Genesis 37:22
"Do not shed his blood. Throw him into this pit in the wilderness, but do not lay a hand on him." Reuben said this so that he could rescue Joseph from their hands and return him to his father.
Do not shed his blood
The phrase "shed his blood" is a direct reference to the act of murder, which is strictly prohibited in the Mosaic Law. The Hebrew word for "shed" is "shaphak," which implies a violent outpouring. Reuben's plea reflects an early understanding of the sanctity of life, a principle deeply embedded in the Judeo-Christian ethic. This plea is a call to avoid the irreversible act of taking a life, emphasizing the moral responsibility to preserve life whenever possible.

Reuben said
Reuben, the eldest son of Jacob, speaks with the authority and responsibility expected of a firstborn. His intervention highlights his role as a protector, albeit flawed, within the family dynamics. Historically, the firstborn held a position of leadership and was expected to guide and protect the younger siblings. Reuben's actions, though not entirely selfless, demonstrate a desire to fulfill this role, albeit imperfectly.

Throw him into this pit
The "pit" mentioned here is likely a cistern, a common feature in the arid regions of Canaan used to collect rainwater. The Hebrew word "bor" can refer to a pit, cistern, or dungeon. This choice of action suggests a temporary solution, one that avoids immediate bloodshed while still removing Joseph from the brothers' presence. The pit symbolizes a place of abandonment and despair, foreshadowing Joseph's descent into trials that ultimately lead to his rise in Egypt.

here in the wilderness
The "wilderness" refers to the desolate, uninhabited areas surrounding the settled regions. In biblical narratives, the wilderness often represents a place of testing and transformation. It is a setting where individuals encounter God and are refined through trials. Reuben's suggestion to leave Joseph in the wilderness unwittingly sets the stage for Joseph's journey of faith and divine providence.

but do not lay a hand on him
This phrase underscores Reuben's intent to prevent physical harm to Joseph. The Hebrew idiom "lay a hand on" implies an act of violence or harm. Reuben's insistence on non-violence reflects a glimmer of conscience and a desire to protect his brother, even amidst the brothers' jealousy and hatred. It serves as a reminder of the power of restraint and the importance of seeking peaceful resolutions.

intending to rescue him
Reuben's intention to "rescue" Joseph reveals his underlying plan to restore him to their father, Jacob. The Hebrew word "natsal" means to deliver or save, indicating Reuben's hope to rectify the situation. This intention highlights the complexity of human motives, where self-preservation and genuine concern can coexist. Reuben's plan, though ultimately unsuccessful, demonstrates a desire for redemption and reconciliation within the family.

from their hands
The phrase "from their hands" signifies the brothers' collective responsibility and potential guilt in the plot against Joseph. In biblical terms, "hands" often symbolize power and action. Reuben's attempt to rescue Joseph from their hands reflects an effort to prevent collective sin and the ensuing consequences. It serves as a reminder of the importance of individual accountability within a community.

and return him to his father
Reuben's ultimate goal is to "return" Joseph to Jacob, highlighting the familial bond and the importance of reconciliation. The Hebrew word "shuv" means to turn back or restore, indicating a desire to mend the fractured family relationships. This intention foreshadows the eventual reconciliation and restoration that occurs later in the narrative, emphasizing the biblical theme of forgiveness and the restoration of broken relationships.

Persons / Places / Events
1. Reuben
The eldest son of Jacob, who intervenes to prevent his brothers from killing Joseph. His intention is to rescue Joseph later and return him to their father, Jacob.

2. Joseph
The favored son of Jacob, who is envied by his brothers due to his dreams and his father's favoritism. He is the target of his brothers' plot.

3. The Brothers
The sons of Jacob, who are envious and hostile towards Joseph. They conspire to harm him but are persuaded by Reuben to throw him into a pit instead of killing him.

4. The Pit
A cistern or dry well in the wilderness where Joseph is thrown. It symbolizes a place of abandonment and despair.

5. The Wilderness
The desolate area where the brothers plot against Joseph, representing isolation and danger.
Teaching Points
The Role of Conscience
Reuben's intervention shows the importance of listening to one's conscience and taking a stand against wrongdoing, even when it is unpopular.

God's Sovereignty in Adversity
Joseph's account reminds us that God can use difficult circumstances for His purposes, as seen in Joseph's eventual rise to power in Egypt.

The Power of Intentions
Reuben's intention to save Joseph highlights the significance of our motives and how they can influence our actions and decisions.

Family Dynamics and Responsibility
Reuben's actions reflect the complexities of family relationships and the responsibility of the eldest sibling to protect and guide.

The Consequences of Envy
The brothers' envy leads to destructive actions, teaching us to guard our hearts against jealousy and its potential to harm others.
Bible Study Questions
1. How does Reuben's intervention in Genesis 37:22 reflect the role of conscience in making moral decisions? Can you think of a time when you had to stand up for what was right?

2. In what ways does Joseph's experience in the pit foreshadow his future role in Egypt? How does this encourage you to trust God's plan in your own life?

3. How do Reuben's intentions to save Joseph compare to other biblical figures who acted with good intentions? What can we learn from their accounts?

4. How can we apply the lessons of family dynamics and responsibility from this passage to our own family relationships?

5. Reflect on a time when envy affected your actions or relationships. How can the account of Joseph and his brothers guide you in overcoming envy?
Connections to Other Scriptures
Genesis 42
Reuben's later interactions with his brothers reveal his ongoing concern for Joseph and his sense of responsibility as the eldest.

Exodus 2
The account of Moses being placed in a basket and left in the Nile parallels Joseph's abandonment, highlighting themes of divine protection and deliverance.

Luke 15
The parable of the Prodigal Son reflects themes of familial reconciliation and the father's love, similar to Jacob's eventual reunion with Joseph.
The Representative ManR.A. Redford Genesis 37
People
Bilhah, Ishmaelites, Jacob, Joseph, Medanites, Midianites, Pharaoh, Potiphar, Reuben, Zilpah
Places
Canaan, Chezib, Dothan, Egypt, Gilead, Shechem, Valley of Hebron
Topics
Blood, Bring, Cast, Cistern, Death, Deliver, Desert, Forth, Further, Hands, Holes, Lay, Order, Pit, Placed, Purpose, Rescue, Restore, Reuben, Rid, Safe, Shed, Taking, Throw, Violent, Wilderness
Dictionary of Bible Themes
Genesis 37:22

     5460   prison

Genesis 37:1-35

     5738   sons

Genesis 37:12-33

     5661   brothers

Genesis 37:17-22

     6634   deliverance

Genesis 37:17-23

     5817   conspiracies

Genesis 37:18-27

     8828   spite

Genesis 37:18-28

     5828   danger

Genesis 37:19-24

     4221   cistern

Genesis 37:21-22

     6253   temptation, avoiding causing

Library
Joseph, the Prime Minister
'And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon
Alexander Maclaren—Expositions of Holy Scripture

The Trials and visions of Devout Youth
'And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. 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. 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. And when his brethren saw that
Alexander Maclaren—Expositions of Holy Scripture

Man's Passions and God's Purpose
'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; And they took him, and cast him into a pit: and the pit was empty, there was no water in it. 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. And Judah said unto his brethren, What profit is
Alexander Maclaren—Expositions of Holy Scripture

Talmage -- a Bloody Monster
Thomas De Witt Talmage was born at Bound Brook, N.J., in 1832. For many years he preached to large and enthusiastic congregations at the Brooklyn Tabernacle. At one time six hundred newspapers regularly printed his sermons. He was a man of great vitality, optimistic by nature, and particularly popular with young people. His voice was rather high and unmusical, but his distinct enunciation and earnestness of manner gave a peculiar attraction to his pulpit oratory. His rhetoric has been criticized
Grenville Kleiser—The world's great sermons, Volume 8

The Crucifixion.
"He was oppressed, and He was afflicted, yet He opened not His mouth; He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so He openeth not His mouth."--Isaiah liii. 7. St. Peter makes it almost a description of a Christian, that he loves Him whom he has not seen; speaking of Christ, he says, "whom having not seen, ye love; in whom, though now ye see Him not, yet believing, ye rejoice with joy unspeakable and full of glory." Again he speaks of "tasting that the
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Sixth Commandment
Thou shalt not kill.' Exod 20: 13. In this commandment is a sin forbidden, which is murder, Thou shalt not kill,' and a duty implied, which is, to preserve our own life, and the life of others. The sin forbidden is murder: Thou shalt not kill.' Here two things are to be understood, the not injuring another, nor ourselves. I. The not injuring another. [1] We must not injure another in his name. A good name is a precious balsam.' It is a great cruelty to murder a man in his name. We injure others in
Thomas Watson—The Ten Commandments

Appendix 2 Extracts from the Babylon Talmud
Massecheth Berachoth, or Tractate on Benedictions [76] Mishnah--From what time is the "Shema" said in the evening? From the hour that the priests entered to eat of their therumah [77] until the end of the first night watch. [78] These are the words of Rabbi Eliezer. But the sages say: Till midnight. Rabban Gamaliel says: Until the column of the morning (the dawn) rises. It happened, that his sons came back from a banquet. They said to him: "We have not said the Shema.'" He said to them, "If the column
Alfred Edersheim—Sketches of Jewish Social Life

Genesis
The Old Testament opens very impressively. In measured and dignified language it introduces the story of Israel's origin and settlement upon the land of Canaan (Gen.--Josh.) by the story of creation, i.-ii. 4a, and thus suggests, at the very beginning, the far-reaching purpose and the world-wide significance of the people and religion of Israel. The narrative has not travelled far till it becomes apparent that its dominant interests are to be religious and moral; for, after a pictorial sketch of
John Edgar McFadyen—Introduction to the Old Testament

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