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28. Then there passed by Midianites. Some think that Joseph was twice sold in the same place. For it is certain, since Median was the son of Abraham and Keturah, that his sons were distinct from the sons of Ishmael: and Moses has not thoughtlessly put down these different names.¹³⁵¹³⁵     Perhaps, however, the passage may be better explained by supposing the caravan which was passing, to be made up of Ishmaelites and Midianites. The Ishmaelites might form the larger and more conspicuous part of the company, and thus give the name to the whole; but the actual purchasers of Joseph might be the Midianitish merchants among them. — Ed. But I thus interpret the passage: that Joseph was exposed for sale to any one who chose, and seeing the purchase of him was declined by the Midianites, he was sold to the Ishmaelites. Moreover, though they might justly suspect the sellers of having stolen him, yet the desire of gain prevents them from making inquiry. We may also add, what is probable, that, on the journey, they inquired who Joseph was. But they did not set such a value on their common origin as to prevent them from eagerly making gain. This passage, however, teaches us how far the sons of Abraham, after the flesh, were preferred to the elect offspring, in which, nevertheless, the hope of the future Church was included. We see that, of the two sons of Abraham, a posterity so great was propagated, that from both proceeded merchants in various places: while that part of his seed which the Lord had chosen to himself was yet small. But so the children of this world, like premature fruit, quickly arrive at the greatest wealth and at the summit of happiness; whereas the Church, slowly creeping through the greatest difficulties, scarcely attains, during a long period, to the condition of mediocrity.

30. And he returned. We may hence gather that Reuben, under pretense of some other business, stole away from his brethren, that, unknown to them all, he might restore his brother, drawn out of the pit, to his father; and that therefore he was absent at the time when Joseph was sold. And there is no wonder that he was anticipated, when he had taken his course in a different direction from theirs, intending to reach the pit by a circuitous path. But now at length Reuben having lost all hope, unfolds to his brethren the intention which before he dared not confess, lest the boy should be immediately murdered.

31. And they took Joseph’s coat. They now return to their first scheme. In order that their father may have no suspicion of their crime, they send the bloody coat, from which he might conjecture that Joseph had been torn by some wild beast. Although Moses alludes to this briefly, I yet think that they rather sent some of their servants, who were not accessory to the crime, than any of their number. For he says soon afterwards, that his sons and daughters came to offer some consolation to him in his grief. And although in the words they use, there lurks some appearance of insult, it seems to me more probable that they gave this command to avert suspicion from themselves. For they feign themselves to be of confused mind, as is usual in affairs of perplexity. Yet whatever they intend, their wickedness drives them to this point, that they inflict a deadly wound upon the mind of their father. This is the profit which hypocrites gain by their disguises, that in wishing to escape the consequences of one fault, they add sin to sin. With respect to Jacob, it is a wonder that after he had been tried in so many ways, and always come forth a conqueror, he should now sink under grief. Certainly it was very absurd that the death of his son should occasion him greater sorrow than the incestuous pollution of his wife, the slaughter of the Shechemites, and the defilement of his daughter. Where was that invincible strength, by which he had even prevailed over the angel? Where the many lessons of patience with which God had exercised him, in order that he might never fail? This disposition to mourn, teaches us that no one is endued with such heroic virtues, as to be exempt from that infirmity of the flesh, which betrays itself sometimes even in little things; whence also it happens, that they who have long been accustomed to the cross, and who like veteran soldiers ought bravely to bear up against every kind of attack, fall like young recruits in some slight skirmish. Who then among us may not fear for himself, when we see holy Jacob faint, after having given so many proofs of patience?

35. And all his sons and daughters rose up. The burden of his grief is more clearly expressed by the circumstance that all his sons and daughters meet together to comfort him. For by the term “rose up,” is implied a common deliberation, they having agreed to come together, because necessity urged them. But hence it appears how vast is the innate dissimulation of men. The sons of Jacob assume a character by no means suitable to them; and perform an office of piety, from which their minds are most alien. If they had had respect unto God, they would have acknowledged their fault, and though no remedy might have been found for their evil, yet repentance would have brought forth some fruit; but now they are satisfied with a vanity as empty as the wind. By this example we are taught how carefully we ought to avoid dissimulation, which continually implicates men in new snares.

But he refused to be comforted. It may be asked, whether Jacob had entirely cast off the virtue of patience: for so much the language seems to mean. Besides, he sins more grievously, because he, knowingly and voluntarily, indulges in grief: for this is as if he would purposely augment his sorrow, which is to rebel against God. But I suppose his refusal to be restricted to that alleviation of grief which man might offer. For nothing is more unreasonable than that a holy man, who, all his life had borne the yoke of God with such meekness of disposition, should now, like an unbroken horse, bite his bridle; in order that, by nourishing his grief, he might confirm himself in unsubdued impetuosity. I therefore do not doubt that he was willing now to submit himself unto the Lord, though he rejects human consolations. He seems also angrily to chide his sons, whose envy and malevolence towards Joseph he knew, as if he would upbraid them by declaring that he esteemed this one son more than all the rest: since he rather desires to be with him, dead in the grave, than to enjoy the society of ten living sons whom he had yet remaining; for I except little Benjamin. I do not, however, here excuse that excess of grief which I have lately condemned. And certainly heproves himself to be overwhelmed with sadness, in speaking of the grave, as if the sons of God did not pass through death to a better life. And hence we learn the blindness of immoderate grief, which almost quenches the light of faith in the saints; so much the more diligent, then, ought we to be in our endeavor to restrain it. Job greatly excelled in piety; yet we see, after he had been oppressed by the magnitude of his grief, in what a profane manner he mixes men with beasts in death. If the angelic minds of holy men were thus darkened by sadness, how much deeper gloom will rest upon us, unless God, by the shining of his word and Spirit, should scatter it, and we also, with suitable anxiety, meet the temptation, before it overwhelms us? The principal mitigation of sorrow is the consolation of the future life; to which whosoever applies himself, need not fear lest he should be absorbed by excess of grief. Now though the immoderate sorrow of Jacob is not to be approved; yet the special design of Moses was, to set a mark of infamy on that iron hardness which cruelly reigned in the hearts of his sons. They saw that, if their father should miserably perish, consumed with grief, they would be the cause of it; in short, they saw that he was already dying through their wickedness. If they are not able to heal the wound, why, at least, do they not attempt to alleviate his pain? Therefore they are exceedingly cruel, seeing that they have not sufficient care of their father’s life, to cause them to drop a single word in mitigation of his sorrow, when it was in their power to do so.