Exegetical and Hermeneutical Commentary of Genesis 37:4
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.
Gen 37:4
They hated him
Lessons
1.
Choice respects to any, from parents, above all others, usually make such favourites to be envied.
2. Flesh and blood usually hate that which grace affects and loves.
3. Sin, and envy specially, put men out of a capacity of doing duty to relations.
4. Where hearts are full of hatred, mouths speak not peace but bitterness and scorning. (G. Hughes, B. D.)
Causes of envy
Notice now what are the three things for which we are prone to envy others.
1. Their privileges. Joseph was envied because his father favoured him. Asaph was envious at the foolish, when he saw the prosperity of the wicked (Psa 73:3). Against this David warns us–Fret not thyself because of evil doers–Fret not thyself because of him who prospereth in his way (Psa 37:1-7).
2. Their prospects. Joseph was envied because of the destiny foreshadowed by his dreams. Walter Scott envied his school-fellow the prize he seemed certain to win. This again, how common I Many a boy stands aloof from his comrades, and joins little and without heart in their sports, because he has fixed his hopes–his ambition if you will–on some object to be gained. Now the others will not envy him in the sense of wishing to be as he is; but they resent his presuming to have objects higher than theirs.
3. Their piety. Joseph was envied because he held aloof from his brothers sins. It is not so now? (E. Stock.)
Envy
The happiness of other men is poison to the envious man. The odious passion of envy torments and destroys ones self, while it seeks the ruin of its object. Beware of envy; you know not to what it tends. Beware of all its fruits; you will find them to be deadly, when they have time and opportunity to ripen. Josephs brethren did not proceed to extremes of cruelty when they were first seized with this baleful passion. They could not speak peaceably to him, but they entertained no thoughts of killing him, till their envy had by indulgence acquired a greater degree of strength. Their lust conceived and brought forth sin; and when their sin was finished, it brought forth death to Joseph in their intentions. They contracted the guilt of his blood, although they did not shed it. They were chargeable with intended murder in the sight of men, when they cast Joseph into the pit; but in the sight of God they were chargeable with this crime as soon as they began to hate Joseph; for he that hateth his brother in his heart is a murderer. (G. Lawson, D. D.)
The baleful nature of envy
Wrath is cruel, and anger is outrageous; but who is able to stand before envy? (Pro 27:4). Even a brother is sometimes exposed to its influence. Like the wild tornado which, as it sweeps along, destroys the loveliest flowers, and leaves the garden desolate as the wilderness, it has cut down many a youth of promise, and turned many a peaceful home into a scene of sadness and distress. We may say of it as Seneca says of anger, to which it is intimately allied: that it is a vice decidedly against nature; for it divides instead of joining, and in some measure frustrates the end of Providence in human society. One man was born to help another; envy makes us destroy one another. Nature unites, envy separates; the one is beneficial, the other mischievous; the one succours even strangers, the other destroys the most intimate friends; the one ventures all to save another, the other ruins himself to undo another. (Thornley Smith)
Envy hateful
When Sir Walter Scott was a boy at school, his efforts to gain a prize seemed all to no purpose, on account of the superior memory of one of his companions, who never failed to say his lessons perfectly. Walter did well, but now and then he would make a slip. In vain he strove to be first; he was always second, but could not oust his schoolfellow from the top place. One day, watching his rival repeating a long task without mistake or hesitation, Walter noticed that his fingers were perpetually fidgeting a particular button on his waistcoat. A thought struck the envious lad. Could it be? He would see. An opportunity soon occurred, and he cut off that button from that waistcoat while its owner was asleep. Next day the class stood up. Number one began, and as the first words left his lips, his fingers might be seen feeling for the familiar button. They felt for it in vain; and the hapless boy stopped, then stammered, then stopped again, and broke down altogether. Utterly unconscious of the cause, he racked his memory in despairing amazement, but he could not remember a line, and Walter stepped to the top of the class. Not a very serious trick, many boys will say. I choose it on this very account, as an illustration of what envy will lead to. Our object in this lesson should be to show envy at work in ordinary daily life, working all manner of mischief, just because its wickedness is not appreciated. An illustration of some murderer, whose crime was instigated by envy, would not answer our purpose. Our Sunday scholars would condemn the sin with horror, utterly failing to see the less glaring, but in Gods sight not less hateful, fault of their own hearts and tongues and lives. Our illustrations should be such as will enable us effectively to say, like Nathan, Thou art the man! Mutato nomine, de te fabula narratur. But it is not enough to show the hideousness of envy. We must show the beauty of the charity which envieth not. Thus: What should Walter Scott have done? Let the button alone? Yes; hut more than that. He should have honoured his companion, and rejoiced in his success. Ah, that is hard! (E. Stock.)
Envy soon finds an opportunity
When envy has fully formed its purpose of cruelty, it very speedily sees and seizes an opportunity for carrying it through. The great dramatist, indeed, has represented one of the most unscrupulous of his characters as excusing himself after this fashion: How oft the sight of means to do ill deeds makes ill deeds done; but then it is only the envious and malicious man who is on the outlook for means to do ill deeds, and therefore it is to him only that the perception of them offers a temptation. If King John had not been wishing to make away with Arthur, the presence of Hubert would not have suggested to him that he had found a fit instrument to do what he desired. Just as love keens the vision to such a degree that it sees ways of service that are invisible to others, so hate quickens the perception, and finds an occasion for its gratification in things that would have passed unnoticed by others. The brothers of Joseph, therefore, being filled with envy towards him, soon had an opportunity of working their will upon him, and they seized it with an eagerness which showed how intensely they hated him. (W. M. Taylor, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. And could not speak peaceably unto him.] Does not this imply, in our use of the term, that they were continually quarrelling with him? but this is no meaning of the original: velo yachelu dabbero leshalom, they could not speak peace to him, i. e., they would not accost him in a friendly manner. They would not even wish him well. The eastern method of salutation is, Peace be to thee! shalom lecha, among the Hebrews, and [Arabic] salam, peace, or [Arabic] salam kebibi, peace to thee my friend, among the Arabs. Now as peace among those nations comprehends all kinds of blessings spiritual and temporal, so they are careful not to say it to those whom they do not cordially wish well. It is not an unusual thing for an Arab or a Turk to hesitate to return the salam, if given by a Christian, or by one of whom he has not a favourable opinion: and this, in their own country, may be ever considered as a mark of hostility; not only as a proof that they do not wish you well, but that if they have an opportunity they will do you an injury. This was precisely the case with respect to Joseph’s brethren: they would not give him the salam, and therefore felt themselves at liberty to take the first opportunity to injure him.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Their hatred was so deep and keen, that they could not smother it, as for their own interest they should have done, but discovered it by their churlish words and carriages to him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. could not speak peaceably untohimdid not say “peace be to thee” [Ge43:23, c.], the usual expression of good wishes among friends andacquaintances. It is deemed a sacred duty to give all this form ofsalutation and the withholding of it is an unmistakable sign ofdislike or secret hostility. The habitual refusal of Joseph’sbrethren, therefore, to meet him with “the salaam,“showed how ill-disposed they were towards him. It is very natural inparents to love the youngest, and feel partial to those who excel intalents or amiableness. But in a family constituted as Jacob’smanychildren by different mothershe showed great and criminalindiscretion.
Ge37:5-36. THE DREAMSOF JOSEPH.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when his brethren saw that their father loved him more than all his brethren,…. Which they perceived by various things in his behaviour to him, by his words, his looks, his gestures, and particularly by the coat he had made him, which distinguished him from the rest:
they hated him, and could not speak peaceably unto him; they not only inwardly hated him, but they could not conceal their hatred, but betrayed it by their speech unto him; they could not speak to him on any occasion, but in a cross, surly, ill natured manner; they could not salute him, or give him the common salutation, Peace be to thee, as Aben Ezra suggests.
Fuente: John Gill’s Exposition of the Entire Bible
4. Could not speak peaceably “Hebrews, could not bid peace to him; could not greet him with the ordinary salutation, ‘Shalom,’ ‘Peace be unto thee . ’ It may be that Joseph was unwise and unkind to accept this distinction, and to report to his father evil rumours concerning his brethren; but we are hardly to expect that he, a child, would set up his judgment against that of his father, and he everywhere appears as a frank and guileless child.” Newhall.
Gen 37:4. Could not speak peaceably The usual salutation with the Eastern nations was, peace be unto thee, which Dr. Shaw assures us is still retained among them; and may be one reason for the frequent use of the word “peace” in the New Testament.
REFLECTIONS.Nothing of the pathetic perhaps ever equalled the history of Joseph, which makes the principal part of the remainder of this book. The variety of the events, and the different distresses, with the happy conclusion of the whole, form one of the most affecting and pleasing relations, that ever was penned.
1. His father’s love began presently to appear towards him, as the peculiarity of his circumstances and conduct seemed to deserve. He was the son of his old age, the son of his beloved Rachel, a dutiful son, industrious and diligent; and better, a pious son, who joined not in his brethren’s evil, but for their good informed his father, that they might receive from him that admonition which from a younger brother would have been despised. This procured him distinction from Jacob; and his variegated coat bespoke at once the affection of the father and the desert of the son, and at the same time awakened the envy of his brethren. Note; Though one child may justly deserve more than another, it is dangerous for a parent to appear partial.
2. His brethren’s anger also appeared. The coat of many colours was a sad eye-sore, and his reporting their wickedness still more provoking. Note; (1.) Fine clothes are, as often as any thing, apt to excite envy. Children of one house should be dressed on an equality. (2.) Those who are desirous to have sin reproved, must expect to get ill will often for their kindness.
DISCOURSE: 50 Gen 37:4. When his brethren saw that his father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
WE are not expressly told in Scripture that the events of Josephs life were intended to prefigure those which should afterwards be accomplished in the Messiah: but the humiliation and exaltation of each, together with the means whereby both the one and the other were effected, are so much alike, that we can scarcely view them in any other light than as a typical prophecy fulfilled in the Antitype. It is not however our intention to prosecute the history of Joseph in this view: we shall rather notice some of the most striking particulars as tending to elucidate the passions by which mankind in general are actuated, and the changes to which they are exposed. The words of our text describe the dispositions of his brethren towards him; and will lead us to consider,
I.
The occasions of his brethrens hatred
Joseph was pre-eminently marked as the object of his fathers love To set his brethrens conduct in its true light, we will endeavour to shew,
II.
The evil of that principle by which they were actuated
Envy is one of the most hateful passions in the human heart:
1.
It is most unreasonable in itself
[It is called forth by the honour or advantages which another enjoys above ourselves. Now if those advantages be merited, why should we grudge the person the possession of them? If they be not acquired by merit, still they are given to him by the unerring providence of God, who has a right to do what he will with his own. Is our eye then to be evil because he is good [Note: Mat 20:15.] ? Besides, the things which we envy a person the possession of, are often snares, which we should rather fear than covet: and, at best, they are only talents, of which he must soon give an awful account to God. If therefore we are sensible how little improvement we have made of the talents already committed to us, we shall see at once how little reason we have to envy others their increased responsibility.]
2.
It is extremely injurious both to ourselves and others
[Nothing can be more destructive of a persons own happiness than to yield to this hateful passion. It causes him to derive pain from those things which ought to afford him pleasure; and to have his enmity augmented by those very qualities which ought rather to conciliate his regard. It is justly declared to be the rottenness of the bones [Note: Pro 14:30.]. It corrodes our inmost souls, so that we can enjoy no comfort whatever, while we are under its malignant influence. And there is nothing so spiteful, nothing so murderous, which we shall not both devise and execute, when we are subject to its power [Note: Jam 3:16.]. Behold Cain, when envying Abel the testimonies of Gods approbation: behold Saul, when he heard David celebrated as a greater warrior than himself: how downcast their looks! what wrathful and vindictive purposes did they form! how were they changed into incarnate fiends! Thus it was also with Josephs brethren, who could be satisfied with nothing but the utter destruction of the envied object.]
3.
It renders us as unlike to God as possible
[See how our God and Saviour acted towards us in our fallen state: instead of rejoicing in our misery, he sought to redeem us from it, and sacrificed his own happiness and glory to re-establish us in the state from which we had fallen. What a contrast to this does the envious person exhibit! He repines at the happiness of others, whilst God is grieved at their misery: he seeks the destruction of others, whilst God labours for their welfare: he breaks through every restraint to effect their ruin, though with the loss of his own soul; whilst God takes upon him all the pains of hell, in order to exalt as to the blessedness of heaven. He is thus hostile to those who have never injured him, whilst God loads with his benefits those who have lived in a constant scene of rebellion against him. What can set the passion of envy in a more hateful light than this?]
4.
It transforms us into the very image of the devil
[Satan was once an angel of light, as happy as any that are now before the throne: but he kept not his first estate: he sinned; and thereby brought upon himself the wrath of Almighty God. It pleased God afterwards to form another order of beings, who were designed to fill up, as it were, the seats from which the fallen spirits had been driven. But this envious spirit strove to turn them from their allegiance. He knew well enough that he could not thereby mitigate his own misery: but he could not endure to see others happy, whilst he himself was miserable: yea, he was willing even to augment his own guilt and misery, provided he might destroy the happiness of man. With the same view he afterwards strove to set God against his servant Job, in order that he might deprive that holy man of his integrity and bliss. In this mirror let the envious man behold himself, and he will discern every lineament of his own hateful image. Well did Jesus say of such persons, Ye are of your father, the devil, and the lusts of your lather ye will do [Note: Joh 8:44.].]
By way of improving the subject, let us inquire, Whence it is that persons are so unconscious of this principle within them?
[It is not surely, because they have not this principle in their hearts; for, Hath the Scripture said in vain, The spirit that dwelleth in us lusteth to envy [Note: Jam 4:5.] ? No: all are more or less actuated by it, till it has been conquered by divine grace. But it is confessedly a mean principle, and therefore men are averse to acknowledge its existence in them. It is also a principle easily concealed by specious coverings. Its effects are ascribed to just indignation against sin: and the most eminent virtues of a person are blackened by the most opprobrious names, in order to justify the resentment which it excites in the bosom. Other strong passions, as lust and anger, are more determinate in their actings, and therefore less capable of being hid from our own view; but envy, like avarice, is of so doubtful a character, and admits of so many plausible excuses, that those who are most subject to it are unconscious of its existence and operation within them.]
2.
How it may be discerned?
[Envy is not excited, except where the advancement or happiness of another appears within our own reach. To discern its workings therefore, we must watch the actings of our mind towards persons whose situation and circumstances nearly accord with our own. The principle is then most strongly operative, when there is a degree of rivalry or competition existing. People do not like to be excelled in that line wherein they themselves affect distinction. The female that courts admiration, the tradesman that values himself upon the superiority of his goods, the scholar that is a candidate for fame, the statesman that is ambitious of honour, must consider how he feels, when he sees himself outstripped in his course; whether he would not be glad to hear that his successful competitor had failed in his expectations; whether his ear is not open to any thing that may reduce his rival to a level with himself; whether, in short, the fine coat and promised elevation of Joseph do not grieve him? Let persons be attentive to the motions of their hearts on such occasions as these, and they will find that this accursed principle is exceeding strong within them; and that they need to watch and pray against it continually, if they would gain the mastery over it in any measure.]
3.
How it may be subdued?
[Doubtless many things might be prescribed which would conduce to this end. We content ourselves however with specifying only two. First, Let us endeavour to get a knowledge of our own vileness. When we have thoroughly learned that we deserve Gods wrath and indignation, we shall account it a mercy that we are out of hell. We shall not then be grieved at any preference shewn to others. We shall see that we have already far more than we deserve; and we shall be willing that others should enjoy what God has given them, when we see how mercifully he has dealt with us.
Next, Let us get our hearts filled with love to our fellow-creatures. We do not envy those whom we love: the more we love any person, the more we rejoice in his advancement. The Apostle justly says, Charity envieth not. Let us beg of God then to implant this better principle in our hearts. Then shall our selfish passions be mortified and subdued; and we shall be made like unto him, whose name is Love [Note: 1Jn 4:8.].]
Gen 37:4 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.
Ver. 4. They hated him. ] 1. There is a passion of hatred: this is a kind of averseness, and rising of the heart against a man, when one seeth him; so that he cannot away with him, nor speak to him, nor look courteously or peaceably upon him; but one’s countenance falls whea he sees him, and he oven turns away, and, by his good will, would have nothing to do with him. 2. There is a habit of hatred: when the soul is so soured with this leaven, so settled in this alienation and estrangement, that it grows to wish, and desire, and seek his hurt. And this is one difference between hatred and envy: whom men hate, they will harm; but sometimes men’s gifts are envied, against whom no hurt is intended.
brethren. Hebrew sons.
hated him: Gen 37:5, Gen 37:11, Gen 37:18-24, Gen 4:5, Gen 27:41, Gen 49:23, 1Sa 16:12, 1Sa 16:13, 1Sa 17:28, Psa 38:19, Psa 69:4, Joh 7:3-5, Joh 15:18, Joh 15:19, Tit 3:3, 1Jo 2:11, 1Jo 3:10, 1Jo 3:12, 1Jo 4:20
and could not speak peaceably unto him: Or, rather, “and they could not speak peace to him,” i.e., they would not accost him in a friendly manner: they would not even wish him well, in the eastern mode of salutation of, Peace be to thee! It is not an unusual thing for an Arab or Turk to hesitate to return the salam, if given by a Christian, or by one of whom he has not a favourable opinion; and this may always be considered as an act of hostility.
Reciprocal: Gen 30:24 – And she Gen 37:8 – reign over us Gen 50:20 – ye thought Ecc 4:4 – This is Jer 12:6 – thy brethren Mat 5:22 – That Mar 3:25 – General Act 7:9 – moved 2Co 13:11 – live Eph 4:31 – with
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary on the Holy Bible by Thomas Coke
JOSEPH ENVIED BY HIS BRETHREN
[That his father should love him above all his brethren is not to be wondered at: Joseph was born to him of his beloved Rachel; and in him, Rachel, though dead, might be said to live. He was also imbued with early piety, whilst his brethren were addicted to all manner of evil; insomuch that he himself was forced to report their wickedness to his father, in order that they might be corrected and restrained by his parental authority. It is probable also that he stayed at home to minister to his aged father, whilst they were occupied in their pastoral cares; and that he won the affections of his parent by his dutiful and incessant assiduities.
As a general principle, we highly disapprove of partiality in parents towards their children; though we think it justified, when it is founded on a great and manifest difference in their moral character; inasmuch as it is a parents duty to mark his approbation of religion and morals. But in no case ought that partiality to be shewn by such vain distinctions as Jacob adopted. Josephs coat of many colours was calculated to generate nothing but vanity in the possessor, and envy in those who thought themselves equally entitled to their parents favour: and indeed this very distinction proved a source of all the calamities which afterwards befell him.]
God himself also was pleased to point him out as destined to far higher honours
[God revealed to him in dreams that all his family should one day make obeisance to him. The dreams were doubled, as Pharaohs afterwards were [Note: Gen 41:32.], to shew that his exaltation above all his family, and their humblest submission to him, should surely come to pass. These dreams being divulged by Joseph, he became more than ever an object of most inveterate hatred to his brethren. They could not endure that even God himself should exercise his sovereign will towards him. They considered every favour shewn to him (whether by God or man) as an injury done to themselves; and the more he was honoured, the more were they offended at him. They did not consider, that he was not to be blamed for his fathers partiality, nor to be condemned for those destinies which he could neither procure nor prevent. Blinded by envy, they could see nothing in him that was good and commendable, but made every thing which he either said or did, an occasion of blame.]
1.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Treasury of Scripture Knowledge