Exegetical and Hermeneutical Commentary of Genesis 37:21
And Reuben heard [it], and he delivered him out of their hands; and said, Let us not kill him.
21. Reuben ] Reuben’s name is probably here substituted by the Compiler (R) for that of Judah. Reuben speaks in Gen 37:22; and it is unlikely that two consecutive clauses would begin with Reuben speaking. Probably this verse comes from J, and is carried on in Gen 37:26-27, with Judah’s attempt to rescue Joseph.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 21. Reuben heard it] Though Reuben appears to have been a transgressor of no ordinary magnitude, if we take Ge 35:22 according to the letter, yet his bosom was not the habitation of cruelly. He determined, if possible, to save his brother from death, and deliver him safely to his father, with whose fondness for him he was sufficiently acquainted. Josephus, in his usual way, puts a long flourishing speech in the mouth of Reuben on the occasion, spoken in order to dissuade his brethren from their barbarous purpose; but as it is totally unfounded, it is worthy of no regard.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He
delivered him, as to the violent and certain despatch of his life which was intended. Or the act is here put for the purpose and endeavour of doing it, in which sense Balak is said to fight against Israel, Jos 24:9, and Abraham to offer up Isaac, Heb 11:17. So here, he delivered him, i.e. used his utmost power to deliver him, that so he might recover his fathers favour lost by his incestuous action.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And Reuben heard [it],…. Overheard what they said, not being in the consultation; perhaps knowing his temper and disposition to be more mild and gentle, and being the elder brother, might fear he would overrule matters against them, and therefore Simeon and Levi did not choose to have him in the debate; or he might be at some distance and entirely absent when the consultation was held, and their intention was reported to him by some of them:
and he delivered him out of their hands; from slaying him; that is, he endeavoured to do it by proposing another scheme:
and said, let us not kill him; or let us not smite the soul t; the dear soul, or take away life.
t “ne percutiamus vel occidamus animam”, Sam. Ar. Syr.
Fuente: John Gill’s Exposition of the Entire Bible
Reuben, who was the eldest son, and therefore specially responsible for his younger brother, opposed this murderous proposal. He dissuaded his brethren from killing Joseph ( ), and advised them to throw him “ into this pit in the desert, ” i.e., into a dry pit that was near. As Joseph would inevitably perish even in that pit, their malice was satisfied; but Reuben intended to take Joseph out again, and restore him to his father. As soon, therefore, as Joseph arrived, they took off his coat with sleeves and threw him into the pit, which happened to be dry.
Fuente: Keil & Delitzsch Commentary on the Old Testament
21. And Reuben heard it. It may be well to observe, while others were hastening to shed his blood, by whose care Joseph was preserved. Reuben doubtless, in one affair, was the most wicked of them all, when he defiled his father’s couch; and that unbridled lust, involving other vices, was the sign of a depraved nature: now suddenly, he alone, having a regard to piety, and being mindful of fraternal duty, dissolves the impious conspiracy. It is uncertain whether he was now seeking the means of making some compensation, for the sake of which he might be restored to his father’s favor. Moses declares that it was his intention to restore the boy in safety to his father: whence the conjecture which I have stated is probable, that he thought the life of his brother would be a sufficient price by which he might reconcile his father’s mind to himself. However this may be, yet the humanity which he showed in attempting to liberate his brother, is a proof that he was not abandoned to every kind of wickedness. And perhaps God, by this testimony of his penitence, designed in some degree to lessen his former disgrace. Whence we are taught that the characters of men are not to be estimated by a single act, however atrocious, so as to cause us to despair of their salvation.
Fuente: Calvin’s Complete Commentary
21. Reuben He whom we might expect to be most offended by the princely garment (Gen 37:3, note) is the readiest to show him favour .
Delivered him out of their hands Prevented his being slain, and purposed, as the next verse shows, to deliver him to his father again .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Reuben heard it and he delivered him out of their hand. And he said, “Let us not take his life.” And Reuben said to them, “Shed no blood. Throw him into this cistern which is in the wilderness but lay no hand on him.” (This was so that he could deliver him from their hand and restore him to his father).’
The repetition ‘and Reuben said’ bears all the marks of ancient literature. Reuben may not be as strong and fierce as his brothers but he has more compassion and common sense. He thinks of his father’s feelings and he thinks of the stain of fratricide and determines to save Joseph, but the roundabout route is typical of him, although it may have also been wise in the circumstances.
“Let us not take his life.” In other words let us not be directly responsible for his death.
“Shed no blood.” Is he thinking here of Cain who shed his brother’s blood? He knows how deeply the world of his day felt about fratricide. Such bloodguilt was a terrible crime which demanded vengeance.
But Reuben’s intent was to save Joseph. As the eldest brother he may not have felt the indignity of Joseph’s position as deeply as the others and he felt a certain responsibility because of his status.
Fuente: Commentary Series on the Bible by Peter Pett
Gen 37:21. Reuben heardand he delivered, &c. It should seem by this, as if they had seized upon Joseph as he approached nearer to them, and were about to dispatch him; when Reuben interposed, and saved his life. As Reuben was the eldest brother, he had probably most authority among them; but, knowing the inveteracy of their malice, he despaired of being able to save Joseph’s life by open and direct methods, and therefore gave them the political counsel mentioned, Gen 37:22 which promised equally to effect their end, in a way apparently more humane, and at the same time calculated to preserve Joseph’s life, which was all he aimed at. Accordingly, he carried his point: they cast the envied youth into a pit, or cistern, probably of that sort which were dug in those countries for water. See Jer 2:13. And, as if they had done some great exploit, without feeling and without remorse, they sat down to eat and to drink, Jer 2:25. Reuben perhaps might think himself most concerned to save his brother, as being the first-born, and therefore likely to be the first in the blame; or he might hope, by thus piously and compassionately preserving the favourite Joseph, to recover that place in his father’s affection which he had lost by his incest with Bilhah, Jacob’s concubinary wife. The speech, which Josephus introduces him as making upon this occasion, is very moving, and very rhetorical: “It were an abominable wickedness,” says he, “to take away the life even of a stranger. But to destroy a kinsman and a brother, and in that brother a father too, with grief, for the loss of so good and so hopeful a sonbethink yourselves, if any thing can be more diabolical! Consider, that there is an all-seeing God, who will be the avenger as well as the witness of this horrid murder. Bethink yourselves, I say, and repent of your barbarous purpose. You must never expect to commit this flagitious villainy, and the Divine vengeance not overtake you; for God’s Providence is everywhere, in the wilderness as well as in the city; and the horrors of a guilty conscience will pursue you wherever you go. But, put the case your brother had done you some wrong; yet, is it not our duty to pass over the offences of our friends? When the simplicity of his youth may justly plead his excuse, his brothers certainly, of all men living, should be his friends and guardians, rather than his murderers; especially when the ground of all your quarrel is this, that God loves your brother, and your brother loves God.” Josephus, lib. II. c. 3.
REFLECTIONS.Malice only waits for opportunity, and now it is come.
1. Jacob sends Joseph to inquire after his brethren; and he, like a dutiful son, and an affectionate brother, cheerfully hastes to seek them; and when he is disappointed at Shechem, where he expects to find them, he inquires them out diligently, and follows them to Dothan. Note; (1.) Joseph’s dutiful obedience must be every son’s example. (2.) It were happy if his love to those who hated him, were also more imitated by every Christian professor.
2. His brethren’s conspiracy against him. His coat easily distinguished him at a distance (so dangerous often are our honours!), and roused the latent sparks into a flame. They resolve instantly on his death, while a lie should conceal the murder, and then there would be an end of his dreams. Note; (1.) All anger is murder in the heart. (2.) Those who mock at God’s designs, and think to disappoint them, will only expose themselves to shame at last. (3.) We see how natural a lying spirit is to man. We have hardly yet had a wicked action, but there has been a lie to conceal it.
3. God raises him a friend in Reuben. He appears the most susceptive of tender passions, and averse from blood. To rescue Joseph, had been impracticable: he therefore proposes to divert the rage he saw, by casting him into a pit, where they must conclude he would die; but from which he resolved afterwards to recover him. Note; By yielding something to raging passions, we may often better prevail, than by direct opposition.
Fuente: Commentary on the Holy Bible by Thomas Coke
Gen 37:21 And Reuben heard [it], and he delivered him out of their hands; and said, Let us not kill him.
Ver. 21. And he delivered him out of their hands. ] Josephus relates his arguments, whereby he prevailed with them: as (1.) That God would surely see them; (2.) Their father would extremely grieve at it; (3.) That Joseph was but a child, and their brother; (4.) That they would bring upon themselves the guilt of innocent blood, &c. It was happy they hearkened to him. God would have it so: and he will ever have one Reuben or another, to deliver his. It is not in vain for some one to stand for God and his people against many adverreties. When the Pharisees had destined our Saviour to death, Joh 7:1 Nicodemus, though he had none in the council to second him, spoke in his behalf, Joh 7:51 and for that time frustrated their bloody intention. See the like, Jer 26:24 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
him = his soul. Hebrew. nephesh. App-13.
Fuente: Companion Bible Notes, Appendices and Graphics
Reuben heard: Gen 35:22, Gen 42:22
not kill him: Heb. nephesh, Jos 10:28, Gen 9:5, Mat 10:28
Reciprocal: Gen 29:32 – his name Luk 23:51 – had not Eph 4:31 – with
Fuente: The Treasury of Scripture Knowledge
Gen 37:21. Reuben heard it God can raise up friends for his people, even among their enemies. Reuben, of all the brothers, had most reason to be jealous of Joseph; for he was the firstborn, and so entitled to those distinguishing favours which Jacob was conferring on Joseph; yet he proves his best friend. Reubens temper seems to have been soft and effeminate, which had betrayed him into the sin of uncleanness; while the temper of the two next brothers, Simeon and Levi, was fierce, which betrayed them into the sin of murder, a sin which Reuben startled at the thought of. He made a proposal which they thought would effectually destroy Joseph, and yet which he designed should answer his intention of rescuing him out of their hands, probably hoping thereby to recover his fathers 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; 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, This is the heir, come, let us kill him. This he submitted to, in pursuance of his design to save us.