輕蔑地惱恨：難道你這一個人要作我們的王，我們這許多人嗎？你這最小的，要管我們這些年長的嗎？當注意：我們的約瑟——耶穌基督——的國度和權柄，已被屬肉體、不信的世界所藐視、所抗拒，他們不能忍受這人管轄他們。在復活之晨，正直人的國度，也被存著極度的輕蔑而思想。
三、他的父親溫和地責備他，卻把這話存在心裡（創 37:10,11）。也許他責備他，是為減輕哥哥們對此容易起的反感；然而他比表面上更加留意：他暗示這不過是個無謂的夢，因為他母親也被牽涉在內，而她已去世多時；其實太陽、月亮和十一個星所表示的，不過是那要倚靠他、並以得他恩惠為樂的全家。當注意：神百姓對神應許的信心，常因誤解應許、又提出成就上的不可能而大受動搖；然而神成就自己的工作，無論我們是否正確理解他，他都要成就。雅各像馬利亞一樣（路 2:51），把這些事存在心裡，當後來結局與預言相符時，毫無疑問他長久記念。
¹² 約瑟的哥哥們往示劍去放他們父親的羊。 ¹³ 以色列對約瑟說：「你哥哥們不是在示劍放羊嗎？你來，我要打發你往他們那裡去。」約瑟說：「我在這裡。」 ¹⁴ 以色列對他說：「你去看看你哥哥們平安不平安，群羊平安不平安，就回來報信給我。」於是打發他出希伯崙谷，他就往示劍去了。 ¹⁵ 有一人遇見他，見他在田野走迷了路，就問他說：「你找甚麼？」 ¹⁶ 他說：「我找我的哥哥們，求你告訴我他們在何處放羊。」 ¹⁷ 那人說：「他們已經離開這裡了，我聽見他們說要往多坍去。」約瑟就去追趕他哥哥們，在多坍遇見他們。 ¹⁸ 他們遠遠地看見他，趁他還沒有走到跟前，大家就同謀要害死他， ¹⁹ 彼此說：「你看，那作夢的來了。」 ²⁰ 來吧，我們將他殺了，丟在一個坑裡，我們就說有惡獸把他吃了。我們且看他的夢將來怎麼樣。」 ²¹ 流便聽見了，要救他脫離他們的手，說：「我們不可害他的性命。」 ²² 流便又對他們說：「不可流他的血，可以把他丟在這野地的坑裡，下手害他。」說這話是要救他脫離他們的手，把他歸還他的父親。
此處記的是：一、約瑟遵父命去看望在示劍遠處牧羊的哥哥們。有人以為他們是故意往那裡去的，料定約瑟會被打發來看望，那時便有機會下手害他。然而約瑟和他的父親都多有鴿子的馴良，少有蛇的智慧，否則他決不會落入恨他之人的手中：但神定意這一切都為善。當在約瑟身上看見：1. 對父親的孝順。他雖是父親的寵兒，卻被造就成、也情願作父親的僕人。他何等樂意等候父親的吩咐！我在這裡（創 37:13）。當注意：為父母所最鍾愛的兒女，當最孝順父母；如此，父母的愛便用得其所、也得了回報。2. 對哥哥們的親情。他知道他們恨他、嫉妒他，卻不因路程遙遠或路上危險而推辭父親的命令，反而樂意抓住機會向哥哥們表示敬意。當注意：愛那恨你們的人，這是一個極好的功課，雖難學且少實行；我們的親族若不對我們盡本分，我們卻不可對他們不盡本分。這是可感謝的。約瑟被父親打發到示劍，要看哥哥們在那裡是否平安，要看那地的人有沒有因他們數年前野蠻屠殺示劍人而興起報復、毀滅他們。約瑟在那裡找不著他們，便往多坍去，這表明他此行不僅是順服父親（否則他在示劍找不著他們時便可回去，因已盡了父親所吩咐的），更是出於對哥哥們的愛，因此殷勤尋找，直到找著。當使弟兄相愛長存，當以行動證明。
二、哥哥們對他那惡毒而血腥的計謀，以怨報德，他的愛反成了他們的仇敵。當注意：1. 他們在謀害上是何等蓄意：他們遠遠看見他，就同謀害他（創 37:18）。他們要害死他，不是出於一時衝動，或突如其來的激怒，而是出於預謀的惡意，在冷血之中。當注意：凡恨弟兄的，就是殺人的；因為只要有機會，他便會成為殺人者（約一 3:15）。惡意極具危害，一旦懷藏放縱，便有流人血之虞。罪中越是預謀計算，便越是可惡；作惡已是不好，謀惡更為糟糕。2. 他們在設計上何等殘忍；非他的血不能滿足：來吧，我們將他殺了（創 37:20）。當注意：舊日的仇恨獵取寶貴的性命。好流人血的恨惡完全人（箴 29:10），而那淫婦所喝醉的，正是聖徒的血。3. 他們何等輕蔑地因他的夢辱罵他（創 37:19）：那作夢的來了；又（創 37:20）說：我們且看他的夢將來怎麼樣。 這顯明甚麼激怒了他們。他們一想到要向他臣服便忍受不了；這正是他們謀害他要防止的。當注意：向神的旨意發怒掙扎的人，是不敬虔地企圖挫敗神的旨意；但他們是謀算虛妄的事（詩 2:1-3）。神的旨意必然立定。4. 他們怎樣彼此守約，要用謊言掩蓋謀殺：我們就說有惡獸把他吃了；然而他們這樣商議要吞吃他，正證明他們比最惡的獸更惡；因為惡獸不吞吃同類，他們卻在撕咬自己身上的一塊肉。
三、流便救他的計謀（創 37:21,22）。當注意：神能為他的百姓在仇敵中間興起朋友；因為人的心都在他手中。弟兄中，流便最該嫉妒約瑟，因為他是長子，本有權得雅各加諸約瑟的那些特別恩惠；他卻證明是約瑟最好的朋友。流便的性情似乎軟弱柔怯，這使他陷於不潔的罪；而接下來的兩個弟兄——西緬和利未——性情凶暴，這使他們陷於殺人的罪，這罪流便一想到便驚懼。當注意：我們天然的氣質當防備那些它最容易傾向的罪，並當加以善用（如流便在此），對抗那些它最厭惡的罪。流便提出一個建議，他們以為這能有效達到他們毀滅約瑟的目的，而他卻設計藉此達到他救約瑟脫離他們的手、並將他歸還父親的目的——也許盼望藉此恢復他最近失去的父親的寵愛；但神掌管一切，以成就他自己的旨意，就是要使約瑟成為救活許多人的器皿。約瑟在此是基督的預表。他雖是父神所愛的兒子，為邪惡的世界所恨，父卻從懷中打發他，以極大的謙卑和愛心來看望我們。他從天降世，為要尋找我們、拯救我們；那時卻有惡毒的計謀向他發動。他到自己的地方來，自己的人倒不接待他，反而一同商議害他：這是那承受產業的，來吧，我們把他殺了；釘他十字架，釘他十字架。 他為要成就救贖我們、拯救我們的計畫，便順服了這一切。
²³ 約瑟到了他哥哥們那裡，他們就剝了約瑟的外衣，就是他穿的那件彩衣， ²⁴ 把他抓住，丟在坑裡。那坑是空的，裡頭沒有水。 ²⁵ 他們坐下吃飯。他們舉目觀看，見有一夥米甸的以實瑪利人從基列來，用駱駝馱著香料、乳香、沒藥，要帶下埃及去。 ²⁶ 猶大對眾弟兄說：「我們殺我們的兄弟、藏了他的血，有甚麼益處呢？ ²⁷ 我們不如將他賣給以實瑪利人，不可下手害他，因為他是我們的兄弟、我們的骨肉。」眾弟兄就聽從了他。 ²⁸ 有些米甸的商人從那裡經過，他們就把約瑟拉上來，從坑裡拉上來，講定二十舍客勒銀子，把約瑟賣給以實瑪利人。他們就把約瑟帶到埃及去了。 ²⁹ 流便回到坑邊，見約瑟不在坑裡，就撕裂衣服， ³⁰ 回到弟兄們那裡，說：「童子沒有了。我往哪裡去才好呢？」
此處記的是他們對約瑟計謀的執行。1. 他們剝了他的衣服，各人爭先搶奪那令人嫉妒的彩衣（創 37:23）。他們在想像中剝奪了他長子的名分——這也許就是那彩衣的標記，他們這樣使他憂傷、冒犯父親、並以侮辱他為樂。「約瑟啊，那件美衣如今在哪裡呢？」我們的主耶穌也是這樣被剝去那無縫的裡衣；他受苦的聖徒也是先被刻意剝去他們的特權和尊榮，然後成為萬物中的渣滓。2. 他們要使他餓死，把他丟在乾坑裡，要他在那裡因飢寒交迫而死——他們的慈悲何等殘忍（創 37:25）。當注意：嫉妒掌權之處，憐憫便被放逐，連人性也被遺忘（箴 27:4）。惡意滿了致死的毒，越是野蠻的事，越覺痛快。那時約瑟在心靈的痛苦中懇求保全性命（創 42:21），以一切所能想到的親情勸他們只要他的衣服便夠了，求他們饒他一命。他懇求自己是無辜的、有親情關係、有感情、情願順服；他流淚懇求，卻都歸徒然。只有流便一人動了慈心，為他代求（創 42:22）。但他不能救約瑟脫離那可怕的大坑——他們定意要他在那裡漸漸死去、活埋。這就是弟兄要向他臣服的那位嗎？當注意：神的護理常常似乎與他的旨意相違，其實正是服事他的旨意，在遠處為成就他的旨意效力。3. 他當患難時輕視他，不為約瑟的苦難擔憂；因為當他在坑中消瘦、為自己的苦境哀嘆、以奄奄一息的呼聲求他們憐憫時，他們卻坐下吃飯（創 37:25）。（一）他們對罪毫無良心的自責；若有，便會敗壞他們吃肉的胃口和滋味。當注意：對良心大施強暴，通常使之麻木，暫時奪去它的知覺和言語。膽大妄為的罪人是安然無懼的。然而約瑟哥哥們的良心雖如今沉睡，很久之後卻被喚醒（創 42:21）。（二）他們那時滿心歡喜，想到自己已脫離了兄弟管轄自己的恐懼，反倒把他翻過來壓下去。他們以他為樂，正如逼迫者以那曾折磨他們的兩個見證人為樂（啟 11:10）。當注意：抵擋神旨意的人，或許能得意到一個地步，以為已經如願以償，結果卻受了欺哄。4. 他們把他賣了。一隊商人恰巧經過（這是護理的安排），猶大提議將約瑟賣給他們，帶到遠遠的埃及去；在那裡，十有八九他便會消失，再也無人聽見。（一）猶大出於對約瑟的憐憫提議此事（創 37:26）：我們殺我們的兄弟有甚麼益處呢？賣了他罪較輕、利益較多。 當注意：當我們受試探犯罪時，當思想犯罪的無益。犯罪是一無所得的。（二）他們贊同了，因為他們想，他若被賣為奴，便永不能作主；若被賣到埃及，便永不能作他們的主；然而這一切都是向著那個目標而作。當注意：人的忿怒要成全神的榮美，所餘的忿怒他必禁止（詩 76:10）。約瑟的哥哥們奇妙地被攔阻，沒有殺他；他們賣他一事也奇妙地成了神的讚美。約瑟由猶大籌謀，以二十舍客勒銀子被賣；我們的主耶穌也是如此，以三十舍客勒被賣，而且出賣他的人也同名——猶大。流便（看來）在賣約瑟時已離開哥哥們，打算繞道從別處到坑邊，把約瑟救出來，安然送回父親那裡。這是個善意的計畫，但若成了，神關乎他在埃及高升的旨意將如何成就呢？當注意：人心中多有計謀，無論是神百姓的仇敵要毀滅他們的計謀，還是他們的朋友要幫助他們的計謀，或許兩者都歸失望，正如這些一樣；但耶和華的籌算才能立定。流便以為自己完了，因為童子被賣了：我往哪裡去才好呢？（創 37:30）。他既是長子，父親必向他索要約瑟的下落；但事實證明，若約瑟沒有被賣，他們全體倒要完了。
³¹ 他們宰了一隻公山羊，把約瑟的那件彩衣染了血， ³² 打發人把那件彩衣送到他們父親那裡，說：「我們撿了這個，請認一認，是你兒子的外衣不是？」 ³³ 他認出來，就說：「這是我兒子的外衣，有惡獸把他吃了，約瑟被撕碎了，無疑了。」 ³⁴ 雅各便撕裂衣服，腰間圍上麻布，為他兒子悲哀了多日。 ³⁵ 他的兒女都起來安慰他，他卻不肯受安慰，說：「我必悲哀著下陰間，到我兒子那裡。」約瑟的父親就為他哭泣。 ³⁶ 米甸人帶約瑟下埃及去，把他賣給法老的內臣、護衛長波提乏。
一、約瑟不久必被發覺失蹤，必有許多人尋找他，因此他的哥哥們另有設計，要使人相信約瑟是被野獸撕碎了；他們這樣作是為：1. 開脫自己，使人不致懷疑他們害了他。當注意：我們都從亞當學會了掩蓋自己的過犯（伯 31:33）。魔鬼教人犯了一罪之後，便教人用另一罪來掩蓋——用謊言和起假誓來掩蓋偷盜和謀殺；但遮掩自己罪過的，必不亨通（遲早的事）。約瑟的哥哥們彼此保密了一段時日，但他們的惡行至終敗露，如今被公諸於世，並傳於萬代。2. 惹他們的好父親傷心。看來他們是故意如此，為要報復他偏愛約瑟。他們故意設計要使他極其苦惱。他們把約瑟的彩衣送給他，那彩衣比原先多了一色——血色（創 37:32）。他們假裝在田野裡撿到的，還要雅各自己被嘲弄地問：這是你兒子的外衣不是？ 如今他尊榮的標記，竟成了他命運的揭曉；從那染血的外衣便草率推斷：約瑟無疑是被撕碎了。 愛總是容易為所愛的人擔心最壞的事；有一種愛能驅除懼怕，但那是完全的愛。如今認識父母之心的人，當體會可憐的雅各的痛苦，將自己的靈魂與他的靈魂同位。他何等強烈地將約瑟悲慘的光景在心中描繪！睡著醒著，他都想像自己看見野獸撲向約瑟，以為聽見獅子向他咆哮時他可憐的尖叫；多次當他幻想那獸怎樣吸他的血、將他撕成碎塊、除了那件彩衣以外一無所剩——帶來這消息時，他自己便戰慄發冷。毫無疑問，他差他出去、而且是獨自差他踏上這危險的旅程——這旅程竟成了他的致命傷——這更增添他的悲傷。這使他心如刀割，幾乎要視自己為兒子之死的同謀。如今，（一）人們設法安慰他。他的兒子們卑鄙地假意這樣作（創 37:35）；但他們都是可悲的、虛偽的安慰者。他們若真要安慰他，本可輕易作到，只要告訴他實情：「約瑟還活著，他確實被賣到埃及去了，但打發人去贖他回來是容易的事。」這便會立刻鬆開他的麻布，腰間給他束上歡樂。我奇怪他們的面容怎麼沒有洩露他們的罪，他們既知道約瑟還活著，怎麼還有臉假意為約瑟的死向雅各致哀。當注意：罪的欺哄能使人心何等剛硬。但，（二）這都歸徒然：雅各不肯受安慰（創 37:35）。他是個固執的哀傷者，決意悲哀著下陰間。這不是大衛那樣一時的感情衝動：我兒我兒，恨不得我替你死！ 而是像約伯那樣，在悲傷中剛硬自己。當注意：[一] 對任何受造之物過度的愛，當它被奪去或變為痛苦時，並不能為更大的憂傷作預備。放縱的愛通常以放縱的憂傷告終；正如鐘擺擺向一邊有多遠，便也擺向另一邊有多遠。[二] 無論在何事上執意憂傷的人，既不顧自己心靈的安慰，也不顧自己信仰的尊嚴。我們決不可說：「我們要悲哀著進墳墓」，因為我們不知道護理還為我們存留何等喜樂的日子，而順應護理是我們的智慧和本分。[三] 我們常因想像的苦難而自尋煩惱。我們把事情想像得比實際更壞，然後過分地為之憂傷。有時安慰我們無需別的，只要解除我們的誤會：存最好的盼望原是好的。
二、以實瑪利人和米甸人買了約瑟，不過是要從他身上獲利，這裡我們看見他又被轉賣（商人獲利必豐）給波提乏（創 37:36）。雅各為失去他的性命而哀傷；他若知道全部真相，便會為失去自由而哀傷——雖不至於那樣激動。雅各自由而生 的兒子，竟要以家族中最美的衣袍，換取一個埃及主人的僕役服裝，以及一切奴僕的記號嗎？埃及地何等迅速地成了雅各後裔的奴役之家！當注意：父母的智慧，是不把兒女養育得太嬌貴，因為他們不知道在自己離世之前，護理會使兒女陷入何等艱難與克己的境地。雅各做夢也沒想到，他所鍾愛的約瑟會這樣被買賣為奴。
英文原文
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.
從本章開始約瑟的故事；在之後到本書末了的每一章中（除了一章之外），約瑟都是極顯赫的人物。他是雅各從愛妻拉結所生的長子，正如許多偉人一樣，是由一位久不生育的母親所生。他的故事在卑微與高升之間如此分明地劃分，使我們不能不從中看見基督的影子——基督也是先降卑後升高，並在許多方面應驗了約瑟所預表的。這也顯明基督徒的分——他們必須經歷許多艱難才能進入神的國。本章內容包括：一、他兄弟們對他所懷的惡意。他們恨他：1. 因為他把兄弟們的惡行報告父親（創 37:1,2）。2. 因為父親愛他（創 37:3,4）。3. 因為他作了管轄他們的夢（創 37:5-11）。二、他兄弟們對他所設計、所行的惡事：1. 他友善的探訪給了他們機會（創 37:12-17）。2. 他們想要殺他，卻決定使他餓死（創 37:18-24）。3. 他們改變主意，把他賣為奴隸（創 37:25-28）。4. 他們使父親相信他被野獸撕裂了（創 37:29-35）。5. 他被賣到埃及給波提乏（創 37:36）。而這一切都是為著益處而互相效力。