Significance of Joseph's Multicolored Coat in Genesis Narrative
Joseph's "coat of many colors" (Genesis 37:3) is a significant symbol in the biblical narrative, representing Jacob's preferential love for Joseph, which in turn fueled his brothers' jealousy and set in motion the events of Joseph's life [2, 4]. The Hebrew phrase for "coat of many colors" has been interpreted in various ways, with some suggesting it was a long garment with sleeves, indicative of a richer class or a person not expected to perform manual labor [3, 4]. Others describe it as a garment made by sewing together patches of colored cloth, a mark of distinction in ancient times [10].
Jacob's favoritism toward Joseph stemmed from Joseph being "the son of his old age" [2]. While Benjamin was technically younger, some interpretations suggest "son of his old age" could also imply a wise son, possessing maturity beyond his years [10]. This special affection was openly displayed through the gift of this distinctive coat, which immediately set Joseph apart from his ten older brothers [2, 4].
The brothers' hatred for Joseph intensified due to this favoritism and Joseph's dreams, which foreshadowed his future power over them [4]. When Joseph approached his brothers in Dothan, they seized the opportunity to act on their animosity. They "stripped Joseph of his coat, the coat of many colors that was on him" [1]. This act of stripping him was a violent and humiliating rejection of his favored status and a prelude to their further cruelty [8]. Some commentators suggest they may have stripped him of other garments as well, down to his skin [6].
Following their decision to sell Joseph into slavery, the brothers used the coat to deceive their father, Jacob. They dipped the coat in the blood of a kid and sent it to Jacob, leading him to believe that Joseph had been torn apart by a wild beast [5, 7, 9]. This deception was a direct consequence of their initial sin against Joseph, as they sought to conceal their actions with another lie [5, 7]. The sight of the blood-stained coat plunged Jacob into deep mourning, a grief that some traditions suggest he indulged excessively [7].
The narrative of Joseph's coat serves as a pivotal moment, initiating Joseph's journey from favored son to enslaved individual, and eventually to a position of power in Egypt. The stripping of the coat symbolizes his humiliation, while its presentation to Jacob underscores the brothers' treachery and the profound impact of their actions on their father [1, 5, 7]. The story of Joseph, beginning with the coat, is often seen as prefiguring Christ's journey of humiliation before exaltation, and the trials faced by Christians [11].
Sources
- Genesis “When Joseph came to his brothers, they stripped Joseph of his coat, the coat of many colors that was on him; -- Genesis 37:23”
- Genesis “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 colors. -- Genesis 37:3”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Joseph — Remover or increaser. (1.) The elder of the two sons of Jacob by Rachel (Gen. 30:23, 24), who, on the occasion of his birth, said, "God hath taken away [Heb. asaph] my reproach." "The Lord shall add [Heb. yoseph] to me another son" (Gen. 30:24). He was a child of probably six years of age when his father returned from Haran to Canaan and took up his residence in the old patriarchal town of Hebron. "Now Israel loved Joseph more than all his children, because he was the son of his old age," and he "made him a long garment with sleeves" (Gen. 37:3, R.V. marg.),”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Joseph — (increase). + The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his”
- Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 37:31: I. Joseph would soon be missed, great enquiry would be made for him, and therefore his brethren have a further design, to make the world believe that Joseph was torn in pieces by a wild beast; and this they did, 1. To clear themselves, that they might not be suspected to have done him any mischief. Note, We have all learned of Adam to cover our transgression, Job 31:33. When the devil has taught men to commit one sin, he then teaches them to conceal it with another, theft and murder with lying and perjury; but he that covers his sin shall not prosper long. Josep”
- Genesis (Baptist/Reformed) “John Gill on Genesis 37:22: And it came to pass, when Joseph was come unto his brethren,.... To the very place where they were, and had, in a kind and obliging manner, asked of their welfare, and related their father's concern for them, who had sent him on this errand: that they stripped, Joseph out of his coat; his coat of many colours, that was on him; according to Jarchi and Aben Ezra, this was not one and the same coat, but divers, and that the sense is, that with his coat of many colours, and besides that, they stripped him of his lower garment, which was next to his skin, his shirt; so”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 37:31: they took Joseph's coat--The commission of one sin necessarily leads to another to conceal it; and the scheme of deception which the sons of Jacob planned and practised on their aged father was a necessary consequence of the atrocious crime they had perpetrated. What a wonder that their cruel sneer, "thy son's coat," and their forced efforts to comfort him, did not awaken suspicion! But extreme grief, like every other passion, is blind, and Jacob, great as his affliction was, did allow himself to indulge his sorrow more than became one who believed i”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 37:23: they stripped Joseph out of his coat . . . of many colors--Imagine him advancing in all the unsuspecting openness of brotherly affection. How astonished and terrified must he have been at the cold reception, the ferocious aspect, the rough usage of his unnatural assailants! A vivid picture of his state of agony and despair was afterwards drawn by themselves (compare Gen 42:21).”
- Genesis (Baptist/Reformed) “John Gill on Genesis 37:31: And they sent the coat of many colours,.... Which was what they dipped in the blood of the kid; this they sent to Jacob in such a condition, by the hand of some messenger; the Targum of Jonathan says, the sons of Zilpah and Bilhah; but more probably some of their servants, whom they instructed what to say to their father when they presented it to him; not caring to appear in person at first, lest they be thrown into such commotion and confusion at their father's distress, as might tend to lead on to a discovery of the whole affair: and they brought it to their fat”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 37:3: son of his old age--Benjamin being younger, was more the son of his old age and consequently on that ground might have been expected to be the favorite. Literally rendered, it is "son of old age to him"--Hebrew phrase, for "a wise son"--one who possessed observation and wisdom above his years--an old head on young shoulders. made him a coat of many colors--formed in those early days by sewing together patches of colored cloth, and considered a dress of distinction (Jdg 5:30; Sa2 13:18). The passion for various colors still reigns among the Arabs an”
- Genesis (Nonconformist/Puritan) “Matthew Henry on Genesis 37 (introduction): At this chapter begins the story of Joseph, who, in every subsequent chapter but one to the end of this book, makes the greatest figure. He was Jacob's eldest son by his beloved wife Rachel, born, as many eminent men were, of a mother that had been long barren. His story is so remarkably divided between his humiliation and his exaltation that we cannot avoid seeing something of Christ in it, who was first humbled and then exalted, and, in many instances, so as to answer the type of Joseph. It also shows the lot of Christians, who must through many tr”