Genesis 37:35
All his sons and daughters tried to comfort him, but he refused to be comforted. "No," he said. "I will go down to Sheol mourning for my son." So his father wept for him.
All his sons and daughters tried to comfort him
In the context of Genesis 37, Jacob's sons have just deceived him into believing that Joseph, his favorite son, has been killed by a wild animal. The mention of "sons and daughters" indicates a family effort to console Jacob, highlighting the communal nature of family life in ancient Israel. This reflects the cultural importance of family unity and support during times of grief. The attempt to comfort Jacob also underscores the depth of his sorrow, as it is a collective effort that ultimately proves unsuccessful.

but he refused to be comforted
Jacob's refusal to be comforted demonstrates the profound depth of his grief. In the ancient Near Eastern culture, mourning was a significant and often prolonged process, but Jacob's reaction is particularly intense. This refusal can be seen as a reflection of his deep love for Joseph and the perceived finality of his loss. It also foreshadows the enduring nature of his sorrow, which will only be alleviated upon his eventual reunion with Joseph in Egypt.

“No,” he said. “I will go down to Sheol mourning for my son.”
Sheol, in the Hebrew Bible, is often understood as the realm of the dead, a place of darkness and silence. Jacob's statement indicates his belief that he will mourn Joseph until his own death, suggesting a lifelong grief. This phrase also reflects the ancient understanding of death and the afterlife, where Sheol was seen as a common destination for all, regardless of righteousness. Jacob's expression of mourning until death highlights the intensity of his despair and the perceived permanence of his loss.

So his father wept for him.
The act of weeping is a natural expression of grief and loss, and in the biblical narrative, it often signifies deep emotional pain. Jacob's weeping is a personal and poignant response to the loss of Joseph, emphasizing the human aspect of the patriarch's experience. This moment also serves as a narrative device to underscore the gravity of the brothers' deception and the resulting family tragedy. The weeping of Jacob can be seen as a type of Christ, who also wept over Jerusalem (Luke 19:41) and at the tomb of Lazarus (John 11:35), showing compassion and sorrow for the brokenness of the world.

Persons / Places / Events
1. Jacob
The patriarch of the family, deeply grieving the loss of his son Joseph, whom he believes to be dead.

2. Joseph
Jacob's beloved son, who has been sold into slavery by his brothers but is presumed dead by Jacob.

3. Sons and Daughters of Jacob
They attempt to comfort their father in his grief, though they know the truth about Joseph's fate.

4. Sheol
In Hebrew thought, the realm of the dead, where Jacob believes he will go mourning for Joseph.

5. Canaan
The land where Jacob and his family reside during this time of mourning.
Teaching Points
The Depth of Parental Grief
Jacob's refusal to be comforted highlights the profound bond between parent and child and the deep sorrow that can accompany loss.

The Deceptive Nature of Sin
The brothers' deception leads to prolonged grief for Jacob, illustrating how sin can have far-reaching and unintended consequences.

The Hope Beyond Mourning
While Jacob's grief is intense, believers are reminded of the hope and comfort found in Christ, who promises to wipe away every tear.

The Role of Community in Grief
The presence of Jacob's family, even in their complicity, shows the importance of community support during times of mourning.

The Reality of Sheol
Jacob's reference to Sheol reflects the Old Testament understanding of death, prompting reflection on the Christian hope of resurrection and eternal life.
Bible Study Questions
1. How does Jacob's response to his grief reflect the human experience of loss, and what can we learn from his reaction?

2. In what ways does the deception of Joseph's brothers illustrate the broader consequences of sin in our lives?

3. How can the New Testament teachings on mourning and comfort provide hope and perspective in times of personal grief?

4. What role does community play in supporting those who are grieving, and how can we be more effective in offering comfort?

5. How does the concept of Sheol in the Old Testament compare to the New Testament understanding of life after death, and what implications does this have for our faith?
Connections to Other Scriptures
Genesis 42:38
Jacob's continued grief and fear of losing another son, Benjamin, shows the lasting impact of Joseph's presumed death.

Psalm 6:6
The psalmist's expression of deep sorrow and weeping connects to Jacob's profound mourning.

Matthew 5:4
Jesus' teaching on those who mourn being comforted can be seen as a future hope for Jacob's sorrow.

1 Thessalonians 4:13
Paul's encouragement not to grieve as those without hope provides a New Testament perspective on mourning.
Jacob's Grief for His SonT. H. Leade.Genesis 37:35
Jacob's MistakeG. Lawson, D. D.Genesis 37:35
Real and Unreal ConsolationsDean Vaughan.Genesis 37:35
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
Comfort, Comforted, Daughters, Father's, Grave, Mourning, Nay, Refused, Refuseth, Rise, Rose, Saying, Sheol, Sons, Sorrow, Surely, Thus, Underworld, Weepeth, Weeping, Wept
Dictionary of Bible Themes
Genesis 37:35

     5198   weeping
     5805   comfort
     5809   compassion, human
     8300   love, and the world
     9040   grave, the
     9540   Sheol

Genesis 37:1-35

     5738   sons

Genesis 37:31-35

     5095   Jacob, life

Genesis 37:33-35

     8341   separation

Genesis 37:34-35

     5419   mourning
     8415   encouragement, examples

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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