Cisterns that no longer had water in them, whether dry or muddy were often used as temporary cages or prisons for men, and in this context, those who were cast in them were often left to die of starvation (cp. Jeremiah 38:6, 9-11). Joseph had been cast into such a pit, after his brothers had plotted to slay him (Genesis 37:20-22). Reuben, however, wanted to rescue Joseph and return him unharmed to Jacob, their father. Nevertheless, he thought to temporarily appease his other brothers’ anger and resentment towards Joseph by advising them not to shed his blood, but rather cast him into a pit. Thus, he is probably implying to let their brother starve to death, instead of literally shedding his blood. Reuben’s plan seemed to be working out well enough, because the men seemed to take particular joy in listening to Joseph’s pathetic outcries for mercy (cp. Genesis 42:21).
So, when Joseph arrived at their campsite, the brothers seized him, stripped him of his coat of many colors, which Jacob made for him (Genesis 37:3), and cast him into a nearby pit, a cistern that contained no water, but it may have been muddy (Genesis 37:23-24). Satisfied that Joseph was relatively safe and no longer in danger of further violence from his brothers, Reuben left the camp, while his brothers ate. He was probably watching over the flocks, making sure they were safe from wild animals.
Meanwhile, the brothers had camped near a trading route that was used by merchantmen traveling between the East and Egypt and back again, and a caravan happened by. They were a company of Ishmaelites with camels packed with goods for trade (Genesis 37:25-26). Seeing an opportune moment, Judah spoke out, asking his brethren, if they’d rather make a profit for Joseph, instead of letting him die in the pit. Why not sell him and make a profit? After all, he is our own flesh, and what tangible good would his death be to us? So, they agreed, and they removed Joseph from the pit and sold their brother to a band of merchants for 20 pieces or shekels of silver (cp. Leviticus 27:5), two shekels for each of the 10 brothers. The merchants were traveling from Gideon, and they brought Joseph into the land of Egypt, where he was sold as a slave (Genesis 37:27-28).[1]
When Reuben returned to the campsite, probably allowing enough time to pass for the wrath of his brethren to cool, he, no doubt intended to have them listen to him and let Joseph live and return him to Jacob, their father. However, he found Joseph missing from the pit, and, believing Joseph was dead, and he tore his cloths in an expression of his anguish, because being the firstborn, how was he going to give an account to Jacob for Joseph’s disappearance and probable death (Genesis 37:29-30)?
No doubt, living and working together as they did, the nine brothers were probably aware of Reuben’s intention to get them to release Joseph. However, when the opportune moment occurred in his absence, the brothers decided to rid themselves of the lord of dreams (Genesis 37:19) forever, by selling him alive to a band of merchants. Apparently, this was preferable than seeking to slay him, only to have their desires disappointed, when their elder brother returned and told them they needed to release Joseph. It is difficult to prevent a tragedy, when one fails to directly oppose wicked behavior. One cannot prevent wickedness through compromise. Reuben may have been more successful, if he simply went face to face with the leaders of the wicked behavior, probably Simeon and Levi, and caused them to back down in the beginning. If he did that, the other seven brothers would have submitted as well. Reuben didn’t have to face down nine men, only one or perhaps two, but instead he tried to overturn wicked behavior through compromise, and that is rarely successful.
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[1] Notice that the company of traders are called Ishmaelites in Genesis 37:25 and 27, but in 37:28 and 36 they are Midianites. Years ago, I was told this was a contradiction which proved the Bible was unreliable. However, this kind of thing is very shortsighted and only proves a lack of real study on the part of the critic. After all, his only interest in the Bible is to point out such oddities, and hoping they show errors, which they don’t. The fact is that both Ishmael and Midian were sons of Abraham, Ishmael by Hagar (Genesis 16:11-12, 15), and Midian by Keturah (Genesis 25:2). Many of the two mingled together, for the Ishmaelites were nomads and they wandered about with no fixed dwelling place, but those who dwelt in Midian were also called Midianites, as is the case in Judges 8:22, 24.
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