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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)
简体中文
约瑟的历史（主前 1729 年）
¹ 雅各住在迦南地，就是他父亲寄居的地。
² 雅各的记略如下。约瑟十七岁与他哥哥们一同牧羊。他是个童子，与他父亲的妻辟拉、悉帕的儿子们常在一处。约瑟将他哥哥们的恶行报给父亲。
³ 原来以色列爱约瑟过于爱他的众子，因为约瑟是他年老生的。他便给约瑟作了一件彩衣。
⁴ 约瑟的哥哥们见父亲爱约瑟过于爱他们，就恨约瑟，不与他说和睦的话。
摩西对以东人再无可说，除非当他们碰巧在以色列的路上；如今他专心记述雅各家族的故事：雅各的记略如下。 他这份不是像以扫那份（创 36:1）那样枯燥贫乏的家谱，而是一份值得记念、有益的历史。此处有：1. 雅各与他尚且活着的父亲以撒同作寄居的（创 37:1）。我们永远不会到家，直到我们到了天堂。2. 约瑟是个牧羊人，与他哥哥们一同牧羊（创 37:2）。他虽是父亲的宝贝，却不是在闲懒或娇养中长大的。那些不以业务、劳作和 mortification 来历练儿女的，并不真正爱他们。溺爱儿女，理所当地常被称为败坏他们。那些被培养成无所事事的人，大概是一无所用的。3. 约瑟为父亲所爱（创 37:3）——部分为他已死的亲爱的母亲的缘故，部分为他自己的缘故，因为他是他老年的最大安慰；大概他伺候他、比其余的儿子更殷勤地照顾他；他是老人的儿子——有人如此解；即，他孩童之时便如老人一般庄重审慎，是个孩子却不孩子气。雅各借给他穿比其余儿女更华美的衣服来宣告对他的爱：他给他作了一件彩衣，这大概象征有意给他的进一步尊荣。当知：那些儿女有公正地为他们赢得父母特别之爱的品质的，是有福的；然而父母的审慎在于：除非因儿女的尽孝或不孝而有重大而明显的原因，否则不可在儿女之间作区别；父权的治理必须公正，并以稳健之手管理。4. 约瑟被弟兄们恨恶：(1.) 因为他父亲爱他；父母若作出区别，儿女很快便注意到，这常引起家中的不和与争吵。(2.) 因为他将他们哥哥们的恶行报给父亲。雅各的儿子们在离开他眼目之时作了他们在家里不敢作的事；约瑟却把他们不良的品行报告父亲，为使他可以责备和约束他们；不是作为一个恶意搬弄是非者来挑拨离间，而是作为一个忠信的弟兄——他不敢亲自劝戒他们时，便向一个有权劝戒他们的人陈明他们的过失。当知：[1.] 友善的 monitor 被视为仇敌，这是常见的。那些恨恶被 reform 的，也恨恶那要 reform 他们的（箴 9:8）。[2.] 那些蒙神所爱的，被世界所恨，是常见的；天所祝福的，地狱就咒诅。对那些神以好言相待的人，恶人不愿以和睦的话相待。此处论到约瑟说那童子与辟拉的儿子们同在；有人读作：他作他们的仆人——他们使他作他们的苦工。
⁵ 约瑟作了一个梦，告诉他哥哥们。他们就越发恨他。
⁶ 约瑟对他们说：请听我所作的梦。
⁷ 我们在田里捆禾稼。忽然我的捆起来站着。你们的捆来围着我的捆下拜。
⁸ 他的哥哥们回答说：难道你真要作我们的王么？难道你真要管辖我们么？他们就因为他的梦和他的话，越发恨他。
⁹ 後来他又作了一个梦，也告诉他的哥哥们说：看哪，我又作了一个梦。梦见太阳、月亮、与十一个星，向我下拜。
¹⁰ 约瑟将这梦告诉他父亲和他哥哥们。他父亲就责备他说：你作的这是什么梦？难道我和你母亲、你弟兄，果然要来俯伏在地向你下拜么？
¹¹ 他哥哥们都嫉妒他。他父亲却把这话存在心里。
此处：I. 约瑟讲述他所作的预言性的梦（创 37:6,7,9,10）。他如今虽很年轻（约十七岁），却敬虔而虔诚，性情良善，这使他适合于神向他施恩的自我启示。约瑟前面有许多患难，所以神及早给他这关于他升高之展望，为在他将受的漫长而沉重的患难之下支持他、安慰他。如此基督有摆在前面的喜乐，基督徒也有。当知：神有方法为他百姓事先预备他们所不能预见、他却以所供给的安慰顾念的试炼。他的梦是：1. 他哥哥们的禾捆都向他的下拜，暗示他们将在何种场合被迫向他致敬——即在向他求粮之时；他们空的禾捆要向他的满捆下拜。2. 太阳、月亮和十一个星向他下拜（创 37:9）。约瑟作为一个先知多于作为一个政客，否则他必把这梦留在自己心中，因为他不能不知道他哥哥们已经恨他，而这只会更加激怒他们。但他若在单纯中说出来，神却借此为使他哥哥们自卑而指引。请观察：约瑟梦见了他的高升，却没有梦见他的下监。如此许多年轻人开始在社会上立足之时，只想到昌盛和快乐，从不梦想患难。
II. 他的哥哥们对此极其不满，越来越对他发怒（创 37:8）：难道你真要作我们的王么？ 请在此看：1. 他们何等真实地解释了他的梦——他要作王管辖他们。那成了他梦的解经者的，正是那些反对梦之成就的仇敌，如基甸的故事中（士 7:13,14）；他们觉察出他是指着他们说的（太 21:45）。後来的结局正与这解释相符（创 42:6 等）。2. 他们何等轻蔑地对此忿恨：*难道你，不过一人，要作我们的王——我们这么多人的王？你，最小的，管辖我们这些年长的？*当知：我们的约瑟——耶稣基督——的为王和统治，已被、并被属肉体和不信的世界所藐视和反对，他们不能忍受想到这人要管辖他们。正直之人在复活之晨的统治，也被人以最大的轻蔑看待。
III. 他的父亲为此给他一个温和的责备，却留意那话（创 37:10,11）。他大概为此责备他，为减轻他哥哥们容易因此冒犯之处；他却比表面上更留意它：他暗示那不过是一个无意义的梦，因为他的母亲也被牵涉其中——她已经死了一段时间了；而太阳、月亮和十一个星不过意味着那将要倚靠他、以蒙他恩惠为乐的全家。当知：神百姓对神应许的信心，常因他们误解应许、然後提出成就其中的不可能性而大受动摇；但神作他自己的工，必作成——无论我们是否正确理解他。雅各如同马利亚（路 2:51），把这些事存在心里，无疑在後来结局应验预言之时长久记念它们。
¹² 约瑟的哥哥们往示剑去放他们父亲的羊。
¹³ 以色列对约瑟说：你哥哥们不是在示剑放羊么？你来，我要打发你往他们那里去。约瑟说：我在这里。
¹⁴ 以色列说：你去看看你哥哥们平安不平安，群羊平安不平安。就回来报信给我。于是打发他出希伯仑谷，他就往示剑去了。
¹⁵ 有一个人遇见他，见他迷了路，就问他说：你找什么？
¹⁶ 他说：我找我的哥哥们。求你告诉我，他们在何处放羊。
¹⁷ 那人说：他们已经走了。我听见他们说，要往多坍去。约瑟就去追赶他哥哥们，在多坍遇见他们。
¹⁸ 他们远远的看见他。趁他还没有走到跟前，大家就同谋要害死他。
¹⁹ 彼此说：你看，那作梦的来了。
²⁰ 来罢，我们将他杀了，丢在一个坑里。就说有恶兽把他吃了。我们且看他的梦将来怎么样。
²¹ 流便听见了，要救他脱离他们的手。说：我们不可害他的性命。
²² 流便又对他们说：不可流他的血。可以把他丢在这野地的坑里。手不可害他。流便的意思是要救他脱离他们的手，把他归还他的父亲。
此处有：I. 约瑟顺服父亲的命令，对他哥哥们所作的亲切探访——他们正在许多里之外的示剑放羊。有人暗示他们故意到那里去，指望约瑟会被差来看他们，那时他们便有机会害他。然而约瑟和他父亲都各有更多鸽子的纯良，少有蛇的智慧，否则他绝不会如此落入恨他之人的手中：但神定意这一切为善。在约瑟身上看一个实例：1. 对父亲的本分。他虽是父亲的宝贝，却被使、也愿意作父亲的仆人。他何等欣然等候父亲的命令！我在这里（创 37:13）。当知：那些最蒙父母所爱的儿女，当最顺服父母；那时他们的爱才投得好、归得好。2. 对哥哥们的恩慈。他虽知道他们恨他、嫉妒他，却不因路途遥远或旅程危险而反对父亲的命令，而是欣然抓住机会向哥哥们致敬。当知：爱那恨我们的是一个极好的功课，虽然难学、少有人实行；我们的亲属若不对我们尽本分，我们却不可对他们不尽本分。这是值得感谢的。约瑟被父亲差到示剑，要看他哥哥们在那里是否平安，看那地的人是否因他们几年前残杀示剑人而起来报复毁灭他们。但约瑟不在那里找着他们，便往多坍去，这表明他作这趟行程不仅为顺服父亲（因为若如此，他在示剑错过他们之时便可返回，既作了父亲所告诉他的），更是出于对哥哥们的爱，所以殷勤寻找直到找着他们。如此当让弟兄之爱长存，当献上它的证据。
II. 他哥哥们对他那血腥恶毒的阴谋——他们以恶报善，因他的爱而成为他的仇敌。请观察：1. 他们在图谋这祸患上何等蓄意：当他们远远的看见他，就同谋害他（创 37:18）。这不是在激动中、不是在突然的激怒之下想到要杀他，而是出于预谋的恶意，在冷静之中。当知：凡恨弟兄的，就是杀人的；因为若有机会，他便要作（约一 3:15）。恶意是最 mischievous 的东西，在被怀藏和放纵之处，有作血腥之工的危险。罪中越有计划、越有图谋，就越坏；行恶已是坏的，图谋恶更坏。2. 他们在设计上何等残忍：非要他的血不能满足他们：来罢，我们将他杀了（创 37:20）。当知：那古旧的敌意猎取宝贵的性命。是嗜血的恨恶正直人（箴 29:10），那淫妇所醉的，正是圣徒的血。3. 他们何等轻蔑地因他的梦而 reproach 他（创 37:19）：那作梦的来了；并（创 37:20）：我们且看他的梦将来怎么样。 这表明什么激怒了他们、使他们狂怒。他们不能忍受想到要向他致敬；这正是他们图谋借谋杀他来防止的。当知：那为神的谋略而烦躁发怒的人，不敬地企图挫败它们；他们却是图谋虚妄的事（诗 2:1-3）。神的谋略必立定。4. 他们如何同意彼此保密，并以谎言掩盖谋杀：我们就说有恶兽把他吃了；然而他们在如此商议吞吃他之时，证明自己比最恶的兽还坏；因为恶兽不 prey 同类的，他们却是在撕自己的一片肉。
III. 流便救他的图谋（创 37:21,22）。当知：神能在他的百姓的仇敌中为他们兴起朋友；因为他手中握着万人的心。流便在众弟兄中最有理由嫉妒约瑟，因为他是长子，如此有权承受雅各正赐给约瑟的那些特殊恩惠；他却证明是他最好的朋友。流便的性情似乎柔和而 effeminate，这使他陷入不洁之罪；而其次两个弟兄西缅和利未的性情猛烈，这使他们陷入谋杀之罪——流便一想到这罪便惊骇。当知：我们当防备我们的天然 constitution 所最易犯的罪，并（如流便在此）利用它对付那些它最厌恶的罪。流便提出一个建议，他们以为能有效地达到他们毁灭约瑟的意图，而他设计借此达到他从他们手中救出约瑟、把他归还父亲的意图——大概希望借此恢复他近来失去的父亲的恩宠；但神 overrule 一切，为成全他自己的旨意——使约瑟成为救人存活的器皿。约瑟在此是基督的预表。他虽是父的爱子，被邪恶的世界所恨，父却从他怀中差他，以极大的谦卑和爱来探访我们。他从天到地，为寻找拯救我们；那时恶意的阴谋却向他设下。他到自己的地方来，自己的人不但不接待他，更图谋害他：这是承受产业的。来罢，我们杀了他；钉他十字架，钉他十字架。 他为成全他救赎拯救我们的设计而忍受了这些。
²³ 约瑟到了他哥哥们那里，他们就剥了他的外衣，就是他穿的那件彩衣。
²⁴ 把他抓住，丢在坑里。那坑是空的，里头没有水。
²⁵ 他们坐下吃饭。举目观看，见有一伙米甸的以实玛利人，从基列来，用骆驼驮着香料、乳香、没药，要带下埃及去。
²⁶ 犹大对众弟兄说：我们杀我们的兄弟，藏了他的血，有什么益处呢？
**²⁷ 我们不如将他卖给以实玛利人，不可下手害他。因为他是我们的兄弟，我们的骨肉。众弟兄就听从了他。
²⁸ 有些米甸的商人从那里经过。哥哥们就把约瑟从坑里拉上来，讲定二十舍客勒银子，把约瑟卖给以实玛利人。他们就把约瑟带到埃及去。
²⁹ 流便回到坑边，见约瑟不在坑里，就撕裂衣服。
³⁰ 回到兄弟们那里，说：童子没有了。我往哪里去才好呢？
此处我们读到他们对约瑟之阴谋的执行。1. 他们剥了他的衣服——每个人都争夺那件令人嫉妒的彩衣（创 37:23）。如此，他们在想象中把他从长子名分上贬黜——这大概是那名分的徽章，他们伤了他、得罪了父亲、又拿自己取乐，在他们向他夸胜之时。如今，约瑟，那件美衣在哪里？ 如此我们的主耶稣被剥去他的无缝内衣，如此他受苦的圣徒先被刻意剥夺他们的特权和尊荣，然後成为万物的渣滓。2. 他们设法饿死他，把他扔进一个干坑里，让他在那里因饥渴寒冷而死——他们的慈悲何等残忍（创 37:25）。当知：嫉妒掌权之处，怜悯便被放逐，人性本身也被遗忘（箴 27:4）。恶意如此充满致死的毒，以致越野蛮的事越令它满足。约瑟在灵魂的痛苦中（创 42:21）恳求性命，以一切所能想象的亲热央求他们以他的衣服为足、饶他性命。他以无辜、亲属关系、爱心、顺服恳求；他哭泣恳求，却都归徒然。唯独流便 relents 并为他代求（创 42:22）。但他不能救约瑟脱离那可怕的坑——他们决意他要在其中渐渐死去、被活埋。这就是他的弟兄们必须向他致敬的那位吗？当知：神的护理常似乎与他的旨意相抵触，即便当它们在服事它们、从远处为成全它们而效力之时。3. 他在苦难中他们轻看他，不为约瑟的苦楚担忧；因为当他在坑中日渐消瘦、为自己的苦楚哀叹、以垂死的呼声呼求他们怜悯之时，他们坐下吃饭（创 37:25）。(1.) 他们对罪没有良心的 remose；若有，便会败坏他们对肉食的胃口和滋味。当知：对良心大力压制，通常使之麻木，并在当时剥夺其感觉和言语。胆大妄为的罪人是安稳的罪人。但约瑟哥哥们的良心虽如今沉睡，後来却被唤醒（创 42:21）。(2.) 他们如今高兴地想到自己如何从对弟兄管辖他们的恐惧中解放出来，并且反过来扭转了对他的局面。他们因他欢乐，如同逼迫者因那曾折磨他们的两个见证人欢乐（启 11:10）。当知：反对神谋略的人可能 prevail 到一个地步，以为自己已经得胜，却是被骗了。4. 他们卖了他。一队商人非常合时地经过（护理如此安排），犹大便提出建议，把约瑟卖给他们，带到足够远的埃及去——在那里他大概会失踪，再无人听见。(1.) 犹大出于对约瑟的怜悯提出此议（创 37:26）：*我们杀我们的兄弟有什么益处呢？卖他罪更少，利更多。*当知：当我们受试探犯罪之时，当考虑它的无益。那是无所获的事。(2.) 他们 acquiesced，因为他们以为他若被卖为奴，便永不会作主；若被卖到埃及，便永不会作他们的主；然而这一切正是在促成它。当知：人的忿怒要赞美神，其馀的忿怒他要约束（诗 76:10）。约瑟的哥哥们奇妙地被约束不去谋杀他，他们卖他也奇妙地转为神的赞美。约瑟既由犹大的图谋以二十舍客勒银子被卖，我们的主耶稣也是如此——以三十舍客勒被卖，并且也是由同名之人——犹大。流便（看来）在卖约瑟之时已经离开弟兄，打算从另一路绕到坑边，把约瑟从其中救出，平安归还父亲。这是一个善意的图谋，但若生效，神关于他在埃及高升的旨意将如何？当知：人心中有许多图谋——神百姓之仇敌毁灭他们的图谋、他们的朋友帮助他们的图谋，也许两者都失望，正如这些；但耶和华的谋略必立定。流便以为自己完了，因为童子被卖了：我往哪里去才好呢？（创 37:30）。他既是长子，他父亲必向他要约瑟的交代；但事实证明，他若没有被卖，他们便都完了。
³¹ 他们宰了一只公山羊，把约瑟的那件彩衣染在血中。
³² 打发人送到他们父亲那里，说：我们捡了这个。请认一认，是你儿子的外衣不是。
³³ 他认出来说：这是我儿子的外衣。有恶兽把他吃了。约瑟被撕碎了。
³⁴ 雅各便撕裂衣服，腰间围上麻布，为他儿子悲哀了多日。
³⁵ 他的儿女都起来安慰他。他却不肯受安慰。说：我必悲哀着下阴间，到我儿子那里。约瑟的父亲就为他哀哭。
³⁶ 米甸人带约瑟下埃及去，把他卖给法老的内臣、护卫长波提乏。
I. 约瑟不久便会被发觉失踪，人会大大寻找他，所以他的哥哥们有进一步的图谋——要使世人相信约瑟被野兽撕碎了；他们如此作：1. 为自己开脱，免得被疑心曾害他。当知：我们都从亚当学到了掩盖我们的过犯（伯 31:33）。魔鬼既教人犯一罪，便教他们以另一罪来掩盖它——以撒谎和作假见证掩盖偷窃和谋杀；但那遮掩自己罪的，不会长久亨通。约瑟的哥哥们一时彼此保密，他们的恶行至终却败露，并在此公布于世，其记念传到每个世代。2. 为使他们的好父亲忧伤。看来他们是故意如此设计，为他对约瑟的特殊之爱向他报仇。这是故意为他制造最大的烦恼。他们送给他约瑟的彩衣，比原来多了一种颜色——血的颜色（创 37:32）。他们假装在田间捡到的，雅各自己却被轻蔑地问：这是你儿子的外衣么？ 如今他尊荣的徽章成了他命运发现的记号；并且从那血衣草率地推断出约瑟无疑被撕碎了。爱总是易于对所爱之人作最坏的设想；有一种爱把惧怕驱除，但那是完全的爱。如今让那些知道父母之心的人设想可怜雅各的痛苦，把自己的灵魂放进他的灵魂之位。他何等强烈地向自己描绘约瑟悲惨的可怕景象！睡时醒时，他想象看见野兽扑向约瑟，以为听见狮子向他咆哮时他可怜的尖叫，当他幻想野兽如何吸他的血、把他 limb from limb 撕碎、除那件彩衣之外不留他任何残余来传消息之时，他许多次使自己发抖、变冷。无疑，他差约瑟、独自差他走这致命的险路，这大大加增了他的忧伤。这刺透他的心，他几乎要看自己是儿子之死的从犯。如今，(1.) 曾设法安慰他。他的儿子们卑鄙地假装如此作（创 37:35）；但他们都是可怜的伪善安慰者。他们若真要安慰他，本来很容易，只要告诉他真相：约瑟活着，他确实被卖到埃及了，但差人去赎他回来是一件容易的事。 这必会立即松开他的麻衣，以喜乐给他束腰。我奇怪他们的面容没有泄露他们的罪，他们既知道他活着，怎能装作为约瑟的死向雅各致哀。当知：心被罪的欺骗奇妙地刚硬了。但 (2.) 都归徒然：雅各不肯受安慰（创 37:35）。他是一个顽固的哀悼者，决意悲哀着下阴间。这不是突然的激情 transport，如大卫的：我儿我儿，巴不得我替你死了！ 而是如约伯，他在忧伤中刚硬自己。当知：[1.] 对任何受造之物的极大情感，并不为那更大的苦楚作预备——当它被挪去或被苦化之时。无度的爱通常以无度的忧伤告终；钟摆向一边摆多少，便向另一边摆多少。[2.] 那些在任何场合都决意忧伤的人，既不顾念他们灵魂的安慰，也不顾念他们宗教的信誉。我们绝不可说：我们要悲哀着下阴间，因为我们不知护理还为我们保留什么喜乐的日子，而适应护理是我们的智慧和本分。[3.] 我们常以想象的烦恼使自己困惑。我们把事情幻想得比实际更坏，然後过分地为之忧伤。有时安慰我们所需的不外乎是消除我们的错觉：盼望最好的是好的。
II. 以实玛利人和米甸人买约瑟不过是为从他身上获利，此处我们见他（无疑对商人利润丰厚地）又被卖给波提乏（创 37:36）。雅各在哀悼他丧了命；他若知道全部真相，便会哀悼他丧失了自由——虽然不会那样激烈。雅各那自由生的儿子，竟换上埃及主人的仆役制服和一切服侍的记号，取代他家族中最好的袍子？迦南地何等快地成了雅各後裔的奴役之家！当知：父母的智慧在于不可太娇养儿女，因为他们不知护理在他们死前可能使他们沦入何等的艰辛和 mortification。雅各绝没想到他心爱的约瑟会如此被买卖作仆人。
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.
本章开始约瑟的故事。除了一章之外，直到本书末了，他在每一章中都是最突出的人物。他是雅各由爱妻拉结所生的长子，正如许多杰出人物一样，由久不生育的母亲所生。他的故事在降卑与升高之间划分得如此分明，使我们不能不从中看见基督的某些影像——基督也是先降卑后升高，在许多事上正应了约瑟所预表的样式。这也显明基督徒的命运——必须经历许多苦难才能进入神的国。本章有：I. 他的弟兄们对他怀的恶意。他们恨他：1. 因他将他们的恶行报告父亲（创 37:1,2）；2. 因父亲爱他（创 37:3,4）；3. 因他梦见将管辖他们（创 37:5-11）。II. 他的弟兄们为他所设的谋害并所行的事：1. 他对弟兄的善意探望给了他们机会（创 37:12-17）；2. 他们设计要杀他，却决定让他饿死（创 37:18-24）；3. 他们改了主意，将他卖为奴仆（创 37:25-28）；4. 他们使父亲相信他被野兽撕碎了（创 37:29-35）；5. 他被卖到埃及给波提乏（创 37:36）。而这一切都互相效力，为要成就善。