Genesis 37:25-28 meaning

In Genesis 37:25-28, Joseph's brothers sell him to a caravan bound for Egypt thus thwarting Reuben's rescue plan. The brothers pause for lunch beside the empty pit they have made into Joseph's prison; Genesis 37:25-28 observes, Then they sat down to eat a meal. And as they raised their eyes and looked, behold, a caravan of Ishmaelites was coming from Gilead, with their camels bearing aromatic gum and balm and myrrh, on their way to bring them down to Egypt (v 25).

The contrast is stark--brothers enjoying bread while their sibling is suffering abuse in the well (Genesis 42:21). The Gilead caravan's primary elements of trade are mentioned, aromatic gum and balm and myrrh. Jeremiah 8:22, 46:11 both mention balm from Gilead where context indicates it is an agent of healing. In Genesis 43:11, Jacob will mention aromatic gum as being among the best products of their land.

God's plan unfolds; the traveling Ishmaelites' arrival is no accident. Dothan sits astride the north-south trade corridor connecting with Egypt, positioning transport precisely when betrayal has ripened. Although Jacob's sons are guilty of an evil deed, they are still destined to become patriarchs of the twelve tribes of Israel. This could mirror Jesus' twelve disciples being promised they would rule over the twelve tribes prior to their abandonment of Jesus (Matthew 19:28).

In each case, there was a restoration through a redeemer. Without Joseph's rescue of his family from the famine and the resulting growth of the nation, there is likely no nation of Israel, and therefore no twelve tribes. And without Jesus's victory over death and redemption of His disciples there would be no agents to execute the Great Commission (Matthew 28:18-20).

Interestingly, in Genesis 37:26, Judah is the one who creates a plan to betray Joseph by selling him into Egypt. Likewise, Judas (the Greek version of "Judah") betrays Jesus in Mark 14:10 and then they prepared the Passover meal and sat down to eat the last supper. It will later be Judah who redeems Benjamin by offering himself as Benjamin's ransom.

The reference to myrrh can also suggest events surrounding Jesus' crucifixion and resurrection. Nicodemus, having requested, with Joseph of Arimathea, the body of Jesus, "came bringing a mixture of myrrh and aloes, about a hundred pounds weight" (John 19:39). This indicates that these spices might have been highly valued as tools of burial, which was a major part of Egyptian culture among the nobility, thus creating an economic motivation for the caravan.

We also see that on the morning of Jesus's resurrection, the women come to the tomb bringing spices for the anointing of Christ's body (Mark 16:1-2, Luke 24:1). Upon the women's arrival at the tomb, the resurrection of Christ is announced (Matthew 28:5-7). In both narratives, the arrival of one carrying balm signals the rescue of a life from the pit, Joseph from an actual pit, and Christ from the grave. It is a reminder that even in the midst of tragic loss and cruelty, the Lord timely intervenes to bring about good from the loss.

The Lord orchestrated the arrival of the caravan with their camels bearing aromatic gum and balm and myrrh (v 25), redeeming Joseph's life from the pit and securing transport to Egypt. We may still be struck by the tragic events which Joseph is nonetheless subjected to, and simultaneously recognize that the Lord has intervened to limit the evil the brothers had planned. In much the same way, the resurrection and the victory over death of Christ was preceded by the crucifixion and death of Christ. The Lord works good things from tragic circumstances (Romans 8:28).

Judah supplies the plot to sell Joseph, arguing, "What profit is it for us to kill our brother and cover up his blood? Come and let us sell him to the Ishmaelites and not lay our hands on him, for he is our brother, our own flesh." And his brothers listened to him (vv 26-27).

The word profit ("betsa" in Hebrew) shows how in one stroke the brothers move from envy--which resents another's good--to greed. Judah's greed spares Joseph's life, yet subjects him to years of servitude. Ironically, this same Judah will later offer himself in Benjamin's place (Genesis 44:33), showing a transformation that will take place within Judah whose very line will bear Israel's kings and Jesus, the King of kings.

We can infer that the brothers' action to disrobe Joseph from his coat was intended to eliminate him as a threat to their familial status. This places their focus solely on their own perceived benefit. Now they realize they can not only get rid of Joseph but also put some coin in their pocket. They reason it would be better to sell him to the Ishmaelites taking the caravan of camels to Egypt. In that way they can profit.

Why murder and get nothing when they can make some money from him? They are reasoning an even more lucrative option for themselves. Of course this is an incredibly short-sighted view of their self-interest. They will greatly regret their actions at a later time. They will experience misery in realizing their evil, and dread the expectation of a payment of justice coming due (Genesis 42:21-22). This might be a picture of the judgement seat of Christ, where all deeds will be rewarded, both good and bad (2 Corinthians 5:9-10).

It is also interesting to note their self-congratulatory rationalization: for he is our brother, our own flesh (v 27). It seems apparent that if this was a primary motivation they would have hauled up their brother out of the well and had him join in the meal. We know Joseph pleaded with his because they mentioned it when they unknowingly faced Joseph while he is ruling Egypt (Genesis 42:21).

Having decided to sell Joseph instead of slaying him, the brothers saw that some Midianite traders passed by, so they pulled him up and lifted Joseph out of the pit, and sold him to the Ishmaelites for twenty shekels of silver (v 28). 

Both Midianites and Ishmaelites descended from Abraham (Genesis 25:2, 13). We are not told directly how the Midianites relate to the Ishmaelites. We can infer that the Ishmaelites ran the caravan and the Midianites came along to facilitate or finance trades. In Genesis 37:36, it will be the Midianites who sell Joseph to Potiphar. Perhaps the Midianites were the financial sponsors who contracted the Ishmaelite caravan. In any event, the transaction was completed and Joseph was sold into slavery.

Thus they brought Joseph into Egypt (v 28). They here appears to refer to the Ishmaelites who seem to be the operators of the caravan.

The payment of twenty shekels matches the legal market for a male youth age 5-20 that Moses would later dictate (Leviticus 27:5). It also prefigures the thirty pieces of silver Judas will later accept for Jesus (Matthew 26:15). Thirty shekels was the price of an adult slave (Exodus 21:32). This amount was prophesied in Zechariah 11:12-13. This again shows that Joseph is a figure that represents and prefigures Christ.

Just as with Jesus's suffering, God’s purpose for Joseph will outlive the acts of jealousy and greed by his brothers. Joseph will forgive his brothers even as Jesus will forgive those who crucified Him (Luke 23:34). Further, by providing the stockpiled grain during the famine, Joseph will soon rescue the very family that sold him into slavery (Genesis 45:5-7). Centuries later, Stephen references this event:

"The patriarchs, jealous of Joseph, sold him into Egypt; but God was with him."
(Acts 7:9)

The pattern is familiar: human sin intends harm, but God's providence can redirect it for good (Genesis 50:20, Romans 8:28). In the gospel, the pattern reaches its climax: envious leaders deliver Jesus to the Gentiles, yet His cross becomes the means of His exaltation and for the salvation of many (Acts 2:23-24, Philippians 2:9-11).

God likewise invites us to pursue the endeavors He gives us, refusing the paralysis of fear or disappointment when there is inevitable suffering, because He is our Defender. Jesus promises to elevate and reward those who overcome fear of loss, rejection, and death as He overcame (Revelation 3:21). Jesus promises to elevate them even as Joseph was elevated by God's providence for a brief time on earth, and Jesus was elevated by His Father to gain all authority in heaven and on earth for all time (Matthew 28:18).

Here in Genesis 37:25-28, God's plan uses the route, the traders, and the going price to advance a larger lesson. Later Joseph will tell these same brothers, "You meant evil against me, but God meant it for good" (Genesis 50:20). The passage invites sober self-scrutiny: seeking one’s own profit or position by exploiting another promotes the human cycle of exploitation and is ultimately self-destructive.

The world is filled with evil and exploitation, but God offers hope. Our covenant-keeping God will ultimately restore all things (Revelation 21:1). Through the suffering of death Jesus has already restored humanity's privilege to reign with Him (Hebrews 2:9). Jesus has already been given all authority (Matthew 28:18). What remains is for Him to come to earth and take up His reign when He will also judge and purify the earth from evil (2 Peter 3:13, Revelation 22:12).