OUTLINE OF GENESIS

The Christian and ago-old Hebrew tradition is that Mosas composed Gensis out of ancient documents existent in his day and from God, except of the last few chapers that tell of Mosas' death. Gensis is 300 years before Moses so Moses could only get the information from God or from historial records handed down.
Genesis is a story of the pre-Israelite’s world
Genesis can be broken into two sections:
1.             Chapter 1 to 11 contains the ancient general history
The ancient history which covers the first 2000 years of man's history from the creation of man to the settlement of God's chosen People in Egypt.
2.             Chapter 12 to 50 contains the stories of the Hebrew Patriarch

               
All of the books of the bible have human co-authors, God being the main author; however the author comes up with the narratives of different books of the bible in many ways. From traditions that has came down from ages as old as Israel, snatches of songs relating to people of whom all other trace may have been lost, race memorizes enshrined in languages, tales that were told long ago around a shepherd’s watch-fires. Sacred stories that were center of worship, local traditions, Family history pasted from father to son, and many more ways.

I.      First heaven: home of the birds and clouds; [ Dan 4:12 mt 6:26 ]
II.     Second Heaven: Home of the sun, moon, and stars; [ PS 19: 1 ]
III.    Third Heaven: Home of the Angels and departed Saints. [ 2 Cor 12:2 ]

The creation of Angles is not mentioned in the first week however there are two thoughts:
Job 38:4-7 present them being present at the creation of the earth on the first day,
The second thought is Job 38:7 placing their creation at the same time of that of the Stars on the fourth day.

EVEN TO DAY ARCHAEOLOGY FIND EVIEINCE THAT THE ORIGINAL RELIGHION OF EGYPT WAS A BELIEF IN ONE GOD AND THE WORDS I "JAHWE (JOHOVAL) IS GOD" ON TABLETS DATED BEFORE ABRAHAM WAS FOUND IN THE RUINS OF BABYLON, NINEVEH, NIPPUR, AND ASHUR ARE "EPICS OF CREATION" STORY STRIKING SIMILAR TO GENESIS. THE SEVEN TABLET STATES THAT ON THE SEVENTH DAY GOD RESTED TO SHOW U THAT WE ARE TO CEASE FROM ALL OUR BUSINESS AND REST AND WORSHIP HIM. (EPICS OF CREATION www.scred-texts.com)

2.             ANTEDILUVIAN MAN CHAPTER 5 TO 6:
3.             THE FLOOD CHAPTER 6 TO 9

                4.             RECOVERY OF MAN CHAPTER 10 TO 11:

                5.             THE ANCESTRY OF ABRAHAMN CHAPTER 11 VERSES 10 TO 26

1.             (3:1) the Serpent didn't craw

I.              THE GAP THEORY:

WORDS "Without form and void" always indicate judgment. (See Isa 34:11 45:18 Jer 4:23)
FALSE: Words can often simply refer to lifelessness and empty space. (See Job 26:7 Deut 32:10)
VERB "Was" in 1:2 should be translated "became."
FALSE Hebrew word hayetha (was) is almost always translated "was". It is used 264 times in the Pentateuch. Of these, it is translated "was" 258 times See Jonah 3:3 for an example.

II.             THERE IS A DIFFERENCE BETWEEN CREATED (BARA) AND MADE (ASAH)

III             FIRST ADAM

IV SECOND ADAM (JESUS)

V              FIVE FOLD JUDGMENT SENTENCE

I.              1st DAY

II.             2nd DAY

III.            3rd DAY

IV.            4th DAY

 

V.             5th DAY 1:20-23

VI             6th DAY 1:24-31

VII.           7th DAY

"IN THE BEGINNING GOD CREATED THE HEAVEN AND EARTH
THIS IS A REFUTATION STATEMENT
THIS IS A SUMMARIZATION STATEMENT
PHILOSOPHY REFUTED
HOW REFUTED

1:1 TELLS US WHAT GOD DID.
Atheism
There is no God
1:2-2:25 TELLS US HOW HE DID IT.
Polytheism
There is but one God
Evolution
He created all things
Pantheism
He is apart from His creation
Materialism

There was a beginning to creation

Fatalism
There was a purpose to creation
Man was made in God's image; UNCONSCIOUS life to the plants; CONSCIOUS life given to the Animals; and SELF-CONSCIOUS life given to man

“1. How minute is our Universe.
2. How much energy exists within our universe?
3. What mysterious secret lie within our universe?
4. How complex is our Universe?
5. When was the universe created?
6. How did life come into being?
7. How many false Philosophies does the first verse in the Bible refute?
8. Why was the earth made on the first day but the sun, moon and stars not until the fourth day of creation?
9. Are the days of Genesis 1 really literal twenty-four hour days?
10. Did something horrible take place between the first and second verse in the bible?
11. What was God doing before He created man?
12, Why did God create man in the first place?” (These and other questions with answers are on pages 13 to 35 of WILLMINGTON’S GUILD TO THE BIBLE)
Genesis 1-11

 The Fist Account of Creation
1-2 The “Creation” of the Heavens and the Earth.”
3-5 Light
6-8 The Firmament
9-13 The Earth and Vegetation14-19 Heavenly Luminaries GEN 3:23 TREE OF LIFE SHOWING IMMORTALITY IS DEPENDENT ON SOME THING OUT SIDE OF OURSELF AND WE WILL SEE IT AGAIN IN REVELATION 2:7 22:2, 14
20-23 Birds and Fish
24-31 Land Animals and Man : Adams's is dated about 4000 BC or according to the Septuagint about 5500 BC or by the Samaritan Pentateuch about 4300 BC

The book of Genesis is the "Creation Stage" that has four main actors and four main action that take place.
Main Action: Creation, Flood, Fall, and Tower of Babel
Main Actors: Adam, Abel, Enoch, and Noah
FOUR BELIEFS:

I.              TIME

II.             METHOD

III.            PURPOSE

IV.            FIRST MAN

V.             FIRST WOMEN

VI.            VIEW OF GEN 1-3 ROM 5:12-21

VII.           PROPONENT

VIII.          REASON FOR VIEW

IX             PROBLEM

X              SCRIPTURAL PROOF

XI             SCIENTIFIC SUPPORT

Genesis 02

1-4 The Sabbath

v 1-3. Everything God intended to create was done and He rested on the seventh day to sanctify it and set it apart for mankind. (7 years you are to let the land rest. )
v 2. Right after the creation of man is the first mention of Lord as Jehovah.
4-17 Man in the Garden of Eden
v 5,6. The vapor barrier surrounded the earth and the earth surface had uniform temperature with no hot or cold fronts to cause storms. there was a heavy due each morning to water the plants.
v 7. Man was crafted from the soil but it took the breath of God to made him a spiritual being with a spirit and soul.
v 8. Eden means pleasure, a delight.
v 9. Every tree there was special but these two trees will come up v 17 & chap. 3.
"v 10-14. There was abundant water and mineral deposits. Notice that the river did not enter the garden, but flowed out of it like a huge spring. Compare to the river flowing from the presence of God near the altar and under the right side of the threshold at the east of the temple in the millennium. It parts and becomes two heads, one going to the Dead Sea, the other to the Mediterranean Sea, Ezek. 47:1-12. It is very possible that this river flowed from the presence of God in the garden, out the east entrance on the right side of the cherubim, and became the heads of the four rivers. Christ, the water of life, is at the right side of God. Probably all these rivers were obliterated by the flood. The Euphrates and Hiddekel (Tigris) were familiar words and possibly used to rename the new water channels in the Babylonian area. " { 1 }
v 15-17. Man was given only one restriction and that was to not to eat the fruit of the tree of knowledge or not given difficult work.
18-20 Creation of Animals
v 18-20. The Lord had the animals go by Adam two by two or male and female, to be named. Adam may of been able to communicate with the animals. The Lord initiated the subject that they were all in pairs, but Adam had no helper or mate fit for him.
21-25 Formation of Woman
v 21. The Lord took a rib, however the word used translate better as "side" Not the head to be above man, nor the feet to be under or beneath man, but the side to be equal with man.
v 22-25. Just as all the other animals had mate, now Adam had one who was named Eve. The first marriage ceremony where the couple would leave and begin families. (Matthew 19:24 man and women becoming one flesh complementary each other's life.) Seven words that were missing from Adam's vocabulary: Death 2:17 Nakedness 3:7 cursed 3:17 Sorrow 3:17 Thorns 3:18 Sweat 3:19 swords 3:24.

I.              Subtlety of Satan 3:1

Genesis 03

Man’s Temptation and Fall
1-7 Temptation by the Serpent

CHAPTER 3 THE FALL OF MAN

v 1. II CORINTHIANS 11:3, 14 REVELATION 12:9 20:9 v 1. Before the curse on the serpent, v 14, it may have stood upright, had as beautiful as it was crafty and possibly had wings. This may of been why Satan used the Serpent because of it's beau it and charm. If it had been a pig covered with mud, would of Satan been able to use it to twist God's words around and make Eve do what she had been told not to do by God,
v 2,3. Eve clearly knew the command given to Adam not to eat of that tree. The Serpent (Satan) knew he could make the woman question what God had told them.
v 4. Satan as the serpent directly refutes God’s Word. He mixes a little bit of truth, no, she wouldn’t immediately drop dead, and they would know good and evil. She couldn't see the relation or eating the forbidden fruit and Spiritedly dieing.
v 5 To have superior knowledge was a temptation that appealed to her pride.
v 6. Even today We find the same appeal in 1 Jn. 2:16, and Satan still uses the same tactics.

I.              PRIDE OF LIFE - (Assurance in one’s own resources or in the stability of earthly things.)

II.             LUST OF THE EYE –

III.            LUST OF THE FLESH-

v 7. To recognize nakedness at the same time both Adam and Eve must of eaten the apple very soon after Eve.
8-21 Punishment for Disobedience
v 8-10. It doesn't say why Jesus was walking in the evening except maybe for fellowship when He was looking for Adam and Eve, but as of today it is Jesus looking for us, to heal our sins and not Adam or Eve going to Jesus to tell Him that they had sinned.
v 11-13. As it is today always blaming others for our mistakes Adam confessed his sin, but tried to lay the blame on the woman and indirectly on God for giving her to him. She in turn laid the blame on the serpent.
v 14. Whether snakes walked before, now they would have to crawl upon the ground for punishment of letting Satan use him. Before they were friends to man.
v 15. This is the only place in Scripture where it is the seed of a woman instead of a man, indicating the virgin birth of Christ. It is the first promise of Christ the Redeemer who would suffer on the cross because of Satan, but Satan will be ultimately crushed by Christ.
v 16. Women have added problems in child birth and are to be in submission to their husbands in a way not originally intended, Eph. 5:22, Col. 3:18.
v 17-19. No kind of work was place; upon man until now, they field would have weeds in them to kill the crops, and man would have to work to plant and grow the crops, and would have sweat on his face from the work.
v 20. “Eve” means “life giver”.
v 21. This was the first shedding of blood to make a cover for man's sinful condition.
22-24 Expulsion from the Garden
v 22. The Lord knew that Jesus would die on the cross for Man's sins.
v 23,24. No evidence, but the cherubim and garden may have existed until the flood.

Genesis 04

1-16 Cain and Abel

v 1. They probably sinned soon after creation, or Cain meaning acquired, would have been born in the garden. She probably thought she acquired a son and the promised redeemer.
v 2. Abel means vanity. She thought Cain was the redeemer, so Able was only vanity, of much less importance to her. By the time he was born, she probably had daughters, maybe even unnamed sons, and hard life on this earth was seeming futile. Some think twins were common in the beginning, and that Cain and Able were twins because “conceived” isn’t repeated. Such reasoning is without foundation.
v 3.-5. In these verses, Cain and Abel were adults. Where as Adam had made sacrifice for the family, they were now responsible to make their own sacrifice to the Lord. From Adam’s experience and Heb. 11:4, Abel’s offering was of faith. They had been taught the proper sacrifice. There was nothing wrong in Cain bringing a thank offering of his produce, and it may have been the very best, but for sacrifice, God required a blood offering. From Lev. 9:24; Jud. 6:21; 13:19; 1 Kings 18:24, 38; 1 Chr. 21:26; and 2 Chr. 7:1-3, it seems likely that God showed his approval on Abel’s offering by sending fire from heaven. Indeed, the use of “respect” here is an intense gaze, which some translate as to kindle into a fire. Cain lacked faith, Heb. 11:4; love, 1 Jn. 3:12; and truth, Jude 11. His reaction to God’s rejection of him and his sacrifice showed his true heart attitude.
v 6,7. Some think part of Cain’s anger was that since his offering wasn’t accepted, he thought he had lost his birthright as the older brother. However, the principle of the older brother birthright may not have even been established yet. God was willing to accept a proper sacrifice from Cain even yet. Some think that since “sin” here is translated “sin offering” about half the time, it can be assumed God had a lamb waiting at the door for him. Also that he had not lost his birthright, Abel’s desire would be to him and he would rule over Abel. However, I believe the context shows this is not identical words sin offering, but sin, lying at the door to engulf him. His desire, craving for sin, would be as man’s desire for woman unless he repented and gained mastery over it.
v 8. Original versions indicate Cain planned for his brother to go into the field. Luke 11:51 infers that Abel was a prophet. He probably urged Cain to make a proper sacrifice, and was hated for it like later prophets.
v 9 If Cain had been repentant he would have gone before the Cherubim and called out to God, but God had to seek him in the field. He was foolish to think he could hide this from God. We are responsible to others from the standpoint of both deliberate action and neglect.
10. The blood cried out in grief or for help, as an aborted baby cries. It could cry out as stones could have cried out at Christ’s entry, Lk. 19:40. Christ’s blood speaks better than Abel’s blood, Heb. 12:29. 
v 11,12. Adam was punished, but Cain is cursed with hard life and wandering. Crop yields for him would be reduced.
v 13,14. Cain has only despair, not confession or repentance. He was afraid he would always be on the run because the other brothers would kill him in revenge.
v 15. We don’t know what the mark was,. More literally, God appointed him a sign, some miraculous token. He was to live a vagabond, a living monument of the guilt of murder and of the wrath of God against it.
v 16. Cain builds the first city and names it Enoch after his son, (Enoch meaning "dedication)
v 17. Cain’s wife, a sister or niece, fled with him, and we don’t know if any of his children were born yet. In starting a simple city he hoped to alleviate his curse.
v 18. Genealogy list. This covered a period of many years.
v 19. The first case of bigamy from this wicked family.
v 20. Simple husbandry probably developed into other commerce for city life. Man was still vegetarian, but these people may have started eating meat.
v 21,22. Contrary to evolutionist belief, early man quickly developed a very complex way of life. The development of music and fine arts and skills in craftsmanship. The ungodly quickly developed things for the satisfaction of the flesh (not always bad). Jubal inventor of both the stringed and wind musical instruments.
v 23,24. This is the first case of bigamy recorded. Some call this verse the first poetry sung by Lamech to his wives. At any rate, Lamech boasts about killing a young man who struck him. He probably had the advantage of a metal weapon forged by his son. He claims he can avenge himself better than God avenged Cain., to the extent of seventy seven fold. In Contrast, Jesus said to forgive seventy and seven times. Mt. 18:22. This is the seventh generation. and all we have upon record in scripture concerning the family and posterity of cursed Cain, till we find them all cut off and perishing in the universal deluge.
v 25. This does not imply Adam had no other children in the meantime. This is the important line God wants traced. This will be the line of Christ.
v 26. Seth means “appointed”, or substituted, indication Eve believed a redeemer would come from this line. Not that Adam and some of his family had not called on the Lord, but now, seeing the wickedness of Cain’s family, they see the need of spiritual revival possibly public instead of private worship. (Some say, “they began to call themselves by the name of the Lord”.) Any way, separated.
Names which will be listed in the genealogy are not always first born sons. God is recording those who are in the line of Christ. Many of he other sons became corrupt, as we will see by the flood.

Genesis 05

Chapter 5 to 6 Antediluvian Man
The Genealogy

Abraham's Date is different in different locations between 2300 BC to 1700 BC and it is generally recognized as about 2000 BC In Genesis 5 it is noted to be 1656 years from Adam to the Flood, Genesis 11 to be 427 years to the call of Abrahm and 2083 years from Adam to Abraham. SEPTUAGINT 2262 YEARS FROM ADAM TO THE FLOOD, GEN 11 --1307 YEARS FROM THE FLOOD TO ABRAHAM. WITH A TOTAL OF ADAM TO ABRAHAM OF 3579 YEARS. sAMARITAN PENTATEUCH IN GENESIS 5 --1307 YEARS FROM ADAM TO THE FLOOD GENESIS 11--1077 YEARS FROM THE FLOOD TO ABRAHAM, TOTAL 2384 YEARS FROM ADAM TO ABRAHAM. ARCHBISHOP USHER IN A.D. 1650 PLACED ADAM AT 4004 BC. THE FLOOD 2348 BC ABRAHAM'S BIRTH 1996 BC THE EXODUS 1491 BC SOLOMON'S TEMPLE 1012 BC

 

v 1,2. Adam comes from the word red, so he may have had a ruddy complexion. But their name, Adam, meant human kind. All the genes for all races were contained in Adam, and people probably looked similar until Babel segregated a concentration of genes in individual races. He was created in the likeness of God (see notes 1:26,27). Created both male and female, no room or consideration for homosexuality.
v 3,4. Not stated how many sons and daughters born before Seth or total.
v 5-32. We may be in error in accepting Ushers dates based on figuring years stated. by the men named. This is not a chronology but a family history, and does not say how many were born before the one listed. For instance Seth is listed, but we know he had two brothers born first, and we have no idea how many other brothers and sisters at this time. There were some, because Cain took along his wife, who would have been either a sister or a niece. This is an outline of the line of Christ, and may not account for all the years involved, perhaps a thousand or two, more or less. There may be omissions of unknown length, as the omission of Ahaziah and Joash between Joram and Uzziah in our Lord’s genealogy, Mt. 1:1-17. There are other omissions in 1 Chronicles 1-9.
However, Morris, in the Genesis Record, gives strong indication that Usher’s dates are probably pretty close.
v 21-24. Enoch means “dedicated”. Srong’s says Methuselah means “man of the spear” but others say more likely it is, “When he dies, it shall be sent”. This is a chapter of death. Eight times we read, “And he died.” It is noteworthy that Enoch had such a close relationship with God for 300 years that he was translated instead of dying. Here we have a picture of the rapture of the Church.
v 27. At 969 years, Methuselah is the oldest person recorded.
v 29. Lamech trusted God that comfort from the ungodly world would come through Noah. Noah means rest. His life of witness was rough, but God gave him rest and security from destruction.
v 32. This does not necessarily mean these were triplets, but all born after he was 500.

Genesis 06

1 to 4 The Sons of God and the Daughters of Men
1-4 The Sons of God and the Daughters of Men
v 1,2. Some consider this to mean the godly line of Seth married the ungodly line of Cain, the problem being neither line was godly, only a remnant. Others believe that sinning angels cohabited with the daughters of men. The Jews have held this tradition from early time, also Josephus, and the Septuagint reads, “angels of God”. This has real merit. In Job 1:6 and 2:1, he refers to the sons of God as angelic or spirit beings. Peter mentions the spirits which were disobedient while the ark was being constructed, 1 Pet. 3:19,20. In 2 Pet. 2:4 he speaks of the angels which sinned. Jude 6,7 speak of these same angels as failing to keep their own estate , but leaving their proper habitation. For those who claim angels are sexless, the Bible only claims there won’t be sexuality in heaven, Mk 12:25. We know angels took on human bodies of men in the OT. (I have read demons have sex with present day female worshipers of Satan.) But these are “sons of God”, which only refers to created beings in the OT, not begat individuals and not the same as we being sons of God in the New. Angels cohabiting with women caused such unnatural beings and sin that God destroyed them all in the flood, and those angels are chained.

Another view is that just as in Ezekiel 28:11-19 and Daniel 10:13, demons inhabited kings and rulers, fallen angels inhabited powerful, mighty men and they took women unto themselves in harems.

As Satan was driven from Heavent one-third of the angels were driven out with him. These fallen angels could of had power over humans and controled them for their use.

Some believed the sons of God were interpreted as angels, who for the sin described were driven from their heavenly home..One Third of Angels were kicked out of heaven with Satan,
v 3. The "120 years" (6:3) may respite to the flood but I belive it is the length of or the period of time a Human is allowed to live on earth. Reffered to in Chapter 5.
v 4 See v 2. They were renowned tyrants, noted for their violence. (Even if they were physical giants, that is a mere fact, and totally unrelated to words “sons of God”) These giants all perished in the flood, so later giants were not descended from them.
v 5-7. Extreme wickedness. God was grieved or moved to pity, He never changes, “God is not a man that he should--- repent”, Num. 23:19.
v 8-12. Enoch and Noah are the only two to have it said they walked with God. All the rest of the world was in unimaginable corruption and violence and doomed. Notice the stress placed upon violence and the destruction of the earth.
v 13. Man was destroyed with the earth, so the flood is considered a destruction of the earth, compare 2 Pet. 3:6.
v 14. The ark is a type of Christ as a refuge for His people. The word “pitch” is from the same word translated atonement in Lev. 17;11 etc. Ex 30:10 To atonement is to cover with blood
v 15,16. This would be 450 ft L, 75’ W, and 45’ deep. This was ample size for twos of all young animals old enough to reproduce. Feed and water was not the problem imagined, because they were probably semi hibernating. Besides, the Lord multiplied bread, fish and the widow’s oil, and could certainly multiply this food. and water. There are several reports and unclear photographs of the ark on Mt Ararat, but none are yet confirmed.

ark 1ark 2aek22

ARK 4REPLICA OF THE ARK: AUTHOR OF THE PICTURES UNKNOWN
v 17,18. This was a world wide flood and all land life outside the ark would die. It is quite likely that the convulsions of earth and water also killed much sea life. God would never again destroy the earth with a flood 8:21-22 9:9-17 The rainbow is a sign of this agreement. God would destroy the earth with fire the next time. 2Peter 3:10-13
v 19-22. This is a preliminary instruction about animals and food. This mammoth building project must have required much hired help. Noah’s sons were not born till some twenty years later, and probably grew up helping also. The ridicule he endured must have been tremendous.

Genesis 07

Chapter 7 to 9 The Flood

The flood is date about 2400 BC or according to Septuagint about 3300 BC and by Samaritan Pentateuch 3000 BC

v 1. Noah, his sons, and wives, 8 people total, 1st Peter 3:20.
v 2. Only one pair of each unclean entered, the male and the female. Clean beasts are designated years before the giving of the law to Moses, but it is not until then that diet was involved & we find out what they were. Clean beasts went in seven pairs, the male and the female. The additional number was to provide for sacrifices.
v 3. Fowls went in pairs of seven.
v 4-10. Noah was warned that he would be shut up in the ark seven days before the flood came, and it would then rain 40 days and nights. It came to pass as stated.
v 11. The mass of vapor which surrounded the earth was let loose and at the same time there were great upheavals of the earth and stores of water from the deep came up. There would have been constant and tremendous volcanic activity along with it. Noah was 600 years old at the time.
12-17. This is mainly a repetition of what was told earlier in the chapter, verifying that the ark was afloat.
v 18-20. Sone of the physical features of earth before the flood: *Universally warm with pleasant and mild climate * No deserts or ice caps * More land surface than today * smaller and shallower ocean basins * no rugged mountains or deep canyons * constant gentle weather conditions * world wide lush vegetation * no rain fall, earth watered by ground dews and from artesian springs. There is fossil evidence of flood high up on the Himalayan
21-23. This is a statement of the death of all breathing creatures outside the ark.
v 24. After the rain ceased, the water level decreased 150 days, but the ark was still afloat.

Genesis 08

v 1. As time went on and food supplies dwindled, there may have been a feeling that God had forgotten them, but He had not. If this was actual wind, it was the first of any amount, because while the vapor canopy was over the earth, there would have been no warm and cold fronts. Volcanic activity may have also contributed to the wind, but it is questionable how wind could have made that much water to disappear. However, this should be translated as spirit. So as the Spirit of God moved upon the face of the waters, Gen. 1:2, the Spirit now moves upon the face of the flood waters to aid in their rapid removal from the earth. In this rapid drainage from the earth the Grand Canyon and many other canyons were formed, Many rivers, such as the one running along the east side of the Grand Tetons have a major valley floor high above the present valleys. There were more upheavals of land and vast ocean depths created, which appear to have been more shallow before the flood. All the continents have a shelf which indicate perhaps the shore lines before the flood. Evolutionist try to explain these things, but their explanations aren’t near as credible as the flood theory.


v 2-14. (v2)The waters of the deep and rain were stopped and restrained. God had more He could have used. (v6) There were 40 days of rain, 7:4, and here 40 days of waiting. Number 40 represents many periods of testing in the Bible. The repeated seven days in chapters 7 and 8 give rise to the thought that Noah sent forth the dove after observing Sabbath worship. A chronology of the flood going back to 7:7 might be as in Gen. 08 Supplement. Some of the dates are stated others calculated. The sense of verse 3 is that the waters were going and returning, action of upheavals of earth.
v15-19. Noah waited till God told him they could leave the ark, then did as told. The animals were to breed abundantly. Now there would be the ice age and climate changes.
The Survivors
v 20-22. Noah, as head of the family, voluntarily made an offering to God, the very first thing after leaving the ark. It was an extravagant offering of every clean beast and clean fowl. The sweet smell was not from the smoke of Noah’s fire, but from it’s representation of the sacrifice of the Lord Jesus Christ, and the devotion of Noah’s heart. The Lord knew men’s hearts were evil, “God knows our frame, He remembers that we are dust,” Ps. 103:14. The world would again become corrupt, but He would never again send a world wide flood in judgment. “While the earth remaineth” reminds us that the earth will be destroyed by fire, 2 Pet. 3:10.
The Rainbow

Genesis 09


Noah’s Drunkenness
v 1. Noah and sons are to be progenitors of the human race as Adam once was. Noah became a husbondman and planted a vineyard, drank of the wine, was drunken and naked.
v 2. Adam dominated without animals need to fear. Now many creatures will flee humans if not molested, the others are subject to man’s greater skills and weapons.
v 3. Men were to be vegetarians before the flood, Probably had no desire to try meat. Perhaps changes brought on by the flood, made this change a better diet.
v 4. This is the sanctity of blood and life, reminded in Deut. 12:16, Acts 21:25.
v 5,6. This establishes human government and the order for capital punishment. . It is not a contradiction of Ex. 20:13, “Thou shalt not kill,”, and the Lord commands the killing in war. Obviously , executioners are exempt when ordered by government, but no personal vengeance allowed. Later regulations were given regarding trials. Today’s unfair court system jeopardizes capital punishment as a policy.
v 7. A restatement of verse 1.
v 9-11. This was an unconditional covenant and it extended even to animal life, that no matter what mankind did, there would never be another world wide flood. Creeping things are not mentioned in verse 10, but compare Gen. 6:20, they came out of the ark and are included. Fish were not in the ark, but many survived the cataclysm.
v 12-17. This was the first rainbow to show that God would never destroy the earth again with a great flood.
v 18-24. Noah drank of his wind and was drunken and naked.
v 25. Ham’s blessing turned to a curse (Deut. 27:16), on his family and judgment on his son Canaan. There are two theories: One that just being seen naked was a great sin, the other one deals with homosexual act.
v 26,27. Canaan would be servant to both Shem and Japheth. How grieved Noah must have been to see prophetically what would happen to Canaan, to mention it three times. This prophecy may have come many years later and was similar to Israel’s before he died. Japheth would get the double portion and be enlarged, populating much of Europe, northern Asia and America and the major developer of arts and crafts. The priesthood would come through Shem and through him, the redeemer, Jesus Christ. It is through trust in Him that we come to dwell in the tents of Shem. Also, ancestors of Japheth are on better terms generally with Shem than those of Ham.
v 28.29. The last to live to this great age. Age declined. The protective water canopy disappeared when fell upon the earth as rain. Gen 1:7- 7:11 The amont of water vapor in the upperatmoshere function as a filter, filtering, protection and a shield to stop the amount of intense radiation falling upon the earth from the Sun.

Genesis 10


CHAPTER 10 TO 11 RECOVERY OF MAN AND REPOPULATION OF THE EARTH.
The Descendants of Noah

The Ark comes to rest at Mt Ararat near the headwater of the Euphrates, then they depart some 500 miles to Babylonic, which was their home before the flood. Then about 100 years later (10:25) due to the confusion of tonguew they were scatteded again.

Chapter 10 and 11 From Flood to abraham

Shem has a long life born 98 years before the flood and died 150 years after the birth of Abraham. Shem may of handed to Abraham the 5th document composing Genesis after he had prepared it.

v 1-5. This is more a genealogy of peoples or nations, than individuals.
The descendants of Japheth: Japhethites went northward, settling in regions around the Black & Caspian Sea and became progenitors of the great caveasion races of Europe and Asia. Many of the names in verse two became the names of cities of Europe and Asia, including Russia. Several become prominent in end time prophesies, and Tarshish, v 4 is in Spain. As the result of the judgment of chapter 11, each region had it’s own language.

 Genesis 10:10 Accad, one of Nimrod’s cities was also called “Sippar” which means “Book Town” indicating that it was known as a famous library center.

v 6-20. The descendants of Ham. Hamites went soutward. Name given seems to indicate south and central Arabia, Egypt, the East shore of the Mediterianean and the East Coast of Africa. Nimrod “Rebel” was aggressive in his accomplishments, and he was a mighty hunter. This was not just against wild beasts, but in terrorizing men in defiance of the Lord. While “Shepherd Kings” cared for and led their subjects, the “Hunter King” viciously sought his own desires. His first city , or small fort, was Babel, and he spread out from there. Babel was later called Babylon and as it was Nimrod’s seat of wickedness, this will be the headquarters of the Antichrist, Rev. 17:3-5 and Isa. 14:4. Nimrod developed Ninevah, about 250 miles up the Tigris River from Babylon, which was always a wicked city. (The KJV, v 11, says Asshur. That is another word for Assyrian. Correct translations read, “Out of that land Nimrod went forth into Assyria and builded Ninevah.”) Notice in v 14 the Philistines, v 15 the Hittites, v 16 Jebusites (at Jerusalem), some think the Sinite of v 17 are Chinese, v 19 area of the land of Canaan, and other names which are frequently mentioned much later. Those who claim Genesis accounts were copied from later writings should note that the four cities mentioned in this verse had been totally destroyed in Abraham’s time, but now unearthed. For modern day counterparts to these locations, see New Schofield notes. See also detailed comments in The Genesis flood, by Henry M. Morris
v 21-32. The descendants of Shem: Shemires included Jews, Assyrians, Syrians, Flamites, in nothr Euphrates Valley and its borders. Again there are familiar names, but mainly consider Arpachshad, in the line of Christ, and pick it up in 11:10. In v 25, notice Peleg means “divided”, because the earth was divided in his days. Probably this was the way the Lord divided them at the time of confusion of languages at the tower of Babel. Zephaniah 3:9 (RSV) tells of the day language will be reunited and the Lord will change the speech of the people to a pure speech, to call on the name of the Lord. The view that the continents were divided at this time is impossible, as they don’t fit together properly, and the land mass under the oceans is still connected, so far as presently known. The oceans were shallow at first, as evidenced by the continental shelves, and men could walk from one continent to another. Continued shaping of the land, and especially the melting of the vast glaciers that developed at the time of the flood, added tremendous depth to the oceans. A theory is that a huge ice mass from outer space approached the earth. Some of the ice came off making the ice rings around some of the planets. The mass divided to the poles by the magnetism as it approached earth, making the enormous ice fields. Animals had reproduced rapidly on the earth after the flood, and under the ash cloud from volcanoes, even giraffes etc. have been found near the poles, but suddenly covered with a huge snow and ice mass, so cold that they froze within hours. This explains vast numbers of frozen mammoths, some even still standing. They would have deteriorated under simple earth cold. Mammoths would have to be frozen within 5 hours or deterioration would have ruined the food in their stomachs. Some even feel that the Mediterranean, Black Sea etc. were back filled from the ocean as it increased in depth from the melting ice cap. As we consider these things, evolution becomes absurd. The layers we see in rocks are not from millions of years, but laid down quickly, as when you shake up sand in a jar and it settles out into layers. Also, canyons were formed in a short time by vast amounts of receding water, not by small amounts in rivers over time. The vast width is proof of that. We have also seen that fast action in the river that was dammed up at Mt St Helens, then broke through. In that short time, bark was came off logs and settled to the bottom starting coal deposit. The river in Grand Canyon would have had to run up hill to get over the ridge, but the vast lake above broke through suddenly. A huge canyon quickly formed, confirmed by the action at Mount Saint Helens, and even the Saylorville overflow in the ‘93 flood, then the river took it’s course later. Any thing which evolution tries unsuccessfully to prove can be easily explained by the Genesis flood.
(Verse 25) Peleg. The context of the following chapter, would seem to indicate the division was according to language. This would also have been the time when the different skin pigmentations were started. The genes for all the people were found in Adam. Now the gene pool was split up in smaller groups, and in one generation, all dominant “racial” features appeared. That is a misnomer as there is only one race. There are only four pigments and their variations.
Joktan. This word means shortening. It was at this time that lives of men began to shorten. Scientifically, the greater exposure to sun rays etc following the flood perhaps is a contributing cause.
Note that in this family register, seventy primeval nations are listed. Then study how many times seventy is significant in the nation of Israel.

Genesis 11


1-9 The Origin of Different Languages
Chapter 11 to 25 Abraham
10-26 Abraham’s Ancestry Traced to Noah

Ch 11: 1-9 TOWER OF BABEL

THE TRADITION BIBLICAL TIME FOR MAN TO BEEN ON EARTH IS 6000 YEARS. THE TWO OLDEST CIVILIZATIONS ARE BABYLONIA AND EGYPT. UPON PURELY ARCHAELOGICAL EVIDENTCE THE BEGINNING IN BABYLONIA IS VARIOUSLY PLACED BETWEEN 5000 BC AND 2400 BC MOSTLY AROUND 3400 BC. EGYPT IS BETWEEN 5500 BC AND 2000 BC, HISTORIANS CENTERING IT ABOUT 3000 BC. MOST SCHOLARS FIND NO CONCLUSIES EVIDENTCE YET PROUDUCED TO CHANGE OR DISAGREE WITH THE TRADITONAL BIBLICAL 6000 YEARS OF MAN ON EARTH.

About the time of the birth of Peleg 10:25 which was 326 years before the call of Abraham (10:26) and 101 after the Flood. The confusion of Tongues occurred in the 4th generation after the Flood,

Ch 11:1-9 The Tower of Babel being built was stopped temorarily but later those who remained in Babylonia resumed builting it. Babylon became a pattern for similar towers in other Babylonian cities and possibly the form of Pyramids in Egypt. The location of the tower is at Borsippa, 10 miles south west from the center of Babylon.Many archaeologists believe the actual site was in the center of Babylon, identified by the ruins just north of the Marduk Temple. Babel is now an hole 330 feet square, which is used to garther bricks from. "Sir Rawlinson found in a foundation corner in Borsippa a cylinder with this inscription: The tower of Borsippa, which a former king erected, and completed to a height of 42 cubits, whose summit he did not finish, fell to ruins in ancient times. There was no proper care of its gutters for the water; rain and storms had washed away its brick, and the tiles of its roof were broken. the great god Marduk urged me to restore it. I did not alter its site, or change its foundation walls. At a favorable time I renewed its brick work and its roofing tiles, and I wrote my name on the cornices of the edifice. I built it anew as it had been ages before; I erected its pinnacle as it was in remote days." {Page 83 Halley's Bible Handbook by H.H. Halley }


v 1-9 , The whole world spoke one language and there was one race of people, Until they came to a plain in the land of Shinar and decide to dwelt there and build a building to place their false gods in. The words in verse four is in italics to show they are supplied by the translators and not of the original Hebrew text. The phrase should read "whose top is heaven" Archaeolgical evidence show a building among the ruins of ancient Babylon that is 153 ft high with a 400 ft base. It was constructed of dried bricks in seven stages, to correspon with the known planets. The lowermost was black, the color of Saturn, the next orange, for Jupiter, the third, red, for Mars, and so on. So the building was a building for worshiping false gods. So the Lord change the languages of the people so they couldn't speak to each other and the groups started to move away from the others with the different languages. So it was necissary to establish new familes composed of very close relatives, for several generations at least. It is well established genetically that variations take place very quickly in a small inbreeding poputation and very slowly in a large interbreeding population. In the the small population, distinctive charachteristics of skin color, height, hair texture , facial features, temperament, environmental adjustment and other that would come to be associated with particular tribes and nations.

v 10-26. Shem put off starting a family, or God withheld it, until the flood and the adjustments were over. Some point out that “begot” means “became an ancestor of”, so many more years may have elapsed than what would appear on the surface. The line is carried from Shem to Abraham, covering 10 generations (427 years) Shem could of recorde this for his life spanned the period covered by it. On the other hand, this seems like a well knit genealogy, and difficult to refute. Notice declining age length to Terah. The important thing is, this is the line of Christ. v 26-28, The youngest of the three, God’s choice, is mentioned first.
27 to 32 The Genealogy of Terah
v 29-32. Here we see the family relationships, but in 20:12, we find that Sarai is Abram’s half sister. “She is the daughter of my father, but not the daughter of my mother“. According to Hebrew terminology, she could actually be his niece and still be called his sister. It was no easy thing to leave Ur. It had as high a level of civilization as in Nebuchadnezzar’s time, a thousand years later. There was extensive commerce, middle class homes had two stories with ten to twenty rooms and some even had gravity fed running water and toilets. Students were taught in all subjects, including square and cube root. Some had piped in water systems, and wiring found in bitumen in a clay pot was probably for electroplating vases. Many assume that Abram was a herdsman, but his name is found on early Babylonian contracts, so he may have been fairly well to do. When he left this area, he may have given up this style of living, 
The most direct route to Haran was about 600 miles up the Euphrates, but the most popular trade route was through Ninevah.
It is possible that God appeared to both Terah and Abram. At least as head of the family, Terah saw the need to respond to Abram’s call. He delayed at Haran, so Abram went on. At this point, Haran is considered dead by Stephen, Acts 7:2-4, though he did not physically die until sixty years later. We see an illustration of this in Matt. 8:21,22, where the young man asked to be allowed to bury his father, when he was not even dead yet.
Though Haran died in the land of his nativity in Ur. his name and others in the area of Haran, cause some to wonder if his ancestors had lived there at one time and migrated to Ur. Maybe he even lived there a while.

Genesis 12

The book of Genesis spans a period of 2350 years. The first eleven chapters speaks of the Creation of the universe, The Fall, The Flood and the Tower of Babel which covers a period of 2000 years The last 3 chapters concerning Abram and his seed which covers 350 years. Abram was spoken of 308 times in the Bible and 234 in the Old Testament. This shows the importance of Abram.
1 to 9 The Promise Made to Abram and His Journey to Palestine
v 1. Abram was born in 2166 B.C. and raised in Ur of the Chaldees. Ur was a seaport of the Persian Gulf at the mouth of the Wyshrates river. Twelve miles from the traditional site of the Garden of Eden. Ur Halley's Handbook pages 88,89 Abram was told to leave and go to the Pomison land. Gen 11:31 12:1 Josh 24:3 Act 7:2
v 2,3. Acts 7:3 God promised Abram seven things which were not based upon his faithfulness. Abram lost some blessing, but not the covenant.

v4. Abram stopped at Haran, it was the last green outpost of Civilization before entering the vast desert of Arabia. Terah died at Haran, who was his father, and Terah means "delay".
v 5. In addition to Lot, Abram took the possessions and servants he had gained. Again the question arises if it was complete obedience for him to take Lot along. 
v 6. This is the first instance of many where Shechem has a place of importance in this family line. The oak, or wide spreading terebinth tree, is also mentioned several times.
v 7 Compare v 7 with v1 . As Abram entered the land the Lord met him at the oak of teachers.
vGen. 35:2-4 Jacob first takes spiritual leadership in his family, took their foreign gods and earrings and buried them under the oak by Shechem. This could well be the same huge tree over 400 years later, or one in the area.
(Gen: 35:8 Deborah, Rebekah’s nurse was buried under an oak but at Bethel.)
Deut. 11:29,30 Blessing at Mt Gerazim and curses from Mt Ebal in the area of the oak of Moreh.
Josh. 8:30-35 Joshua built an altar, apparently at this location, and read all the commands of Moses to the people.
Josh. 24:26 Joshua gathered all the people here to challenge them and wrote all about their covenant to serve and obey the Lord. Then he set up a great stone under the oak by the sanctuary of the Lord. (Although the tabernacle was at a more central location in Shiloh, Josh. 18:1. It was there till the ark was taken to battle by taken to battle by Eli’s sons and captured by the Philistines. Perhaps Shiloh was also destroyed? The ark never returned there, but after David captured Jerusalem, 2 Sam. 5: 6-10, the ark was taken there, 2 Sam. 6. The temple was later planned by David and built by Solomon.)
Josh. 24:32 32 The bones of Joseph, brought up from Egypt were buried in the ground Jacob bought near Shechem from Hamor for a hundred pieces of silver. Jacob had given this fertile spot to Joseph, also Jn. 4:5.
Judg. 9:6 Abimelech was made king at the pillar by the oak at Shechem
1 Ki 12:1 Rehoboam was made king in Shechem and that became the capital of the ten northern tribes.
Jn. 4:6-12 Jacob had dug a tremendous well in his short time at there. No wonder with all it’s history that Samaritans thought Shechem was the place to worship.
v 7. Now, in the land, is a time of complete dedication as Abram builds an altar.
v 8,9. The next major stop to set up camp was near Bethel, where he made another altar. Then he continued on into the dry country to the south.
v 10. Some criticize Abram for going into Egypt, but this has been verified as a normal pattern for other nations to come to the fertile Nile valley for food in time of dry weather and famine. No where does God condemn him for this. It is proper to do business in the world today, but not to love the world and the things in it,1 2:15. On the other hand, this may have been a test for him to trust God, not Egypt.
v 11-13. Though not a young woman by any standard, about 65 years old, Sarai was still beautiful. Egyptian kings claimed the right to take as concubine anyone they chose, which in the case of a married woman meant killing her husband. Abram’s solution was to call her his sister, and though she was his half sister, Gen. 20:12, it was said with intent to deceive. It was a selfish and repulsive disregard for what might happen to his wife. The whole situation shows that his faith was still immature.
v 14-16. Sarai’s skin was probably much lighter than the Egyptians, and the princes, always looking for a woman for the king’s harem, took note of her. Pharaoh took her into his house, probably shut her up for a period of purification, and heaped presents on Abram to gain his favor.
v 17-19. The Lord mercifully protected Abram and Sarai. We don’t know the nature of the plague, but Pharaoh rightly connected it with the deception played on him. What a shameful thing to have to be rebuked by the unsaved, whether Abram or ourselves.
v 20. Abram went away safe and richer than when he came, but in shame, all of Pharaoh’s people being aware of the unwholesome deception as they escorted him out. .

Genesis 13


Abram’s Magnanimity. Abram Separates from Lot:

v 1,2. As Abram reenters the south land of Canaan his original wealth has no doubt been increased by the dowry given for Sarai.
v 3,4. It is good at any time to get back in the place where we are in fellowship with the Lord. We did not hear of an altar or him calling on the Lord while in Egypt.
v 5-7. The first problem arises from taking Lot along, who is also wealthy. Strife between the herdsmen indirectly caused strife between Abram and Lot.
v 8,9. The choice parts of the land were undoubtedly occupied by the native people, so separation is necessary. Abram is gracious to offer Lot his choice of the land. 
v 10,11. Lot showed greed in choosing the best, well watered Jordan valley. Selfishness is Lot’s first sin in the steps of backsliding which follow. Like Demas of 2 Tim 4:10, he loved this present world. He may not have known of Sodom’s sins then.
v 12,13. Abram was in the place of blessing. Lot was in a place of spiritual danger and must soon have have recognized it, but may have thought it wouldn’t affect him. We know their wickedness vexed his righteous soul from day to day, 2 Pet. 2:8, but as we will see in Gen. 19:14, he had no testimony among them and when he did speak out for what was right, he was as one that mocked.
v 14-16. With Lot out of the way, the Lord can deal directly with Abram without hindrance. The land he could see in all directions would be his, even the area Lot has chosen. At Abram’s death he only owned a burial plot. This promise has yet to be completely fulfilled, but after the Great Tribulation, it will be. That his seed shall be as the dust of the earth is Oriental hyperbole, but they are still innumerable. Believers are also counted as children of Abraham, so that adds an innumerable number more.
v 17,18. Abram had already walked the length of the land, we don’t know if he ever walked the breadth, but quite likely he may have. Under the oaks or terebinth trees was surely a cool comfortable place to pitch camp. Hebron is an association or company of people, and this location will appear many more times in Scripture. He is now back in full fellowship with the Lord and builds another altar.

Genesis 14

The Mesopotamian Rulers and Abram

v 1-10. Remember from 10:10 that Shinar was the land of two rivers, or the area of Babylon, so they had come a long way. Excavations have proved that indeed, there were such expeditions in early days. The local kings had served these foreign kings 12 years, which would have started while Abram was still in Haran. He had been in this land 10 years in Gen. 16:3. They rebelled in the 13th year and were invaded to bring them into subjection in the 14th year. They came a roundabout way in hill country, defeating everyone they confronted. The local kings thought they would have the advantage in their familiar area filled with holes from which bitumen had been mined. However they ended up defeated in their own slime pits with a few escaping to the mountain. 
v 11,12. This ancient battle would not have been recorded had it not involved Lot and Abram. Lot with his family and wealth were taken captive along with the others.
v 13. This is the first time Abram is called a Hebrew, probably from his ancestor Eber, the great grandson of Shem. Hebrew means “from the region beyond the (Euphrates) river”. The three Amorite brothers with their armed men apparently had a protection agreement with Abram.
v 14-16. Abram did not hold his nephew Lot’s greed against him, but went to his rescue. That Abram had 318 trained servants born in his own house indicates the wealth and power he had achieved . (In the few years elapsed, many had to be born in Ur.) He pursued nearly the length of Palestine, finally catching up with the slower moving army and captives on the northern border by Dan. Outnumbered, he surprise attacked at night, and in their confusion, the kings fled another 50 miles more or less before being defeated and relinquishing the last of their captives and booty. Abram’s courage and victory remind us of Rom. 8:31, if God be for us, who can be against us.
v 17. We will proceed with Melchisedec, v 18, and the king of Sodom, v 21. Valley of Shaveh is along brook Kedron 1200 feet from Jerusalem, according to Josephus.
v 18. Melchisedec was not a pre incarnate appearance of Christ as some claim. Hebrews 5:6 and 7:11,17 speak of Christ being “after the order of Melchisedec”, and 7:15 says He is “after the similitude of Melchisedec. Melchisedec was not an angel because he was called a man, Heb. 7:4. Neither was he Shem as some think, because we know the father of Shem (cp. Heb. 7:3). He is simply a Gentile king who was a priest and knew the Lord Jehovah as El Elyon, the Most High God, possessor of heaven and earth. Moses used the name Most High God, Deut. 32:8, and Daniel did repeatedly. It is not that the man had no ancestry, Heb. 7:3. Like most if not all Gentiles, it was just not important that it be recorded. All the arguments have problems,l so I would not be dogmatic.
v 19,20. Though not involved in any of the battles, Melchisedec recognized Abram’s victory as a benefit to all the area, and blessed him. Abram must have been thrilled to find he was a priest of the true God and in recognition of his position, gave him tithes of all the spoils. Tithing was appropriate before and after the Law given. (Elijah was likewise surprised that there were 7000 more believers, 1 Kings 19:18.)
v 21. Legally Abram was entitled to the loot, Bera just wanted the people back.
v 22-24. By refusing the spoils, Abram was making it clear to all that it was God who had won the battle for them. He only asked for expenses, the captured food that had been consumed. He did not hold his neighbor helpers to his standard though, and neither should we expect as high a standard from our unsaved friends.

Genesis 15

Abram’ Covenant

v 1. Many times after a spiritual victory we feel let down (in a valley), as Elijah did after the great victory over the prophets of Baal and became discouraged by word from the queen. Maybe Abram was feeling low or fearful that Chedorlaomer might return for revenge, and God chose to give him a spiritual lift.
v 2,3. Lord is Adonai, master. God is Jehovah, with emphasis on power and a husband rather than master relationship. According to the custom of the time, if a man died childless, his possessions would be inherited by one of his servants. This was a burden to aging Abram. All the rewards promised would not take the place of a child. He is not necessarily complaining, but stating his feelings, as we should in prayer.
v 4,5. God gives a direct answer to Abram’s prayer, now adding that the one promised will be a son. He then gives the magnitude of the number of descendants. The promise of 13:16 compares with earth, those biologically his. The promise of 15:5, compares with the heavenlies, all believers will be his spiritual offspring.
v 6. He believed in the Lord. Faith is not righteousness, but God accepts it as a substitute. His faith was counted to him for righteousness, as is that of every believer.
v 7. God reminds him who He is, and what He has promised Abram.
v 8. Abram is not asking for a sign to believe. Because he believes,he is asking for more details to strengthen his assurance.
v 9-12. God uses a familiar Chaldean type covenant whereby the parties involved divided the animals in halves opposite each other and walked between the pieces of sacrifice to indicate what happens to one who breaks the contract. (but see v 17). Abram obeyed exactly and while waiting, guarded them till the Lord brought a deep sleep and oppressive darkness upon him.
v 13-16. The Lord gives revelation far beyond what Abram expected. His descendants will become slaves in a foreign land for 400 years (round #, Egypt 430, Ex. 12:40). God seems to call four generations, Jacob, Kohath, Amram and Moses. That nation would be judged (the ten plagues) and the people would gain wealth (“borrow”, that is demand or ask as a favor from their neighbors, Ex. 3:22.) Abram will live in peace and die and be buried in old age. When the descendants return to the land it is to punish the inhabitants who are continuing to increase in wickedness, v 16. God could have judged those nations sooner, but He waited because “ the iniquity of the Amorites is not yet full.” Perhaps that why America is still getting by with murdering millions of unborn babies.
v 17. This is an unconditional covenant, so only God passes between the pieces, possibly as a pillar of fire.
v 18. The Lord gave added information as to the extent of the land. The River of Egypt is not the Nile, but the small brook Wadi El Arish, south of Gaza. This would be northward to the Euphrates, not eastward. Solomon held that boundary for a time, 2 Chron. 9:26, but Israel lost it because of sin. There are three dispossessions and restorations listed, v 12,14,16 in Egypt; Dt. 28:62-65 general; and Jer. 25:11,12, the Babylonian captivity. They will not now be restored until after the Tribulation. Most of the time they have fallen short of the promise, and we too fall short of the “fullness of joy” which we might have. 
v 19-21. Some of these cities were unknown when I was young and people disputed whether they even existed. Now archeological excavations have confirmed what we knew all along, the Bible is true. These ten nations are sometimes lumped together in lesser numbers.

Genesis 16

The Birth of Ishmael and Hagar

v 1, Hagar was probably one of the gifts Abram got from Pharaoh.
v 2,3. As many of us do, Sarai and Abram felt they needed to help the Lord along instead of continuing to wait. It was a custom in those days that when a woman was childless, her husband could obtain a child through a concubine. At the time of birth, the wife sat near the concubine. The baby was passed between her knees and could be considered hers. Jacob and others had concubines, and family problems followed.
v 4,5. Achievement goes to the head of some people, and apparently Hagar showed contempt for Sarai. In her vexation she in turn blamed Abram for the problem created by her own suggestion.
v 6. Abram shows little regard in the situation, but followed custom that Sarai could do with her maid as she chose, whip her, turn her back to slavery, sell her or otherwise dispose of her. Hagar was probably both mistreated and humiliated and ended up running away from the effects of her own attitudes and actions.
v 7. Abram and Sarai hadn’t gone looking for the runaway. Perhaps they were relieved that the problem had taken care of itself, but the Lord cared. She may have gone 80-100 miles trying to return to Egypt and found this water in the dry country east of the gulf of Suez. Perhaps the well was why the road to Shur led that way.
v 8,9. Hagar means “The God who permits Himself to be seen”. She admits to the angel of the Lord why she was there and was told to return. In following verses he points out how it will be worth her while.
v 10-12. She is promised innumerable descendants, specifically, a son, Ishmael. He is the father of the ferocious warriors, the Arabs and their Islam religion. Because they trace back to Abram and have similarities to Christianity, they are very hard to reach spiritually. In fact, they desire to stamp out both the Jews and Christianity.
v 13,14. The angel was Christ in pre incarnate form, see also Gen. 48:15,16. (RSV "Thou art a God of seeing"; for she said, "Have I really seen God and remained alive after seeing him?) Beer-lahai-roi = "well of the Living One seeing me" It is a well west of Kadesh, south of Israel.
v 15,16. Ishmael means “God hears”. He is the first recorded child that God named before birth. Others were Isaac, Gen. 17:19; Josiah, 1 Kings 13:2; Solomon, 1 Chron. 22:9; Jesus, Matt. 1:21; and John the Baptist, Luke 1:13. Abram no doubt named him Ishmael after Hagar told of her experience. At age 86, Abram must have become quite attached to Ishmael. He would have to wait another 14 years for a son from Sarai.

Genesis 17

Chapter 17 to 18: The Promise of Isaac and God’s Covenant with Abraham
Abraham to Have a Son; Rite of Circumcision

v 1. After taking matters in his own hands, Abram had to wait another 14 years for an (incarnate) appearance from God. Now God reveals Himself as “El Shaddai” or Almighty God. To walk in the sun is to walk in it’s light and heat. To walk before God is to walk in awareness of His might and words. Abram is not merely to walk in imputed righteousness, but to be perfect, (We know from later events that he wasn’t perfect) not sinless perfection, but whole hearted obedience.
v 2. The previous unconditional covenant of 13:14-16 was confirmed in 15:4,5, and is here again repeated and confirmed. In a few verses God will add to it, or make a new one, which requires responsibility on the part of Abram.
v 3. After the spiritual slip he had in Egypt, Abram is now ready to go on to maturity and falls on his face, in adoration and worship, recognizing his own unworthiness.
v 4,5. Abram means exalted father, indicating he was from a royal line and had perhaps given up more than we realize to leave Ur. His new name, Abraham means father of a multitude, see v 16, further confirming God’s promise. We might reflect on what God will see in our lives when He give us a new name in glory, Rev. 2:17.
v 6-8. This emphasizes that the covenant is not just with Abraham, but with his seed, the Jews. The material oath is with Jews, but everlasting refers to eternal and spiritual things hereafter. This is the line of kings, including Christ. All believers are the spiritual seed of Abraham, Gal. 3:29.
v 9-14. The sign of God’s covenant with Noah, the rainbow, was unconditional. The sign of His covenant with Abraham, circumcision, is conditional, involving man’s choice. A baby was not cut off from the congregation if he was not circumcised on the eighth day, but it became his responsibility later. This was practiced in many places outside of the promised land as a part of religion or tribal identity, but the Lord places spiritual significance with it. It did not make them believers but was an expression of their belief, just as baptism does not save us, but expresses outwardly that we have believed on Christ inwardly. (A portion of the organ that often leads men to sin is removed as a symbol of cutting off all the impurities of life to honor God. It involves separation at the very source of life.)
v 15,16. In this chapter we learn a new name for God, Abram, and now Sarai. According to Strong’s, Sarai means Princess, perhaps another indication of the background she left in Ur. Sarah means Noble Lady or Queen, which fits her as a mother of nations as well as her relationship to believers as mentioned in Gal. 4:26; compare Abraham’s, Gal. 3:29. This is the first direct promise that she will have a son.
v 17,18. Abraham’s initial response is not a laughter of joy, as some infer from Rom. 4:17-21. He laughs inside because of the ridiculousness having a son due to their age factors. Further proof is in his request for the promise to be fulfilled in Ishmael, not that he is trying to keep his beloved son Ishmael from being overlooked by God. Rom. 4:17-21 does not refute this, but expresses his next and lasting reaction.
v 19. God reassures Abraham by also naming the name of the son of promise, and confirming that the covenant will be with him and his descendants.
v 20-22. Before the pre incarnate Christ left, He made a great promise concerning Ishmael, but the covenant would be with Isaac, who would be born within the year. Isaac means laughter, see v 17 and 18:12-15. Undoubtedly he also gave them joy.
v 23-27. Abraham lost no time in performing his part of the covenant by doing all the circumcisions that very day.

Genesis 18

Again Repeated to Abraham the Promise of a Son
Chapter 18 to 19: The Escape of Lot and the Destruction of Sodom

v 1. Mamre means strength or fatness. It is the name of one of the Amorite brothers confederate with Abram when they pursued Chedorlaomer, and this was his territory. Less than three months after the former appearance, the circumcisions are healed and Abraham is probably in the shade of the oaks and sitting outside his tent under the flap for a cool breeze. His tent would be different from the others.
2. One usually waits for his guests unless they are important, and he assumed they were important to be coming to the sheik's tent at the heat of the day. Two of the men were angels, the third, the pre incarnate Christ, though not recognized at first.
v 3-5. They accept his traditional hospitality for hot dusty feet, food and rest.
v 6-8. The bread would have been flat like pancakes and baked fresh daily. (My pioneer relatives had fresh biscuits at every meal.) This wasn’t like getting something out of the freezer and into the microwave, but an experienced servant would have the whole calf cooking over an open fire or pieces on skewers in relatively short time. The bread would be dipped in the butter, and probably curds along with the milk. Though he had servants, as perfect host, Abraham stood watching courteously as they ate.
v 9. The Lord knew Sarah was in her part of the tent but baited her interest as she listened, because she must hear the promise and conceive by faith, Heb. 11:11. It is probably at the stranger knowing Sarah’s name, that He is recognized as the Lord.
v 10. The gist is, Sarah will have a son in approximately nine months. See v 14.
v 11,12. Sarah was not laughing for joy at this point as some think. As Abraham earlier, she thought his age and her barren womb made reproduction ridiculous. With the circumcision and all, he had probably not even mentioned the earlier prediction.
v 13,14. The Lord knew her heart and her laughter of unbelief. It is with stern words that He repeats she will have a son according to the time of life (nine months).
v 15. She would not have been afraid if she had laughed for joy. In her human nature, now she lies to cover it up, but the Lord rebukes her with the truth.
16 to 33 Abraham and Jehovah
v 16-19. With customary courtesy, Abraham walks a ways with his guests. God did not warn Abraham of the destruction of Sodom and Gomorrah because Lot was there. It was revealed because of Abraham’s faithfulness, even to bringing up his family properly. Ishmael may not have gone on to follow the Lord, but he always carried with him in the sign of circumcision, that he had been properly taught. We as believers will also have things revealed to us from the Word if we are faithful to God.
v 20-22. The Lord knew of the wickedness of those towns, but would give them an opportunity to demonstrate it, so they are without excuse when He judges. When the other two go on, Abraham gives a remarkable series of intercessory prayers.
v 23-26. Abraham drew near to God, James 4:8, but not boldly to the throne of grace, Heb, 4:16, He feels his way along as he lowers the number. A central theme of his pleading is that the Judge of the earth will do right and spare the righteous.
v 27-32. Abraham comes humbly and totally reverent. His prayer was definite and specific. He persevered in prayer. He is experiencing that a definite answer does not necessarily mean a final answer. He may have felt it was not God’s will to ask further, or he may have thought ten would cover all Lot’s family. Lot, his wife, two unmarried daughters, at least two, probably three married daughters and their husbands making ten, and maybe some servants. Lot, a righteous man with a poor testimony, 19:14.

Genesis 19

1 to 14 The Sin of the Men of Sodom

v 1. When the two angels met Lot, he was sitting at the gate, possibly socially, but probably as an elder to judge, see Deut. 21:19-21.
v 2,3. He offers full hospitality, even to preparing a feast, probably knowing what would happen to them if they slept in the open.
v 4,5. Gross lust of these homosexuals gathering from all over the whole town. Unleavened bread was probably not because he suspected they were holy, but because leavened bread would not have time to rise.
v 6-8. Lot was brave to go outside his door to them. Offering his virgin daughters was, and seems terrible to us, but their custom was to protect their guests at all costs, even if they were enemies. How wrong for him to raise his family in that environment.
v 9. Lot was not really accepted by the locals. In their contempt for him, they virtually crushed him against his own door. 
v 10,11. Lot was rescued and protected by blinding eyes & minds of the evil men.
v 12-14. Lot’s attempt to spare his son in laws and married daughters was futile. He had apparently lost testimony over his sons mentioned in verse 12, and did not even attempt to contact them. Perhaps he had never witnessed to his sons and sons in law, or they had heard him tell off color jokes at the gate along with the wicked. He had gained only fleeting prominence, but lost control of his family.
15 to 29 Gomorrah and Sodom Destroyed; Lot’s Escape
v 15,16. Dawn came like a normal day, and Lot had to be literally dragged out.
v 17-20. Lot finally realized judgment was definitely coming, if they were not even to look back, and was afraid he would not make it to the mountain.
v 21,22. Amazingly they kept compromising with Lot, but they were to spare him.
v 23-26. What appeared to be the start of sunny day turned to total destruction of the area. The coming of Christ will be just as sudden. Lot’s wife not only looked back, she lingered, probably thinking of all she had left behind. God did not turn her into a pillar of salt, but by delaying she was overcome by the sulphurous fumes, and the erupting salt mud encrusted her body, leaving her in a growing heap or pillar of salt. v 24 Compare Ezek. 16:49 These four vices, pride, excess, idleness and contempt of the poor are four principal causes of such abomination, wherefore, in addition to homosexuality, they were so horribly punished.
v 26-29. Abraham could look through a gap in the hills and see the smoke of the destruction of all the cities in that area, but God had remembered his petition and spared Lot. Geologists have determined that at some time subterranean gases ignited, exploding and spewing salt, sulfur and asphalt throughout the area. The Dead Sea has risen and the area of those cities at the southern end is now under water. Houses were rock put together with asphalt and burned furiously. Over 95% of the sulfur rocks strewn in that area will still ignite. Admah and Zeboiim and all cities but Zoar were also destroyed, Deut. 29:23. Moses, Josephus and Peter spoke of these cities toward the west of the Dead Sea.
30 to 38 The Origin of the Ammonites and the Moabites
v 30-38. Though promised protection at Zoar, the inferno’s fumes and possibly rising water frightened Lot into fleeing to the mountain to a cave where he should have gone at first. It was wise to take along a supply of wine, but not wise in how he used it. In his grief over the loss of his wife and all possessions, the daughters had no trouble getting him drunk and causing this incestuous relationship. In their warped minds they may have been repulsed at marrying Canaanites and thought their father was their only hope, maybe even a hope of bearing Messiah. Or, if all others died at Zoar, they may have thought he was the only man left alive. Their Moabite (of mother’s father) and Ammonite (son of kindred) descendants caused Israel a lot of trouble. Illustrate Lot’s backsliding a stair.

Genesis 20

Abimelech and Abraham

v 1,2. This is a great place to remember 1 Cor. 10:12 Wherefore let him that thinketh he standeth take heed lest he fall. It may seem strange that Abraham would make the same mistake again (don’t we all?), but we will see in v 13 it was a premeditated thing for his own safety.
v 3. The Lord warned Abimelech of his grave situation, innocent, but dead, while Abraham was guilty, but a prophet. A righteous act does not make one a believer, nor a lapse in sin cause a believer to lose salvation.
v 4,5. In this case Abimelech was more righteous than Abraham, and he pleads to God concerning his absolute innocence and integrity.
v 6,7. The Lord knew Abimelech’s heart and did not condemn him, but warned him of dire consequences if he refused to give back Sarah. This is the first mention of the word prophet in scripture, and it was Abraham's prayer,v 17, that saved Abimelech’s life.
v 8-10. Abimelech rose early to inform his servants of the situation and confronted Abraham immediately. How sad for believers to have to be rebuked by unbelievers.
v 11-13. Abraham’s scheme was a half truth, but since it was intended to deceive, it was a deliberate lie. You would think he would have learned from the rebuke from Pharaoh in chapter 12. Sarah must have been a very beautiful woman at ninety years of age, and probably pregnant, for Abraham to fear she would be taken to a harem and himself killed. He was wealthy and powerful by now, and may have thought Abimelech would try for a marriage alliance so they could dwell together peaceably.
v 14-16. It is amazing that Abimelech gave so many huge gifts to Abraham and Sarah, when they were actually the ones at fault, but he was probably in fear from God’s warning in v 7. As Abraham gave Lot the choice of the land, now Abimelech allows Abraham to dwell in any part of the land he chooses. With the thousand pieces of silver, his intent was that Sarah would be vindicated in the eyes of all who were with her and the situation made right. That is, she could look the world in the face. Abraham must have felt great shame in accepting all those gifts. God had protected His promise and their marriage, first out of the land, now in the land.
v 17,18. This situation must have lasted a few months, for the people to realize all the women had become barren. Now Abraham is back in fellowship and praying terms with the Lord, and the Lord quickly answers his prayer.

Genesis 21

1 to 21 The Birth of Isaac and the Expulsion of Ishmael
This may be the originally that explained the name “ Ishamel=God Hears”
v 1-5. The promised son was conceived and born on schedule as the Lord said. He was named Isaac, as commanded, and circumcised the eighth day, identifying him with the nation israel. Abraham was 100 years old and Sarah around 90. They were beyond hope of reproducing without the Lord, and before we are saved we must come to the place we realize there is no way in which we can save ourselves.
v 6-8. Sarah’s laugh of incredulity now changes to a laugh of joy, and she feels everyone will rejoice and laugh with her. Average weaning age was three years.
v 9,10. The attention given to Isaac made Ishmael, who was about 17, become jealous, his superiority threatened and his true nature revealed. His behavior toward the little guy was not only upsetting to Sarah, it could have progressed to harm or death to Isaac, as Able, Gen 4. Though Sarah was probably jealous too, her request was proper in line with prophecy. (After salvation we should cast out our old nature.)
v 11-13. Abraham was quite attached to Ishmael by this time, but God reassures him. Isaac is indeed the one in the Messianic line, but Ishmael will be prolific too.
v 14. Though not stated, it is likely Abraham sent some money along with the minimum provision. She probably was looking for the road to Egypt again, or some place Abraham had suggested.
v 15,16. Child is better translated young man here, perhaps 17, (14+3). He was not toughened by work as she was, and succumbed to the thirst and exposure. She drug him to shade and in verse 18 is commanded to help him up (not carry him).
v 17-21. God heard the moans of the lad. The angel reminds Hagar of the promise, Gen. 16:10, that Ishmael will be a great nation. He opened her yes to see the spring of water, just as the Holy Spirit opens the eyes of believing sinners and leads them to the living water, Christ. At some point they went to Egypt where he probably married one of Hagar’s relatives, but he chose to live in the wilderness of Arabia, according to the promise of Gen 16:12, where he shot game with his arrows.
22 to 34 Abraham and Abimelech
v 22,24. Neighboring chiefs could tell by Abraham’s increasing wealth and power that God was with him, and deemed it wise to have a friendship pact, and he agreed. We should live so people around us can see we are walking with the Lord.
v 25-33. This was an opportune time for Abraham to make Abimelech aware that his servants had taken a well of water forcibly. This was unacceptable because control of a well in this arid country implied ownership of the property. Abraham was not buying his right to the well with the seven lambs, but sealing the covenant by this gift of friendship, that Abraham had dug the well. Beersheba means well of seven fold oath.
v 33,34. Abraham turned this into a small oasis by planting (tamarisk) trees for shade over his tent, and probably others for fruit and nuts. Some Philistines had come into this area of Palestine and he lived along with them for a considerable period of time. This was not permanent because he was a pilgrim, moving throughout the land. Some take “called” to be “proclaimed”, public worship to some of his neighbors.

Genesis 22

1 to 19 The Sacrifice of Isaac
v 1. Four times Abraham is put in a Crises of giving up something dear to him. a. His home and kindred. b. Nephew Lot. c. Ishmael. d. Isaac. God was not tempting Abraham, but proving him to show by experience what God already knew he would do. God was not surprised by his action.
v 2. God makes his choice even more difficult with the words, “thy only son Isaac, whom thou lovest”. “Only” can be translated “dear, or unique”, the one of promise. +God is not demanding a human sacrifice, but testing Abraham’s willingness to follow his command. (At the time I was paralyzed, God was not asking me to be a missionary or do some exotic duty, but later showed He was testing my willingness to do what He might ask.) The spot of this offering on Mt. Moriah (or land of the Amorites) is approximately the spot on which Solomon’s temple was later built, and other sacrifices were offered.
v 3. It was with a heavy heart that Abraham cut the very wood which would burn up his son of promise. Also, how could he fit this in with God’s earlier promises. 
4-6. After three days of travel and soul searching, Abraham leaves the servants and lays the wood of Isaac’s own sacrifice on his back, now a youth at least 16 years old, but Josephus says 25.
v 7. Isaac is totally obedient but finally asks the question Abraham dreads to hear.
v 8. Abraham is still at a loss as to what God would do. He speaks prophetically of Christ when he says “God will provide himself a lamb for a burnt offering.” At this time, God provided a ram.
v 9. It would have been easy for Isaac to overcome Abraham, 100 years older. Here [1]Isaac is a type of Christ, obedient unto death, Phil. 2:5-8. [2]Abraham is a type of the Father who “spared not his own son but delivered him up for us all, Rom. 8:32; Jn. 3:16. [3] The ram, a type of substitution - Christ offered in our stead, Heb 10:5-10. [4]Isaac’s release is a type of resurrection, confirmed in Heb. 11:17-19.
v 10. In Abraham’s mind, Isaac is as good as dead, and his test is proved.
v 11,12. Abraham is stopped, probably by Christ, seeing himself that he has passed the test. It had been a real test to him, but to God it was a demonstration.
v 13,14. This would have been a perfect lamb of the first year Perhaps the ram was caught there earlier, but now Abraham sees it. Jehovah-jireh, “the Lord sees”, that is “the Lord will provide”.
v 15-18. Having passed the test, the Lord renews His promise and confirms it with an oath. The Lord doesn’t forget our need of commendation, and we should remember the same to others around us. Gen 13:15 speaks of the seed through Isaac, verse 18 speaks of Christ, Gal. 3:16.
v 19. Abraham is more mature than ever as he returns to the oasis he had made.
20 to 24 An Aramean Genealogy  Aramean being a tribe to the northeast of Palestine.
v 20-24. Abraham received word of relatives in a far away place, and the reason it has a place in Scripture is because it gives the ancestry of Rebekah. Milcah was the daughter of Haran and sister of Lot. She had married Abraham’s brother Nahor and his great granddaughter was Rebekah. That family no doubt heard of the growing prosperity of Abraham, perhaps even of his victory over the kings who captured Lot.

Genesis 23

The Death of Sarah and the Purchase of the Cave of Machpelah. THE CAVE OF MACHPELAH, IS ON TH WEST SLOPE OF HEBRON IN A MOSQUE UNDER MOHAMMEDAN CONTROL AND ALLOWES NO CHRISTIAN TO ENTER. IN 1862 THE PRINCE OS WALES ENTERED AND HE SAW TOMBS OF ABRAHAM, ISAAC, JACOB, SARAH, REBEKAH AND LEAH. HE ALSO SAW A CIRCULAR OPENING INTO A CAVERAN BELOW AND WHERE NO ONE HAS ENTERED FOR 600 YEARS AND IS SUPPOSE TO BE THE REAL CAVE OF MACHPELAH.
v 1,2. Kiriath-arba is city of Arba, who was a great man among the Anakims, a race of giants dwelling in southern Canaan, Josh. 14:15. The name was later changed to Hebron, and is about 20 miles south of Jerusalem and 20 miles north of Beersheba, or well of the seven fold oath.
v 3,4. Abraham requests a burial place from these people of Heth, or Hittites.
v 5,6. These Hittites recognized Abraham as a “prince of God” (ASV) because the way God had blessed him, and offered him the choice of their land. (They may have thought giving him a plot would keep him from owning land among them.)
v 7-9. Abraham had in mind the place he wanted and offered to pay the price.
v 10,11. Here begins Oriental haggling. Ephron offered it free, knowing that the custom would be for Abraham to ask him to set a price. This reminds me of when I was a kid and after church someone would say, “Won’t you come home to dinner with us?”, knowing that Mother’s answer would be, “We can’t today, but another time.”
v 12,13. True to form, Abraham insists he will pay for it.
v 14,15. Ephron declines accepting money, but casually mentions that the field is worth what would be an outlandish figure. Then Abraham should offer a smaller amount and after so much haggling, they would come to a reasonable price.
v 16. Ephron was quite surprised when Abraham paid the asking price, many thousands of dollars in today’s money. Abraham was consistent with his refusal to accept the captured goods of the five kings in Gen. 14:22-24.
v 17,18. The field was accurately described and the transaction sealed at the gate of the city, the customary business place. This is the first land Abraham owned here.
v 19,20. Soon after, Sarah was buried there. Later, Abraham, Isaac, Rebekah, and Leah were buried, and Jacob requested his bones be returned and buried there.

Genesis 24

The Marriage of Isaac
This chapter is rich in typology:
Abraham - Father, a king who would make a marriage for his son, Matt. 22:2.
Servant - Holy Spirit, takes things of bridegroom to win bride, Jn. 16:13,14.
Servant - Spirit gives bride the bridegroom’s gifts, 1 Cor. 12:7-11; Gal. 5:22,23.
Servant - Spirit brings bride to meet the bridegroom, Acts. 13:4; 16:6-7 Rom. 8:11; 1 Thess. 4:14-17.
Rebekah - the Church, called out virgin bride of Christ, Gen. 24:16; 2 Cor. 11:2; Eph. 5:25-32.
Isaac - Christ, unseen, but loved by bride through testimony of Servant, 1 Pet. 1:8.
Isaac - Christ, goes to meet and receive His bride, Gen. 24:63; 1 Thess. 4:14-17.
v 1. God’s promises are fulfilled and Abraham is old, wealthy and in peace.
v 2-4. Servant Eliezer of Damascus? Gen. 15:2. Oath custom still practiced in Australia, indicating one’s descendants will require the oath’s fulfillment. Abraham is concerned that Isaac not marry the heathen of the land. Relatives in Haran were idolaters, but they knew of and had respect for the God of Abraham. They were not under the curse. We should be concerned our children don’t marry unsaved. There are problems even when wed from two widely differing denominational backgrounds.
Some erroneously conclude from v 4 that the servant was sent back to Ur of the Chaldees, but it is south of the Euphrates, while Mesopotamia, where he was sent, v 10, is the long stretch of land between the rivers (Greek “meso” between, “potamia” rivers). Gen. 25:20 specifically states Rebekah came from Padanaram and family of Syrians. Padanaram is the large plain in Syria where Haran is located. Servant did not go to the land of Abraham’s grandfather Nahor, but his brother Nahor. Unknown when Nahor 2 came to Haran, but the natives knew him as the ancestor of Laban, Gen. 29:5. 
v 5,6. Perhaps Abraham remembers how long he was delayed at Haran. By no means is Isaac to leave the land of promise and compromise for the sake of marriage.
v 7-9. Abraham is confident God will lead the servant, but emphasizes that even if the servant fulfills his obligation and the mission fails, Isaac is not to go back there.
v 10,11. Arabs still consider ten camels the proper caravan number. He could have asked directions to Laban, but chose to leave it entirely in the hands of the Lord.
v 12-14. His prayer was not presumptuous, but contained the basics that would be in God’s will. Her offer to water ten camels would prove her courteous, willing to serve, unselfish, physically strong and vigorous, a suitable sheiks wife. Our prayers should be specific, but be sure of God’s will before asking what may be desire of our flesh.
v 15. Milcah was the daughter of Haran and sister of Lot. She had married Abraham’s brother Nahor and his great granddaughter was Rebekah.
v 16. Women in this family were very beautiful. Consider Sarah and Rachel.
v 17-21. God answered the servants prayer in every specific detail, and he wondered at her..
v 22-25. She was given rich gifts even before disclosing her family name. Then she gave the generous offer of food and shelter.
v 26,27. In his prayer he reveals a truth we all need to apply. He was “in the way” (of faith and obedience), and we must step out in faith & in the light He has given to enable the Lord to lead us.
v 28. In excitement she ran ahead to report the event and prepare for guests. 
v 29-31. The servant waited at the well for an official invitation. Laban’s invitation, unlike Rebekah’s, seems motivated by the rich gifts that might be obtained.
v 32,33. The servant accepted hospitality, but wouldn’t eat until he told his errand.
v 34-49. First Abraham and his position are named, then Isaac’s financial status. After stating the purpose of the trip, a wife for Isaac, he gives full account of how God led him to this point. Now the offer is made for either acceptance or rejection. Our work is done after we present the gospel, it is up to the listener to make the decision.
v 50,51. According to custom, the father and brother could make the decisions on marriage. God’s leading was so overwhelmingly clear, they could not refuse.
v 52 In v 12 the servant prayed. In v 26 he bowed his head in worship. In v 52 he worshipped by bowing himself to the earth. Then marriage agreement gifts were given.
v 53-56. After eating and sleeping it was wise to leave at once, since God’s will was known. Understandably, even our culture would not want such sudden parting.
v 57-60. Given her choice, Rebekah agreed to go at once, with family blessing. The number may have been a hyperbolic expression, but is not far from true.
v 61-65. Rebekah was given her nurse, but here we see she had one or more other maids to, meet her needs on the road and as a sheiks wife. They had ridden openly, but by custom, she purposely “fell” from the camel in her haste to dismount. An inferior, even a woman, if riding, always alighted in presence of a person of rank. The word “lighted” could infer that she even prostrated herself. She veiled herself In a veil that may have covered her entire body, when informed they were meeting Isaac. It is noteworthy that he was meditating and praying for the success of the servant’s task at the very moment they were approaching. We need to get alone with the Lord, and if we don’t have time for devotions, we must make the time for them.
v 66. This model servant gave full report of the wonderful leading of the Lord. He:
Is dependable and trustworthy, v 2.
Is prayerful and thankful, v 12-14 and 26-27.
Is dignified and humble.
Is mannerly, patient, wise, reverent and earnest.
Is so dedicated he doesn’t eat till the master’s business is done.
Is always speaking in the master’s name, not his own.
Is giving God all the glory, v 48.
v 67. Our culture resents arranged marriages, but more should involve parental advice. Casual reading makes it appear that the wedding contract had been finalized without Isaac, so he had only to take her to his mother’s tent for the consummation of the marriage. There was probably at least some introductions and a blessing from Abraham first. It is better to realize that Sarah’s compartment of the tent had been empty for three years. When Rebekah, her hand maid or maids and her nurse arrived, Isaac properly escorted them to his mother’s apartment for a place to stay. Wealthy Abraham no doubt invited guests in for a wedding celebration. Then Isaac may have taken Rebekah to his tent at Lahairoi (V 62) for the consummation of the marriage. It is noted that he came to love her, because he had not courted her or even been able to see her face and form until he removed her veil at the time of consummation.

Genesis 25

1 to 6 The Children of Keturah
v 1-3. We assume Abraham married Keturah after Sarah’s death and had all the children listed in his old age. Some of their names match later familiar locations. These were neither Israelites, Isaac’s children, or Arabs Ishmael’s children, but were the “many nations” promised to Abraham, and they have lived similar to the Arabs. 
v 5,6. The inheritance was to be Isaac’s, but Abraham used good judgment in giving all the sons liberal gifts, probably cattle to start their own herds. Remembering friction with Lot, he sent them far enough away not be a problem to Isaac.
7 to 11 Death and Burial of Abraham
v 7,8. Abraham died at 175, or 38 years after Sarah died. This age was no longer common to man. The term “gathered to his people” implies life after death, not burial.
v 9-10. Like many feuding families, Isaac and Ishmael lay differences aside to take care of the funeral, burying Abraham with Sarah, not Ishmael’s mother. Isaac was 75, Ishmael nearly 90 and Jacob and Esau at age 15 may have been present.
v 11. Abraham’s blessing passes on to Isaac. He dwelled by Lahairoi, well of the Living One Who sees me, for a considerable period of time.
12 to 18 The Genealogy of Ishmael
v 12-18. The story of Isaac is interrupted to mention the descendants of Ishmael. Again the names remind of familiar locations. Keturah’s sons had been sent east. Ishmael lived to the southwest, toward Egypt, the area to which his mother had fled.
19 to 28 The Birth of Isaac’s Sons
v 19-21. Isaac was forty when he married and waited another 20 years for a child, but the Lord was developing his faith, not allowing him to live on the faith of his father. Sarah sought a child by doing something, but Isaac sought through prayer. 
v 22,23. We had a son who became agitated in the womb when my wife played the piano, and as a baby, loud noises upset him. These boys struggles must have really been vigorous to cause Rebekah to pray about it. Without today’s ultra sound etc. she probably didn’t realize she had twins. The struggles of the two nations still continue. The unexplained break of custom for God to select the older to serve the younger is proof that He acts “according to the good purpose of His will, Eph. 1:5.
CHAPTERS 25 TO 37 JACOB

v 24-27. Today’s society would probably try to place the rugged active outdoor man, Esau, meaning “hairy or thick haired”, on Ritlan as a child. He became a fornicator and unspiritual. in contrast, Jacob, meaning “heel grabber or supplanter”, was quiet and home loving. “Plain” is mature and wholesome.
v 28. The differences in the boys made a set up for partiality. Being 60 when the babies were born, Isaac naturally had more in common with the outdoor boy, as well as proud of the way he learned to prepare the game. Later events indicate he was over indulgent in raising him. By spending more time in the tents, Jacob seemed a more well behaved, lovable mamma’s boy than rowdy Esau. But he was raised wholesome.
29 to 34 Jacob Gains the Coveted Birthright.
v 29, 30. Jacob had also learned to cook and it smelled good to the famished Esau. The soup was red, and Esau’s lust for it resulted in his nickname, Edom, or red.
v 31-34. The two men had probably discussed the birthright before. This gave, usually the older, a double portion of the inheritance and the right to be the family priest. Jacob knew how lightly Esau regarded it, and was quick to drive a bargain. Jacob was wise to have this sealed with an oath. Esau was not at the point of dying, anyone in the other tents would have given him food, but he wanted immediate gratification of his desires. We see this in immorality, political graft, cheating in grades etc. Esau meant he would probably die in his rough way of living, so the birthright meant nothing. At the moment, he went away satisfied, but later, “Esau, who for one morsel of meat sold his birthright, found no place of repentance, though he sought it carefully with tears”, He actually wanted his father to repent and give it to him. He was a fornicator. Heb. 12:17.

Genesis 26

Isaac Among the Philistines
v 1-5. this famine was similar to the one during which Abraham went to Egypt, but the Lord warned Isaac to stay in the land, and he would be blessed according to the promises God had made to Abraham. Note his obedience in v 5.
v 6-11. Isaac obeyed, but he made the same mistake Abraham had made in calling his wife his sister. This could have had serious consequences if he had not been caught giving his wife loving caresses. Abimelech rightly rebuked him, but he also placed an order of protection about Isaac and his wife.
Jacob and Esau were not along or there would not have been this fear. They probably kept the limited number of herds in the famine stricken area, and the family will rejoin in chapter 27.
v 12-17. The Lord abundantly blessed Isaac because of the covenant, not his actions. This aroused the Philistines’ envy and fear of his power, so they asked him to leave, which he did.
v 18-22. Abraham’s wells represented possession of the land, so the Philistines had stopped them. When Isaac reopened them and the Philistines claimed the water, he quietly moved on instead of confronting them as Abraham did. Isaac was not necessarily weak, but showed forbearance and patience. Esek meant contention. Sinah meant strife. Rehoboth meant wide place, or plenty of room (for him from God). 
v 23,24. Isaac returned to the well of the sevenfold oath between Abraham and Abimelech, and God renewed His promise.
v 25. The altar represented spiritual things, the tent his home, and the new well his business. Notice Isaac put first things first.
v 26--29. This Abimelech was probably the son of the one of Abraham’s oath. In recognition of Isaac’s growing power, the neighbors thought it wise to make a peace agreement with him.
v 30,31. Isaac graciously made a formal dinner for them, showing his peaceful intentions. Before they left next morning they made an oath of peace.
v 32,33. That same day the well diggers struck water, so he named it Sheba, or oath, just like the other well.
v 34,35. Esau’s lack of spirituality was shown in his taking heathen wives and without his parents consent. This deeply grieved the spiritual parents.

Genesis 27

Jacob Steals Esau’s Blessing.
v 1,2. Isaac probably thought he would soon die because of his blindness and general health, but he actually died at 180, 45 (?) years later, see notes on Gen. 35:29.
v 3-5. Spiritual Isaac was carnal at times, this being one. There was nothing wrong with venison, but for a spiritual matter like a paternal blessing, a sacrificial animal would have been better. Jacob used a proper animal in the wrong way. Since Jacob was Rebekah’s favorite, she had no doubt reminded Isaac many times that he was to receive the blessing of the firstborn, but in his favoritism, Isaac ignores it. It was not just the prospect of an appetizing meal that enhanced his blessing. In spite of going against God’s decree, he was determined to bless Esau. The birthright had to do with material things like the double portion. The blessing of the first born was of a more spiritual nature as head of the family. This should have been a public feast to pass on the , but he tries to sneak it in privately so Rebekah and Jacob would not object.
Rebekah overheard and devised a plan as soon as Esau went hunting. This was not just favoritism on her part. She was repulsed by the thought of her playboy son being head of the family instead of the wholesome one.
v 6-10. Using her best spicy recipe, Isaac would think this was wild game. Her goal was correct, but the manner of achieving it was a deceptive lie.
v 11,12. Jacob would be, not just seem like a deceiver and knew the reaction.
v 13-17. Rebekah as much as says, “Just trust me and do it.” She was real busy getting the meat cooked just right and preparing deceptive skin coverings. Rebekah was not just jealous, but a move of desperation. She was concerned of judgment on Isaac and Esau if Isaac so disobeyed God’s direction. Jacob reluctantly chose to obey her and lie to his father.
v 18,19. In response to Isaac, Jacob tells an outright lie.
v 20. Jacob’s next lie involves vain use of God’s name.
v 21-23. A blind person’s hearing becomes very perceptive. The voice difference was noted, and he wasn’t entirely fooled by the feel. Do our words match our actions?
v 24. This outright lie must have been either very difficult, or getting easier.
v 25-27. Isaac had the good sense to seek one more proof by subtly asking for a kiss, but Rebekah had thought of everything. Isaac is finally convinced to bless him. The scheming had worked, but God would have given the blessing to him in His own time without all the unscrupulous dealings and problems which followed.
v 28,29. This was the best material blessing. It was a very materialistic blessing intended for his favorite son, and it is not until 28:4, that he finally realizes and gives a true blessing like that of Abraham.
v 30-33. When the real Esau brings appetizing food, Isaac shook with fear as he realized he had tried to thwart the will of God. He knows God will bless Jacob as said.
v 34-36. Esau lied when he said Jacob had stolen his birthright, he had sold it carelessly, even sealed it with an oath, for a morsel of food. Compare Heb. 16,17. Moral purity can be thrown away in a reckless moment, and Esau threw away the sacred privilege of being priest of the family and all the other primogeniture (first born) rights for one hasty meal. He was unconcerned about that, but later, when he did not receive the material blessing he was wept bitterly. Though he wept over what was done, it was a final act, and could not be changed by repentance for his error. Actually, Esau sought repentance or change of his father’s heart and mind. This he sought with tears in order that he might receive the blessing. He was not repentant himself, as proven by his immediate desire to go kill Jacob. We must not allow spiritual lethargy to rob us of blessing.
v 37,38. Isaac affirms that Jacob will be blessed, and Esau begs for a blessing. His grief is over material loss.
v 39,40. This blessing is of a wild roving life, living by the sword. Isaac’s words were bound to stir up strife, but they were prophetic and he could not say otherwise. They angered Esau, and later his descendants did give the Israelites many problems. Amalekites obstructed the flight of Israelites from Egypt, Ex. 17:8; Edomites refused to let them pass through their land, Num. 20:17-20; Doeg, an Edomite, killed priests for giving food to David, and well might have killed him, an ancestor of Christ, 1 Sam 1:21,22; many battles were fought between Israelites and descendants of Esau, and it was Herod, of Esau’s race, (Josephus, Ant. 14:1, Sec. 3) who had all the male infants of Bethlehem area killed in an attempt to kill the Christ child, Matt. 2:16.
v 41-46. Word of Esau’s threat got to Rebekah and she schemed again, for Jacob to flee, little knowing she would never see her favorite son again. He may have been as much 75 years old, more or less, at this time (Unger). Esau would be slain as a murderer if he killed Jacob. She used her grief over Esau’s heathen wives as the excuse to send Jacob away for a wife. All four persons were guilty in this shameful situation, which God would have taken care of had they waited. Probably because their motives were right, God does not rebuke either Rebekah or Jacob. In fact He proceeded to bless him. Isaac should have gotten wives for his sons long before. He got his bride at 40. Esau lived immorally and finally took matters in his own hands and married two pagan women.

Genesis 28

CHAPTER 28 TO 32 JACOB AND LABAN
1 TO 9 Occasion of Jacob’s Journey to Paddan Aram
v 1,2. Isaac gave heed to Rebekah and sent Jacob back to her family to marry.
v 3-5. Isaac now gives Jacob his rightful blessing, the one God gave Abraham. He exercised the faith of Heb. 11:6 and gave the best spiritual blessing. Compare the best material blessing in 27:28,29.
v 6-9. Esau could not help noticing Jacob’s obedience at his age (Matthew Henry and Unger think 77 years). Isaac was 40 when married, and they prayed for a child for 20 years. The parents keen desire for Jacob to marry a relative rather than Canaanites, to keep the family line pure. (It would also keep the spiritual line purer.) Esau hadn’t learned that two wrongs don’t make a right, and he took a third wife from a daughter of Ishmael. (Mahalath is probably the same as Bashemath of Gen. 36:31.)
10-22 Jacob’s Vision at Bethel
v 10,11. This was 50 to 70 miles on foot. Unencumbered travel was about 30 miles a day, so it took two or three days. It was 450 to 500 miles to Haran. He was not riding a donkey or camel, because he stated in Gen. 32:10 that he had come over the Jordan with only a staff, but now was two bands. He probably had money for food on a journey of several weeks, but carried no dowry. This is hard to understand, as Rebekah thought of everything.
v 12. Jacob was a guilty wanderer, burdened and remorseful, but didn’t deserve a revelation from God. However wrongfully he went about it, he did desire spiritual fellowship with God and God granted it. This ladder or stairway was a symbol of uninterrupted fellowship between God in heaven and His people on earth. (A stair could be drawn to show that as our prayers ascend, God ‘s help descends.)
v 13--15. Important key words in these verses contain the Lord’s promises: Land, Seed, With, Keep, Bring; Not leave (This promise to us, Matt. 28:20 and Heb. 13:5). God does not promise today’s believers material prosperity, but he has blessed us with spiritual blessings in the heavenlies in Christ, Eph. 1:3.
v 16-19. Upon awakening Jacob felt the awesome presence of God and was afraid. Setting up the rock pillar and pouring oil on it was a thing of reverence and dedication. Bethel becomes significant after this and means house of God while Luz means almond tree. Having seen that ladder, no wonder it seemed to him the gateway to heaven. He may have thought he was leaving the presence of the Lord when he left his father’s place, but here he sees that the Lord is present with him.
v 20-22. There Jacob did not say if you bless me, but since. Jacob is not driving a hard bargain with God as some think, but God had made promises, and Jacob is acknowledging them in faith. This experience may have been the point at which he made a saving commitment to the Lord. At least his spiritual cravings were met, and it was the point of spiritual growth. This would not only be a sacred place to him in the future, but the one who had sought gain by craft, would now voluntarily give a tenth to the Lord. This is the second instance (Gen. 14:20) of tithes mentioned before it was commanded by Moses, Lev. 27:30.

 

Genesis 29

1 to 30 Jacob’s Two Marriages
v 1. This properly reads, “He lifted up his feet”. This indicates he was truly on foot, and is also light hearted. Now with the joy of the Lord, he completes the remaining 400 miles, and by the providence of God, it is the same well to which God led Abraham’s servant.
v 2,3. The stone over a well, to keep anything out, was usually not removed except in the presence of the owner or his representative, and Rachel would represent Laban.
v 4-6. Jacob now identifies the proper location and the approach of a relative.
v 7,8. Accustomed to his own wells, the waiting around seemed wasteful to him.
v 9,10. Jacob’s helpfulness may have been partly a macho act to impress Rachel. He may have enlisted some unnamed shepherds to help move the stone. But probably the flocks close to town were cared for by young boys and Rachel, so they could not remove the cover.
v 11,12. This was a proper kiss & tears of joy upon meeting a relative.
v 13. Like Abraham’s servant, Jacob waited at the well for a proper invitation. He may have related somewhat of the circumstances of his leaving home, and perhaps he told Laban about the dream of the ladder and his faith that God would lead.
v 14,15. Laban accepted him as a relative. It was common for a person to be a guest for three days, but on the fourth day they should state their purpose. To remain further, they should work, which Jacob no doubt continued to do as he did at the well. . After a month, Laban knew he was obligated to pay wages, even to a relative.
v 16-18. Jacob probably loved the beautiful Rachel from the start, even though she might have been quite young, certainly not the unpleasant appearing Leah.
v 19,20. Jacob chose 7 years since he had no dowry. At least Laban accepted it as a fair deal and Jacob served the time cheerfully.
v 21-25. Laban celebrated the marriage with a feast, but gave Jacob Leah. Jacob did not remove her veil until they were in the dark, and may have had his senses somewhat dulled by wine. Leah played the part of an adulterous by not telling him who she was. She and Laban both knew that with her looks, she might not find a husband. Jacob is rightly angry at being deceived, but comes to accept it as he realizes God allowed him to be repaid for his own deception. 
v 26-29. Laban lied, there was no such custom. Even if there was he would have been obligated to tell Jacob. (It is true that this was done by others sometimes, and it is sometimes done yet today, but not a general custom.) It was right for Leah to be allowed the usual week of celebration and “honeymoon” with her husband. When those seven days were up, Jacob was allowed to start living with Rachel also, but he continued to work for her for seven more years. Plural marriage had not yet been forbidden, but neither was it God’s ordained plan. Some ask, “Where does the Bible say i can’t dance, smoke, go to certain movies etc.?” In many of these cases the Bible just lays down a principal. Jacob was in a position where he could not reject Rachel because he was betrothed to her, and could not reject Leah because he was married to her. Laban, Jacob, Leah and Rachel were all in the wrong in this situation. God later gave the priesthood and kingdom through Leah, but Rachel’s son to preserve Israel.
v 30,31. The law of Ex 21:10 that a man must give both wives equal treatment had not yet been given, but Jacob should have known and practiced that principle. He certainly paid by the jealousy and wrangling among his wives and concubines.
v 32. Reuben “Behold, a son.” She thought to capture Isaac’s love for her.
v 33. Simeon “Heard” The Lord had heard she was loved less than Rachel.
v 34. Levi “Joined to” Surely Jacob would be attached to her now.
v 35. Judah “Praise” She praised the Lord for her fertility compared to Rachel, though she ceased bearing for a time now.
Summary of Jacob’s children
29:32. Reuben “Behold, a son.” Surely the Lord hath looked on my affliction. She thought to capture Isaac’s love for her. Leah
v 33. Simeon “Heard” The Lord had heard she was loved less than Rachel. Leah
v 34. Levi “Joined to” Surely Jacob would be attached to her now. Leah
v 35. Judah “Praise” She praised the Lord for her fertility compared to Rachel Leah
30:6. Dan “A judge”. Or, God is my judge, because he heard and answered. Bilhah
v 8. Naphtali “Wrestling” Her jealous wrestling with Leah had been satisfied. Bilhah
v 11. Gad “A troop” No longer bearing, Leah resorted to the same scheme to Zilpah
v 13. Asher “Happy” She would be happy because women would envy her. Zilpah
v 18. Issachar “Hire” Leah first gave her handmaid, then hired her husband. Leah
v 20. Zebulun “Dwelling”. Surely her husband would dwell with her after seeing she had produced so many sons. Leah
v 21. Dinah “Judgment” Similar to Dan, she felt God had now vindicated her. Leah
v 22-24. Joseph “Adding” Rachel acknowledged it was God, not the mandrakes, who gave her a child and finally took away her shame and expressed faith that God would add another son. Rachel
35:17,18. Benjamin. Rachel lived long enough to know she had a son and named him Benoni, “son of my sorrow”. Jacob called him Benjamin, “son of my right hand”.

Genesis 30

1 to 24 Jacob’s Children
v 1,2. Jacob was angry that Rachel, in jealousy, blamed her childlessness on him.
v 3-5. This was the same custom used by Sarah to get Ishmael. This legal scheme bypassed God. Isaac and Rebekah had prayed for a child. Today we have surrogate mothers and other technical methods.
v 6. Dan “A judge”. Or, God is my judge, because he heard and answered.
v 7,8. Naphtali “Wrestling” Her jealous wrestling with Leah had been satisfied.
v 9-11. Gad “A troop” No longer bearing, Leah resorted to the same scheme to get far enough ahead of Rachel to consider her increasing offspring a troop.
v 12,13. Asher “Happy” She would be happy because women would envy her.
v 14-16. Mandrakes, or love apples, a narcotic plant harmful if used to excess. It is low growing with orange berry like fruit. Thought for centuries to be an aphrodisiac, or magic potion increasing sexual desire. Rachel wanted that bad enough to trade her husband off for the night. Jacob was like a pawn between these scheming women.
v 17,18. Issachar “Hire” Leah first gave her handmaid, then hired her husband.
v 19,20. Zebulun “Dwelling”. Surely her husband would dwell with her after seeing she had produced so many sons.
v 21. Dinah “Judgment” Similar to Dan, she felt God had now vindicated her.
v 22-24. Joseph “Adding” Rachel acknowledged it was God who gave her a child and finally took away her shame, not the mandrakes, and expressed faith that God would add another son.
25 to 43 Jacob acquires the Flocks of Laben
v 25,26. Jacob had been working all those years for his wives and room and board. He had served well, was now old, and it was time to look after his own interests. He wanted to not only go back to parents, but to the land of promise.
v 27,28. The herds had prospered under Jacob’s hand, and Laban actually, or possibly in a heathen way, superstitiously believed this was of the Lord, Jacob’s God. He may have picked up like the modern cliché, “Lord Willing”, even among unsaved. The word “experience” can mean enchantments, so he may have used them with his observations
v 29,30. As the oriental haggling begins, Jacob emphasizes the great increase in Laban’s herds and the need to provide for his own family.
v 31-33. Jacob knew Laban would try to cheat him, so he asks only for offspring of a certain color, and puts his faith in the Lord to bring about the increase.
v 34-36. Laban quickly agreed, and as suggested, removed all who were likely to reproduce in Jacob’s favor so far away there could be no possibility of them mixing.
v 37-43. This was not cheating, but good herdsmanship as he knew it. We see in 31:10-12 that it was the Lord, not the method, that increased the color. My father was a horse breeder and if he wanted a red colt, he put out something red that could be seen at the time of breeding. However, he used a red stallion, the rest was just superstition. Many such superstitions prevailed into recent years, and many people thought if a pregnant woman saw a crippled animal, the child would be crippled etc. Some of my aunts rebuked me for allowing my wife to see a crippled chicken while she was pregnant. Jacob used selective breeding and after the initial separation, kept his flock away from Laban’s so selective breeding would be more effective.

Genesis 31

The Parting of Jacob and Laban
1 to 16 Jacob Consults His Wives
v 1,2. Laban’s jealous sons caused contrast in his attitude toward Jacob in 30:27.
v 3. Having met his obligations to Laban, he is to go back to the land of promise.
v 4-9. Jacob properly took his wives into confidence on plans and the unfair treatment from Laban. “Ten times” is often used in the Old Testament for “many times”
v 10-12. He acknowledges it was not trickery or good herdsmanship that brought the increase, but God selecting the gene pool. The pre-incarnate Christ, as God in v 13, had been watching over Jacob in all the testing. This dream of Jacob is not recorded in our Bibles, but the whole dream is recorded in the Samaritan text.
v 13. God reminds him of Bethel and his vow, and instructs him to return.
v 14-16. Both women realized they had been used and had no inheritance. They recognize the hand of God in gaining the wealth and give their approval to leaving.
17 to 25 Jacob’s Flight and Laban’s Pursuit
v 17-22. Jacob may have gradually moved the flocks up to 200 miles away while he and the family stayed close, then taking advantage of Laban being at the sheep shearing feast, put the family on fast camels and got away. Thus he was not missed until the third day. He had done nothing dishonest, but Rachel stole her father’s images. She may have thought that would keep her father from gaining help from them, or she may have sought vengeance for her father’s initial trickery which caused family problems, as well as later deceits. She may have been aware that if a son-in-law had the gods, it entitled him to the whole inheritance.
v 23,24. Laban’s group pursued seven days before catching up. God warned him not to speak from good to bad, from a peaceable approach, changing to violence.
26 to 43 The Argument
v 25-30. Both men camped on the same hill of Gilead. Laban pretends righteous indignation and lack of a farewell party, but admits the warning not to be deceitful and try to persuade him to return by either good or evil words, and not to harm Jacob. Most important, obviously, was loss of the gods.
v 31,32. Jacob rightly suspected Laban would try to withhold his family, but he had no idea Rachel had stolen the gods. He knew that under the oral laws from which came the code of Hammurabi, stealing temple gods was punishable by death
v 33-35. Laban searched thoroughly, not suspecting Rachel’s scheme.
v 36--42. Jacob had always been meek with Laban, but the supposedly false accusation, after he had been so honest for 20 years makes him blow his top. He had suffered normal privations, but had borne losses which according to custom should have been Laban’s, and finally confronts him with the trickery and cheating Laban had done. He acknowledges that God had been his protector.
v 43. This indicates Laban would have kept the family if God had not intervened.
44 to 55 The Covenant at Gilead
v 44-52. Laban tries to save face by inferring Jacob might come back to harm him, so a peace pillar was needed, and they called it the witness heap. He may also have used this as a barrier in case Jacob still had the gods. Mizpah means Watch post. Many of us have used verse 49b as a gentle benediction, but it was a thing to separate enemies. After the way Laban treated his daughters, he suddenly fakes concern for them.
v 53. Laban swore by the ancestral gods in a general way, which included false gods. Jacob swore by the fear of Isaac who had never been in the pagan country, only by the one true God.
v 54,55. Jacob properly offered sacrifice to God, there was fellowship in eating. Laban calmed down and gave a proper farewell before leaving next morning.

Genesis 32

CHAPTERS 32 TO 36 JACOB’S RETURN TO CANAAN
1 to 3 Meeting with the Angelic Hosts
v 1,2. God continues appearances with Jacob. Mahanaim means “two camps”, Jacob’s camp and an angelic camp, or God’s army (probably encircling his).
4 TO 22 Jacob’s Preparations for Meeting Esau
v 3-5. He hoped to soften Esau by announcing his arrival and circumstances.
v 6-8. Having burned with hatred for twenty years, at last Esau’s chance had come to destroy Jacob. Forty men would have been more than enough, but he is not taking chances and brings an army. Jacob was for peace, Esau for war, Ps. 120:71. Word came of 400 men, Jacob assumed armed, and he took precaution to divide up.
v 9-12. Jacob calls out to the God of his father, reminding Him that He had told Jacob to return, that He had blessed in spite of Jacob’s unworthiness, and begs for protection from Esau in order that God’s promise of a multitude of descendants can be fulfilled. Apparently Jacob crossed the headwaters of the Jordan when he left. Now he sees the main Jordan valley in the distance or in his mind.
v 13--20. Jacob should have prayed before dividing his group, and after praying, he goes back to a personal plan, as though he hadn’t fully trusted God to answer. It is a grand attempt at appeasement, hoping to gain Esau’s acceptance. It is easy for us to criticize that, but ask ourselves how we would act if we were going to face a killer army. We might also take the view that having prayed, God expects us to take prudent measures, and certainly these gifts would indicate he is sharing blessings with Esau.
23 to 33 Peuel
v 21-23. This stream is about ten yards wide at the ford. Apparently Jacob arose in the night, waded across to assure if it was safe, took his family across, and came back for some heart searching and calling upon God.
v 24-26. This man was an angel, and v 30 would seem to indicate none other than pre-incarnate Christ. Some think this was a vision like at Bethel, but this was real as we see in v 31 he went on limping. Also it is recorded in Hosea 12:4. It was the angel who started the “fight”, but Jacob would not be subdued. This is not an example of persistent prayer, but his resistance to God in his own strength. Of course the angel could have overcome, but allowed him to wrestle on. At daybreak, the angel touched Jacob so he could not wrestle, so he just clung, and would not let him go. Jacob did not get the blessing by wrestling with God, but by clinging to Him.
v 27. Jacob had given his father a false name 20 years before. Now he meekly gives his own name, Jacob, the supplanter and swindler.
v 28. Jacob is given a new name, Israel, “prince with God” or “power with God”, and he would also have power with men. The blessing he had craved turned out to be spiritual, and he now has room in his heart to receive it.
v 29. It was more important that he receive the blessing of God, rather than the knowing the name, which might become a source of pride in accomplishment.
v 30. Peniel, “face of God”, also indicates this to be pre-incarnate Christ.
v 31. The sun is full up and he is actually limping.
v 32. The Jews have a permanent reminder by not eating the hip muscle holding the hip socket in place. Israel is sometimes called Jacob after this, perhaps indicating that he had ups and down in his spiritual experience, just as we do.

Genesis 33

Jacob Re-enters Canaan
v 1,2. Uncertain of his reception, Jacob placed all children with their own mother, with handmaids first, and his favorite, Rachel with Joseph, last.
v 3. This Oriental bowing near the ground expressed humility and inferiority.
v 4. The welcome was the change God had wrought in Esau’s heart, not the gifts.
v 5-7. A kind of introduction as all the family humbly bow before Esau.
v 8-11. Jacob is so pleased Esau had forgiven him, he saw God’s favor to him in Esau. Esau is rich and has no desire to accept the great gift of livestock as a part of reconciliation, but finally accepts, or it would indicate he had not yet forgiven Jacob. Both men said they had enough, but Jacob really had everything that mattered.
v 12-14. Esau’s offer to travel together is turned down on the basis of over driving young stock, but Jacob really feels need of keeping distance between them.
v 15,16. Esau saw Jacob had no armed men for protection, but this offer of help is likewise rejected, as Jacob trusted God for protection. Each went their own way, Esau material, Jacob more spiritual, and we don’t know if they met again till Isaac’s funeral. Probably Isaac reminded Esau that the land had been given to Jacob, and sent him out of the way to the land of the people of his wives, as Abraham had sent Ishmael out of the land so he would be away from Isaac. Esau finally removed all his possessions to Edom or Seir, the land God had given him, Deut. 2:5, after seeing the great flocks of Jacob, Gen. 36:16.
v 17. Jacob should at least have traveled on to Bethel or Hebron, but he turned the other way, crossed back over the brook Jabbok and went west to Succoth. In turning from God’s way, he ran into serious trouble. Succoth means booths or shelters. Bible commentators wonder why he built booths or shelters there. From the standpoint of a retired farmer, it is ridiculously simple. Remember Laban was shearing sheep, and Jacob told Esau the herds with young must travel slowly. Obviously this was also lambing time of the year, and it was feasible to make shelters. He may have sheared sheep also. To stop at Succoth was probably wise, but only temporarily. Wrong to build his house there.
v 18,19. Later, moving from there, he crossed the Jordan and went west and came in peace to Shechem. Probably followed Jabbok to a place to ford Jordan, then followed another stream toward Shechem. At last he is in the promised land, but not yet being in possession, he buys the portion on which he camped.
v 20. He might in more wisdom not have camped so near a walled city of people. Nevertheless, he wants to do what is right and builds an altar, calling it “God, the God of Israel”, thus appropriating his new name there. While He is the God of all who come to him, Israel had a special relationship. Believers today have that special relationship with God. God may not have been pleased with this altar, because Jacob was supposed to go back to Bethel.

Genesis 34


The Outrage on Dinah and the Sack of Shechem
v 1. This was a normal teen age wish, (maybe to see the boys too) but in their wanderings, they had apparently not taught her to be careful of the company she kept or to be be careful not to go unattended. Jacob’s own example of multiple wives didn’t help her moral understanding either.
v 2,3. This is obviously a case of rape, but he nevertheless loved her and tried to comfort her for her affection and for his misdeed. She even remained in his house.
v 4. Having been swept away in passion, he is honorable and wishes marriage.
v 5. Jacob waited for a family council before acting.
v 6-8. Jacob’s sons were very angry for their only sister, but in the statement “it ought not to be done” is to anyone, but especially God’s chosen people. To this point, we may assume Hamor’s intention was honorable in seeking marriage for his son.
v 9,10. Now a scheme is developing to intermarry and share Jacob’s wealth.
v 11,12. Shechem is still honorable and earnestly wants to marry Dinah.
v 13-17. This was wicked deceit on the part of Jacob’s sons. He had not done a good job raising his family, and they take authority that should have been his.
v 18,19. Shechem, still acting in honor, will do anything to gain her for his wife.
v 20-24. Now Hamor’s deceit comes in to play. His motive is not for his son, but to gain Israel’s wealth. There must have been a lot of greed for the whole city of men to agree to circumcision. They took on the sign of Israel without possessing the reality in their hearts. Today many become church members, are baptized or go through some other ceremony without ever knowing Christ as their Savior.
v 25-29. Reuben would probably have been about 22 at this time. It was deplorable that Simeon and Levi, full brothers of Dinah, took matters in their own hands and slaughtered all the men at a time when they were unable to defend themselves. Grief came upon all the women and children, and probably Dinah was even heartbroken over the loss of her lover. It is not known what they did with the captives, whether made slaves or released.
v 30. It is too bad that Jacob’s rebuke to them was not for their wickedness, but for the danger that might ensue for himself and his family.
v 31. They self righteously shrugged it off as having administered justice, and try to put a guilt trip on Jacob, if he allowed Dinah to be dealt with as a harlot. It was well that they did not inter marry with the heathen, but just as Ruth, Rahab and others took Israel’s God and married into them, Shechem should have been given the choice to leave his family, accept Israel’s God and join with them.

Genesis 35

1 to 15 Jacob’s Return to Bethel
v 1. Some think seven or eight years have passed since entering the land, so God orders Jacob to return to Bethel, and reminds him of the circumstances of his being there, which would include his vow, Gen. 28:20-22.
About 28 miles to Bethel, so hurry there and dwell in saftey for a while.
v2,3. We are to appear before God with clean hands and a pure heart. Ps. 24:3,4. Jacob was aware of Rachel’s father’s gods as well as gods their captives no doubt had along. He even ordered purification and fresh garments. He recognizes God’s presence at Bethel and every place since. He extends his personal religion to family, maybe thinking of how he had not trained them, and led Dinah to a place of tempting. He finally takes over spiritual leadership in his family, but as many families have found out, multiple heartaches arose because they didn’t start early with their first child. 
v 4. Both men and women gave up their gods and the earrings with insscriptions or worn as charms. He hid them where no one else could find them and again be involved with them.
v 5. They were vulnerable because of their ruthless deed at Shechem, but now that they are following God, He brought fear on their enemies.
v 6, 7. At Bethel where he had fled 25-30 years before, he was obedient and built an altar, calling it El Bethel, “The God of the house of God”.
v 8. Deborah, Rebekah’s nurse was buried under “The oak of weeping”. She had left Haran with Rebekah, but we can only suppose when she teamed up with Jacob’s family. Perhaps he went for her or they sent her there after Rebekah’s death. Some think she left with him to go to Haran, but that does not fit his hasty flight. At least she was old, possibly 180 years, and a very beloved servant. 
v 9,10. Again God appeared to Jacob and reminded him his name was Israel, “a prince with God” or “contender with God”, and a name to be lived up to.
v 11-13. God renewed the promises he had previously made to Abraham.
v 14, 15. Jacob had privately called this place Bethel. Now he sets up a pillar. anoints it with oil and publicly calls it Bethel, the house of God.
16 to 20 The Birth of Benjamin and the Death of Rachel
v 16. Leaving Bethel was not disobedience, but a slow, grazing journey to visit his father. Nearing Bethlehem, his beloved Rachel died in child birth.
v 17,18. She lived long enough to know she had a son and named him Benoni, “son of my sorrow”. Jacob called him Benjamin, “son of my right hand”.
v 19,20. She was buried along the highway and her supposed grave is still seen.
21 to 22 Reuben’s Crime
22 to 26 A List of the Sons of Jacob
v 21,22. Jacob’s lack of spiritual leadership while his children were young is seen again. Reuben lay with his father’s concubine, for which he later lost his birthright. Edar means “tower of the flock”, which was a shepherd’s watch tower. Tradition has this as the place where angels announced Christ’s birth to shepherds.
v 23-26. Jacob’s twelve sons are listed with their mother’s. By age they are Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad , Asshur, Issachar, Zebulun, (Leah’s daughter, Dinah) Joseph, Benjamin.
27 to 29 The Death of Isaac
27-29. This does not mean that Isaac died right at that time. However, he becomes unimportant to the message from now on. As Isaac and Ishmael laid aside their differences to bury Abraham, Jacob and Esau bury Isaac. Isaac was 180 when he died, v 28. This would mean he was probably totally blind and still living to know of the loss of Joseph. He was 100 when Esau took his third wife, but I have not been able to account for all the years from then till his death.

Genesis 36

An Edomite Genealogy
Chapter is a summary history of Edom down to the time of the beginning of the Hebrew Monarchy
v 1-5. Edom means red, an embarrassing reminder of the red lentil soup and his loss of the birthright, but it may also refer to his ruddy appearance. Because of the blessing in 27:39, it was necessary to have this record of his wealth and posterity. Here is a brief history of his wives and sons, including his marriage to Bismuth because of his parent’s displeasure with the heathen wives, Gen. 28:8,9.
At LEAST FOUR RACIAAL ELEMENTS

6 to 8 In the south the settlement of Edom which resulted from the migration
v 6-8. Probably Isaac reminded Esau that the land had been given to Jacob, and sent him out of the way to the land to the people of his wives, as Abraham had sent Ishmael out of the land so he would be away from Isaac. Esau may have realized that Jacob had the blessing of the land, and he would be better off to be with his wives’ families. Esau finally removed all his possessions to Edom or Seir, the land God had given him, Deut. 2:5, after seeing the great flocks of Jacob.
9 to 14 Edomite tribes are traced through the sons of Esau.
v 9-17. The descendants of Esau are briefly detailed here. Jacob probably recorded this register when Esau came to bury their father.
v 18- 30. The descendants of Seir and their chiefs are detailed. Seir was the Horite ancestor of the people of the land before the coming of Esau. Verse 24 makes clear that the Anal who found the mules is the nephew of the Anal in verse 19. However, many translations say hot springs instead of mules, which fits the context better, as well as deriving from a word that means “hot”. Others think it means giants, a kind of plant or that he learned how to produce mules
v 31-39. In writing this, Moses was aware that Abraham and Sarah had been promised kings, Gen. 17:6,16. These are the kings of Edom who had several hundred years head start on Israel, as they waited on the Lord to lead them. They did not reign in family succession as Israel later did.
v 40-43. These are the dukes or chiefs that came from Esau. They were possibly military leaders of honor, while Israel's leaders were still shepherds. Esau’s family had their possession while Israel was still waiting for the promise. Unbelievers have their possession now, while believers are waiting for the promise, something better. Now that these are mentioned the Lord puts them aside, and the Scripture centers on God’s chosen line which comes through Jacob.

Genesis 37


CHAPTERS 37 TO 50  JOSEPH
Joseph and His Brethren
v 1. Abraham, Isaac, now Jacob are still sojourners, not owners of the land.
v 2. While this is the generations of Jacob, Joseph is the main one of the narrative. Some accuse him of being a tattle tale, but if we study his life, it seems more likely that Jacob relied on him to answer his questions about his erring sons honesty. Judah’s sex deviation, chapter 38, had not yet taken place, but his tendency may have already been apparent. We saw the immorality of Reuben, 35:22, the wickedness of Levi and Simeon in 34, all Leah’s sons, and here the evil report of Zilpah and Bilhah’s sons. Some say Joseph was not only with them, but they made him their slave.
v 3,4. Partiality of parents, Isaac and Rebekah, partiality for Rachel, and now partiality for her son, son of Jacob’s old age again takes it’s toll. Better to say “a” son of his old age because Benjamin was younger. While colored strips were sometimes sewed together, this is not necessarily a colorful coat pictured on our Sunday School papers. Notice the word “many” has been supplied, and the word “colours” means the flat of the palm or foot. Thus it is a tunic reaching to the hands and to the feet. . This long coat or princely robe, instead of the short work coats of the other brothers, showed it was already decided he would get the double portion, as the firstborn of Rachel. Jacob may have done this at least some what prophetically, but doing it this way caused more trouble.
v 5-7. Those Bible teachers who criticize him for being a tattle tale, at this point lambaste him for having created fantasies, or at least being a spoiled bragging kid, not using discretion in what he said. If we look at his life and the circumstances, it is more likely he was just telling it the way it was. The Lord had not appeared to him personally as he had to Jacob, but nevertheless, he has proven to be a prophet, even if he didn’t yet know it. Like a later prophet, Amos 3:8, “The Lord has spoken, who can but prophecy?” Or Jer. 20:9, .... His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay. Joseph was compelled to tell his dreams regardless of the consequences.
v 8. This made his jealous brothers hate him more, as Israel killed later prophets. James 3:16, Where envying and strife is, there is confusion and every evil work. Also, Prov. 27:4, .....who is able to stand before envy?
v 9-11. Joseph made no attempt to interpret any of the dreams, but the implication was clear. The brothers were more envious, and even Jacob rebuked him. The honest dependable boy may have appeared hurt at the rebuke, and as Jacob considered the matter more thoroughly, ASV “Kept it in his mind”, he probably thought back to his own dream, and wondered if this might be a message from God.
v 12-14. When I was a provost sergeant, a rebellious soldier told me, “Just wait, some day I’ll catch you when you aren’t wearing your “45”. Joseph may have been somewhat in that position when he was away from home. He knew the evil deeds of his brothers, two of them being ruthless murderers. However, when Jacob asked him to go 50 miles from Hebron to Shechem to his brothers, he immediately responded, “Here am I”, even though he probably expected an unfriendly reception. (In Iowa this would be equivalent to walking from Murray to Des Moines, wandering around over West Des Moines, Clive and Urbandale, then being told to go on to Ankeny.)
v 15-17. They had moved on another 15 miles, so he was having trouble finding them until he got help from this stranger. Such large flocks would have been noticed.
v 18,19. Only Joseph would have been wearing a long coat, not rough garments out there, and remembering his dreams, their jealous thoughts turned to murder.
v 20-22. They thought to kill him and throw him into a dry well type pit, but Reuben suggested they just leave him alive in there to starve, as was sometimes done locally, so they would not be guilty of blood shed. That might have been a more agonizing death, but though Reuben had been immoral, he planned to come back and help him escape. If these men had been spiritual, they might have done like their father, and considered the possibility of the dreams coming from God. If they had been even decent, the most they would have done is razz him about his fantasies. So they wickedly got rid of the dreamer, but they could not get rid of his dreams. 
v 23,24. Joseph would know they weren’t joking. One can only imagine his pleading cries as they dropped him into a dry hole from which there was no escape. In Gen. 42:21 they admitted to ignoring the anguish of his soul as he besought them.
v 25-27. Sitting down to eat after committing such a terrible deed reminds me of a man who drove a rendering truck to my farm. He became so callous to his task that he could sit down and eat his lunch on a stinking carcass. Their decision to sell him as a slave rather than commit murder is hardly commendable, when i t was for their profit. They may have become wary that he might rule over them, and sending him to Egypt would seem to put him far enough away so that it could never happen.
v 28. There is no contradiction between Midianites and Ishmeelites. They had intermarried, see Jud. 8:24, where Gideon slew Midianite - Ishmeelite kings. However, in 37:26, Strong’s Concordance lists this one place as Medanites. Medan was a son of Keturah, not Ishmael, but all lived in close relationship. The Egyptians did a lot of embalming, so there was a big demand for the spices. Twenty pieces of silver was what Moses later fixed to be the price of a youth. In this case the ten brothers got two pieces each. 
v 29,30. Though Reuben had been very immoral, he was not a murderer and planned on releasing Joseph. As the oldest brother, he was responsible for him. Reuben’s compromise with evil was unsatisfactory, but his sincerity is seen in the tearing of his garment. God used their evil deeds to bring about His will, it is never right to do wrong that good may come.
31-35. Jacob accepted the explanation of these hypocrites, but it was no comfort in his grief. It is too bad that in his partiality to Joseph, he failed to look to the Lord for comfort. Jacob had deceived his father with a kid, and now his sons have deceived him with the blood of a kid. Whatsoever a man soweth, that shall he also reap, Gal. 6:7. He either had other daughters besides Dinah, or these were his son’s wives.
36. See v 28 on Ishmeelites. Potiphar’s tasks included being chief executioner in the Royal Guard. Being well to do, this made a good place for Joseph, since he had to be a slave. “ Officer” can be translated eunuch, and it is not uncommon for a eunuch in the east to have one or more wives. If he was, that might partially account for his wife’s persistent attempts to seduce Joseph. The eunuch would still be zealous to protect his ”property”. But here, I believe official or chamberlain fits the context better. 
Joseph as a type of Christ
Both were special objects of their father’s love, v 3 + Matt. 3:17.
Both fathers old, son of old age, 37:3, or Ancient of Days, Dan. 7:9
Both were hated by their brethren, v 4 + John 15:25.
Both were rejected by their brethren, v 8 + Matt. 21:37-39.
In both, their brothers plotted to slay them,v 18 + Matt. 26:3,4.
Joseph was “slain” by his brethren as was Christ, v 28 + Matt. 27:35-37.
Both were sold by their brethren, v 28 + Matt. 26:15.
Both sales were originated by a Judah (Judas), v 26,27 + Matt. 26:14.
Result, salvation to many, especially to brethren. Gen. 45:5 + 1 Jn. 2:2; Rom. 1:16.
Both reconciled their brethren to them, and later exalted them. Gen. 45:1-15; Deut. 30-1-10 + Rom. 11:1,15,25,26.
Both were silent when falsely accused, 39:19,30 + Isa. 53:7; Matt. 26, 62,63,
Both were innocent between two malefactors, 40:2,3 + Matt. 27:38.
Both gave a good report to one, but death to the other, 40:13, 19 + Luke 23:43.
Joseph, rejected by his brothers took a Gentile bride, 41:45 and Christ, rejected by his brethren, called from the Gentiles the Church, the bride of Christ, Eph. 5:31,32.

Genesis 38

Judah and Tamar
Eph 5:12 For it is a shame even to speak of those things which are done of them in secret. This is my thoughts concerning the immorality in the chosen family in this chapter, so at this point I will just summarize. There are probably three reasons why this account is in the sacred record.
a. One of the children born to Judah and the “prostitute”, his daughter in law, was an ancestor of the Messiah.
b. It establishes the sanctity of this law of marriage, under which a man must beget children for his brother’s widow. The practice was later included in the Mosaic laws, Deut. 25:5-10. (Glad it doesn’t apply to us!)
c. It shows how important it was for God to get the chosen family out of the immorality of the Canaanites until their descendants were powerful enough to overcome them. In Egypt they were isolated in Goshen because of Egyptian revulsion to shepherds. Thus the Israelites are exempt from the contamination of the Canaanites as well as the sun god worship of the Egyptians. During the 400 years in Egypt, the iniquity of these Canaanites etc. became full, so they were ready for destruction.
The narrative of this chapter is mostly self explanatory to adults.

v 1,2. Shua was the name of Judah’s wife’s father, not her.
v 3-7. Er must have been extremely evil for the Lord to slay him.
v 8. This practice eventually was in the Mosaic laws, see b above.
v 9,10. The sin was apparently not just preventing conception, but in refusal to raise up seed for his brother. Had he done so, he would have been an ancestor in the line of Christ, as it was to come through Judah. Though Christ was the sinless Son of God, His earthly line had many flaws, making it possible for Him to understand mankind as a fellow man, and qualify as a redeemer.
v 11. Judah sent her away because he had no intention of giving Shelah to her, and was unjust in assuming she was the cause of the deaths.
v 12-16. Tamar knew Judah’s moral weakness and that he would be vulnerable since the death of his wife, or she would not have met thus.
v 17-26. She was wise in securing the pledge which later saved her life. Self righteousness is so evident in Judah’s haste to have her burned, v 24, for the very sin of which he was guilty. He no doubt thought if she were killed, it would relieve him of the obligation of giving her Shelah. At last he admitted he had been more in the wrong than she had. 
v 27-30. This is the capstone of the story. Even though this was an immoral and incestuous relationship, it preserves the line of Judah. The one with the ribbon is counted as the firstborn. Perez means breach and Zerah means rising. Since technically Perez should have been born last, It may perpetuate the principal between Jacob and Esau that the elder will serve the younger if God chooses. Because Perez is in the line of Christ, Matt. 1:3, women mention him and Tamar in Ruth 4:12. We saw in the preceding chapter that the older brothers of Joseph were determined not to serve him. David's older brothers rebuked him. We may consider that we have an old and new nature. We are to bring the old nature into subjection to our new nature.

Genesis 39


Chapter 39 to 40 Joseph as a Slave in Egypt, Chapter 39 Joseph and Patiphar's Wife. A story called the "Tale of Two Brothers". The story is so similar to this theat the editory of the English edition of Brugsch's "History of Egypt" which was written in the reign of Seri. It must of been in the archives of the Egyptian court and was surmised taht it was worked up from the annals of Joseph.


Chap, 39 Joseph Tested Chap. 40 Joseph Prepared Chap. 41 Joseph Exalted
Expression “the Lord was with him” occurs in this chapter 4 times. 39:2, 3, 21, 23.
Thought: Have you ever been punished for something you didn’t do? 2 Tim. 3:12
v 1. “Officer” is in several forms, but this form can mean eunuch, as in case of chamberlains and possibly others. Chamberlain in Esther 2:3 was keeper of the women and definitely a eunuch. However here and 2 Ki. 25:19 it seems best to use officer in the normal sense. Potiphar is a contraction of Potipherah (given by Ra -sun god), not eunuch. Potiphar was chief executioner in the royal guard and prominent. Such jealousy for his wife does not make sense for a eunuch.
(Others point out that some eunuchs did have wives as a matter of presage, and would be possessive of them. They think otherwise Joseph would have been killed instead of merely imprisoned. This would also account for the discontent of Potiphar’s wife.)
v 2,3. God’s blessings were apparent to others in the case of Abraham, Gen. 21:22; Isaac, 26:27,28; Jacob, 30:27; and Joseph, here and 41:38,39.
v 4-6. Perhaps Potiphar’s financial position had a dramatic improvement with the coming of Joseph. His ability and trustworthiness became apparent, and after a matter of time, he was given total charge of all responsibilities. Potiphar had only to relax and benefit from Joseph’s fine service. God was blessing this Egyptian through Joseph. Communities should benefit from believer’s presence among them. God was using this as a training ground for Joseph’s later service to Pharaoh.
v 7. We have seen in v 6 that Joseph was a handsome young man. Potiphar’s wife was probably attracted by that as well as his abilities and personality.
v 8-10. She may have been equally attractive, but Joseph would have none of that. a. He had the confidence of his master, b. she belonged to another, c. it would be a sin against God. Though she tried regularly to seduce him, he refused and even tried to avoid her, that is, “to be with her”. He would have preferred that his business not even require him to be in the house.
v 11,12. Her actions are comparable to the woman in Prov. 7:19 “For the good man is not at home, he is gone a long journey”, but Joseph didn’t yield. He followed the instruction of 1 Cor. 6:18, Flee fornication: 2 Tim. 2:22, Flee youthful lusts: 1 Cor 10:13 There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
v 13-18. This gives credence to the old saying that their is no fury like that of a spurned woman. If she could not have him, she would have revenge, and possessing his garment made her lie look like the truth to those she called in.
v 19,20. He was naturally furious, and probably the servants supported his wife. We will see in 40:3 that this prison was a part of Potiphar’s own house. This would have been a capitol offense. Since this was in the political, not criminal portion, it might indicate Potiphar was not sure of Joseph’s guilt. Being the place where state prisoners were kept, it was what we would term, maximum security. Ps. 105:18 says that his feet were in fetters and irons (at first). 
v 21-23. The keeper or warden of the prison was probably appointed by Potiphar. He soon learned of Joseph’s dependability and placed him in charge of all the other prisoners. He may have been released from irons during this time. Joseph had not sulked because of his innocence and judgment without trial, but responded similar to Paul in Phil. 4:11,12. We don’t know how things prospered under his hand, but probably there was efficiency and a good spirit of cooperation. The Lord used this time to bring Joseph’s leadership ability to the attention of the officials and eventually to Pharaoh.

 

Genesis 40

CHAPTER 40, 41 JOSEPH MADE RULER OF EGYPT

JOSEPH MAINTAINED HIS CHILDHOOD FAITH IN THE GOD OF HIS FATHERS, ABRAHAM, ISAAC AND JACOB. HE DID THIS EVEN WHEN HE MARRIED A DAUGHTER OF THE PRIEST OF ON; HE RULED A HEATHEN KINGDOM AND LIVED IN THE CENTER OF VILE IDOLATRY

v 1-4. It was the providence of God that allowed Pharaoh to impulsively condemn his chief officers to prison. Again, “officer” could simply mean that, or eunuch. Jealous or protective kings could require all those involved about the palace to be eunuchs. They had possibly made very simple errors which occurred at a time Pharaoh was in a bad mood. On the other hand, there may have been an attempt to poison Pharaoh’s food or drink. These two were in charge of those divisions, so both would have been suspect, or at least responsible, and put in prison. After investigating, the butler was found innocent and the baker executed. This would have been at a time appointed by Pharaoh.
Since Joseph had been given authority over the other prisoners, naturally these were added to his responsibility. We don’t know how much time elapsed before verse 1 or any of the earlier incidents which are recorded. We know that Joseph was 17 when he was shepherding with his brothers, 37:2, and it is possible he was made a slave that same year. The “season” in 40:4 was likely the first anniversary of the officials imprisonment. It was 2 full years after this that Joseph was remembered before Pharaoh, 41:1, and he was 30 years old at that time 41:46. So the time in Potiphar’s house and in prison before meeting Pharaoh’s butler and baker would have been around ten years. If we compare 39:1,39:20, 40:3 and 4, and 41;10, it seems that the captain of the guard was Potiphar all the way through. In spite of what he thought Joseph had done, Potiphar recognized his ability. He may have even become suspicious of the truthfulness of his wife, but to save face before others, he could not bring himself to release Joseph. Besides, he was doing a good job.
v 5-7. One reason for Joseph being found in favor of those around him was his observance of details, their sadness, and his genuine concern for those in his charge. They were not sad about their care, but that they could not go to the diviners for interpretation.
v 8. Thus Joseph’s answer that interpretations come from God. “Apparently Joseph realized that God would help him to interpret the dreams. Perhaps his awareness that his earlier dreams were prophetic enabled him to endure in faith, those years as a slave and in prison.
v 9-15. Joseph had no doubt about the interpretation that in three days the chief butler would be restored, and hoped this might be the means of his own rescue. He maintained his innocence, but did not incriminate his brothers or Potiphar’s wife.
v 16-22. Unpleasant as the interpretation for the baker was, both dreams were precisely fulfilled as Joseph said. In verse 20, Pharaoh apparently threw a birthday celebration, which occasioned him dealing with the two men that day. They may have been in prison since his previous birthday.
v 23. How ungrateful the butler seems to have been. At first he may have feared to stand up for another. Gradually it may not have seemed so urgent or convenient, until finally he forgot about it. Our sins of omission may be as harmful as if we have deliberately done wrong. Ask ourselves at our communion services, do we really remember Christ and what his death means to us? 1 Cor. 11:24-26.
Whether Joseph or ourselves, when we have trials, God is doing something in us that he could not do otherwise, making us into the person He wants us to be.

For a brief time line on Joseph, he was born just before the end of the second seven years of Jacob’s service, so was six when they left Laban. We don’t know how many years they stayed at Succoth, but Dinah was about the same age, so they must have been at least thirteen when they were at Shechem. When Joseph was sold a slave he was seventeen. He worked for Potiphar and then in prison eleven years until he was twenty eight and interpreted the dreams of the butler and baker. He was there two more years until Pharaoh promoted him at age thirty. For his position he must immediately marry, and both sons were before the famine, so Joseph would have been between thirty one - thirty seven when they were born.

Genesis 41

Joseph’s Elevation
v 1-4. Cows lolled in the shade of reeds in the water to cool themselves in the day time, so it was nothing uncommon to see them coming up out of the water. What was unusual was the thin ones consuming the fat ones. The cow was the emblem of Isis, the fertility god, so this would have received Pharaoh’s full attention.
v 5-7. Poor ears (kernels of grain) eating good ears would also be perplexing.
v 8. Some of their interpretations were through wisdom or fakery, but these dreams had them completely at a loss.
v 9-13. Seeing the consternation of Pharaoh over his dreams, the butler now recalls his own experience and recommends Joseph, not in concern for Joseph, but to enhance his own position. The two years seems like wasted time, until we realize God was using this to teach Jacob patience and bring him to maturity.
v 14. The Egyptians were clean shaven, and Joseph needed to be in presentable appearance before coming into his presence. We should all examine our appearance as well as our spiritual lives when we come into God’s house.
v 15,16. Pharaoh gives credit to Joseph, but Joseph gives credit to God.
v 17-24. Pharaoh repeats his dreams to Joseph.
v 25-31. The interpretation is that there will be seven good years of bumper crops followed by seven poor years of hunger and famine.
v 32. The dream was given twice to indicate the time was nearly upon them.
v 33-36. Joseph went beyond the problem to give the solution, and advised Pharaoh to store up 20% of all crops yearly in preparation for the bad years. He was not asking for himself in suggesting Pharaoh appoint a wise food administrator.
v 37-39. Much to his surprise, he was immediately appointed to that position. To interpret the dreams and present such a plan gave Pharaoh total confidence in Joseph’s ability, in whom was obviously the spirit of God. Pharaoh may have also reasoned that a non Egyptian would be more impartial in administration.
v 40-44. He was also given total authority, next to Pharaoh himself. Along with this went all the pomp of the office, and the ring gave him legal authority to stamp documents. The gold chains, raiment and 2nd chariot gave Joseph the prestige needed to gain the respect of other court officials, as prime minister he needed a wife.

Genesis 41:45 Joseph's Palace; ruins was discovered in 1912 by Sir Flinders Petrie.

v 45. Joseph had no choice in selecting a wife, but this was supposed to be a great honor to marry the daughter of the priest. His new Egyptian name means “treasury of the glorious rest”, Asenath - "belonging to the goddess Neith", Potipherah - "he whom the Ra gave", both names of worship of false gods. On, worship center of Ra. Potiphar means "belonging to the sun”, and is taken from Potipherah, honoring the sun god Ra. Pharaoh means "great house", the common title of the king of Egypt. Joseph assumed responsibility immediately by making an inspection tour of Egypt.

The Seven Years' Famine Genesis 41:46-57 Brugsch tells of a contemporary inscription which he calls a "very remarkable and Luminous confirmation" of the Biblical account of the Seven Years' Famine in his "Egypt under the Pharaohs".

v 46-49. Joseph had been in Egypt approximately 13 years. The yield was in handfuls for every grain planted, and Joseph collected 20%, but much more of the surplus was stored in each city at convenient locations.
v 50-52. The names of both sons are explained, and in the order of his feelings.
v 53-57. The seven good years were followed by seven bad years throughout the entire know area, and Pharaoh continued to give Joseph full responsibility. Because of the tremendous amount stored, they were able to help other nations. Faithfulness in this life is not always rewarded here, but it will be in eternity.

Genesis 42

The First Meeting Between Joseph and His Brothers
42:6-9 First of seven times Joseph’s brothers bow down to him.
42:36-39 Reuben offers death of his 2 sons if he fails
43:7-10 Judah promises himself to be responsible for Ben.
43:11-14 Isaac advises taking gifts and double money. Brothers sold Joseph for 20 pieces of silver, take him 2o bags of money.
43:16,17 Joseph sees Ben, orders special reunion feast.
43:26 Brothers bow again
43:31-34 Jpseph had brothers seated by age.Only the gift of food from Joseph’s table was 5X more.for Benjamin. He was testing the other brother’s jealousy.
44:1-5 Money returned and Joseph’s silver cup in Ben’s
44:6-11 Theu are so sure of innocence the offer death of guilty snd slaveery for rest.
44:12,13 Joeph orders search by age as he had seating.
44:14-17 They bow before him again, believing God is judging them for what they did to Joseph. He implies he could devine by his cup.Final test is if they stand by Ben.
44:18-29 Judah is completely subiissive in his plea
44:30-34 Pleads for Ben ror sake of his father.
45”1-3 Joweph is overwhelmed by the change in his brotherw, and they are terrified when they learn who he is.
Principal, the one wronged take the first step to reconile
45:4,5 Joseph not seeking revenge. It was God’s purpose
45:12,13 He makes it clear he is real, not just a vision.
45:15-20 Pharaoh even exceeds Joseph’s offer.
45:24 Witn Ben;s presitge, Joseph warns them not to have a falling out on the way.

Genesis 43

The Second Meeting Between Joseph and His Brothers.
v 1-5 Here Jacob is called Israel as he asks the men to go back to Egypt for grain. Judah has to remind him that there is no way the “Egyptian” will have any dealings with them unless they bring Benjamin along.
v 6. Israel blames them for a personal affront to him for telling about Benjamin.
v 7-10. They defend themselves that the man frankly asked them about the family, and they felt obligated to answer, with no way of knowing this would happen. Their situation has become desperate, so Judah pledges himself to be in full responsibility for Benjamin. To avoid further delay he reminds Israel that they could have been back.
v 11-14. Israel finally has to admit to himself that there is no other way. He wisely suggests taking a gift of things scarce in Egypt, goodies for the table and spices for embalming, things which would have been very precious in time of famine. The honey was possibly boiled down grape syrup Sending double money for what had been returned should remove them from the charge of theft. He now throws himself upon the mercy of God, and resigns himself to accept whatever happens.
Ironically, they sold Joseph for 20 pieces of silver, and are taking him 20 bundles of money. 
v 15. Plans were carried out and the men come before Joseph.
v 16,17. When Joseph saw they had brought Benjamin, he immediately gave orders for a special reunion meal with them.
v 18-22. They thought they were in for trouble when they found out they would be going to Joseph’s house and went into full explanation and apology concerning the money in their sacks.
v 23-25. The steward was either just quoting Joseph, or he had come to know Joseph’s God. He reassured them and gave them guest treatment after restoring Simeon to them. The gifts from Israel, v 11, would be presented at the meal.
v 26. Again they bow to Joseph, which they had thought they would never do.
v 27-30. Joseph began casual questioning, but at the sight of his little brother Benjamin, he could no longer control his emotions.
v 31-34. Regaining composure, Joseph ordered the meal to proceed according to custom, and they were amazed that they were seated according to age. It was an honor to receive food from Joseph’s own table. The regular meal was the same for all of the brothers, But the special gift form Joseph’s table was five times what he sent to his brothers. Benjamin’s large portion was evidently a test to see if they still had envy and jealousy for one who had what they did not. They also passed this test. Herdsmen were an abomination, that is, disgusting to Egyptians.

Genesis 44

Joseph’s Cup Found in Benjamin’s Sack; Judah’s Intercession
v 1-5. At first light they were sent away with their loads. Again the money was restored in the sacks, and in addition, Joseph’s silver cup was put in Benjamin’s sack. When the steward was sent after them, this was the final test to see if they would be selfish under pressure.
v 6-11. When the steward accused them, they were so sure of their innocence, they offered death to the offender and slavery for themselves. He said he only held the guilty one responsible and the rest could go free.
v 12,13. Joseph no doubt supplied the age, as at the table, for the systematic search. They were in great grief, knowing Israel’s instruction concerning Benjamin.
v 14-17. Yet again they bow before Joseph, this time in the utmost fear and trembling. They don’t know what happened, but they think God is still judging them for what they did to Joseph. He infers to them that he divined their ages and actions by his cup. Judah was ready to keep the vow of verse 9, but Joseph repeats the words of the steward that only the guilty one be punished. The brothers passed the last test. Whether Benjamin was guilty or not, they grieved and stood by him.
v 18-29. In total submission to the great Joseph, Judah recounts the events from the time of their first visit, through Israel’s objections to bringing Benjamin.
v 30-34. Judah makes good on his vow to be responsible for Benjamin, 43;9, but unselfishly pleads for Benjamin on the basis his loss would be the death of Israel. Judah has proven to be totally different from the way he acted with young Joseph. He was the one who suggested selling him. Now he becomes a type of Christ, willing to give his life for another.

Genesis 45

1 to 24 Joseph Reveals Himself to His Brothers.
v 1-3. Joseph is overcome by emotion at the change of attitude of the brothers toward one another and to their father, and sees they are ready for full forgiveness. He asks to be left alone while in great weeping he identifies himself to them. The brothers had been fearful, now they are terrified. Here is a great principal, that the one wronged should be willing to make the first move toward reconciliation.
v 4,5. Joseph calls them to him to show he is not seeking revenge, even though they had sold him into Egypt. He points out God had permitted it to save their lives.
v 6-8. Only two of the five years of famine are past, and he emphasizes it was not they who sent him there, but God had put him in high position to save all their lives.
v 9-11. Joseph has full authority to invite the family to come live in the spot of his choice while he cares for them.
v 12,13. In case they thought they were having a vision, he assures them they are really hearing him speak in the Hebrew tongue, not through an interpreter. Now with concern he urges them to return quickly with their father.
v 14,15. They all had fellowship, but the two full brothers wept upon each other.
v 16-20. Pharaoh is so well pleased for Joseph that he goes beyond Joseph’s invitation and provides wagons, and will provide furniture so they don’t have to mess around with their own.
v 21-24. Joseph not only sent abundant provisions but new garments. Benjamin received five garments and three hundred pieces of silver. Perhaps this is why Joseph gave the warning for them not to have a falling out along the way through jealousy. In John 17:21, Jesus prayed that all might be one. Unity of believers is important.

Genesis 46

Jacob’s Migration to Egypt
v 1. “Israel”, as God is going to be dealing with a complete family instead of the individuals of the past, Isaac, Abraham, etc. Beer-sheba was prominent: Abraham vs Abimelech, Isaac and Abimelech’s covenant, Isaac built an altar and dwelt there, Jacob left there to go to Haran, and now it is at the beginning of his exit route to Egypt. He probably sacrificed in praise to God for preservation of Joseph, and concern about the previous warning to Isaac not to go there, 26:2. Also knew of Abraham’s problem. Jacob had never made a major move without God telling him first, so he fears to go without word from God.
v 2. God gives that word as He appears to him for the eighth and last time. “Jacob, Jacob”, God is still dealing with him as an individual.
The people of Israel were not to intermarry with the people of Canaan, because of their extreme wickedness. The people of Egypt were just as wicked, but to them, the shepherd people were an abomination, so for the most part they would not intermarry with them. Thus Israel could grow into a large nation without being corrupted through pagan mates.
v 3,4. God allays his fear about going there and tells three things God will do for him. a. Make him there a great nation. b. Go down with thee into Egypt. c. Surely bring thee up (although it would be his bones, his descendants would be brought out.) Also promised that Joseph would be at his bed to close his eyes at death.
v 5-7. Shepherds packed things on camels and donkeys, so riding in wagons was a big deal to them. Jacob was still head of the clan and all the family went.
v 10-27. These verses are a register of all the clan chiefs going to Egypt, but not the wives, girls and servants. Of course Joseph and his two sons were already there. Benjamin would have been only about 28, so some of his sons may have been recorded in retrospect. Regarding discrepancies, 66 in v 21, Joseph and his two sons made 69, and Jacob made 70. In Acts 7:14, the ”kindred” would include the wives of Jacob’s sons. There are various other explanations, but these satisfy me.
v 28-30. Judah was sent ahead to have Joseph direct them to Goshen, and Joseph went to meet, particularly his father. This was a very emotional meeting, and Jacob had such ultimate joy, he was willing to die, because he had seen Joseph alive.
v 31-34. Joseph was not ashamed of his shepherd background, but in wisdom had them make clear their occupation to Pharaoh. Their abomination to the shepherds is clarified in Ex. 8:26. Egyptians held cows to be sacred and did not permit them to be slain. If they saw Hebrews sacrificing them, the Hebrews would be stoned. Thus Goshen provided separation to God and from the sins of Egypt.
Joseph Secures the Land of Egypt for the King

Genesis 47

Jacob’s Last Days
v 1,2. Joseph probably chose five most presentable for introduction.
v 3,4. They answered as Joseph instructed. “Sojourn” indicated a temporary stay.
v 5,6. Pharaoh willingly offered the best land, and he may have considered the skill of Joseph, in offering positions of responsibility to qualified brothers.
v 7-10. Pharaoh had respect for Jacob’s old age, and Jacob offered a blessing for him. Heb. 7:7, the less is blessed of the better. Jacob tells his life the way it was, not as old as his ancestors, and many troubles in his life.
v 11,12. Joseph saw to it that his family was well cared for, the best of the land and food for all.
v 13,14. The famine increased and the Egyptians gave all their money for food. Some of the Canaanites and others may have migrated to other countries.
v 15-17. When Egyptian’s money ran out Joseph exchanged food for all their livestock. Joseph’s brothers may have had a part in managing these large herds.
v 18-22. In desperation, the people willingly offered their land and themselves as slaves, if only Joseph would give them food and seed. He wisely moved them all into central locations in their cities near food, for more efficiency in caring for them. The only exception was the priests, who kept their lands and were cared for by command of Pharaoh . Second year does not necessarily mean the second year of the famine, but second year of the desperate straights to which the people had come.
v 23-26. Joseph made the people renters instead of slaves, and they in turn were to give 20% of their harvest to Pharaoh and keep the rest for seed and their own use. This was a reasonable rate and gave them incentive to produce, so it was made permanent. Again the exception was the priests with their own land. 
v 27-31. It was God’s plan to leave the Israelites to stay and multiply in this place of separation, and they were quite willing to stay in that good land. However, Jacob’s request to move his bones to the family burying place was not just for his own desire, but a reminder that they should eventually move back to the land of promise. Egypt was great, but his heart and his home were in Canaan. Placing a hand under the thigh was a gesture in reference to the mark of circumcision, which was God’s covenant with Israel. This was equivalent to our placing our hand on the Bible. Having obtained this promise from Joseph, Jacob bowed on the head of the bed, probably for both support and worship. Some translate that he bowed upon his staff, but that doesn’t seem to fit the context of his weak condition as well. On the other hand, Heb. 11:21 says, “By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.”

Genesis 48

v 1-4. Joseph would have known this was a very serious illness, and probably brought his sons for a final blessing. Jacob summoned up energy to sit up. He first reminds Joseph how the Lord appeared to him and promised him the land of Canaan. He is continuing to build the case for return to their own land.
v 5,6. Jacob here adopts Ephraim and Manasseh so that in effect, Joseph will have a double portion as if he were the first born. Reuben lost his first born privilege because of sin, 49:4. Firstborn privilege of double portion went to Joseph. Priestly responsibility went to Levi, and leadership (king line) went to Judah.
v 7. This brings back a fond, sad remembrance of his favorite wife, Rachel.
v 8-14. In near blindness, Jacob could see Joseph’s two sons, but could not tell who they were. Then he rejoices that he is able to see them when he didn’t suppose he would even ever see Joseph. Joseph guides them to him so that the oldest would be at Jacob's right hand to receive the blessing of the first born, but with his head bowed, does not notice Jacob has switched hands.
v 15-18. As Jacob pronounces blessing on both Joseph and the lads, Joseph was upset to notice that Ephraim is getting the first born blessing and tries to move Jacob’s hands.
v 19,20. Jacob knew what he was doing and refused to change. He had schemed and deceived to get Isaac’s blessing, but now he blesses in the same arrangement of younger above older, and gives a better spiritual blessing to Ephraim. At the time of Moses, Manasseh still outnumbered Ephraim by 20,000 men, but it began to be fulfilled from the days of the judges onward, till Ephraim became the head of the ten northern tribes. Joshua was an Ephraimite, and the ark of the covenant was placed in Shiloh, in the land of Ephraim.
v 21,22. Again Jacob is reminding that the Israelites are to return to their own land. This came about, but it was Joseph’s bones that were brought back to the area of Shechem to be buried. This battle is not recorded any other place, but it was apparently after it that Jacob dug the well there.

Genesis 49

VERSES 1 TO 28 THE BLESSING OF JACOB.

 

v 1,2. This is not as some people gather their children to hear their dying wishes. These are actually prophetic statements that have proven to be true or will yet come to pass in the “last days”.

v 3,4. He begins with praise for Reuben’s potential, but quickly reminds him of his immoral act of Gen. 35:22. Firstborn privilege of double portion went to Joseph, 48:5. Priestly responsibility went to Levi, and leadership (king line) went to Judah.

v 5-7. Even forgiven sin leaves it’s mark as seen in the first three sons. (A father had his son drive a nail in a post each time he sinned, and pull one out each time he did right. The son observed , “But the nails leave holes in the post.”) Simeon and Levi not only killed a man, but all the males of Shechem in their cruel, ruthless revenge for their sister, Gen. 34:25-29. Levites were given cities in all the tribes. Simeon shared Judah’s land and was finally assimilated by Judah and others.
King James translators erred in choice of words in verse 6. “Digged” should have been translated houghed or disabled, as it is many times. “Wall should have been translated ox, cow or cattle, as it is more times, thus speaking of how the cattle were ruthlessly disabled. Though many men were killed, “man” is used, because Shechem was a prince, an important man, and his father was ruler of the city.

v 8-12. The scepter is the symbol of power, and was laid between his feet during court. Judah is to have power like a young lion and be richly blessed. Shiloh has been accepted as the coming of Messiah from early days of Israel’s history. See Ezekiel 21:27 and fulfillment in Rev. 5:2, 9-12.

v13. Zebulun portion in the northern part of the land next to the Mediterranean Sea gave him an opportunity to be a haven for ships. Believers have an opportunity to present Christ as a haven in the sea of life of unsaved.

v 14,15. Issachar was physically strong, but did not have the ambition to achieve his potential, and was content to carry the burden for others. Raiders took advantage of his tribe many times. Believers should not be content with the easy life, but seek a fruitful, useful life for the Lord.

v 17,18. Dan had great potential to live up to his name, judge Israel. Samson was a Danite, but Dan is a treacherous serpent. He was the first to draw Israel into idolatry. Dan is not listed in Rev. 4-8, but will be in the millennium. After much fleshly effort, Jacob now realizes that salvation comes from God alone.

v 19. Gad was hard pressed and subject to raids, due to their location, but will be ultimately victorious. Believers are to be overcomers, 1 John 5:4 and 1 Cor. 9:25-27.

v 20. Asher’s territory was one of the most fruitful in Israel, originally in fruits and olive oil, and more recently oil wells. God wants happy Christians, Jn. 10:10, to have life, and more abundantly. Prov. 10:22, the blessing of the Lord maketh rich.

v 21. Naphtali inhabited high mountainous area NW of Sea of Galilee and was thus an energetic, free and active people. He also spoke well, as in the Song of Deborah and Barak. Believers are to be active in giving forth the word of Christ.

v 22-26. This portion explains the meeting with Joseph in chapter 48, and why he was not a tribe among the twelve tribes, but two tribes, Ephraim and Manasseh. In Rev. 7:6,8 Ephraim is called Joseph and Manasseh is separate. In this overwhelming blessing to Joseph, Jacob is not showing partiality, but illustrating that the grace of God is freely given to whoever He desires. V 24 shows that God has the tender care of a shepherd and the stability of a rock. This if the first mention of God as Shepherd.
Joseph was promised material blessings, and Ephraim and Manasseh had great leaders, but Judah was promised both material and spiritual blessings.

v 27. Though the smallest of the tribes, Benjamin was like a wolf in being the most war like and cruel, yet victorious. He had leaders such as Ehud, Saul, and Paul, and had seven hundred chosen men left-handed; every one could sling stones at an hair breadth, and not miss. In Judges 20 and 21, all Benjamin fought till only 600 were left.

v 28-33. Before he died, Jacob gave a final command to return his body to the family owned burying place in Canaan, a reminder that they should eventually return. He was not just gathered to his people in death, but in hope of resurrection.

Genesis 50

VERSES 1 TO 21 DEATH AND BUIAL OF JACOB

v 1. All the sons no doubt sorrowed, but the closeness of his youth and the long separation made Joseph’s grief more intense.

v 2,3. Israelites buried as soon as possible after death, but Joseph commanded Jacob’s body to be embalmed in the Egyptian way for the long journey. After 40 days of embalming, the Egyptians grieved for another 30 days. Honoring Jacob a total of 70 days was only 2 days less than the mourning time allotted for a Pharaoh.

v 4-6. To avoid misunderstanding, Joseph requested leave to fulfill Jacob’s request to be returned to Canaan for burial. Ceremonial uncleanness may have been the reason he didn’t go directly to Pharaoh. By now it was a different Pharaoh, but Joseph was well favored, his promise was noted, and the request readily granted.

v 7-9. Because of Joseph’s prominence, we see from the Egyptians going along, that this was what we would call a “state funeral”. Apparently Israelite mothers even left the small children in charge of siblings and servants in order to go. Jacob expected to go to his grave in sorrow over the loss of Joseph, but he goes in high honor.

v 10,11. Atad means brambles, and probably described the location, not the name of a man. Beyond Jordan means west of Jordan, from where Moses wrote. Abelmizraim means meadow of mourning of Egypt, and some claim it was later called Bethhogla, Josh. 15:6. That is unlikely as that is southeast of Jericho near the Jordan. They would have no reason to be there before going to Mamre, so undoubtedly, writers are wrong in their location. The Egyptian custom may have been for another week of mourning near the grave site, but this was not just ceremonial, it was deep grief. 

v 12-14. Burial being properly completed, all returned to Egypt.

v 15-18. Joseph’s brothers feared that with Jacob gone, Joseph would finally get revenge for what they had done. They sent a messenger ahead with the lie of Jacob’s request, then appeared themselves. Joseph probably saw through their deception and wept over them. They were so truly repentant they offered themselves as slaves.

v 19. Joseph assures them it is not he but God who avenges, Rom. 12:19.

V 20,21. His words of comfort to them can apply in many situations in our own lives, “ye thought evil against me, but God meant it unto good. The critical famine is long past, but he is in a position to still care for them.
22 to 26 The Death of Joseph

v 22-25. Joseph lived to 110 and saw at least some of his great grandchildren. Some of his brothers had probably already died, but he told his relatives that God would definitely bring them out of Egypt back to the land that was promised to them. He made them take an oath that when that time came, they would take his bones along with them to be buried in the land of promise. He tried to instill his faith into them. It took persecution over 300 years later to make them willing to leave the desirable location in Egypt.  

v 26. First step in their obedience was proper Egyptian embalming. Eventually his bones were taken to the plot Jacob had purchased at Shechem instead of Abraham’s plot at Mamre near Hebron. Genesis begins with the stories of God’s creation and ends with a dead man in an Egyptian coffin, far different than man could have had if they had obeyed God from the start.
Jacob would have been embalmed in the manner of the wealthier Egyptians. They skillfully removed the brain through the nose with a hooked bronze instrument, then the cavity was washed out with medicates and the nostrils plugged. The eyes were removed and replaced with ones of ivory or obsidian. Finger nails were kept in place with thread, or silver stalls were placed over the fingers. An opening was cut in the right side and the entrails were entirely removed and placed in sepulchral urns. The abdominal cavity was cleansed with palm wine and filled with spices and the entire body was immersed in a salt peter solution for up to seventy days. The incision was closed with a tin plate and the arms arranged as chosen. The body was then wrapped in white linen bandages three or four inches wide and up to 700 to 1000 yards long, all kept in place with a pitch or gum. An outer decorative shroud was then wrapped on. In other cases, more layers of linen were glued on making a sort of pasteboard envelope. The body was then placed in a coffin made to fit, and it might be placed inside others just a little larger. For poorer people, some of these procedures were omitted, all the way down to merely being dried and salted and wrapped in rags. The latter would be buried in the ground, singly or in groups, without coffins. There were millions of mummified people and animals, and at one time the English took shiploads of them and ground them up for fertilizer.

 

{ 1 } Professor Theodore H. Robinson

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copyright © 2012 Christ Is Alive Ministry
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In the early 90's I started studing the bible by taking colleger courses, because I believe the Lord wanted me to become a pastor in a Nazarne Church. My goal has changed with all my studies. I have read and compared numerous translations and commentaries in my many years of studying the bible. Some of these authorities disagree with each other. I come across information on studies and classes that I have taken 15 to 20 years before and I have no documentation of where it came from. Plus I have given away or returned many books for college classes that I have taken. So if I have failed to give someone the credit that is due them I ask for their forgiveness. The following is a list of translations and commentaries that I still have and use.

ANSWERS to 200 of Life's Most Probing Questions by Pat Robertson
BEGINNING APOLOGETIC’S 3 by Father Frank Chacon and Jim Burnham
BEGINNING APOLOGETICS: HOW TO EXPLAIN AND DEFEND THE CATHOLIC FAITH by San Juan Catholic Seminars
BIBLE PROPHECY HANDBOOKS by Carol Smith
CATECHISM OF THE CATHOLIC CHURCH by Libreria Editrice Vaticana;
CATHOLIC AND CHRISTIAN BY Alan Schreck
CATHOLIC CHRISTIANITY INTRODUCTION TO THE SACRAMENTS by Catholic Worship
CATHOLIC CHRISTIANITY MARY BY Catholic Worship
CATHOLIC CHRISTIANITY PENANCE by Catholic worship
CATHOLIC CHRISTIANITY PRAYER by Catholic worship
CATHOLIC CHRISTIANITY THE EUCHARIST by Catholic Worship
CATHOLIC FOR DUMMIES  by Rev John Trigilio JR, PH D, TH D, and Rev Kenneth Brighenti, PH D 
CELEBRATING THE MASS by Alfred McBride O Praem
CHICKEN SOUP FOR THE CHISTIAN SOUP by Health Communication Inc,
CHRIST AMONG US By Anthony Wilhelm
CHRISTIAN CULTS AND RELIGION 7TH EDITIONS by Rose Publishing
CHRISTIANITY CULTS & RELIGIONS by Rose Publishing;
DENOMINATIONS by Rose Publisher
DEPARTED GODS-THE GOD’S OF OUR FATHERS by Rev B.N. Fradenburgh Ph D.D.D.
ESSENTIAL DOCTRINE MADE EASY by DR. Norman L. Geisler
FAITH CAN CHANGE YOUR WORLD by Dr. Lester Sumrall,
FAST FACTS ON FALSE TEACHINGS by Ron Carlson and Ed Decker;
FIFTY PROOFS FOR THE BIBLE by Rose Publisher
GOD’S WORD by World Wide Leadership Council Inc
GOOD NEWS BIBLE by Thomas Nelson Publishers,
GREIVING THE DEATH OF A MOTHER by Harold Ivan Smith,
HALLEY’S BIBLE HANDBOOK by Henry H. Halley
HANDBOOK FOR TODAY’S CATHOLIC by Framcos Cardoma; Geprge
HOLY BIBLE by Tayndale House Publishers Inc
HOLY BIBLE CONDORDANCE by Scorield Reference Edition Oxford,
HOW TO GET INTO THE BIBLE by Stephen M. Miller
HOW TO GET INTO THE BIBLE by Stephen M. Miller,
ILLUSTRATED DICTIONARY OF THE BIBLE BY Herbert Lockyer, Sr ;
LAUGHTER FROM HEAVEN by Barbara Johnson,
LAYMAN’S BIBLE DICTIONARY Edited by George W. Knight and Rayburn W. Ray
LIFE APPLICATION NEW TESTAMENT COMMENTARY by Tyndale House Publishers, Inc;
LIFE APPLICATION STUDY BIBLE; NELSON’S STUDENT BIBLE by Thomas Nelson Publishers;
LORD PLEASE MEET ME IN THE LAUNDRY ROOM by Barbara Curtis,
LUTHER’S SMALL CATECHISM WITH EXPLANTIONS by Concord Publishing House
NAVE’S TOPICAL BIBLE By Orville J. Nave
NEW LIVING TRANSLATION by Tyndale House Publishers, Inc;
NIV SENIORS DEVOTIONAL BIBLE by Zondervan Publishing House,
OCEAN: Search Computer program by Chad @ bahai-eduction.org
  1. Apocrypha
  2. Confessions of St Augustine
  3. Divine Comedy of Dante (Henery Carytr)
  4. King James Bible
  5. LDS (Mormons)
  6. Martin Luther
  7. St John of the Cross
  8. Budhist
  9. Christian-King James
  10. Hindu
  11. Islam
  12. Judaism
  13. Sikh
  14. Tao
  15. Zoroastrian

OUR ETERNAL HOME by Richard W. Dehaan,
PROPHECY STUDY BIBLE by Tim Lahaye
READER'S DIGEST JESUS AND HIS TIMES by the Readers Digest Association Inc,
REFLECTING GOD STUDY BIBLE By Zondervan Corporation;
SAINT JOSEPH EDITION OF THE NEW AMERICAN BIBLE by Catholic Book Publishing Co.
SEVEN KEYS TO FAMILY POWER by Billy Joe Daugherty,
SIX HOURS ONE FRIDAY by Max Lacado,
THE AMPLIFIED BIBLE by the Zondervan Corporation;
THE BATTLE BELONGS TO THE LORD by Jocyce Meyer,
THE BIBLE PROMISE BOOK by Babbour Publishing Inc,
THE BOOK OF COMMON PRAYER by Charles Mortimer Guilbert
THE BOOK OF HOPE by Tyndale House Publishiers, Inc,
THE BORN AGAIN CATHOLIC by Albert H. Boudreau,
THE CASE FOR CHRIST by Lee Strobel,
THE CATHOLIC ANSWER BOOK by Peter MJ Stravinsiasi
THE COMPLETE BOOK OF BIBLE KNOWLEDGE by Mark D. Taylor;
THE DAY CHRIST DIED by Jim Bishop,
THE GREAT BIBLE QUESTION AND ANWERS BOOK by Playmore Inc
THE HOME BIBLE STUDY COURSE by Dr. Harold L. Wilmington;
THE KING JAMES BIBLE ARCHAIE WORDS DEFIND by David W. Daniel
THE KING JAMES BIBLE COMPANION by David W. Daniels;
THE KING JAMES STUDY BIBLE by Thomas Nelson Publishers,
THE LAYMAN’S BIBLE  DICTIONARY by George W. Knight and Rayburn W. Ray;
THE LAYMAN’S PARALLEL NEW TESTAMENT by Zondervan Bible Publisher
THE LAYMAN'S LIST by Calance Stucup
THE MESSAGE BIBLE by Eugone H. Peterson,
THE NEW AMERICAN BIBLE by World Catholic Press;
THE NEW AMERICAN BIBLE Saint Joseph Edition;
THE NEW STRONG’S EXHAUSTIVE CONCORDANCE OF THE BIBLE by James Strong LL. D S.T.D.;
THE RISKS AND REWARDS OF INTERRELIGIOUS DIALOGUE by Cardinal Francis Arinze
THE TRINITY by Rose Publish
THE VERY FIRST ESTER by Paul L. Maier,
THE WAY CATHOLIC LIVING BIBLE by Tyndale House Publishers;
UNCHRISTIAN by David Kennan and Gabe Lyon
UNDERSTANDING GOD’S LOVE by Ronald Greib
VINE’S EXPOSITORY DICTIONARY OF OLD AND NEW TESTAMENT WORDS By W. E. Vine;
WHAT’S SO SECRET ABOUT THE RAPTURRE? By Christian Record Services, INC
WHEN GOD WINKS AT YOU by Tomas Nelson
WILLMINGTON’S GUIDE TO THE BIBLE by Dr. H.L. Willmington,
WOMAN OF FAITH STUDY BIBLE by Zschech/Heillsong
YESTERDAY TODAY AND FOREVER by New Leaf Press
YOU WERE BORN FOR THIS by Anthony Wilhen