Genesis 37:29
When Reuben returned to the pit and saw that Joseph was not there, he tore his clothes,
When Reuben returned
Reuben, the firstborn of Jacob, holds a significant position in the family hierarchy. His return to the pit indicates a moment of responsibility and perhaps a sense of leadership. The Hebrew root for "returned" is "שׁוּב" (shuv), which often implies a turning back or repentance. This moment can be seen as a pivotal point for Reuben, who may have been contemplating his role in the events that transpired. Historically, the firstborn son was expected to protect and lead his siblings, adding weight to Reuben's actions and decisions.

to the pit
The "pit" here is a cistern, a common water storage system in ancient times, often used in the arid regions of Canaan. The Hebrew word "בּוֹר" (bor) can mean a pit, cistern, or dungeon. This pit, intended to hold water, becomes a symbol of betrayal and despair. In the broader scriptural context, pits often represent places of entrapment or danger, as seen in other biblical narratives. The use of a pit underscores the severity of Joseph's brothers' actions against him.

and saw that Joseph was not there
Reuben's observation that "Joseph was not there" is a moment of shock and realization. The absence of Joseph signifies a loss and a breach of trust among the brothers. The Hebrew verb "רָאָה" (ra'ah), meaning "to see," implies more than just physical sight; it suggests understanding and perception. Reuben's realization marks a turning point in the narrative, as he becomes aware of the gravity of the situation and the potential consequences.

he tore his clothes
Tearing one's clothes is a traditional expression of grief, mourning, or distress in ancient Near Eastern cultures. The Hebrew verb "קָרַע" (qara) means "to tear" or "to rend," and this act is often associated with deep emotional turmoil. In the biblical context, tearing one's garments is a physical manifestation of inner anguish and is seen in other instances of mourning or repentance throughout Scripture. Reuben's action reflects his despair and perhaps his guilt over not being able to protect Joseph, highlighting the emotional and moral complexity of the narrative.

Persons / Places / Events
1. Reuben
The eldest son of Jacob and Leah, Reuben is portrayed as a conflicted character who initially intends to rescue Joseph from his brothers' plot. His tearing of clothes signifies deep distress and mourning.

2. Joseph
The favored son of Jacob, Joseph is the victim of his brothers' jealousy. His absence from the pit marks a pivotal moment in the account, leading to his eventual journey to Egypt.

3. The Pit
A cistern or dry well where Joseph's brothers initially threw him. It symbolizes betrayal and the depths of despair, contrasting with Joseph's later rise to power.

4. The Brothers
The other sons of Jacob, who conspire against Joseph out of jealousy. Their actions set the stage for the unfolding of God's providential plan.

5. Jacob
Although not directly mentioned in this verse, Jacob is the father of Reuben and Joseph, whose favoritism towards Joseph fuels the brothers' envy.
Teaching Points
The Consequences of Sin
Reuben's distress is a direct result of the brothers' sinful actions. Sin often leads to unintended consequences and deep regret.

The Importance of Leadership
As the eldest, Reuben had a responsibility to lead his brothers wisely. His failure to do so serves as a reminder of the importance of godly leadership.

Expressions of Grief
Tearing one's clothes was a traditional expression of mourning. Understanding cultural expressions of grief can deepen our empathy and compassion for others.

God's Sovereignty in Adversity
Despite the brothers' betrayal, God's plan for Joseph's life unfolds perfectly. This encourages believers to trust in God's sovereignty, even in difficult circumstances.
Bible Study Questions
1. How does Reuben's reaction to Joseph's absence reflect his character and leadership among his brothers?

2. In what ways can we see God's providence at work in the events surrounding Joseph's life, despite human sinfulness?

3. How do cultural expressions of grief, like tearing clothes, help us understand the depth of emotion in biblical accounts?

4. What lessons can we learn from Reuben's failure to prevent his brothers' actions, and how can we apply these lessons to our own leadership roles?

5. How does the account of Joseph and his brothers connect to the broader theme of redemption found throughout the Bible?
Connections to Other Scriptures
Genesis 42:22
Reuben later reminds his brothers of their guilt concerning Joseph, showing his ongoing struggle with the events of Genesis 37.

Job 1:20
Job tears his clothes in mourning, similar to Reuben, highlighting a cultural expression of grief and loss.

Matthew 27:51
The tearing of the temple veil at Jesus' crucifixion can be seen as a divine expression of grief and a significant turning point, much like Reuben's act marks a turning point in Joseph's account.
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
Behold, Cistern, Clothes, Garments, Giving, Grief, Hole, Joseph, Pit, Rendeth, Rent, Returned, Returneth, Reuben, Signs, Tore, Wasn't
Dictionary of Bible Themes
Genesis 37:29

     1670   symbols
     5145   clothing
     5188   tearing of clothes

Genesis 37:1-35

     5738   sons

Genesis 37:12-33

     5661   brothers

Genesis 37:28-30

     4221   cistern

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

Links
Genesis 37:29 NIV
Genesis 37:29 NLT
Genesis 37:29 ESV
Genesis 37:29 NASB
Genesis 37:29 KJV

Genesis 37:29 Commentaries

Bible Hub
Genesis 37:28
Top of Page
Top of Page