CHRISTIAN MINISTER’S TRAINING INSTITUTE

PROGRAMME: DIPLOMA IN MINISTERIAL STUDIES/THEOLOGY

COURSE: PATRIARCHAL HISTORY

FIRST SEMESTER: 19 FEBRUARY TO 2 MARCH 2024

COURSE CODE: BI 104

COURSE OUTLINE

CONTACT: 0772869573

EMAIL: isaiahmmag@gmail.com

LECTURER: REV DR. I M MAGAYA

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PATRIARCHAL HISTORY: GENESIS 12 – 50

COURSE DESCRIPTION AND OVERVIEW

PREAMPLE
Welcome to the course of Patriarchal History.
This course in Patriarchal History is an in-depth study of Genesis chapters 12 to 50 with an
emphasis on practical application as well as giving a working knowledge of the Book
including background information
LESSON OBJECTIVES
This course will introduce the student to the historical/narrative basis of the Scriptures. At the
end of the course, the student will be able to:
1.Explain the implications of the Abrahamic covenant.
2.Identify significant events in the lives of Isaac and Jacob and the importance of names
given to Patriarchal men that reveal their relationship with God.
3.Explain evidences of God’s providence in the life of Joseph and the descendants of
Abraham.
4. Discuss key events in the lives of the patriarchs and the impact of those events as lessons
for us.
LESSON OUTLINE
The biblical account (Genesis 12 – 50)
1.Abraham - Genesis 12:1-25:18

2. Isaac - Genesis 25:19-26:35

3. Jacob - Genesis 27-36

4. Joseph - Genesis 37-50

COURSE TEACHING METHODS

The methods used in class will include, but not limited to online lectures, discussion groups,
question and answer and brainstorming.
CLASS REQUIREMENTS
Students are required to read assigned and relevant literature, research and be ready to
participate in class discussions. You will be given assignments; they will give you 20 %
towards your final grade. The remaining 80 % to be determined by written examination.
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COURSE ATTENDANCE
Attending and participating in all lectures. This course requires attendance and participation
in all lecturers. Discussions will be based on the assumption that you will have completed all
of your assigned reading by the required dates. Tardiness, unexcused absence and lack of
participation will impact on your final grade. Students are expected to be creative. Research
and initiative should characterize all course objectives
BIBLIOGRAPHY/RESOURCES
1.Derek Kidner, Genesis (Chicago: Inter-Varsity Press, 1967)

2 J. Sidlow Baxter, Explore the Book (Grand Rapids: Zondervan, 1960)

3.Gleason Archer, A Survey of Old Testament Introduction (Chicago: Moody Press, 1964),
4.Samuel J. Schultz, The Old Testament Speaks (4 th. Edition, New York, Harper Collins
Publishers, 1990)
5.Gordon D Fee & Douglas Stuart. How to read the Bible for all its worth, The Zondervan
Corporation, Grand Rapids, Michigan, (1982)
6.McGee, J. Vernon. Thru the Bible Commentary, Vol. 1: Genesis 1-15. Nashville, TN:
Thomas Nelson Publishers, 1991.)

CLASS SCHEDULE DATES

19 February - 2 March 2024

ASSIGNMENT DUE DATE: 30 TH MARCH 2024

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INTRODUCTION
Patriarchal history is a history of the fathers of the Old Testament primarily Abraham, Isaac
and Jacob.
In biblical studies, the word patriarch refers to one of the scriptural fathers of the Hebrew
people. Their first patriarch is Abram whom God renamed Abraham, next is his son Isaac,
then Isaac’s son Jacob and all of Jacob’s twelve sons.
In the biblical account we will study, God call of Abram to leave his country and people and
go to a country or land the Lord will show him. The new land was Canaan. God then
covenants with Abram to give the land to him and to bless all the people on earth through
him. God called Abram to be the father of His chosen nation because he believed God and
obeyed Him.
It was proper and helpful for us to study the geography and civilizations of Mesopotamia,
Egypt, and Canaan at this period, this would provide a background to the biblical account of
the development of the Hebrew nation from the first patriarch Abraham.
Key figures in this period of the patriarchs are Abraham, Isaac, Jacob, and Joseph. Important
topics include the Abrahamic covenant, the faith of Abraham, Jacob’s struggles with men and
God and Joseph’s exemplary life and fulfilment of God’s in Egypt.
Symbolically, some events in the lives of the patriarchs are types of Christ and His work of
redemption. The patriarchs teach us important lessons about faithfulness, trust, strife, deceit,
obedience and God’s providence. Allow God to speak to you as you study and apply the
lessons taught to your own life and ministry.
As we said before that Genesis begins with the primeval (ancient, earliest) history centred in
four major events: The creation, the fall, the flood and the dispersion of the nations.
Genesis then narrates the history of four great patriarchs: Abraham, Isaac, Jacob and Joseph.

We pointed out during the introduction of the Primeval History that the two parts Genesis 1 –
11 and 12 -50 differ in several ways: The first section extends from creation to Abraham. The
second section extends from Abraham through Joseph.

The first section deals with major subjects, subjects which still engage the minds of
thoughtful men in our day: The Creation, the Fall, the Flood, the Tower of Babel.

The second section has to do with personalities: Abraham, the man of faith; Isaac, the
beloved son; Jacob, the chosen and chastened son; and Joseph, his suffering and glory.

Some notable changes take place in the second part of Genesis. Instead of the genealogies
being prominent and the stories secondary as in chapters 1 – 11, the reverse becomes true
now. God retreats farther into the background of the events recorded than was the case earlier
and there is corresponding emphasis on the personalities of the patriarchs. The promises to

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the patriarchs form the central theme of this section, especially those concerning descendants,
land, and divine blessing. There also seems to be increasing depth in the moral awareness of
the patriarchs as generation follows generation from Abram to Joseph.

God progressively revealed more information about each of these promises:

1. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7;
26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24.

2. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18;
21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

3. The promise of universal blessing recurs in 18:18; 22:18,19 (to Abraham); 26:4 (to Isaac);
and 28:14 (to Jacob)

THE DIVISION OF THE BOOK OF GENESIS

Nearly every student of the book of Genesis agrees that it falls logically into two sections:
chapters 1-11 and 12-50.

The first eleven chapters focus upon the ever-widening ruin of man, fallen from his created
perfection and coming under the judgment of the Creator.

Chapters 12-50 describe God’s ever narrowing program of man’s redemption and this is the
part we are dealing with the Patriarchal History.

The last division of Genesis, chapters 12-50, can be remembered by its four main characters:
Abraham (12:1-25:18), Isaac (25:19-26:35), Jacob (27-36), and Joseph (37-50).

While there are more complicated schemes for the book, this simple outline should assist you
to think in terms of the book as a whole. Every incident, every chapter should be understood
as it contributes to the argument of the book.

I want you to notice that the first eleven chapters constitute a whole and that, beginning with
chapter 12 through the remainder of the book, we find an altogether different section. The
two parts differ in several ways: The first section extends from creation to Abraham. The
second section extends from Abraham through Joseph.

We also said that the first eleven chapters cover a minimum time span of two thousand
years—actually, two thousand years plus, but the second section of thirty–nine chapters
covers only three hundred and fifty years. In fact, beginning with Genesis 12 and running all

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the way through the Old Testament and the New Testament, a total time span of only two
thousand years is covered. I just want to remind you that in Primeval History we covered half
of the Bible.

The first section had to do with the universe and with creation, but the last part deals with
man, with nations, and with the person of Jesus Christ. God was more interested in Abraham
than He was in the entire created universe. And, my friend, God is more interested in you and
attaches more value to you than He does to the entire physical universe.

Genesis 12-50 (patriarchal history), explained to Israel how they came into existence as a
family whose ancestry could be traced to Eber (hence the “Hebrews”; Genesis 10:24-25), and
even more remotely to Shem, the son of Noah (hence the “Semites”; Genesis 10:21).

God’s people came to understand not only their ancestry and family history, but also the
origins of their institutions, customs, languages, and different cultures, especially basic
human experiences such as sin and death.

Because they were preparing to enter Canaan and dispossess the Canaanite inhabitants of
their homes and properties, God revealed their enemies’ background.

In addition, they needed to understand the actual basis of the war they were about to declare
in light of the immorality of killing, consistent with the other four (4) books that Moses was
writing (Exodus, Leviticus, Numbers, and Deuteronomy).

Ultimately, the Jewish nation would understand a selected portion of preceding world history
and the inaugural background of Israel as a basis by which they would live in their new
beginnings under Joshua’s leadership in the land which had previously been promised to their
original patriarchal forefather, Abraham.

God promised land, descendants (seed), and blessing. The 3-fold promise became, in turn, the
basis of the covenant with Abraham (Genesis 15:1-20).

In Genesis we learn that the world will be blessed through Abraham

Genesis 12:3, “And I will bless those who bless you, and the one who curses you I will curse.
And in you all the families of the earth will be blessed.”

The line through which Messiah would come was through Isaac, not Ishmael; Jacob, not
Esau.

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In Genesis we see that Israel’s coming ruler will be of the tribe of Judah: “The sceptre shall
not depart from Judah, nor the ruler’s staff from between his feet, until Shiloh comes, and to
him shall be the obedience of the peoples” (Genesis 49:10).

Later on, we learn that Messiah will be the offspring of David (2 Samuel 7:14 -16), to be born
in the city of Bethlehem (Micah 5:2).

2 Samuel 7:14-16, “I will be a father to him and he will be a son to

Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the s
ons of men, but My lovingkindness shall not depart from him, as I took it away from Saul, w
hom I removed from before you. Your house and your kingdom shall endure before Me forev
er; your throne shall be established forever.”

Micah 5:2, “But as for you, Bethlehem Ephrathah, too little to be among the clans ofJudah, fr
om you One will go forth for Me to be ruler in Israel. His goings forth are from long ago, fro
m the days of eternity.” Literally hundreds of prophecies tell in greater detail, the coming of
the Messiah.

The striking realization is that Genesis (and the Pentateuch) contains the broad outlines of
virtually every major area of theology. For those of us who tend to lose our sense of
perspective between fundamental and incidental truths, a study of Genesis will tend to remind
us of those areas of theology, which are most fundamental and foundational. Genesis also
sheds light on contemporary events. The bitter struggle, which is currently going on in the
Middle East, is explained in the book of Genesis. Abram, who wanted to help God along
with His plan, took matters into his own hands. The result was the birth of a child to Sarai’s
handmaid, Hagar. The Arabs of today claim to have descended from Ishmael. How one
approaches the book of Genesis largely determines what they will get from its study.

I would like to mention three methods of interpretation, which we must avoid. Neo orthodox
theologians are willing to grant that the Bible contains truth, but will not go so far as to
accept it as the truth. They suspect that throughout its transmission down through the ages it
has become something less than inspired and inerrant. These untrue accretions, which have
become mixed with biblical truth, must be exposed and expunged. This process is referred to
as demythologizing Scripture.

The great difficulty is that man determines what is truth and what is fiction. Man is no longer
under the authority of the Word, but is the authority over the Word. A second method of

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interpretation is called the allegorical approach. This method is barely one step removed
from demythologizing. The biblical account is not nearly so important as the “spiritual”
message conveyed by the passage.

The difficulty is that the “spiritual message” seems to differ with every individual, and it is
not tied in with the historical grammatical interpretation of the text. In popular group studies
this usually fits under the heading of “what this verse means to me.”

The interpretation of a text should be the same for a housewife or a theologian, a child or a
mature Christian. The application may differ, but the interpretation, never! Closely related to
the allegorical method of interpretation is the typological approach. No one questions that
the Bible contains types. Some of these types are clearly designated as such in the New
Testament.

Romans 5:14, “Nevertheless death reigned from Adam until Moses,

even over those who had not sinned in the likeness of the offense of Adam, who is a type of
Him who was to come.”

Colossians 2:18, “things which are a mere shadow of what is to come; but the substance belo
ngs to Christ.”

Hebrews 8:5“who serve a copy and shadow of the heavenly things,just as Moses was warned
by God when he was about to erect the tabernacle; for, "SEE," He says, "that you make all
things according to the pattern which was shown you on the mountain.”

Other types can hardly be questioned, while not specifically labelled as such. For example,
Joseph seems to be a clear type of Christ. Oftentimes people have “found” types where they
seem not to exist. While the meaning of such interpretation may be one that conforms to
Scripture (or may be taught elsewhere), there is no way to prove or disprove the type. The
more one is so-called spiritual, the more types he or she seems to find. And who can question
them? But in this search for types, the plain and simple interpretation is obscured or
overlooked. Let us exercise great caution here. I would like to suggest that we approach the
book of Genesis as the book presents itself to us. We must let the Bible speak for itself and
not put words in God’s mouth.

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LESSON 1

1.ABRAHAM – THE MAN OF FAITH (GENESIS 12: 1 – 25: 18

Abraham is one of the greatest and best-known persons in history. Jews (also called
Hebrews) recognize him as their ancestral father and the father of their religion, Judaism.
Likewise, Arabs accept him as the father of Arabs and their religion, Islam, whose followers
are called Muslims or Moslems.

In a spiritual sense we also say that he is the father of Christians and Christianity. The
Apostle Paul describes Abraham as “the father of all who believe” (Romans 4:11 see also
Romans 9: 6 -8)

ABRAHAM – THE MAN OF FAITH (12: 1 – 25: 18)

This is what became of (toledot) Terah (11:27-25:11)

Some notable changes take place in the second part of Genesis. Instead of the genealogies
being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now.
God retreats farther into the background of the events recorded than was the case earlier, and
there is corresponding emphasis on the personalities of the patriarchs. The promises to the
patriarchs form the central theme of this section, especially those concerning descendants,
land, and divine blessing. There also seems to be increasing depth in the moral awareness of
the patriarchs as generation follows generation from Abram to Joseph.

God progressively revealed more information about each of these promises.

1. He gave more information about the land promise in 13:15, 17; 15:7-8, 18; 17:8; 24:7;
26:3-4 (plural "lands"); 28:4, 13; 35:12; 48:4; and 50:24.

2. Repetition of the seed promise occurs in 13:15-16; 15:5; 17:2, 5-10, 13, 16, 19-20; 18:18;
21:12; 22:17-18; 26:3-4, 24; 28:13-14; 32:12; 35:11-12; 46:3; and 48:4 and 16.

3. The promise of universal blessing recurs in 18:18; 22:18 9 (to Abraham); 26:4 (to Isaac);
and 28:14 (to Jacob).

The call of Abram and his obedient response (11:27-12:9)

The geographical movements of the Genesis story are significant. Chapters 12-36 take place
in Palestine, the land of promise. But the preceding (1-11) and concluding chapters (37-50)
take place in regions of the Near Eastern world that will be in conflict with the nation of

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blessing – Babylon and Egypt. There is a further contrast between chapters 1-11 and 12-50,
as God judges the world repeatedly during the period of primeval history, the patriarchs will
be the instruments through whom God will redeem the world.

(11:30) Between verses 30 & 31 God extends His call to Abram (12:1-3), while he is still in
Ur. Also, this is the first mention of Sarai's barrenness and represents an immediate challenge
to the fulfilment of God’s promise in 12:2. Acts 7:2-4 and Nehemiah 9:7 confirms that God
revealed Himself to Abram in Ur.

The city of Ur. (11:31)

Ur, the city of Abram where he was raised, in the land of Sumer was perhaps the greatest
commercial center of the known world. The Sumerian people enjoyed great prosperity and
power during the third dynasty of the kings of Ur (around 2060-1950); Abram was born
approximately in 2166 B.C.

The city of Haran.

The Scriptures record the departure of Abram from Haran (Genesis 12:4) during his journey
to the land of promise. Although he ultimately left Haran, the story of Genesis frequently
returned to the region of Haran. Abraham sent his servant to Aram-naharaim to find a wife
for Isaac (Gen 24:2-10). Then, Isaac told Jacob to flee to his uncle in Haran so that his
brother Esau would not kill him, for Jacob had stolen his brother’s birth right (Gen 27:43).
Furthermore, while Jacob was in Haran, he married his cousins Leah and Rachel (Gen 29:1-
30).

Genesis 11:31, 32, Moses describes the movements of Abram and his family, that they left Ur
in order to travel to the land of Canaan, and had arrived in Haran and settled there. Terah, the
father of Abram, died in Haran. Some commentators conjecture, that the placement of these
verses provides a sharp contrast between the judgment at Babel (11:1-9) and the promise
given to Abram in 12:1-3. In the midst of His judgment upon the world, God intentionally
gives hope to the world as He blesses Abraham, who will be a blessing to the whole world.

Genesis 12:1-3, This is the central passage of the book, because it ties the rebellion and
degeneration of man (seen in Genesis 1-11) to God’s gift of salvation made known to the
patriarchs of Genesis 12-50. God brings man into a state of blessing, although he deserved
judgment (Genesis 3-11). To summarize, it is the Creator of the universe, who revealed

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Himself and chose to redeem mankind – remember mankind was NOT deserving of this
grace.

* This section fits chronologically between 11:30 & 31. God's covenant, or promise, with
Abraham has three provisions:

LAND (12:1). God promises this particular land to Abram's family. The boundaries are
defined in 15:18 and Joshua 1:4 (yet both references probably refer to the millennial reign).
Another listing of borders is found in Deut. 34:2, 3 (and Num. 34:112). This refers to the
Israel in the days of Joshua through Solomon. This promise is literal, see 13:14-16. The
Palestinian contract (Deut 30:1-10) given to Moses further explains the promise made to
Abram. The nation of Israel will return to the land in repentance and faith, and this promise
will be fulfilled in the millennium.

SEED (12:2). Follow the lineage of Christ in Matthew 1. Note the barrenness of Sarai in
11:30. The nation of Israel does begin with Abram, along with the origins of other nations.
This promise is eternal, see 13:15. The Davidic contract given to King David (2 Sam 7:12-
16) further explains the promise given to Abram.

BLESSING (12:3). This promise is ultimately fulfilled through Christ, see Gal. 3:8. This
promise is unconditional, see 15:9-18. Only God makes Himself responsible to this covenant.
The New contract given to Jeremiah (Jeremiah 31:31-34) further explains the promise given
to Abram. “This covenant provides the basis by which God will bless Israel in the future –
Israel will enjoy forgiveness of sins through the meritorious death of Christ. The
unconditional nature of this covenant is once more seen in the ‘I will” statements of v. 33-
34.”

Covenant Theology (also called Replacement theology) teaches that God has abandoned the
promises made to the Jewish people and replaced them with NT Christians, who are now His
chosen people on earth. Also, within Covenant theology the two sacraments serve as bridges,
or links, between the OT and NT. For example, the Lord’s Supper is simply a replacement of
the Jewish Passover since both events symbolize God’s act of salvation of His chosen people.
Concerning baptism, this sacrament is the visible sign of entrance into the New Covenant and
replaces the Abrahamic rite of circumcision that symbolizes the cleansing of sin.

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(12:4) Since Lot voluntarily chose to accompany Abram, he probably believed the promises
as well (cf. Ruth). Abram's call had been to separate from his pagan relatives, so he was not
disobedient by allowing Lot to accompany him.

Abram's first settlement was in Shechem. (12:5-6)

Other towns on the main travel route south of Shechem are Bethel, Hebron, and Gerar.

(12:8) Abram proceeded south and encamped between Bethel and Ai (probably et Tell) just
north of Salem (Jerusalem). Again, he built an altar to worship Yahweh and called on His
name in worship.

Abram leaves the promised land and moves to Egypt (12:10-20)

The second crisis Abram faced arose because of a famine in Canaan. Abram chose to sojourn
in the Nile Valley until it was past. In this incident Abram tried to pass Sarai off as his sister
because he feared for his life. By doing so, he jeopardized his blessing since he lost his wife
temporarily to Pharaoh. However, Yahweh intervened to deliver Abram and Sarai from
Egypt.

(13) Abram returns to the promised land, but there is a conflict with Lot (13:11-13) “Lot,
however, chose neither of these options, north or south. Instead he decided to move east into
the valley of the Jordan (v. 11). Earlier we read that Adam, Eve, and Cain travelled east after
they sinned (3:24; 4:16) and that the people of Babel went east and rebelled against God
(11:2). Thus, Lot's move east makes us a bit uneasy (cf. 12:3). The place Lot chose to settle
was on the eastern frontier of the Promised Land (v. 11).

Lot's choice seems to have been influenced to some extent by a desire to ally with the native
inhabitants (cf. 13:7, 12; 19:1-26) as well as by the natural fruitfulness of the Jordan Valley
(v. 10).

Genesis 13:14-17 “Abram "lifted up his eyes" also (v. 14), but he saw the whole land as far as
he could see in every direction. God repeated His promise to give him and his descendants all
the land he saw. This promise was more specific than God's previous promises regarding the
seed and the land (12:2, 7).

GENESIS 14

Battle in the promised land; Blessing from Melchizedek As Abram returns from his battle
against Chedorlaormer and the kings who were with him, Abram meets the King of Salem.

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Melchizedek, whose story is recorded in Hebrews 7:1-10, blesses Abram and Abram gives
back to the king a tenth of all his victory spoils. Melchizedek is a type of Christ because of
his priesthood, his unknown beginning, and his title as king of righteousness and peace.
Melchizedek is God's representative; the only man Abram recognizes as spiritually superior
to him. Melchizedek, a priest (this is the first reference to a priest in the Scriptures) blesses
Abram with food fit for royalty in that day, bread and wine (v. 18), which is a reward for
Abram’s faithfulness.

GENESIS 15

Ratification of God’s covenant with Abraham

From chapters 12 through 14 issues involving God's promise to Abram concerning land have
predominated. However, from chapter 15 on tensions arising from the promise of descendants
become central in the narrative.

Genesis 15:1-3 It has been 10 years since God gave Abram his promise of blessing, and
Abram fully believes that God will honor His promise. But, Abram decides that he will
"help" God accomplish the task of becoming the father of many future descendants. He
presents his chief servant, Eliezer of Damascus, as the heir of his household, since God has
not given him a son.

Genesis 15:4 Abram assumed that since he was old and childless and since Lot had not
returned to him, the heir God had promised him would be his chief servant, Eliezer. God
assured Abram that the descendants He had promised would come through a "natural-born
son," not an adopted heir (cf. 12:7; 13:15-16).

Genesis 15:12-21 Abram is only a spectator to the confirmation of this covenant. Note what
is going to happen as a result of this commitment by God:

• Abram's descendants will be enslaved for 400 years. But the nation will be released & she
will receive many possessions from Egypt.

• Israel's oppressor, Egypt, will be judged for her actions.

• Abram will live a long life; he dies at age 175.

• God gives the physical boundaries to the land that Israel (18-21) will possess.

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Genesis 15:6 “God justified Abram (i.e., declared him righteous) because of his faith,
evidently when he left Ur. Abram's normal response to God's words to him was to believe
them. Abram had trusted the person of God previously, but he evidently had not realized that
God would give him an heir from his own body (v. 4). Now he accepted this promise of God
also (cf. Rom. 4:3; Gal. 3:6; James 2:23).

In the middle of this chapter occurs what is perhaps the most important verse in the entire
Bible: Genesis 15:6. In it, the doctrine of justification by faith is set forth for the first time.
This is the first verse in the Bible explicitly to speak of (1) 'faith,' (2) 'righteousness,' and (3)
'justification.’

Genesis 15:18 This was the formal "cutting" of the Abrahamic Covenant. God now
formalized His earlier promises (12:1-3, 7) into a suzerainty treaty, similar to a royal land
grant, since Abram now understood and believed what God had promised. God as king bound
Himself to do something for His servant Abram. The fulfilment of the covenant did not
depend on Abram's obedience. It rested entirely on God's faithfulness.

The Abrahamic Covenant is basic to the premillennial system of theology. This covenant has
not yet been fulfilled as God promised it would be. Since God is faithful, we believe He will
fulfil these promises in the future. Consequently, there must be a future for Israel as a nation
(cf. Rom. 11). Amillennialists interpret this covenant in a less literal way. The crucial issue is
interpretation. If God fulfilled the seed and blessings promises literally, should we not expect
that He will also fulfil the land promises literally?

Genesis16 Abraham’s attempt to fulfil God’s promise of a son through Hagar “Sarai and
Abram tried to obtain the heir God had promised them by resorting to a culturally acceptable
custom of their day even though it involved a failure to trust God. This fleshly act created
serious complications for Abram and his household that included Hagar fleeing into the
wilderness. Nevertheless, God proved faithful to His promises and responded to Hagar's cries
for help. He provided for her needs and promised her many descendants through Ishmael
since he was Abram's son. The Lord named Ishmael (v. 11), whose name means "God hears,"
and Hagar named the Lord (v. 13) "the One who sees." These two names constitute a major
revelation of God: He hears and He sees.

Genesis 17 The covenant is reconfirmed – Sarah will have a son!

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This chapter is a watershed in the Abraham story. The promises to him have been unfolded
bit by bit, gradually building up and becoming more detailed and precise, until here they are
repeated and filled out in a glorious crescendo in a long and elaborate divine speech. From
this point in Genesis, divine speeches become rarer and little new content is added to the
promises, but the fulfilment of these promises becomes more visible.

Genesis 17:1 14 years after Ishmael's birth (24 years after coming to Canaan), God appears
again to Abram. The 14 years of silence is probably a time of discipline for Abram after his
disobedience with Hagar.

Genesis 17:5 & 15) Name changes for Abram and Sarai indicate fulfilment of the Abrahamic
Covenant, in that they will have a multitude of descendants.

Abram: This name means "exalted father", referring to his royal lineage.

Abraham: This name means "father of a great number".

Sarai: This name means "my princess".

Sarah: This name means "princess", she will be the mother of nations.

The references to the "covenant" in this chapter have caused some confusion. The
Abrahamic Covenant (chapter 15) is in view (vv. 4, 7, 11, 19, 21) but also the outward sign of
that covenant that was the covenant of circumcision (vv. 2, 9, 10, 13, 14). Thus, Moses used
the word "covenant" with two different references here. Whereas the Abrahamic Covenant
was unconditional, the covenant of circumcision depended on Abram's obedience (vv. 1-2).
God would bless Abram as Abram obeyed God by circumcising his household. This blessing
would be in the form of multiplying Abram's descendants "exceedingly," even more than God
had already promised.

God has not commanded circumcision of the flesh for Christians.

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ISAAC – THE BELOVED SON (GENESIS 25:19-26:35)

The account of Isaac continues God’s special relationship to Abraham and the covenantal
purposes of God (25:19–26:35).

The godly line continues from Abraham to Isaac and from Isaac to his second son Jacob.
Have you noticed how often God’s choice to carry His line bypasses the first-born son for
another son?

The Genesis account emphasizes the lives of Abraham and Jacob and gives a few details
about Isaac. The history of these patriarchs is an integral part of the development of the
Hebrew nation. From them we gain insights into God’s working in the lives of men to
prepare them for their part in fulfilling His purposes.

1.Esau and Jacob are born (25:19–26).

Rebekah was barren but God answered Isaac’s prayer and she conceived twin sons. The
record proceeds to take up the history of Isaac, after the death of Abraham. He was forty
years old when he married Rebekah (see chapter 24). Rebekah, however, had a similar
problem to Sarah. She was barren and without children. They had to wait twenty years to
have sons (verse 26).

Isaac prayed to God about it, and Rebekah conceived. God had promised many descendants
through Isaac. Surely God intended to keep His promise. What anguish Isaac went through in
the meantime, we are not told, though it must have been somewhat similar to Abraham’s. No
doubt, he had been told about all Abraham and Sarah went through, so perhaps he was a bit
more patient than they had been. Remember, Abraham was still alive at this time to advise
Isaac. When Rebekah did conceive, she really conceived! Two boys were in her womb —
twins! Note that the inspired record calls these boys “children.”

The Bible, in passages like this, tells us much about how God views unborn life in the
mother’s womb. He uses terms, such as this one, which are identically the same (both in
English and in Hebrew) to the terms otherwise used for children that have been born. In
short, they are terms that mean, by their very definition and usage, human individuals. This
demonstrates that God views the life in the mother’s womb to be a living human being. It
follows that it is worthy of all the care and protection that ought to be given to children who
have been born. So, a woman who has conceived has a human individual in her womb. It is
not just a part of her body, but is a separate person, her baby. For her to deliberately have it

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killed, as in the modern practice of abortion, is murder as surely as it would be if she had it
killed after it is born. She ought rather to love and cherish and protect her baby. This is
clearly and necessarily implied by the use of the term “children” and other such terms the
Bible used for unborn babies (compare Luke 1:36-44). However, something was unusual
about these boys. They were struggling together in Rebekah’s womb. Babies in the womb
often move, and the mother can feel this when they are more advanced in development. But
this was unusual. They were fighting one another, and Rebekah could surely feel them doing
so.

25:23 – God predicted two nations would come from these two sons, and the older would
serve the younger. God answered Rebekah with a prophecy about the future, not just of the
boys, but of their descendants. It is interesting how often statements or predictions about
people in Genesis – especially about sons – are also or even primarily predictions about the
descendants of those sons.

2. Esau and Jacob pursue different interests (25:27–28).

2.1. The first son Esau was red and hairy. (25:24-26)

The second son Jacob took hold of Esau’s heel. Time came for the boys to be born. The first
to be born was red and hairy like a garment (as from an animal skin). He was named Esau
(generally understood to mean “hairy”).

The second turned out to be entirely different from his brother, both in appearance and
temperament. We are later told that his skin was smooth, not hairy like Esau’s, and even his
voice was different. As he came out, he took hold of his brother’s heel. He was named Jacob,
meaning one who takes the heel or a supplanter (as one who tries to drag someone else
down). Since a point is made about taking the heel and the name given, there must be some
significance. The idea seems to be that the sons struggled or competed at birth. Hosea 12:3
says this had been happening even in the womb. So, these sons struggled in the womb, at
birth, through much of their lives, and into the relationships of the nations that descended
from them. They were born when Isaac was sixty years old, whereas he had been born when
Abraham was one hundred.

Genesis 25:27,28 – Esau loved to hunt outdoors, but Jacob dwelt in the tents. Isaac loved
Esau, but Rebekah loved Jacob. The Bible tells little about the early years of the boys. But
when they grew up, they were entirely different in lifestyle and temperament, as they were in

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appearance. Esau loved to hunt and be in the fields. Jacob was mild and preferred to stay in
the tents. The Bible does not, as far as I can tell, condemn either lifestyle as such. It simply
shows how the great differences between the boys manifested themselves and continued to
create conflict.

Esau’s interests and occupation show a lack of interest in productive work and spirituality.
His later conduct surely shows lack of spirituality, but nothing says this was true of his
occupation.

The account then records a tragic, terrible error committed by Isaac and Rebekah. As their
sons grew and their conflicts continued, the parents took sides. They played favourites. Isaac
loved Esau because he enjoyed eating the food that Esau killed in his hunting. But Rebekah
loved Jacob more. So, instead of working together to try to teach the boys to love one another
and become peaceable, the parents allowed the conflict between the boys to cause conflict
between them. Few errors that parents make can have more tragic results than playing
favourites and taking sides in their children’s conflicts. It not only alienates the parents from
one another, but it magnifies the problems between the children, causing the conflict to
continue and escalate. Instead of teaching the children to learn to get along, the parents lead
the children to believe their conflicts and fusses are justified. In the case of Esau and Jacob, it
led to strife that continued for years. The problem eventually resulted in threats of murder, so
that one son had to leave home for many years. And all of this occurred in a family that God
had chosen through whom great promises were to come true. What a shame and disgrace! Let
us as parents take a lesson. Abraham had, at God’s guidance, avoided this kind of conflict
when it began among his sons, by making absolutely clear from the outset which son would
be his heir. Here we see the wisdom in this.

Esau “sells” his birth right to Jacob (25:29–34).

Esau came home hungry from hunting and sold his birth right to Jacob for a bowl of stew.
This story reveals how the course of events brought about great influences on future history.
God had already said that Jacob was to become the leader over his older brother. In light of
the nature of the promise to Abraham, this surely meant that God’s promise would come true
through Jacob, not Esau. Yet, Isaac preferred the older brother and acted as if he did not
realize that the younger was the one God had chosen. The account does not say whether or
not Jacob at this time knew that he was to have the promises and the leadership. But surely,
his mother remembered, since God had made the prediction expressly to her, and she

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preferred Jacob anyway. Most likely, she was working to bring about Jacob’s dominance. She
surely did so later in the matter of the blessing (chapter 27). So, she may have told Jacob of
the prediction God had made. Unfortunately, the manner chosen by Jacob and Rebekah to
bring this about was not wise and, at least in the case of the blessing, was downright deceitful
and disrespectful. Their whole approach was based on competition and conflict rather than
love, concern for others, and a desire for peace (as Abraham had shown toward Lot). Later
events show that Rebekah’s brother Laban was deceitful and competitive, so Rebekah may
have learned such conduct in her parents’ home and carried it over into her own family. Esau
came in from the field one evening very tired and hungry from hunting. Meantime Jacob at
home had been cooking some stew or pottage. Esau asked Jacob to give him some of the stew
because he was so hungry. As a result, he was called Edom (meaning “red” — ASV
footnote), since it was red pottage. His descendants were later called Edomites. Jacob said he
would give Esau some stew if Esau would sell him the family birth right.

The birth right involved a double portion of the family inheritance, and with it generally went
leadership in the family, head of the clan, etc. (Deut. 21:17; Gen. 27:29).

It also included spiritual leadership (Gen. 22:9; 26:25; 35:1).

This would be a great privilege in any family, but especially in this family since God had
promised such great blessings to come true through them.

The stories of Isaac and Abimelech (26:1–33).

Isaac’s Relations with the People of the Land Little has been said to this point about Isaac
himself, other than the accounts of his birth, God’s command to Abraham to sacrifice Isaac,
the selection of Isaac’s wife, and the birth of his sons Esau and Jacob. God knew Abraham
would command his household after him to follow God (18:19), so surely Abraham
instructed Isaac about God’s special promises and the fact they must come true through him.
Nevertheless, the record to this point nowhere says that God had directly revealed these
matters to Isaac. But now that Abraham had died, it was time for God to begin dealing
directly with the son through whom these promises were to be fulfilled. The entire record of
the Old Testament, from the time of Abraham on, deals directly or indirectly with those
through whom these promises would come true.

God appears to Isaac in the midst of a famine (26:1–5).

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Genesis 26:1 – Famine caused Isaac to go to the king of the Philistines. There was a famine
in the land, so Isaac determined to go dwell in the region controlled by Abimelech, king of
the Philistines, in Gerar. Gerar was northwest of Beersheeba (see map). A famine in the days
of Abraham had led him to go to Egypt (12:10ff). On another occasion, he had lived near
Abimelech in Gerar (20:1,2), though there was no reference to a famine in that case. The
language here might indicate that this was the first serious famine since the one in Abraham’s
days. Abimelech appears to be a family name or general name for the kings of the Philistines
in Gerar, similar to Pharaoh in Egypt, Caesar in Rome, etc. It is unlikely that this was the
same man Abimelech that was referred to so many years earlier in the days of Abraham
(though men did live long lives in those days).

God repeated the promises to Isaac. (26:2-5)

Here is the first recorded time that God spoke directly to Isaac (if He did so earlier, the event
is unrecorded). The record clearly shows that God intended to deal directly with Isaac, as He
had done with Abraham. Now that Abraham had died, the time had come for God to deal
with his son, in order to fulfil His promises.

The Lord appeared to Isaac and spoke to him, as He had done with Abraham, Noah, and
others in this age. This is why we call it the “Patriarchal Age.” God spoke His will directly to
the fathers (patriarchs) who headed the families. There was no record of God commanding
anyone to write down His laws till the days of Moses. God first instructed Isaac not to go to
Egypt. This may indicate that Isaac knew that was what Abraham had done in the famine in
12:10ff. However, in this case, God wanted Isaac to stay in the land He had promised to give
to Abraham’s descendants. God promised that, if Isaac would stay in these lands, God would
adequately bless him. The subsequent record shows that this was completely true. However,
God went further and repeated to Isaac the whole promise that He had given to Abraham. He
expressly stated that He had given this promise with an oath to Abraham. The promise
concerned Abraham’s descendants and included the following:

(1) They would become a great nation, numerous like the stars of heaven.

(2) They would receive the land of Canaan.

(3) In their seed, all nations of the earth would be blessed (Jesus would come).

This simply repeated the promise given to Abraham, but the point is that God repeated it to
Isaac as a promised to come true through him and his descendants. Then God said He had

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made this promise because Abraham had obeyed His voice and kept His charge,
commandments, statutes, and laws. Note that nothing is said about the obedience of any
descendants.

This did not necessarily imply that Isaac had not kept God’s commands. The point was that
the promise was made to Abraham because of his obedience, and it would be kept for that
reason, regardless of the obedience of the descendants. Note that the passage directly states
what some people want to deny: God blessed Abraham because of his obedient faith. Some
attempt to use Abraham as proof that God blesses men on the basis of faith only without or
before obedience. Yet here is undeniable proof that God’s blessings to Abraham were
conditioned on his obedience (see also notes on chapter 22). What commands did Abraham
obey? Some argue such passages as this mean Abraham kept the Ten Commands, including
the seventh-day Sabbath. But there is no evidence here of any such thing. The Ten
Commands were not given till many generations later. God did not give all the same
commands then that He had given to Abraham. Did Moses and others of his generation have
to offer their sons as sacrifices? Surely not. Yet, was that command not included in the
reference here about Abraham’s obedience? Surely it was – see our notes on chapter 22
where God expressly stated that Abraham’s obedience in that matter was the reason God
blessed Him. So, the passage simply means Abraham kept whatever commands God had
given Him. Nothing here proves he kept the Sabbath (see 2:1-3).

Isaac sojourns in Gerar and repeats the mistake of his father (26:6–11).

Genesis 26:6-11 – Isaac lied to Abimelech saying Rebekah was his sister, like Abraham had
lied about Sarah. Abimelech saw them sporting and rebuked Isaac. Isaac then remained in
Gerar as God had commanded. But he also told the same lie that Abraham had told. He said
Rebekah was his sister, because he feared the men of the land would kill him to take her,
since she was so beautiful. This is the same lie Abraham had told regarding Sarah, both to
Pharaoh in Egypt (12:11ff) and to Abimelech (20:2,12ff). Actually, Sarah had been
Abraham’s half-sister, whereas Rebekah was only Isaac’s cousin (though perhaps the Hebrew
word for “sister” could include such a near relative as a cousin). But the fact remains that this
was deliberate deception, because it withheld the fact she was his wife. Here we see a
pattern that affected Abraham’s descendants repeatedly. The children often repeated the
sins and errors of the parents. Doubtless Isaac had witnessed his father tell this lie about
Sarah, so he did the same. Similar repeating of errors occurred with favouritism being played

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between children and with deception in other forms. Parents need to learn that our children
are likely to repeat our sins. Yet, serious problems had occurred when Abraham had told this
lie. Apparently, Isaac forgot the problems or else thought it was worth doing even though it
might lead to such problems. Note also the great beauty Rebekah must have had, for she was
surely an older woman at this point. Yet even so she had such beauty that Isaac feared for his
life. Abimelech apparently had a house near where Isaac lived. As time passed, one day
Abimelech looked out a window and saw Isaac “sporting” or “showing endearment” (NKJV)
or “caressing” (NKJV footnote) his wife. Whatever this was, it was clearly not something a
man would do with just his sister but only with his wife. Abimelech determined to confront
Isaac about this. Isaac admitted she was his wife, but he explained that he had feared for his
life. Abimelech quite rightly then rebuked Isaac, pointing out that one of the men of the city
might have taken Rebekah and lain with her. Such adultery would bring guilt, and Isaac
would bear some responsibility, since he had lied to them.

Abimelech, however, brought no consequences on Isaac. He simply charged all his people to
leave Isaac and his wife alone, or they would be put to death. Surely, such weakness in
Abraham and Isaac should warn us of the danger of allowing sin in our lives, even when we
otherwise seek to serve God. Yet we can be forgiven, for God evidently eventually accepted
Abraham and Isaac for their faithfulness.

Isaac is blessed by God (26:12–17).

26:12-14 – Isaac had great possessions of flocks, herds, and servants, so the Philistines
envied him. Isaac continued for a time living in the territory of Abimelech. He even sowed
seed and reaped a harvest that year. This is unusual in the Bible record, especially for
Abraham’s family. Cain had been a tiller of the soil, but Genesis rarely refers to farming the
land. Mostly Abraham’s family had been shepherds. Perhaps the famine conditions had
moved Isaac to try this means to provide grain for his family and herds. In any case, the effort
was successful. God had promised to bless him if he would stay in the land, and He surely did
bless him. Isaac became very prosperous, continuing to prosper. He not only had good crops,
he had great possessions of flocks and herds and many servants. He was a very rich man.
This happened despite the fact he had moved to Gerar to escape a famine! Abraham had been
very rich, we recall — so rich that he and Lot had separated. Surely, Isaac received his
father’s wealth. Yet clearly, he was multiplying that wealth. However, the riches led to
jealousy, as they often do. The Philistines envied Isaac. Isaac was a stranger in the land.

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Doubtless, it irritated the people to see him prospering so. He lived in their land and farmed
ground near them, yet he gained wealth even beyond their ability to do so. Perhaps they
suffered much more than he did in the famine. This envy led to the problems described in the
following verses.

Isaac quarrels with the Philistines (26:18–22).

26:15-22 – Philistines sought to take over wells that Isaac owned and dug. So Isaac moved
further away till finally there was no conflict. For those who farm and raise flocks, water is a
major necessity. This was true for Isaac, as it had been for Abraham. Apparently, water was a
special concern in that region, since we so often read about wells in the accounts. The envy of
the Philistines especially showed itself regarding the wells Isaac used to provide for his vast
wealth. Abraham had lived in this area and had built wells there. He too had conflict with the
Philistines regarding his wells (21:25ff). The Philistines had filled up the wells he had dug.
Why they did so is not clear. Perhaps they thought that, if they filled up the wells Abraham
and Isaac would move away. In any case, they had filled the wells.

Abimelech then asked Isaac to leave his territory. He had permitted him to stay there awhile,
but when Isaac prospered so, Abimelech asked him to leave. Perhaps he observed the
growing jealousy among his people and feared open conflict. For whatever reason, he asked
Isaac to leave. So, Isaac moved a distance away, into the valley of Gerar. There he dug open
the wells his father had built and called them by the same names his father had called them.
Perhaps he thought the people would not bother him, since he had moved away, and since
these wells had been built and named by his father. His father had even made a covenant with
Abimelech regarding them — 21:25ff. He even dug another well and found running water —
perhaps a spring. But the people would not let him alone. There was strife over the water
from these wells too. Isaac named the well Ezek, meaning “quarrel.” So, he had them dig
another well, and again there was strife. So he named that one Sitnah, meaning “enmity.”
Note that the wells were so important that they were actually given names. Isaac moved once
more and had his servants dig. They found water again, but this time the Philistines did not
quarrel with him over it. He named this one Rehoboth, meaning “spaciousness.” Finally, he
had moved far enough away that there was space for him. The Lord, he said, had made room
for him, so he could now be fruitful. Rehoboth can be found on some maps even south and a
little west from Beersheeba (see map). Note the peaceable nature of Isaac here. He could
easily have tried to defend the wells as his right. He clearly needed water for his flocks, and

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his servants had dug these wells. His father had dug the original ones, and Abimelech had
made an oath with his father regarding them. Nevertheless, Isaac was evidently a man willing
to give in rather than fight. This was similar to his father’s willingness to let Lot have first
choice of the land, rather than have strife. Surely, we too should be unselfish to avoid strife

God renews His covenant with Isaac (26:23–25).

God appeared again to Isaac and promised to bless him. We are not told why, but Isaac
moved again, this time up to Beersheeba (see map). This is one of the southernmost cities of
Canaan, known as the southern extent in the expression “from Dan to Beersheeba.” This city
had also been important in Abraham’s life. He had lived there when Abimelech had made a
covenant with him (21:22-34). They had made terms of peace there, so Abraham called it
“Beersheeba,” meaning, “Well of the oath” (or other possible meanings). He had also there
called on the name of God — i.e., worshiped Him. He had also lived there after he had
offered Isaac (22:19).

So, Isaac was familiar with this area. He returned there, and God appeared to him as
apparently, He had appeared to Abraham there (chapter 22). God identified Himself as the
God of Abraham. Many false gods existed, but He was the true God that Abraham had
worshiped. What an honour to Abraham to have God identify Himself with Abraham! God
promised Isaac that he should not fear; God would be with him to bless him and his
descendants. This blessing would be for the sake of Abraham. This was much like the
promise of verses 3-5, but the specific promise to Abraham is not here repeated. Isaac then
built an altar or place to worship God. Abraham had often done this — 12:7,8; 13:4,18; 22:9.
Jacob later did so — 33:20. This is the only record we have of Isaac doing so, though of
course he may have done so other times that are not recorded. Clearly, the point is that he was
honouring God for the promises and blessings God had given him. He pitched his tent here.
Like Abraham, he was a nomad or traveller. He had no permanent home and had not yet
received the land as an inheritance. Again, his servants dug a well.

The treaty between Isaac and Abimelech (26:26–33).

Abimelech wanted a covenant with Isaac like Abraham had made, that they would be
peaceable to one another. Abimelech came to visit Isaac, even as Abimelech had done with
Abraham in 21:22ff. He was accompanied by a friend and also the commander of his army
Phichol. This was the same name for the commander of the army when Abimelech visited
Abraham — 21:22. It seems this too was a title, not just a name, or else this man had the

24
same name as the one previously. It just seems so unlikely that both these are the same men
as in Abraham’s day. Isaac asked why they had come, inasmuch as they had disliked him
enough to send him away (v16). Abimelech said they had come to make an oath or covenant
of peace between them. He recognized that God had blessed Isaac, and he wanted peace. It
could be he saw that God would continue to bless Isaac, and eventually Isaac would be strong
enough to be victorious in battle against his people. So, he sought peace while it was more
likely (in his view) to be obtainable. Or perhaps he genuinely thought this would help
maintain his favor with Isaac’s God. The covenant he offered was that they would not harm
one another. He said his people had not harmed Isaac since he had left them. Of course, they
had made his life miserable till he was compelled to leave them! But it was true that he had
sent Isaac away in peace when he could have sought to harm Isaac for the lie, he had told
about Rebekah, and he had done no physical harm. The covenant he offered was basically the
same that Abimelech had made with Abraham, as mentioned above. Isaac agreed and made a
feast for them, eating and drinking with them. The result was that early the next morning they
swore an oath to one another. They then left in peace.

26:32,33 – Isaac’s servants dug yet another well and found water.

The same day, Isaac’s servants brought him word that they had dug another well and found
water. Quite evidently, water was a major consideration. It has been mentioned repeatedly in
this chapter. It may have been that lack of water was the cause of the famine (verse 1). In any
case, Isaac named the well Shebah (one possible meaning is “oath”). The city there was
named Beersheeba (city of the oath), and continued to have that name till the time Moses
wrote this. Now this was the same name Abraham had given it, and for the same reason — he
and Abimelech had there made an oath not to harm one another (21:31,32). So, it would
appear that Isaac was just giving the place and its well the same name his father had given it,
even as he had done in verse 18.

Esau grieves his parents by marrying Hittite wives (26:34–35).

Esau married women of the land who were a grief to Isaac and Rebekah. Here the account
records, almost incidentally, some information about Esau’s wives. He was forty years old
when he married: clearly not a young man. His parents must have been quite elderly (by our
standards), since Isaac was sixty when Esau was born (25:26). But the women Esau married
were bad choices. First, he married Judith and Basemath, both of them daughters of Hittites.
These wives were a grief to Isaac and Rebekah. We will learn more about why this was so in

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27:46; 28:8,9; 36:2ff. Remember that, when a wife was chosen for Isaac himself, Abraham
was determined that the wife must not be chosen from among the people of the land where
they lived (chapter 24). Such women were considered completely unacceptable as wives for
God’s people, especially for one through whom the promised blessing was to come.
Doubtless, after Rebekah was so carefully chosen for Isaac, neither of them could be satisfied
with women of the land as wives for Esau. In fact, when Jacob married, they made very sure
he too went back to their homeland to get a good wife and not marry a woman of the land
(28:1ff). As in the case of Isaac, this again shows the importance of making a wise choice in
marriage. Marriage to the wrong person can be a source of great trouble to anyone, but
especially to one who seeks to serve God. We are not told whether these women worshiped
idols, but that was almost universally the case among the people of the land, and that was the
reason such people were unacceptable as marriage companions for God’s people. Spiritual
reasons are also the main reasons why Christians should not marry people who are not
faithful children of God. A Christian has, as his highest goal, the desire to please God and
receive eternal life. A non-Christian does not share these goals or at least seeks them in a way
contrary to Scriptures. This means that the Christian does not share common views on the
most important aspect of life with the one whom he loves most in life. The resulting conflicts
can completely disrupt the unity that should exist in the home, especially in spiritual matters.
The Christian must believe that the one he or she loves most is destined to be lost eternally.
Perhaps greater conflict may result over concerns for the children. Whose views will
dominate? Such concerns can make marriage to a non-Christian nearly intolerable. Bad as
such concerns as these may have been for Esau, he went even further and married two such
women. God never intended for a marriage to involve more than one man and one woman.
He did, however, allow polygamy under this age. But it always involved serious problems.
And when neither of the women involved were servants of God, the problems just multiplied.
Finally, this shows how unsuitable Esau was to be the one through whom the promise to
Abraham should come true. He had proved his disdain for the promises when he sold his
birth right (see chapter 25). Here he showed his disdain by marrying women who were
completely unfit to be ancestors of those through whom the promise would come true.
Abraham and Isaac were especially concerned that the promise would come true through men
who married women who could help keep the lineage pure spiritually and otherwise. Esau
showed no such concern. This can help us understand subsequent events and why God chose
Jacob even before he and Esau were born. By His foreknowledge, God knew Jacob would be
more suited than Esau as the heir of the promises. To be sure, this does not in any way excuse
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Jacob’s deceit (in chapter 27) nor even his selfishness (in chapter 25). But he was still far
more suitable than Esau. Again, I am convinced that, had Jacob done things God’s way and
waited for God’s purposes, he would have received the promises without the devious
methods to which he resorted (see notes on chapters 25,27).

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JACOB – THE CHOSEN AND CHASTENED (27-36)

The account of Jacob (with Isaac) continues God’s special relationship to Abraham and the
covenantal purposes of God (27:1–37:1).

Isaac blesses Jacob and Esau (27:1–45).

Genesis 27 records Jacob under the direction of Rebekah, deceiving Isaac in order to steal the
blessing of the birthright from Esau. This thwarted Isaac’s attempt to bestow upon Esau the
blessings of the birthright, which was against the will of the Lord. Normally the birthright
belonged to the eldest son. This entitled him to a double share of the property in addition to
the privilege of assuming the father’s position of headship in the family. For the descendants
of Abraham it determined the one through whom the covenant blessings would be given.
With this privileged status came responsibility in that the firstborn was the protector of the
family and leader. Not only did the firstborn have the responsibility of providing leadership
and material things in Isaac’s family but also he had the responsibility to provide spiritually
for his family, which was paramount in the family of Abraham and Isaac. Abraham and Isaac
were in the line of Christ and the birthright in the family of Isaac included the promises and
blessings given in the Abrahamic Covenant. In the family of Abraham and Isaac, the
birthright included the privilege of carrying on the line of Christ that would bring salvation
and therefore blessing to the entire world.

In eternity past, before Jacob and Esau were born God knew in His omniscience that Esau
would possess such a negative attitude towards His plan and that Jacob would have a positive
attitude. As we saw in Genesis 25:23, the Lord’s prophecy to Rebekah was that the birthright
and the blessings attached to it belonged to Jacob and not Esau.
Genesis 25:23, “The LORD said to her, ‘Two nations are in your womb; And two peoples will
be separated from your body; And one people shall be stronger than the other; And the older
shall serve the younger.’”

Therefore, Isaac’s desire to give Esau the blessing of the birth right and not Jacob was against
the will of the Lord.

Jacob deceives his father and receives Esau’s blessing (27:1–29).

Rebekah and Jacob erroneously thought they could accomplish the will of the Lord by means
of the sin of deception. In the end, the family was separated for Rebekah never saw Esau
again after this episode and Jacob and Esau split and did not reconcile until years later. What

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we see was that parental preference destroyed the family of Isaac and Rebekah. Genesis 27:1
begins a set of dialogues and ends at Genesis 28:5, which give us the record of Jacob under
the instruction of his mother Rebekah, deceiving his father Isaac and stealing the blessing of
the birth right from his twin brother Esau. These dialogues contained in Genesis 27:1-28:5
are framed by the marriage of Esau to Hittite women, which is recorded in Genesis 26:34-35
and his marriage to an Ishmaelite woman, which is recorded in Genesis 28:6-9.

Genesis 27 gives us a perfect example of the “overruling will of God” in the lives of His
people where Isaac’s bad decision to give the blessing to Esau and not Jacob is “overruled”
by God. The sovereign will of God functions three different ways in relation to the will of
angels and men:

(1) Directive will of God: God directly states what He desires of us.

(2) Permissive will of God: God permits us to have our own way.

(3) Overruling will of God: God overrules our decisions-not letting them have their intended
results-in order to protect us and the rest of mankind from our own negative volition and to
preserve and perpetuate His own marvellous plan. A comparison of Genesis 25:23 with
Genesis 27 manifests the function of God’s “directive”, “permissive” and “overruling” will.
The “directive” will of God for the lives of Esau and Jacob is revealed in the Lord’s prophecy
to Rebekah prior to the birth of the twins, which is recorded in Genesis 25:23. The
“permissive” will of God is manifested in Genesis 27:1-4 where the Lord “permits” Isaac to
attempt to give the blessing to Esau rather than Jacob. The “overruling” will of God is
manifested in Genesis 27:5-46 where Jacob deceives Isaac and receives the blessing rather
than Esau. In Genesis 27:1-4, we have the record of the conspiracy of Isaac and Esau to
secretly secure the blessing of the birth right for Esau rather than Jacob, which was against
the will of God.

This conversation that Isaac had with Esau regarding the blessing of the birth right was
private and was in fact a conspiracy on the part of Isaac to see that Esau, who was his
“favourite”, would get the blessing of the birth right. Normally the blessing would have been
a public affair, given before the entire family because it was, in reality, an oral will which
legally determined the disposition of all that the father possessed (See Genesis 49:1, 28;
50:24-25; Deuteronomy 33:1).

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In Genesis 27:5-17, we will see counter conspiracy of Rebekah and Jacob to deceive Isaac
and secure the blessing of the birth right, which would thwart the conspiracy of Isaac and
Esau from succeeding. In this passage, we see that Isaac’s wife, Rebekah is a master of
deception and superior to him in clandestine operations. Also, in this passage, we see the
third round of Jacob’s battle with Esau. The first round was at their birth (See Genesis 25:21-
28) and the second round was Jacob securing the birth right from Esau (See Genesis 25:27-34

The family rivalry and parental favouritism is pointed out by Moses under the inspiration of
the Holy Spirit by designating Esau as Isaac’s son and Jacob as Rebekah’s son. The blessing
that Rebekah is referring to was given at departures or imminent death in patriarchal times
and could not be altered. Rebekah adds to Isaac’s statement, the phrase “in the presence of
the Lord” in order to impress upon Jacob the significance of this critical moment in the
family’s history and that it was essential that they act immediately to thwart Isaac’s attempt
to give Esau the family blessing. She also uses this phrase to manipulate Jacob to take part in
a counter conspiracy, which would thwart the conspiracy launched by Isaac and Esau. Isaac
never used this prepositional phrase since Isaac was going against the will of the Lord by
attempting to give Esau the blessing rather than Jacob. Rebekah and Jacob erroneously
believed that by their own human power that Jacob could come into possession of the birth
right. They erroneously thought Jacob could “merit” the blessings when in reality he could
only receive them according to God’s grace meaning that he could not earn or deserve the
blessings since they would be freely given to him by God when he exercised faith in Him.
Jacob and Rebekah were on a works program and thought God needed their help but they
were ignorant of God’s method and thus inserted their own way of doing things. This
demonstrated in Jacob and Rebekah that self-confident attitude rather than a dependence
upon the Lord and His provisions and His plan and methods. Rebekah desired a right thing
for his son but she chose to attain it for him in a wrong way. Genesis 25:23 teaches that God
did not need their help since He had chosen Jacob over Esau from eternity past based upon
His sovereign grace and mercy to carry on the line of Christ and inherit the blessings and
privileges and responsibility of the Abrahamic Covenant.
Genesis 25:23, “The LORD said to her‘Two nations are in your womb; And two peoples will
be separated from your body; And one people shall be stronger than the other; And the older
shall serve the younger

b. Isaac gives Esau a less significant blessing (27:30–40).

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c. Esau makes plans to kill Jacob (27:41–45).

2. Jacob is sent to Laban to find a wife and get him away from Esau (27:46– 28:5).

3. Esau tries to please his parents by marrying a daughter of Ishmael (28:6– 9).

4. God reveals Himself to Jacob at Bethel and reaffirms the Abrahamic promises (28:10–22).

5. Jacob meets Rachel (29:1–14).

6. Jacob works for Laban’s daughters Leah and Rachel (29:15–30).

7. God blesses Jacob and his family grows (29:31—30:24).

a. Leah has four sons (29:31–35).

b. Bilhah (Rachel’s maid) has two sons (30:1–8).

c. Zilpah (Leah’s maid) has two sons (30:9–13).

d. Leah has two more sons and a daughter (30:14–21).

e. Rachel has one son, Joseph (30:22–24).

8. God blesses Jacob and his flocks grow (30:25–43).

9. Jacob leaves Paddan–Aram (31:1–55).

a. Jacob secretly flees from Laban (31:1–21).

b. Laban pursues Jacob, but Yahweh warns him (31:22–24).

c. Laban catches and confronts Jacob (31:25–42).

d. Jacob and Laban make a covenant (31:43–55).

The most significant event in Jacob’s life took place after he made a covenant with Laban
(31: 44 – 45) and continued toward Canaan and his dreaded meeting with Esau.

Jacob makes plans to appease Esau (32:1–21).

Jacob sends his family on and has a divine encounter (32:22–32).

Alone alongside the Jabbok River, Jacob struggled with God. God said to him, “Your name
will no longer be Jacob, but Israel, because you have struggled with God and with men and
overcome” (32: 28) The name Jacob means deceiver, supplanter or fake. The name Israel

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means among other things, “soldier of God” or possibly “one who struggles with God and
overcomes”.

The NIV Study Bible explains; Here in Father Jacob/Israel the nation of Israel got her name
and her characteristics: The people who struggle with God (memorialized in the name Israel)
and with men (memorialized in the name Jacob) and overcome (NIV Study Bible 1985,56)

Finally, Jacob realized that his blessing must come from God and not from his own efforts.
When he overcame in the struggle with God, he overcame his own deceitful ways. In his
struggle with God, he surrendered to God and became spiritually strong. God confirmed His
blessing and Jacob’s new name, Israel, later when Jacob returned to Bethel (35: 6 -15)

Jacob has a conciliatory meeting with his Esau (33:1–17).

Jacob comes to Shechem in Canaan (33:18–20).

Dinah is raped and her brothers retaliate (34:1–31).

a. The rape of Dinah (34:1–5).

b. The response (34:6–24).

c. The retaliation (34:25–29).

d. The rebuke of Jacob (34:30–31).

Jacob journeys to Bethel (35:1–15).

a. Jacob commanded to return to Bethel (35:1).

b. Jacob makes spiritual preparation to return to Bethel (35:2–4).

c. Jacob is divinely protected in returning to Bethel (35:5–8).

d. Yahweh renews His covenant with Jacob (35:9–15).

Rachel dies giving birth to Benjamin and is buried (35:16–20).

Reuben sleeps with Bilhah (35:21–22).

Jacob’s twelve sons are listed (35:23–26).

Isaac dies and is buried (35:27–29).

The genealogy of non–elect Esau provides a contrast to the elect Jacob (36:1– 37:1).

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The family of Esau (36:1–14).

2. The chiefs of the sons of Esau (36:15–19).

3. The sons of Seir the Horite (36:20–30).

4. The kings of Edom (36:31–39).

5. The chiefs of Esau (36:40–43).

6. Summary statement of the genealogy of Esau (37:1).

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JOSEPH – HIS SUFFERINGS AND GLORY (37: 1 – 50:26)

The account of Joseph (with Jacob) continues God’s special relationship to Abraham and the
covenantal purposes of God.

All of the remaining chapters except one centre around Joseph and God’s providence. The
controlling guidance of God is revealed in the story of Joseph’s betrayal by his brothers, his
servitude in Egypt and his recue of the Egyptians and his own family during the time of
famine. However, lets us look at Genesis chapter 38, which focuses on Jacob’s fourth son
Judah and introduce the Hittite law of levirate marriage. This law was very important to
family continuity and ownership of land. It later became a legal obligation for the Israelites
that is explained in Deuteronomy 25:5 -6, see also vs 7 -10)

This account is important because “it furnishes the genealogical background for the Davidic
line. It is through Judah and Tamar’s son Perez that the line through whom the Messiah
would come was carried forward. In fact, Tamar is one of only four women listed in the
genealogy of Jesus Christ (Matthew 1).

The story of Joseph and his brothers is an outstanding example of the providence of God. A
good definition of God’s providence is: God’s gracious working out of His purpose to help
His creatures through a course of events ordered by Him.

Thiessen defines God’s providence as “that continuous activity of God whereby He makes all
the events of the physical, mental and moral realms work out His purpose.

1. Joseph is identified as the favoured and ill–fated son (37:2–36).

a. Joseph is the favoured son (37:2–4).

b. Joseph is the ill–fated son (37:5–36).

2. Interlude: Judah sins and Tamar’s sons (38:1–30).

a. Judah and his family intermarry with Canaanite women (38:1–11).

b. Judah sins against his daughter–in–law Tamar (38:12–23).

c. Judah confesses his sin and Tamar’s “righteousness” (38:24–26).

d. Tamar gives birth to twins: Perez and Zerah (38:27–30).

Joseph experiences suffering and success in Egypt (39:1–40:23).

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Genesis 39:1 forms a transition from the account of Joseph being sold by the Midianites to
Potiphar as recorded in Genesis 37:36 to the account of Joseph in Potiphar’s house as
recorded in Genesis 39:1-20 and sets the stage for the first scene in this account. Genesis 39:1
shifts the setting of the story of Jacob and his family from Canaan to Egypt and from
Joseph’s brothers and the Midianites to Joseph and Potiphar

“Joseph” was the eleventh son of Jacob that was born in Paddan Aram and he was the first
child that Rachel bore to Jacob according to Genesis 30:22-24. Joseph’s life is divided into
three segments:

(1) Birth to Seventeen Years of Age (Genesis 30:2437:2)

(2) Seventeen to Thirty Years of Age (Genesis 37:2-41:46)

(3) Thirty Years to Death (Genesis 41:46-50:26).

Joseph becomes a slave of Potiphar and experiences initial success (39:1– 6).

So we can see that through the providence of God Joseph was taken to capital city, which
during the 12th Dynasty was Memphis and sold to a high ranking official in Pharaoh’s
cabinet, namely, Potiphar. The providence of God is the divine outworking of the divine
decree, the object being the final manifestation of God’s glory and expresses the fact that the
world and our lives are not ruled by chance or fate but by God. Therefore, the fact that Joseph
ended up in Egypt with Potiphar did not happen by chance or fate but because God ordained
for it to take place in order to fulfil His plan for Jacob’s family and to bring glory to Him.
The Lord looked down the corridors of time and decreed to take place that Joseph would end
up in Egypt.

Genesis 39:1 records that Potiphar bought Joseph from the “Ishmaelites” whereas Genesis
37:36 records that he was sold to Potiphar by the “Midianites.”

The names “Ishmaelites” and “Midianites” in Genesis 37:25, 27, 28, 36 and Genesis 39:1 are
synonymous terms, which is confirmed by Judges 8:24, which says of the Midianites “they
had golden earrings, because they were Ishmaelites.”

The use of these two terms in Genesis 37 indicates that the term “Ishmaelite” was as a
generic term or general designation for “nomadic traders” or “desert tribes” whereas
“Midianite” indicates a specific ethnic affiliation. Or in other words, the term “Midianites” in

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Genesis 37 refers to a specific ethnic affiliation among the league of desert tribes or nomadic
traders known by the generic use of the term “Ishmaelites.”

Genesis 39:2-6 presents the record of God blessing the captain of Pharaoh’s bodyguard,
Potiphar on account of Joseph. Genesis 39:2 “The LORD was with Joseph, so he became a
successful man”.

The statement “the Lord was with Joseph” refers to the Lord’s presence in the life of Joseph
despite his adverse circumstances and refers to the fact that the Lord will not only protect
Joseph but also prosper him while he is in exile in Egypt. The statement “the Lord was with
Joseph” reveals that the Lord was the reason for Joseph’s success while under Potiphar’s
authority. The statement “the Lord was with Joseph” teaches that although Joseph
circumstances had drastically changed, his relationship with the Lord had remained the same.
Although Joseph was going through adverse and difficult circumstances the Lord had never
left him, nor had He forsaken him

Joseph resists the advances of Potiphar’s wife and is falsely charged with rape (39:7–
18).

“After these events” refers to the four stages in Joseph’s elevation to power in Potiphar’s
house, which are recorded in Genesis 39:2-6a. The expression “his master’s wife” refers to
Potiphar’s wife whose name is never revealed by the narrator in order to express the Holy
Spirit’s displeasure with her conduct in attempting to seduce Joseph. The statement “his
master’s wife looked with desire at Joseph” refers to Potiphar’s wife looking with sexual
desire at the physically attractive Joseph or in other words she was lusting after him. This
statement refers to the fact that she has.

In Genesis 39:11-18, we see that once again Joseph rejects the sexual advances of Potiphar’s
wife and in frustration, she makes false accusations against him.

Joseph is thrown into prison but experiences success (39:19–23).

Genesis 39:19-20 records Joseph being reluctantly imprisoned by Potiphar as a result of his
wife’s accusations.

We close this chapter by noting verses twenty-one thru twenty-three, which reveals to us that
the Lord caused the chief jailor to place Joseph in charge of the prison he is confined in.

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God permitted Joseph to experience unjust treatment in order to develop his character and
advance him to spiritual maturity so that he would have the capacity to promote him to a
position of authority as prime minister of Egypt resulting in the fulfilment of Joseph’s two
prophetic dreams (See Genesis 37:5-11).

Genesis 39:22-23 records that the prison warden made Joseph the overseer over the entire
prison population because the Lord was with him

Typology in Genesis 39

I thought it would be instructive if we complete our study of Genesis 39 by noting that Joseph
and the events in his life typify the Lord Jesus Christ and the events in His life.

A type is designed to teach us a lesson about the Lord Jesus Christ. Therefore, we see in our
study that the historical personage of Joseph “parallels” the historical personage of our Lord
and Savior Jesus Christ. Also, many of the historical events in the life of Joseph that are
recorded in Genesis 39 “parallel” many of the historical events in the life of our Lord and
Savior Jesus Christ. The fact that the events in the life of Joseph that are recorded in Genesis
37 and 39 typified the many of the events in the life of Christ and that Joseph himself is a
type of Christ does “not” mean that Joseph is equal to the Lord but rather that Joseph and the
events in his life foreshadow the Lord and the events in His life. No other character in the
Bible foreshadowed the Lord Jesus Christ more than Joseph. In Joseph we see the Lord Jesus
as the Preserver, Provider and Saviour. Of the seven great figures in the book of Genesis that
whose biographies we have studied, Adam, Abel, Noah, Abraham, Isaac, Jacob and Joseph,
Joseph’s story is the longest.

1.The fact that Joseph was brought to Egypt foreshadows our Lord brought to Egypt by
Joseph. (Matthew 2:13 -15)

2. The fact that Joseph became a servant of Potiphar’s typifies the Lord Jesus Christ who
came to serve both men and God. (Philippians 2: 5 – 7; Isaiah 49:7)

3. The fact that the Lord was with Joseph typifies our Lord who spoke of His heavenly Father
as always with Him.(Genesis 39: 2 ; John 16:32)

4.The statement in Genesis 39:2 that Joseph became successful and the statement in Genesis
39:3 that the Lord prospered Joseph typifies the Lord Jesus Christ who was prospered by the

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Father when He raised Him from the dead and seated Him at His right hand.(Isaiah 52:13;
53:10)

5.Genesis 39:4 records that Joseph found favour in the sight of Potiphar, which typifies the
Lord Jesus Christ finding favour with God the Father. (John 8:29)

6.Genesis 39:5 records that Potiphar and his entire household were blessed by association
with Joseph, which parallels or typifies the church receiving every spiritual blessing in the
heavenly places on account of their union and identification with Jesus Christ.
(Ephesians 1:3)

7.When Potiphar put His entire estate under Joseph’s authority, this foreshadowed God the
Father putting all creation and every creature under the authority of His Son Jesus Christ.
(John 3:35).

8.When Joseph resisted the temptation to commit adultery with Potiphar’s wife day after day
and did not sin, this typified our Lord and saviour Jesus Christ who was tempted and never
sinned. (Hebrews 4:15;1 John 3:5)

9.Genesis 39:13-14 records that Joseph was accused of a crime that he did not commit by
Potiphar’s wife and never defended himself, which foreshadowed the Lord Jesus Christ who
never defended Himself when He was falsely accused. (Matthew 26:59, 60; 27:12; Isaiah
53;7)

10.Genesis 39:19-20 and Psalm 105:18-19 record that Potiphar put Joseph in chains, which
foreshadows our Lord being bound before being led away to be delivered to Pilate.
(Matthew 27:1‐2; Psalm 105:18)

11.The fact that the fetter hurt Joseph’s feet typifies our Lord’s feet being pierced through at
His crucifixion. (Psalm 22:16)

12.As we noted Potiphar did not believe his wife’s accusations against Joseph. The fact that
Potiphar does “not” really believe his wife’s accusations against Joseph as indicated in that he
does not execute Joseph but rather imprisons him indicates quite clearly that he was angry
because he lost the services of the most efficient business manager in all the land of Egypt.
Therefore, the fact that Potiphar does “not” believe his wife’s accusations and that Joseph
was innocent foreshadows Pilate believing that our Lord was innocent of the accusations
made against Him by the chief priests who demanded His crucifixion. (Luke 23:4)

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13.Genesis 39:21-23 records Joseph winning the respect of the prison warden, which typifies
our Lord winning the respect of the Roman centurion who presided over His crucifixion.
(Luke 23:47; Matthew 27:54)

14.Finally, the fact that Joseph suffered unjust treatment at the hands of the Gentiles
foreshadows our Lord being mistreated by the Gentiles. (Acts 4:25‐28)

Joseph successfully interprets some prisoners’ dreams but is not remembered (40:1–23).

Genesis 40 contains the story of Joseph interpreting the dreams of Pharaoh’s cupbearer and
baker who were imprisoned with Joseph because they offended Pharaoh. Let’s begin a study
of this chapter by studying Genesis 40:1-4, which records Pharaoh’s cupbearer and baker
being incarcerated in the same prison as Joseph.

Genesis 40:1 “Then it came about after these things, the cupbearer and the baker for the king
of Egypt offended their lord, the king of Egypt.2 Pharaoh was furious with his two officials,
the chief cupbearer and the chief baker.”

“After these things” indicates that the events recorded in Genesis 40 took place after the
events of Genesis 39, which records Potiphar imprisoning Joseph as a result of his wife
accusing Joseph of disrobing in front of her.

The fact that Pharaoh’s cupbearer was incarcerated in the same prison as Joseph was another
manifestation of the providence of God in Joseph’s life. The providence of God is the divine
outworking of the divine decree, the object being the final manifestation of God’s glory and
expresses the fact that the world and our lives are not ruled by chance or fate but by God.
Therefore, the fact that Pharaoh’s cupbearer was incarcerated in the same prison as Joseph
did not happen by chance or fate but because God ordained for it to take place in order to
fulfil His plan for Joseph’s family and to bring glory to Himself.

The fact that a high-ranking official in Pharaoh’s court would be incarcerated in the same
prison as Joseph was a manifestation of the providence of God in Joseph’s life since the
cupbearer would introduce Joseph to Pharaoh according to Genesis 41:9-14.

The cupbearer introduced Joseph to Pharaoh since the latter was troubled by dreams, which
Joseph interpreted and which led to Pharaoh promoting Joseph to prime minister of Egypt.

Genesis 40:5-15 records Joseph interpreting the dreams of Pharaoh’s cupbearer and then
making a personal request of him.

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These dreams would give Joseph an opportunity to come to Pharaoh’s attention who later on
would have a dream that related to the future of his nation, which needed interpretation,
which Joseph provided with the help of God.

The fact that Joseph took the time to observe the dejected attitude of both men he was serving
and that he asked them why they were dejected reveals Joseph’s compassionate attitude
towards people. To have compassion for someone is to have an intense desire to alleviate the
pain and suffering of another or remove its cause and to act upon this desire (1 John 3:16-17).
That Joseph was concerned for these two men is amazing and divine in character. Remember,
Joseph was unjustly incarcerated for a crime that he did not commit however, the
imprisonment of these two men was justified as indicated in Genesis 40:1, which records that
they were guilty of moral wrongdoing, which is not revealed to us. Also, Joseph was serving
these two men as indicated in Genesis 40:4 by the statement.

He (Joseph) took care of them (Pharaoh’s cupbearer and baker).” Yet, we do not see Joseph
resenting these men but instead shows them compassion, which reveals that he is serving
these two men as unto the Lord. Joseph performed his duties as unto the Lord, which is a
principle that the apostle Paul taught to the slaves residing in the churches throughout the
Roman Empire in the first century (See Ephesians 6:5-8)

Joseph is operating in the love of God, which is compassionate since his motivation for
treating these men in this manner is the direct result of believing that God had a plan for his
life even though he was incarcerated unjustly. The fact that Joseph is treating these men with
compassion is amazing and divine since they were guilty and deserving of their imprisonment
and he was not, he was innocent serving them who were guilty. God’s love is
“compassionate” meaning that God intensely desires and will act to alleviate the pain and
suffering of another or remove its cause (1 John 3:16-17).

Joseph had the capacity to treat these men with compassion because he had faith that God had
a plan for his life, which was revealed in the two prophetic dreams that he received from God
as recorded in Genesis 37:5-11

Genesis 40:8 “Then they said to him, ‘We have had a dream and there is no one to interpret
it.’ Then Joseph said to them, ‘Do not interpretations belong to God? Tell it to me, please.’”
The cupbearer and baker respond to Joseph’s questions and state that there is no one in the
prison to interpret their dreams referring to professional dream interpreters that the Egyptians
commonly used. Realizing that God had given him the ability to interpret their divine

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revelations Joseph invited the two prisoners to relate their dreams to him but notice he was
careful to give God the glory for his interpretative gift (v. 8; cf. 41:16, 25, 28, 39). Thus
refuting the professional Egyptian dream interpreters who were frauds set up by the kingdom
of darkness. The interpretation of dreams is not a human art but a gift from God. Joseph’s
statement “Do not interpretations belong to God?” is a refutation of the professional Egyptian
dream interpreters expressing the fact that the interpretation of dreams is not a result of
learning and manipulation but rather divine revelation. Notice that Joseph does “not” use the
covenant name of God, which is Yahweh, “Lord” when addressing these men but rather uses
Elohim, “God” since he is “not” speaking to members of God’s covenant people but rather
unbelievers. Like Joseph, Daniel also had this ability and likewise gave God the credit (cf.
Dan. 2:28). We know from Egyptian sources that the Egyptians believed that dreams were
indicative of future events, and so these two were most concerned by the fact that here, in the
dungeon, there was no one qualified to interpret their dreams for them. Their futures had been
revealed to them in their dreams, but they could not be interpreted, and the realization of this
brought great distress to them and this was reflected in their faces. Genesis 40:9-11 reveals
the content of the cupbearer’s dream whereas Genesis 40:12-13 records Joseph’s
interpretation of the dream.

Genesis 40:14-15 records Joseph making a personal request for intercession by the cupbearer
to Pharaoh in his behalf.

Joseph’s request that the cupbearer remember him when he is restored does “not”
demonstrate a lack of faith in the Lord but rather a tremendous demonstration of faith that
God had given him the correct interpretation to the cupbearer’s dream.

We complete our study of Genesis 40 by noting Genesis 40:20-23, which records for us the
fulfilment of Joseph’s interpretation of the dreams of Pharaoh’s cupbearer and baker in that
the former is restored by Pharaoh but the latter is executed and Joseph is forgotten in prison.

Genesis 40:23 “Yet the chief cupbearer did not remember Joseph, but forgot him.” The chief
cupbearer fails to fulfils Joseph’s request to intercede on his behalf to Pharaoh.

Joseph remained in prison for another two years since Genesis 41:1 says that Pharaoh had a
dream two years after the cupbearer was restored by Pharaoh

Joseph rises to prominence in Egypt (41:1–57).

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Suppose that after he was restored, the cupbearer told Pharaoh about Joseph and then released
Joseph so that he could return to his father in Canaan. This would have been bad since
Pharaoh needed Joseph around when he had his dreams regarding the seven years of plenty
and seven years of worldwide famine. If Joseph didn’t remain in Egypt, then he would have
never been there to interpret Pharaoh’s dream and if he doesn’t interpret Pharaoh’s dream,
Joseph doesn’t get promoted by Pharaoh to prime minister of Egypt. If Joseph never gets
promoted to the prime minister of Egypt by Pharaoh, then there will be no one capable in
Pharaoh’s administration to follow God directions to store up enough grain during the seven
years of prosperity so as to be prepared for the seven years of worldwide famine. If Joseph is
not in place to administrate the Egyptian government under Pharaoh during the seven years of
plenty and seven years of famine, then Joseph’s family dies of starvation in Canaan since
Israel sends his sons to Egypt to get food to deal with the famine in Canaan (See Genesis 42).
If Joseph’s family dies of starvation, then the nation of Israel dies in its infancy and if so, then
the Savior cannot come into the world and then there would be no salvation for man and no
fulfillment of the four unconditional covenants to Israel (Abrahamic, Palestinian, Davidic and
New) and thus making God unfaithful. The next two years would further train Joseph for the
great position that he would be promoted to by Pharaoh as a result of interpreting Pharaoh’s
dreams. From the human perspective, such circumstances are unfair and lead to
discouragement. However, from the divine perspective, one can see that God causes all
circumstances to work together for God for those who love Him.

From the human perspective, this injustice against Joseph would be a cause for great
discouragement. However, from the divine perspective, Joseph’s imprisonment for another
two years would continue to further to develop Christ-like character in him and prepare for
the great work that would be his in just two short years. The fact that the Scriptures do “not”
record Joseph getting depressed and discouraged implies that he chose to walk by faith and
not by sight. (2 Corinthians 5:7)

From the human perspective, this injustice against Joseph would be a cause for great
discouragement. However, from the divine perspective, Joseph’s imprisonment for another
two years would continue to further to develop Christ-like character in him and prepare for
the great work that would be his in just two short years. The fact that the Scriptures do “not”
record Joseph getting depressed and discouraged implies that he chose to walk by faith and
not by sight. 2 Corinthians 5:7, “for we walk by faith, not by sight.”

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During the fourteen years that Joseph was in slavery and during the years of his
imprisonment, he possessed and maintained a dynamic mental attitude with love, joy, peace
and no bitterness and resentment because he trusted that God would fulfils His Word to him
in the form of the two prophetic dreams that are recorded in Genesis 37:5-11

Pharaoh has a puzzling dream (41:1–8).

Genesis 41:1-7 recounts Pharaoh’s dreams in the third person and thus from the detached
perspective of the narrator in order to give insight to the reader as to the psychological impact
these dreams made on Pharaoh.

Genesis 41:1 “Now it happened at the end of two full years that Pharaoh had a dream, and
behold, he was standing by the Nile.” The phrase “at the end of two full years” refers to the
elapse of two complete years since Pharaoh restored his cupbearer who failed to fulfil
Joseph’s request to make Pharaoh aware of his situation. During these two years, Joseph
remained imprisoned in the house of the captain of the bodyguard who we know was
Potiphar and continued to be prepared for a leadership position in Egypt that God would give
him in fulfilment of His plan for Joseph’s life. “

Genesis 41:2-4 records Pharaoh’s first dream

Genesis 41:5-7 records Pharaoh’s second dream, which is “agricultural” and has the same
meaning as his first dream, thus emphasizing the future fulfilment of these dreams (See
Genesis 37:5-11; 41:25, 32).

The doubling of the dream emphasizes that what is spoken of in the dream, prosperity and
famine, is firmly decided by God and will come to pass in Egypt. An isolated dream might be
misinterpreted but two dreams with the same meaning confirm the interpretation.

In Genesis 41:8, Pharaoh summons the priests who were skilled in the occult sciences in
order to interpret his dreams but there were none that could. We see that Pharaoh sent
messengers to summon each and every one of his magicians to interpret his dreams. The
Egyptian priests who were the most skilled in the occult sciences and who were unbelievers
had no capacity to interpret Pharaoh’s dream.

In Genesis 41:9-13, we have the record of Pharaoh’s cupbearer whose dream Joseph
interpreted two years before making Pharaoh aware of Joseph and his ability to interpret
dreams

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The cupbearer’s deliberate refusal to present Joseph’s case to Pharaoh resulted in Joseph
remaining in prison for another two years since Genesis 41:1 says that Pharaoh had a dream
two years after the cupbearer was restored by Pharaoh. Even though the moral lapse by
Pharaoh’s cupbearer was evil, God meant it for good since it was a part of the providence of
God since God did not want Joseph to leave prison and Egypt (See Genesis 50:20).

Joseph is finally remembered (42:9–13).

Genesis 41:14 records Pharaoh after hearing his cupbearer relate that Joseph interpreted his
dream, when Pharaoh imprisoned him two years before, sending for Joseph whose in prison
in order that Joseph might interpret his dream.

The fact that Pharaoh summoned Joseph into his presence to interpret his dream was a
manifestation of the providence of God in that this occurrence was not by chance or fate but
because it was a part of God’s will. Therefore, the Lord delivered Joseph from prison since
all the events in Joseph’s life were according to the providence and will of God.
(Psalm 113:5‐8)

When Pharaoh released Joseph from prison to interpret his dream, it ended fourteen years of
slavery for Joseph since Genesis 41:46 records Joseph as 30 years old when he became prime
minister of Egypt and Genesis 37:2 records Joseph as 17 years old when he was sold to
Potiphar in Egypt

During the fourteen years that Joseph was in slavery and during his imprisonment, he
possessed and maintained a dynamic mental attitude with love, joy, peace and no bitterness
and resentment because he trusted that God would fulfil His Word to him in the form of the
two prophetic dreams that are recorded in Genesis 37:5-11

Genesis 41:15-16 records Joseph refusing to exploit for personal advantage his ability to
interpret dreams when speaking to Pharaoh but instead ascribes to God his ability to interpret
dreams, which demonstrates his great humility.

Joseph’s response to Pharaoh demonstrates his great respect for God and great humility in
that he refuses to exploit his God-given ability to strike a deal with Pharaoh for his release
from slavery and prison. Humility is putting the glory and honor of God first in your set of
priorities and the needs of other human beings ahead of your own needs

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Joseph will be promoted by God because he first was humble in that the glory of God and the
wellbeing of others came before his needs and desires. His response to Pharaoh reveals that
speaking the truth and giving honor and glory to God was more important to him than
personal advantage.

Joseph interprets Pharaoh’s dreams (41:14–36).

Genesis 41:17-24 records Pharaoh relating his dreams to Joseph.

we will read of Joseph interpreting Pharaoh’s dreams, which are recorded in Genesis 41:25-
32. Joseph’s conversation with Pharaoh is divided into two parts:

1.Joseph’s interpretation of Pharaoh’s dreams (Genesis 41:25-32).

2.Joseph’s recommendation to Pharaoh in light of his interpretation (Genesis 41:33-36).

Joseph’s interpretation of Pharaoh’s dreams makes four points:

(1) In Genesis 41:25-26, Joseph declares that both of Pharaoh’s dreams announce the same
thing and have the same meaning.

(2) In Genesis 41:26-27, Joseph informs Pharaoh that the seven cows and seven ears
represent seven years.

(3) In Genesis 41:29-31, Joseph tells Pharaoh that the seven years of famine will follow the
seven years of prosperity.

(4) In Genesis 41:32, Joseph reveals to Pharaoh that the duplication of the dream indicates
that the seven years of prosperity followed by the seven years of famine will certainly come
to pass.

Genesis 41:25 “Now Joseph said to Pharaoh, ‘Pharaoh's dreams are one and the same; God
has told to Pharaoh what He is about to do.’” Joseph’s statement “Pharaoh’s dreams are one
and the same” reveals to Pharaoh what he believed to be true in the first place, namely, that
both dreams have the same meaning. In fact, in Genesis 41:17, when recounting his dreams to
Joseph, Pharaoh uses the singular form of “dream” instead of the plural even though Pharaoh
had two dreams indicating that Pharaoh himself viewed the dreams as identical in meaning.
Pharaoh’s dreams were a revelation from God and were prophetic in nature, revealing to
Pharaoh the economic life of Egypt for the next fourteen years.

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Joseph’s statement “God has told to Pharaoh what He is about to do” brings glory to God in
that he is acknowledging that God is the source of Pharaoh’s dreams. This is the second time
that Joseph has made Pharaoh aware that Pharaoh’s dreams originated with God since
Genesis 41:16 records Joseph informing Pharaoh that the interpretation of dreams is apart
from him but rather originates with God who gave him the ability to interpret dreams. To
glorify God is also to reveal some aspect of God’s character to someone whether through
words or one’s conduct and so Joseph is glorifying God in the sense that he is acknowledging
to Pharaoh God’s sovereignty and omnipotence. His statement “God has told to Pharaoh what
He is about to do” reveals to Pharaoh that his dreams were revelation from God who is
sovereign over the nations including Egypt. (Isaiah 40:15, 16)

Genesis 41:32-36 records Joseph recommending that three measures be taken to avert disaster
caused by the coming famine: (1) Appoint a wise and discerning national leader (2) Appoint
regional overseers (3) Institute urban grain storage facilities.

Genesis 41:37 describes Pharaoh and his servants warmly receiving Joseph’s
recommendations

In Genesis 41:38-40, we see that in response to Joseph’s recommendations, Pharaoh

promotes Joseph to prime minister of Egypt to administrate the government of Egypt over the
next fourteen years.

Joseph appointed by Pharaoh to be a ruler in Egypt (41:37–57).

So we can see that the Lord rewarded Joseph’s faith, which was demonstrated by his
perseverance and endurance in the midst of undeserved suffering for fourteen years. God
worked out the circumstances so that Pharaoh would promote Joseph as prime minister of
Egypt. For example, God gave the cupbearer his dreams and Joseph the ability to interpret
those dreams, which led to the cupbearer eventually informing Pharaoh two years later of
Joseph’s supernatural abilities. God also gave Pharaoh his dreams and Joseph the ability to
interpret those dreams and make recommendations in light of his interpretation of those
dreams, which resulted in Pharaoh promoting Joseph. Joseph was rewarded and promoted
because he did his work for Potiphar and the prison warden as unto the Lord.

Since Joseph was faithful in the little things when serving Potiphar and the prison warden, the
Lord rewarded Joseph with greater responsibility.
Matthew 25:21“His master said to him, ‘Well done, good and faithful slave. You were faithfu

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l with a few things, I will put you in charge of many things; enter into the joy of your master
The Lord rewarded Joseph with great authority because he was faithful in more menial
responsibilities since those who are faithful in a little thing will be faithful in much.
Luke 16:10, “He who is faithful in a very little thing is faithful also in much.”

The Lord also rewarded Joseph for his humility in that he acknowledged before Pharaoh that
God gave him the ability to interpret dreams.
Proverbs 22:4, “The reward of humility and the fear of the LORD are riches, honour and
life”

Genesis 41:41-43 records Pharaoh publicly installing Joseph as prime minister of Egypt. In
Genesis 41:40-41, Pharaoh makes four statements to Joseph without Joseph answering a
word, which reveals Joseph’s acknowledgement of the providence of God where God worked
out all the events leading to his promotion.

Genesis 41:40 “You shall be over my house, and according to your command all my people
shall do homage; only in the throne I will be greater than you.41 Pharaoh said to Joseph,
‘See, I have set you over all the land of Egypt.’”

Joseph’s installation as prime minister of Egypt consisted of a public act of installation,

which is recorded in Genesis 41:41-43 and the family act of conferring a new name with
elevation to aristocracy by marriage, which is recorded in Genesis 41:44-45.

Beginning in Genesis 41:42, we see Pharaoh performing four ceremonial acts, which publicly
establish Joseph as prime minister of Egypt, second in authority only to Pharaoh himself.

Genesis 41:42 “Then Pharaoh took off his signet ring from his hand and put it on Joseph's
hand, and clothed him in garments of fine linen and put the gold necklace around his neck.”

These four ceremonial acts performed by Pharaoh to establish the delegation of authority to
Joseph were well known symbols of investiture in Egypt.

The first ceremonial act that publicly established Joseph as prime minister of Egypt was the
gift of Pharaoh’s signet ring. The “Signet ring” which was the symbol of Pharaoh’s authority
by which he stamped his signature or emblem on the clay seals that sealed documents, letters,
orders and laws. The gift of the signet ring symbolized the delegation of authority to Joseph
and enabled Joseph to validate documents in Pharaoh’s name or in other words, with
Pharaoh’s authority. The imprint of this official ring had the power to make a document and

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therefore a decree, official, as the one offering the seal has the authority to act on behalf of
the one who owns the seal. The gift of the signet ring reflected the title “Royal Seal Bearer,”
which was well known in the Egyptian bureaucracy.

The second ceremonial act performed by Pharaoh to establish Joseph’s authority in Egypt
was to dress him in fine linen. In Egypt, those of Pharaoh’s court officials wore expensive top
quality garments that were almost transparent, linen and was the same material used in Israel
for the Tabernacle furnishings and the priestly garments.

The third ceremonial act performed by Pharaoh to establish Joseph’s authority in Egypt was
to put a gold necklace around his neck as a symbol of his authority and high position. The gift
of the gold necklace was another well-known Egyptian symbol and was one of the highest
distinctions Pharaoh could bestow upon one of his subjects.

Genesis 41:43 “He had him ride in his second chariot; and they proclaimed before him, ‘Bow
the knee!’ And he set him over all the land of Egypt.”

The fourth and final ceremonial act was to have Joseph ride in Pharaoh’s second chariot with
heralds proclaiming “attention” when Joseph drove by. The second chariot indicated that
Joseph was second in command to Pharaoh in all the land of Egypt.

we will note Joseph becoming a part of Egyptian aristocracy by Pharaoh giving him in
marriage, Asenath, the daughter of Potiphera priest of on as well as bestowing him with a
new name and this all recorded in Genesis 41:44-45. Genesis 41:44 “

Joseph was a very young man for the high position he occupied and it would have been easy
for him to be corrupted by the power he possessed. However, the fourteen years of
undeserved suffering as a household slave and being imprisoned unjustly as a result of the
accusations by Potiphar’s wife against Joseph had humbled Joseph and taught him that the
Lord is in control of history and his circumstances and that he was accountable to God.
Power did not corrupt Joseph because he acknowledged that he was accountable to God

Genesis 41:46-49 presents to us the record of Joseph’s wise administration during the seven
years of prosperity.

Genesis 41:47-57 records the fulfilment of the interpretation of Pharaoh’s dreams by Joseph
as well as the execution of the plan that Joseph proposed to Pharaoh in light of his
interpretation

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Therefore, we see God using Joseph as His instrument to manifest His wisdom to men and to
glorify Himself before men. Next, we come to Genesis 41:50-52, which records the birth of
Joseph’s sons who he named “Manasseh” and “Ephraim.”

The account of the birth of Joseph’s sons forms the pivot in the story of Joseph’s wise
administration during the seven years of abundant harvests and the seven years of famine,
which are recorded in Genesis 41:53-57. It is pivotal since it shows how and when these two
progenitors or fathers of future tribes in Israel cane into existence and also to reveal Joseph’s
viewpoint towards the gift of these two sons. The name of their mother is recorded again
demonstrating that Joseph was monogamous like his grandfather Isaac but unlike his great
grandfather Abraham and his father Israel, both of whom had concubines. The birth of
Joseph’s sons took place before the years of famine and thus during the seven years of
abundance. In the prepositional phrase “before the year of famine” that appears in Genesis
41:50, the word for “famine” in the Hebrew is in the singular to designate the seven years of
famine as a single unit. Joseph’s sons were a gift from the Lord.

These names also reveal that Joseph understood that God had permitted him to suffer
undeservedly for fourteen years in order to train him. They also acknowledged that the Lord
was indeed with him. Also, the names of his children are not Egyptian but rather Hebrew in
origin indicating he has not forgotten his family in Canaan and that he was maintaining his
covenant relationship with the God of his father, Israel.

Joseph’s firstborn was “Manasseh”, whose name means, “He who causes to forget” as
indicated by Joseph’s statement “For God has made me forget all my trouble and all my
father’s household.”

The name of Joseph’s firstborn praises God for delivering him from all the adversities and
heartbreak inflicted upon him by his brothers for selling him into slavery in Canaan. The
name “Manasseh” signifies that God had healed Joseph of the bitter memories of being sold
into slavery by his brothers by blessing Joseph while in Egypt. This name indicates that God
had healed him of the bitterness caused by his brother’s mistreatment of him and that he had
forgiven them as a result of the Lord blessing him in Egypt.
Job 5:18, “For He inflicts pain, and gives relief; He wounds, and His hands also heal.”

Psalm 147:3, “He heals the brokenhearted and binds up their wounds

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The second son that Asenath bore to Joseph was named “Ephraim” whose name means, “He
has made me fruitful,” as indicated by Joseph’s statement “For God has made me fruitful in
the land of my affliction.” The name “Ephraim” is derived from the verb parah (paw-raw),
which means, “to be fruitful” and appears also in Genesis 41:52 and is translated “has made
me fruitful.”

We will complete our study of Genesis 41 by noting Genesis 41:53-57 and read of Joseph’s
wise administration during the seven years of famine.

Genesis 41:53-54 “When the seven years of plenty which had been in the land of Egypt came
to an end, and the seven years of famine began to come, just as Joseph had said, then there
was famine in all the lands, but in all the land of Egypt there was bread.”

Genesis 41:53-57 records that not only did famine hit Egypt but also the countries
surrounding it as well as the entire earth.

God used the famine as the means to have Pharaoh promote Joseph to prime minister and to
relocate Joseph’s family from Canaan to Egypt in order to protect them from the corrupting
Canaanite influence. The famine would cause Joseph’s family to go down to Egypt to buy
food and this would result in Joseph’s brothers bowing down to him in fulfilment of the
prophecy recorded in Genesis 37:5-11.

Genesis 41:54 also records that “there was famine in all the lands,” which is a reference to the
countries that surrounded Egypt and of these countries would be Canaan where Joseph’s
family resided.

Genesis 41:57 “The people of all the earth came to Egypt to buy grain from Joseph, because
the famine was severe in all the earth.” The entire earth was affected by famine and not only
Egypt as indicated by the statement “the famine was severe in all the earth

The fact that Joseph who was a descendant of Abraham brought blessing to the entire world
through his wise administration was another manifestation of the fulfilment of the promise
made to Abraham that through him and his descendants all the families of the earth would be
blessed (See Genesis 12:3). Notice that Joseph never takes advantage of his privileges, his
authority or financial resources or exploit anybody or the famine for personal gain. Joseph
had the capacity to wisely administrate the entire nation of Egypt during this crisis at only the
age of thirty because God put him through an intensive and experience-oriented course in
management under Potiphar and while in prison. God prepared him for leadership and this

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awesome responsibility as prime minister of Egypt during the fourteen years of servitude and
the three years of imprisonment under Potiphar.

Joseph learned from each experience under Potiphar and passed each test that God gave him
and by doing so he learned to trust God even more. By the time the Lord opened the door for
him and promoted him, Joseph was ready to handle the power and prestige without falling
victim to pride.

Joseph is reunited with his brothers (42:1–45:28).

Genesis 42 begins the “third act” of the tenth and final section in the book of Genesis. This
tenth section in the book of Genesis is contained Genesis 37:2-50:26 and gives us the account
of Jacob’s descendants.

The first act was contained in Genesis 37:2-38:30, introducing us to the dysfunctional family
of Jacob (37:2-38:30), giving us the account of Joseph being rejected by his brothers and sold
into slavery (37:2-36) as well as containing the story of Judah sinning against Tamar and
having twins with her (38:1-30).

The second act was contained in Genesis 39:141:57 presenting Joseph’s rise to power over
Egypt, giving us the account of Joseph in Potiphar’s house (39:1-20), being imprisoned and
interpreting the dreams of Pharaoh’s cupbearer and baker (39:21-40:23) as well as being
promoted by Pharaoh to prime minister (41:1-57).

The third act is contained in Genesis 42:1 to Genesis 46:27, giving us the account of the
dysfunctional family of Jacob being reconciled in Egypt and contains four scenes.

The first scene recorded in Genesis 42 presents Joseph’s brothers with the exception of
Benjamin making their first journey to Egypt to buy grain. During this trip Joseph imprisons
Simeon, promising his release upon their second journey with Benjamin with them. However,
Joseph plants money in their sacks and then gives his brothers a choice of either returning the
money, guaranteeing Simeon’s release or of keeping it and thus jeopardizing his freedom.

Genesis 43 contains the second scene where Joseph’s steward returns Simeon to his brothers
as soon as, but only after they return the money to him. At the end of this scene, Joseph tests
his brothers by giving Benjamin preferential treatment and without envy the brothers
joyously drink together.

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Genesis 44:1-14 contains the third scene where Joseph put his brothers to their final test of
love for their brother in need by making Benjamin alone appear guilty of secretly placing his
silver cup in his sack and counselling the other brothers to return home in peace. But then, in
Genesis 44:15-34, Judah offers himself as a slave in Benjamin’s place, which causes Joseph
to reveal his identity to his brothers since they have demonstrated to him that he can trust
them completely and this is recorded in Genesis 45:115. People who sell their brother into
slavery are not trustworthy and so therefore Joseph retained power over his brothers until he
could trust them. In the fourth and final scene that is recorded in Genesis 45:16-24 we see
Jacob’s entire family migrating toward Egypt to live with Joseph. Beginning in Genesis 42,
we see the providence of God at work in bringing about a reconciliation between Joseph and
his brothers as well as relocating Joseph’s family to Egypt in order to protect it from the
Canaanite influence. The means by which God brought about this reconciliation and
relocation of Jacob’s family to Egypt was the famine that wracked Canaan, Egypt and the
entire earth causing Jacob to send his sons to Egypt to buy grain. Joseph works with this
providence to unite his brothers and demonstrates that he not only is the leader of Egypt but
also of his family, leading his brothers to repentance and reconciliation. In the third act that is
contained in Genesis 42:146:27, we see the spiritual transformation of Joseph’s brothers with
Joseph and Judah emerging as heroes. In this act, we see Joseph’s brothers rallying around
Benjamin whereas years before they had conspired to kill Joseph. Also, in this act, we
Joseph’s brothers demonstrating compassion towards their father whereas years before they
demonstrated none when breaking the news of Joseph. Judah emerges as the family leader in
this act, which is demonstrated in his willingness to become Joseph’s slave instead of
Benjamin. Lastly, we see Joseph forgiving his brothers for their actions against him in the
past. This first scene that appears in Genesis 42 consists of three sections:

(1) Jacob sends his sons to Egypt (42:1-5).

Canaan experienced famine quite often since there was one in this land in the time of
Abraham (See Genesis 12:10), there was one in the days of Isaac (See Genesis 26:1) and now
a third in the time of Jacob. In fact, Stephen alludes to this famine in the days of Jacob in
Acts 7:11, stating that there was great affliction, and the patriarchs found no sustenance. The
faith of each one of the patriarchs, Abraham, Isaac and Jacob was tested by famine. Jacob
demonstrates that he is still actively leading his family by his decisiveness and taking the
initiative in dealing with the famine in Canaan and ordering his sons to go to Egypt to buy
grain whereas in marked contrast, his sons demonstrate their indecisiveness. The

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indecisiveness of Jacob’s sons is manifested in that Jacob says to them, “why are you staring
at one another”?

(2) Joseph’s brothers have two audiences with him (42:6-26).

Genesis 42:6 records the fulfilment of the first stage of Joseph’s two prophetic dreams that
are recorded in Genesis 37:5-11, which revealed that he would rule over his entire family.

(3) Joseph’s brothers return to Jacob in Canaan (42:27-38).

The dream/prophecy recorded in Genesis 37:5-11 was fulfilled in three stages:

(1) Joseph’s brothers bowed once to honour him while he was prime minister of Egypt
without Benjamin and Jacob (See Genesis 42:6).

(2) With Benjamin but without Jacob, Joseph’s brothers bowed down twice to honour him
while he was prime minister of Egypt (See Genesis 43:26, 28).

(3) All Joseph’s brothers bow down to him along with his father Jacob (See Genesis 46:1-27).

Joseph’s brothers are sent to Egypt to buy grain (42:1–5).

Genesis 42:1-5 presents to us the record of Jacob sending his sons to Egypt to buy grain in
order to deal with the problem of the famine in Canaan. As we studied in Genesis 41:53-57,
there was not only a famine in Egypt but also in the countries surrounding Egypt and the
entire earth, thus Canaan where Jacob’s family lived was a victim of famine.

Joseph recognizes his brothers but keeps his identity secret (42:6 – 7).

Genesis 42: 6 - 7, which records for us Joseph’s brothers’ first audience with him in Egypt.
Genesis 42:7 “When Joseph saw his brothers, he recognized them, but he disguised himself to
them and spoke to them harshly. And he said to them, ‘Where have you come from?’ And they
said, ‘From the land of Canaan, to buy food. 8 But Joseph had recognized his brothers,
although they did not recognize him.”

Jeremiah 1:12, “Then the LORD said to me,‘You have seen well, for I am watching over My
word to perform it.’”

Joseph tests his brothers by charging them with spying (42:8–17).

The accusation his brothers of espionage provided Joseph with a convenient pretext under
which he could have the brothers arrested and detained and subjected to more interrogation.

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Genesis 42:10 “Then they said to him, ‘No, my lord, but your servants have come to buy
food.11We are all sons of one man; we are honest men, your servants are not spies.”

Joseph’s brothers respond to his accusation of espionage with four short sentences in
apposition, which climax with an emphatic rebuttal of Joseph’s charge.

All the brothers except Simeon are permitted to return home (42:18–38).

In Genesis 42:18-24, we will read of Joseph’s brothers’ having a second audience with him
in Egypt. Joseph’s brothers had to endure three days in prison whereas Joseph had to endure
fourteen years of slavery and three years of prison because of his brothers’ decision to sell
him into slavery. Those three days must have been miserable and must have been filled with
fear. They would have been asking themselves as to whether or not they would ever return to
their father and would they ever regain their freedom? Also, they would have been discussing
amongst themselves as to who would be the one who would be released to return to Canaan
while the others remained captive? For them, Joseph’s experience, which took fourteen years,
was condensed to three days. The three-day imprisonment provided Joseph with time to plan
his strategy and it would also impress the brothers with the importance of cooperating with
Joseph and also give them a taste of what Joseph had endured for three years.

Genesis 42:25-28 records Joseph’s brothers leaving him and returning to Canaan with food.

The Scriptures do “not” tell us why Joseph returned the silver but through inference we can
see that there were at least four reasons. First of all, he wanted to be generous with his
brothers but without giving them an explanation, which could reveal his true identity

Secondly, Joseph returned the silver to his brothers in order to awaken the conscience of each
of them to the extent that they saw God’s hand in dealing with their cruel treatment of Joseph.

This leads us to the third reason, which was to test the brothers as to whether they valued
money more than the life of their brother Simeon since in the case of Joseph they
demonstrated they valued money more than the life of Joseph by selling him to the
Midianites for twenty shekels of silver.

The fact that the brothers did not return immediately to Egypt to return the silver does not
imply that they didn’t value Simeon’s life since it was their father who prevented them from
returning to Egypt since he feared that he would lose Benjamin if he sent them with the rest

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of his brothers (See Genesis 42:29-38). The fourth and final reason was to give the brothers
an opportunity to demonstrate that they were indeed what they claimed to be, honest men.

We will conclude our study of Genesis 42 by noting verses twenty-nine thru thirty-eight and
read where Jacob’s sons giving him a report on their mission to Egypt.

The nine brothers report to their father only what is necessary to explain Simeon’s absence
and to emphasize the importance of sending Benjamin next time. Joseph’s brothers identify
him to their father as “the man, the lord of the land,” which emphasizes their ignorance of
Joseph’s identity.

Jacob’s accusations against his sons indicate that he somehow sensed that it was by some
fault on the part of his sons that Joseph and Simeon had died and that they likewise would be
responsible for the death of Benjamin. Bob Deffinbaugh, “In these chapters dealing with the
life of Joseph, three different responses to adversity are seen. For Joseph, his suffering was
ultimately from the hand of a loving heavenly Father, Who was near in his affliction (cf.
39:23, 21-23; 40:8; 41:16,51-52). For his brothers, their adversity was punishment from an
angry God, Who was getting even with them for their sin (42:21-22, 28). For Jacob, it was no
more than the fickle hand of fate or, worse yet, the stupidity of his sons, that made his life
miserable (42:36-38). And yet in every instance affliction was the gentle and gracious hand
of God, drawing His sons closer to Himself

Notice the contrast between the spiritual states of Jacob at this point in the narrative with that
of his son Joseph. No wonder it fell to Joseph to function as head of the family so that a
spiritual lesson would be learned and the faith of all in the family would be strengthened.
Jacob’s self-absorption and self-centeredness produced in him an inability to see the hand of
God in all of this, but it was there regardless. Notice also that while affliction drew Joseph
ever closer to God, Jacob withdrew from God and did not live by faith but by sight.

Joseph’s brothers make a second trip to Egypt accompanied with Benjamin (43:1–15).

Genesis 43 contains the record of the second journey of Joseph’s brothers to Egypt. Genesis
43-45 is a unit describing what happened when Joseph's brothers returned to Egypt.

A Jacob sends his sons to Egypt (43:1-14).

B Arrival in Egypt; the steward and the brothers (43:15-25).

C Lunch with Joseph (43:26-34)

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D The brothers arrested (44:1-13).

E Joseph's self-disclosure (44:14—45:15)

F Departure from Egypt; Pharaoh and the brothers (45:16-24)

G Jacob receives his sons' report (45:25-28)

Genesis 43 is divided into three sections:

1.Jacob’s family holds negotiations to return to Egypt (Genesis 43:1-14)

Here in Genesis 43, we see Joseph’s dysfunctional family moving towards reconciliation with
Joseph being the instrument that God uses to bring this about and who is aware of himself as
being at work in such capacity.

Genesis 43:1-10 records Judah negotiating with his father for a return to Egypt with
Benjamin in order to secure the release of Simeon who was still imprisoned at the time in
Egypt.

In Genesis 43:11-14, we will see Israel operating in faith and agreeing to send Benjamin back
to Egypt along with his other sons.

(2) Joseph’s brothers arrive in Egypt and have conversation with Joseph’s steward
about the silver in their bags (Genesis 43:15-25)

Genesis 43:15-25 presents to us the account of Joseph’s brothers arriving in Egypt with
Benjamin and having a conversation with Joseph’s house steward regarding the silver that
was returned to them without their knowledge.

(3) Joseph has lunch with his brothers in his home (Genesis 43:26-34).

Genesis 43:26-28, records the fulfilment of the second stage of Joseph’s two prophetic
dreams, recorded in Genesis 37:5-11. Joseph’s two dreams, which are recorded in Genesis
37:5-11, predict his own career and the arrival of his entire family in Egypt to buy food and
bow down to him as the prime minister of Egypt. The dream/prophecy recorded in Genesis
37:5-11 was fulfilled in three stages:

(1) Joseph’s brothers bowed once to honour him while he was prime minister of Egypt
without Benjamin and Jacob (See Genesis 42:6).

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(2) With Benjamin but without Jacob, Joseph’s brothers bowed down twice to honour him
while he was prime minister of Egypt (See Genesis 43:26, 28).

Unknowingly, by bowing down to him, Joseph’s eleven brothers fulfilled the second stage in
the fulfilment of his prophetic dreams that he related to them at seventeen years of age, which
are recorded in Genesis 37:5-11. That all eleven of Joseph’s brothers bowed down to him was
according to Joseph’s prediction in Genesis 37:511 and demonstrated that his two dreams
were inspired by God and were a part of God’s plan and sovereign will from eternity past.
Therefore, these events were a manifestation of the spiritual principle taught in Jeremiah
1:12, that the Lord watches over His Word to perform it.
Jeremiah 1:12, “Then the LORD said to me,‘You have seen well, for I am watching over My
word to perform it.’”

It is also a manifestation of the spiritual principle taught in Isaiah 46:8-11 that the Lord will
accomplish in time that which He has spoken and planned from eternity past.

In Genesis 43:29-30, we will read where Joseph is overcome with emotion upon seeing his
full brother Benjamin for the first time in over twenty years.

g. Joseph tests his brothers a second time (44:1–17).

Genesis 44:1-45:15 records one of the most dramatic and beautiful scenes in all of the Word
of God, namely, in this passage, we see Joseph testing the integrity of his brothers one final
time and finally revealing his true identity to his brothers and reconciling with them.

Genesis 44:1- 44:15 is divided into three sections:

(1) Joseph tests the integrity of his brothers (Genesis 44:1-13).

(2) Joseph tests Judah’s integrity (Genesis 44:14-34).

(3) Joseph reveals his true identity to his brothers and reconciles with them (Genesis 45:1-
15).

In Genesis 44:1-13, the tension of the narrative builds with Joseph testing his brothers one
final time by putting his silver cup in Benjamin’s sack and directing his steward to make
accusations against them of ingratitude and theft and the brothers respond rashly if one is
found guilty

Judah intercedes for Benjamin (44:18–34).

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Judah offers himself to Joseph in place of Benjamin. But before offering himself to Joseph in
place of Benjamin, we see in Genesis 44:14-17 that Judah admits to Joseph on behalf of his
brothers that they are guilty of selling Joseph into slavery twenty years before.

Here we come to the longest speech recorded in the book of Genesis in which Judah makes
an impassioned plea to the lord of Egypt. In Genesis 44:18-34, Judah appeals to Joseph to
release Benjamin, offering himself in place of Benjamin so as to not break his father’s heart.
This speech is divided into three parts: (1) Judah recounts the two previous journeys to Egypt
(See Genesis 44:18-29) (2) Judah emphasizes the adverse impact on his father if Benjamin is
enslaved in Egypt (See Genesis 44:30-32) (3) Judah offers himself as a slave in the place of
Benjamin (See Genesis 44:33-34). In this speech, Judah never mentions the theft of the silver
cup or of the innocence or guilt of the accused but rather appeals to Joseph’s sense of fairness
and mercy by making mention of his father repeatedly and was designed to impress Joseph
with the speaker’s noble sacrifice. Therefore, let’s look at Genesis 44:18-29, which contains
the first part of Judah’s speech, in which Judah recounts for Joseph the two previous journeys
that he and his brothers made to Egypt, which is recorded Genesis 44:18-29.

Joseph reveals his identity to his brothers and they are reconciled (45:1–15).

In Genesis 44:14-34, we saw Judah offering himself to Joseph in place of Benjamin. But
before offering himself to Joseph in place of Benjamin, we saw in Genesis 44:14-17 that
Judah admits on behalf of his brothers that they are guilty of the selling Joseph into slavery
twenty years before. In Genesis 44:18-29, Judah recounts for Joseph the two previous
journeys that he and his brothers made to Egypt, which is recorded Genesis 44:18-29. In
Genesis 44:30-32, Judah emphasizes to Joseph the adverse impact on his father if Benjamin
is enslaved in Egypt. In Genesis 44:32-34, Judah offers himself as a slave in the place of
Benjamin.

Genesis 45:1-4 records Joseph revealing his true identity to his brothers upon hearing Judah
offering himself as a substitute for Benjamin so that his father would not have to suffer the
loss of another child.

Judah’s impassioned speech and willingness to sacrifice himself for the sake of Benjamin and
his father has revealed conclusively that his brothers are no longer motivated by hate and
selfishness but rather by love for one another, possessing integrity within themselves and
with one another and have passed the final test. Therefore, Joseph could no longer keep

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himself composed and his pent-up emotions could now be released, now that his brothers
have demonstrated repeatedly through various tests that God has transformed their character.

In Genesis 45:5-8, we will see Joseph reassuring his brothers that he will not exact revenge
upon them but rather reveals to them that their cruel treatment of him fourteen years before
was a part of God’s plan to deliver their family from starvation and the corrupt Canaanite
influence. In this passage, we will see the magnanimity of Joseph towards his brothers.

Joseph had the capacity to forgive his brothers because he knew that it was a part of God’s
plan from eternity past that he would be sold into slavery by his brothers in order that he
might be used by God to deliver their family from famine. In Genesis 45:5-8, we see Joseph
being “magnanimous” towards his brothers who had in the past treated him cruelly and
unjustly. A believer who is “magnanimous” is generous in forgiving insults and injuries
without being vindictive and becoming involved in petty resentfulness. In Genesis 45:5-8,
we see that Joseph is generous in forgiving the insult heaped upon him by his brothers and
yet Joseph is not pettily resentful or vindictive towards them. Rather, Joseph insists upon
maintaining a good relationship with his brothers and is tolerant, patient and generous toward
his brothers. A believer who is “magnanimous” is noble in character, loving justice but not
insisting upon the letter of the law in order to preserve the spirit of the law and does not insist
upon his own rights to the fullest but rectifies and redresses the injustices of justice. Joseph
does not insist upon his own rights by not demanding that his brothers be judged and he did
this in order to preserve unity between himself and his brothers. Joseph, who was the ruler of
Egypt, humbles himself before his brothers who are subordinate to him in order to preserve
peace, thereby demonstrating himself to be the spiritual superior of his brothers. Joseph’s
condescension and humility foreshadows the condescension and humility and magnanimity
of the Lord Jesus Christ.

The Lord promoted Joseph because of his humility whereas the Lord humbled Joseph’s
brothers because of their arrogance and selfishness.
Luke 14:11, “For everyone who exalts himself will be humbled, and he who humbles himself
will be exalted.”

Joseph denied himself and humbled himself, which foreshadows the self-denial and humility
of the Lord Jesus Christ at the Cross.

Genesis 45:9-11 records Joseph sending a message to his father Israel through his brothers to
find refuge from the famine in Egypt. We see Joseph commanding his brothers to

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communicate to their father his counsel that their family migrate to Egypt in order to escape
the famine that would continue for another five years.

The fact that Joseph is commanding his brothers to communicate his plan to relocate their
entire family to Egypt to their father would reassure his brothers and set their minds at ease
that he had no plans to exact revenge upon them for selling him into slavery since he is
including their father in his plans for all of them. Joseph’s counsel is according to the will of
God since God prophesied to Abraham that his descendants would be in Egypt for four
hundred years (See Genesis 15:12-16) and so Joseph’s counsel is the first step in the
fulfilment of this prophecy.
Genesis 15:12, “Now when the sun was going down, a deep sleep fell upon Abram; and behol
d, terror and great darkness fell upon him.13God said to Abram, ‘Know for certain that your
descendants will be strangers in a land that is not theirs, where they will be enslaved andd op
pressed four hundred years.’”

Genesis 45:12-15 and read of Joseph embracing and talking to his brothers before their
departure for Canaan.

Genesis 45:16-20 and read that Joseph’s brothers receive a gracious invitation from Pharaoh
to live in Egypt.

This passage is the climax of the story of the account of Joseph and his brothers.

Genesis 45:16-46:7 contains the fourth and final scene of the third act of the tenth and final
section of the book of Genesis, which is contained in Genesis 37:2-50:26 and gives the
account of Jacob’s descendants.

The first act was contained in Genesis 37:2-38:30, introducing us to the dysfunctional family
of Jacob (37:2-38:30), giving us the account of Joseph being rejected by his brothers and sold
into slavery (37:2-36) as well as containing the story of Judah sinning against Tamar and
having twins with her (38:1-30). The second act was contained in Genesis 39:1- 41:57
presenting Joseph’s rise to power over Egypt, giving us the account of Joseph in Potiphar’s
house (39:1-20), being imprisoned and interpreting the dreams of Pharaoh’s cupbearer and
baker (39:21-40:23) as well as being promoted by Pharaoh to prime minister (41:1-57). The
third act is contained in Genesis 42:1-46:27, giving us the account of the dysfunctional family
of Jacob being reconciled in Egypt and contains four scenes. The first scene recorded in
Genesis 42 presents Joseph’s brothers with the exception of Benjamin making their first

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journey to Egypt to buy grain. Genesis 43 contains the second scene where Joseph’s steward
returns Simeon to his brothers as soon as, but only after they return the money to him.
Genesis 44:1-14 contains the third scene where Joseph put his brothers to their final test of
love for their brother in need by making Benjamin alone appear guilty of secretly placing his
silver cup in his sack and counselling the other brothers to return home in peace. But then, in
Genesis 44:15-34, Judah offers himself as a slave in Benjamin’s place, which causes Joseph
to reveal his identity to his brothers since they have demonstrated to him that he can trust
them completely and this is recorded in Genesis 45:1-15. In the fourth and final scene that is
recorded in Genesis 45:16-24 we see Jacob’s entire family migrating toward Egypt to live
with Joseph. In the third act that is contained in Genesis 42:1- 46:27, we see the spiritual
transformation of Joseph’s brothers with Joseph and Judah emerging as heroes. Genesis
45:16 begins the fourth and final scene of the third act and concludes in Genesis 46:7. This
fourth and final scene is divided into three sections:

(1) In Genesis 45:16-20, Pharaoh commands Joseph to extend an invitation to his father and
his brothers to live in Egypt, which Joseph adds to according to Genesis 45:21-24.

(2) In Genesis 45:25-26, Joseph’s brothers arrive back in Canaan and announce to their father
that Joseph is alive and in Genesis 45:27-28, they convince their father to migrate to Egypt.
(3) In Genesis 46:1-4, at Beersheba, the Lord reassures and reconfirms His promises to
Abraham, Isaac and Jacob to make their descendants into a great nation by His presence with
them in Egypt. The patriarchal period in Canaan ends with this fourth and final scene. The
third section of this fourth and final scene recorded in Genesis 46:1-4 deals with the nation of
Israel in its infancy migrating to Goshen where it will develop into a great nation as the Lord
promised Abraham, Isaac and Jacob.

(3) All Joseph’s brothers bow down to him along with his father Jacob (See Genesis 46:1-27).

Jacob and his family leave for Egypt and Jacob and Joseph are reunited in Goshen
(46:1–30).

Genesis 46 is divided into five sections:

1.Israel/Jacob worships God at Beersheba and seeks His guidance (46:1).

Let’s begin to note the first section of this chapter, which presents to us the record of Israel
worshipping God at Beersheba and receiving a theophany and receiving reassurance from
God regarding his move to Egypt as well as promises. Notice that in Genesis 45:25 and 27,

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the name “Jacob” is used by the narrator but in Genesis 45:28 and 46:1-2, the name “Israel”
is employed, which is significant.

(2) Israel/Jacob receives a theophany, divine reassurance and promises (46:2-4).

God affirms the sojourn in Egypt. In Genesis 46:3, God is assuring Israel that everything is
ok that he will be protected from the Egyptians and reassures him that God will make his
descendants into a great nation while in Egypt in accordance with the promises God made to
his grandfather Abraham and his father Isaac. The assurance that God gave Israel that He
would make Israel’s descendants into a great nation while in Egypt is a positive declaration
or guarantee from God intended to give Israel confidence and courage. This statement “I will
make you a great nation there” is a reference to the “Abrahamic” covenant since it reconfirms
the promise to Abraham in Genesis 12:2 and 18:17-18 that God would make Abraham’s
descendants into a great nation

(3) Israel’s family migrates to Egypt (46:5-7).

Jacob and his family leave for Egypt

(4) Genealogy of the Israelites who migrated to Egypt (46:8-27).

Genesis 46:8-27 contains the genealogy of the Israelites who migrated to Egypt from
Canaan.

(5)

The genealogy of Jacob (46:8–27).

Genesis 46:8-27 contains the genealogy of the Israelites who migrated to Egypt from Canaan.
There are ten points that we must note that are essential in order to understand the purpose for
this genealogy:

(1) This is a “segmented” genealogy meaning that it displays the existing relationships
between the members of Jacob’s family.

(2) Numbers 26 and 1 Chronicles 2-8 contain genealogical lists, which parallel Genesis 46:8-
27 and Exodus 6 partially parallels it.

(3) The genealogical lists that parallel (1 Chronicles 2-8, Numbers 26 and Exodus 6) the
genealogy of Genesis 46:8-27 contain slight differences but this is only to be expected and
does not in any way affect the reliability of the accounts.

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(4) A comparison of these genealogical lists indicates that certain of the names found above
were in circulation also in another form, usually pretty much like the ones above, sometimes
radically different as to form but similar in meaning.

(5) Women are not included in the genealogy of Genesis 46:8-27 because they are
unimportant, but because it does not fit the purpose of the listing. The female children of a
family were often not recorded since Jewish genealogies followed the male line of descent.
There are exceptions to this rule as we noted earlier in that a woman would be mentioned in
the genealogy if she played a significant part in the plan of God or Israel’s history such as
with Dinah (See Genesis 34). The mention of Dinah, the daughter of Jacob and Leah, is an
exception to this rule and does not imply that Jacob did not have other daughters by either of
his wives or their handmaids.

(6) The expression “the sons of Israel” (verse 8) must be taken in the broader sense of “the
descendants of Israel,” for more than his sons are named, and thus some of those named may
not have been born at the time Jacob and his descendants went down to Egypt.

(7) The term “sons” refers to not only Jacob’s sons and grandsons but also his great-
grandsons since four great grandsons of Jacob were included in the list that appears in
Genesis 46:6-27 of Jacob’s direct descendants who left Canaan.

(8) All the individuals named in Numbers 26 as heads of tribes or families are found in this
listing of descendants in Genesis 46 because Moses did not intend to name every person who
went into Egypt, but rather every leader of family or clan who would come forth from Egypt,
therefore the purpose of Moses in this genealogy, therefore, is selective.

(9) In the genealogy of Numbers 26, there are with slight deviations, all the grandsons and
great-grandsons of Jacob whose names occur in Genesis 46:8-27, mentioned as the founders
of the families, into which the twelve tribes of Israel were subdivided in Moses’ days.

(10) Acts 7:14 records that seventy-five people went to Egypt since this passage omits Jacob,
Joseph and Joseph’s two sons but includes the nine wives of Jacob’s twelve sons, Judah and
Simeon’s wives had died and Joseph’s wife was in Egypt (See Genesis 38; 46:10).

The context indicates that the designation “the sons of Israel” refers to the descendants of
Jacob since the genealogy to follow lists the names of Jacob’s sons, grandsons and great
grandsons who migrated from Canaan to Egypt with him.

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The number sixty-six would include Jacob’s eleven sons, Reuben’s four sons, Simeon’s six
sons, Levi’s three sons, Judah’s three sons, Judah’s two grandsons, Issachar’s four sons,
Zebulun’s three sons, Gad’s seven sons, Asher’s four sons, Asher’s two grandsons,
Benjamin’s ten sons, Dan’s one son, Naphtali’s four sons, Asher’s daughter and Jacob’s
daughter Dinah. The number seventy is arrived at by adding Jacob and his son Joseph and his
two sons.

Jacob and his family arrive in Egypt where he and Joseph are reunited in Goshen
(46:28–30). Joseph reunites with his father and prepares his family to meet Pharaoh (46:28-
34). Genesis 46:28-30 presents to us the record of Joseph finally reuniting with his father.
The genealogy contained in Genesis 46:8-27 is parenthetical and thus Genesis 46:28 resumes
the record of Israel’s migration from Canaan to Egypt. This move to Egypt would not only
deliver Joseph’s family from the famine but also from the corrupt Canaanite influence, which
had already begun to trouble his family (See Genesis 34 and 38). The embryonic nation could
develop into a great nation while in Egypt since the Egyptians unlike the Canaanites, would
not seek to intermarry with Israel’s family since they despised Hebrews because of their
occupation as shepherds. Moses refers to the development of Israel’s family into a great
nation while in Egypt.

Jacob and his family settle in Goshen (46:31–47:12).

Genesis 47 is divided into five sections:

1.Joseph’s brothers meet Pharaoh (47:1-6).

Genesis 47: 2 -6 tells us that Joseph took his five brothers to go and meet with Pharaoh but
the Scriptures do not record the names of the five brothers that Joseph selected to meet
Pharaoh we can infer from Joseph’s wise and discerning actions in the past that he selected
five brothers who would be most presentable at the Egyptian court to present their request to
settle in the land of Goshen.

The explanatory clause “the famine is severe in the land of Canaan,” was proper for Joseph’s
brothers to communicate to Pharaoh even though Joseph did not tell them to say this to
Pharaoh. Therefore, they were saying in effect to Pharaoh that they had left their native land
as a matter of necessity and survival. Joseph’s brothers’ request of Pharaoh “please let your
servants live in the land of Goshen” was not wrong on their part or in disobedience to
Joseph’s instructions but was according to Joseph’s plan and in agreement with what he told

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Pharaoh. This is confirmed in that Joseph informed his brothers that before they speak to
Pharaoh he would let him know that they were already in Goshen as indicated by the
statement in Genesis 47:1, “behold they are in the land of Goshen,” which was designed to
plant in Pharaoh’s mind the idea of settling his family in Goshen. Furthermore, the brothers’
request was also in line with Pharaoh’s offer in Genesis 45:18 “I will give you the best of the
land of Egypt” which Goshen would be for Joseph’s family

(2) Jacob meets Pharaoh (47:7-10).

Genesis 47:7-10, Israel blesses Pharaoh expressing his spiritual superiority over Pharaoh
since God elected Jacob to inherit the promises, privileges, blessings, and responsibilities of
the Abrahamic covenant.

(3) Joseph settles family in Goshen (47:11-12).

Genesis 47:11-12 records Joseph settling his family in Goshen. Therefore, Genesis 47:12
contrasts the abundant food provisions of the Israelites with the hunger of the Egyptians in
Genesis 47:13, which highlights the miraculous provisions and protections that God bestowed
on Joseph’s family. The phrase “according to their little ones” means that each family’s
allocation of food was in direct proportion to the number of children in the family

(4) Joseph enslaves the Egyptians to Pharaoh (47:13-26).

Genesis 47:13-26 presents to us the record of Joseph enslaving the Egyptians to Pharaoh. The
purpose of this passage is to demonstrate the severity of the famine and the desperate
situation that the Egyptians found themselves dealing with and how Joseph delivered them.
This passage is divided into three sections: (1) The Egyptians exchange silver for grain
(Genesis 47:13-14) (2) The Egyptians mortgage herds for grain (Genesis 47:15-17) (3) The
Egyptians mortgage land and become slaves for grain (Genesis 47:18-26). As we will see, at
the end of the famine, all the Egyptians except for the priests, became slaves of Pharaoh in
the sense that they became tenants of royal lands paying one-fifth of their produce to Pharaoh
(Genesis 47:24-25), and this policy was still being practiced up to the day when Moses
penned the Pentateuch.

Joseph establishes a famine program

(5) Joseph swears to bury Jacob in Canaan (47:27-31).

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In Genesis 47:27-31, we will see Joseph swearing to his father that he will bury him in
Canaan. By requesting that his son Joseph bury him in the land that the Lord promised him,
Israel was demonstrating his faith in the Lord’s promise to give to him and his descendants
the land of Canaan. The name “Jacob” in Genesis 47:28 signifies that the patriarch has
acknowledged his own human weakness or impotence so as to experience the power of God
in life and his right to appropriate that power by prayer and claiming the divine promises
given to him. It is interesting that Jacob spent the last seventeen years of his life under the
care of his son Joseph whereas Joseph spent the first seventeen years of his life under the care
of his father Jacob. This reflects the providence of God in the lives of both men in the sense
that their lives were not ruled by chance or fate but by God. It is also interesting that only
four verses were devoted to the death of Abraham (See Genesis 25:7-10) and two were
devoted to the death of Isaac (See Genesis 35:28). However, the death of Jacob is recorded in
great detail since the account of his death is recorded in Genesis 47:28-50:14. The reason for
this is due to the special circumstances surrounding Jacob’s death in that of all the patriarchs,
he was the only one who did “not” die in the Promised Land. Therefore, Jacob’s demand to
be buried in Canaan and the arrangements for his burial there are recorded in great detail.

Jacob’s acts in his final days (48:1–49:33).

Genesis 48 is divided into four sections: (1) The introduction to Jacob blessing Joseph (48:1-
2). (2) Jacob adopts Joseph’s sons in order to elevate them to the status of founding fathers
(48:3-12). (3) Jacob confers blessing on Joseph who is represented by his sons with Ephraim
receiving the greater blessing (48:13-20). (4) Jacob gives Joseph the portion of the land he
took from the Amorites (48:21-22). Although Jacob adopts Joseph’s two sons, giving them
founding father status, which would make the total number of tribes in Israel as thirteen, the
number of tribes in Israel still remained at twelve by eliminating the tribe of Levi’s territorial
share (See Joshua 14:1-4). Genesis 48-50 brings to a conclusion the story of Jacob, which
began in Genesis 35 and the story of Joseph, which began in Genesis 37. There are two
significant themes recorded in Genesis 48: (1) Jacob adopts Joseph’s sons and elevates them
to the status of Israelite tribes. (2) Ephraim receives a greater status over the firstborn
Manasseh. Genesis 48:1-4 records Joseph visiting his father after being informed that he has
become sick and his father in turn recalls the promises that God gave him before entering into
the ceremony of adopting Joseph’s two sons, Ephraim and Manasseh. Genesis 48:1 “Now it
came about after these things that Joseph was told, ‘Behold, your father is sick.’ So he took
his two sons Manasseh and Ephraim with him.” “After these things” refers to the oath

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ceremony where Joseph agreed to his father’s request to have him buried in the land of
Canaan, which is recorded in Genesis 47:27-31 and marks the final stage of Jacob’s life. The
expression “Joseph was told” indicates that Joseph did not live with his father in Goshen but
rather resided in Memphis due to his responsibilities as prime minister of Egypt, which would
keep him distant from his family. The statement “Behold, your father is sick” is the first
reference in the Bible to sickness and refers to the fact that Jacob is terminally ill.

Jacob blesses and adopts Joseph’s two sons (48:1–22).

Genesis 48:5-12 records Jacob adopting Joseph’s two sons, Ephraim and Manasseh.

Israel adopts Joseph’s two sons as his own and gives them equal standing with Joseph’s
brothers as indicated by the statement “Ephraim and Manasseh shall be mine, as Reuben and
Simeon are.” He was bestowing on Joseph the double portion of the birthright and was also in
effect elevating Joseph to the level of himself. The adoption of Joseph’s two sons by Israel
put them on a par with Reuben and Simeon and as a result each of them would receive one
portion, but in so doing Joseph received a double portion. Joseph received the rights of the
firstborn and a double portion of his father’s inheritance, which goes along with it and not
Reuben who was Jacob’s firstborn since Reuben was stripped of his birthright as the firstborn
because he had sex with his father’s concubine Bilhah (See Genesis 35:22; 49:3-4; 1
Chronicles 5:1). 1 Chronicles 5:1-2 speaks of the birthright being given to Joseph rather than
Reuben because Reuben slept with his father’s concubine. 1 Chronicles 5:1‐
2, “Now the sons of Reuben the firstborn of Israel (for he was the firstborn, but because he d
efiled his father's bed, his birthright was given to the sons of Joseph the son of Israel; so that
he is not enrolled in the genealogy according to the birthright. Though Judah prevailed over
his brothers, and from him came the leader, yet the birthright belonged to Joseph).” The
firstborn had a privileged status (See Genesis 43:33; 49:3) and the right of succession (2
Chronicles 21:3) and received a double portion of his father’s inheritance (Deut. 21:17). The
father’s inheritance was divided among his sons and the firstborn always has right to two of
these portions. Therefore, if there are ten sons, the firstborn receives two portions and the
other nine split eight portions or if there are only two sons then the firstborn inherits
everything.

As we noted in our study of Esau and Jacob, in the days of the patriarchs it was the custom of
the day that the oldest son receive a double portion of the inheritance. However, the father
could change this if in his opinion it warranted it and so Jacob was perfectly within his rights

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to transfer the birthright from Reuben to Joseph since the latter demonstrated that he was
better suited for the responsibility than the former. The Scriptures record that the birthright
was transferable where the youngest can displace the eldest as in the cases of Joseph and
Judah, Reuben, and Ephraim and Manasseh, Moses and Aaron, David and his six older
brothers, Solomon and Adonijah. Israel decided to bestow the double inheritance of the
firstborn directly to Joseph’s sons rather than to Joseph himself and by adopting Joseph’s
sons, Israel was making them of equal rank to Simeon and Levi. Both Ephraim and Manasseh
would be counted as Israel’s two sons, which was important to understand when it came time
to divide the land of Canaan since they would each receive a portion of land. Therefore,
Joseph did not become a tribe in Israel but his two sons did. Usually, the next oldest would
receive the rights of the firstborn and the double portion of the father’s inheritance but in the
case of Simeon and Levi who were the next oldest, they too lost out on the firstborn status
and inheritance because they were guilty of the massacre of all the men of Shechem (See
Genesis 34; 49:5-6). Therefore, we see that Joseph received this privileged status in an
unusual way. Genesis 48:1 lists Manasseh first since he was the first-born and Ephraim
second and this is important since this represents Joseph’s viewpoint that by primogeniture
rights the older will be greater than the younger. However, in Genesis 48:5 the names flip
flop expressing Israel’s Spirit guided intention to put Ephraim first in the blessing (See
Genesis 49:19-20) and anticipating the leadership role he would have. In the adoption
ceremony, Israel would have placed the two boys by his knees, which would symbolize his
giving them birth in place of Asenath, the daughter of Potiphera, priest of On. The fact that
Israel adopted his grandchildren was not unusual in the days of the patriarchs and is well
attested in the Bible (See Ruth 4:16-17; Esther 2:7).

Genesis 48:13-20 records Jacob blessing Ephraim and Manasseh. In Genesis 48:5-12 we have
the account of the adoption ritual whereas in Genesis 48:13-20, we have the record of the
blessing ritual.

Genesis 48:13 “Joseph took them both, Ephraim with his right hand toward Israel's left, and
Manasseh with his left hand toward Israel's right, and brought them close to him.” Genesis
48:1 lists Manasseh first since he was the first-born and Ephraim second and this is important
since this represents Joseph’s viewpoint that by primogeniture rights the older will be greater
than the younger, however, Jacob will reverse it. Therefore, Joseph positions his two sons in
such a way as to ensure that his father’s right hand, the symbol of action and power and

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blessing will rest on Manasseh, his firstborn since the eldest son would receive the greater
blessing.

Throughout the Scriptures, the right-hand side is regarded as the place of honour, strength,
power, glory and blessing (See Exodus 15:6; Deuteronomy 11:29; Psalm 89:13; 110:1;
Proverbs 3:16; Ecclesiastes 10:2; Matthew 25:33; Acts 2:33; Hebrews 1:3).

The Holy Spirit guides Israel to put his right hand on the head of the younger of Joseph’s two
boys, Ephraim and not Manasseh, the older of the two since it is the will of God that Ephraim
and not Manasseh receive the greater blessing. Israel put his right hand on the head of the
younger son, Ephraim rather than the firstborn, Manasseh since the Holy Spirit gave him
revelation that Ephraim would be greater than Manasseh as indicated by his explanation to
Joseph as to why he gave Ephraim the greater blessing, which is recorded in Genesis 48:19.
Therefore, the blessing of Ephraim and Manasseh was prophetic since it was inspired by God
the Holy Spirit and spoke of their future descendants. Genesis 48:19 records that Israel gave
both boys the same blessing, thus indicating that the only reason why Israel blessed Ephraim
with his right hand and not Manasseh was that God gave him revelation that Ephraim’s
descendants would become a multitude of nations. Further indicating that both boys receive
the same blessing is that Israel blessed their father as recorded in Genesis 48:16.

Jacob blesses his own sons (49:1–28).

Genesis 49 gives us the record of Jacob/Israel bestowing prophetic blessings and anti-
blessings upon his twelve sons as well as giving instructions for his burial and this chapter
records his death. Jacob employs a poem in order to communicate to his sons the future of
their descendants, which is the first long poem in the Bible. Just as Jacob’s father Isaac had
prophetically outlined the future of his two sons’ families in Genesis 27 so Jacob
prophetically outlined the future of his twelve sons. These prophecies cover the entire history
of the nation of Israel from the conquest of Canaan to the millennial reign of Christ.
Interestingly, these “blessings” as in the case of Reuben, Simeon and Levi are in actuality
“anti-blessings,” much like ones that Isaac bestowed upon Esau (See Genesis 27:30-40). If
you recall, since Isaac gave everything to Jacob, all he had to give Esau was an “anti-
blessing,” which is a parody on Jacob’s blessing and were also prophecies concerning the
future of Esau’s descendants who were the Edomites. In the same way, the “anti-blessings”
given to Reuben, Simeon and Levi are a parody of the blessings bestowed upon Jacob’s other
nine sons and were also prophecies as well.

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If you recall, Reuben was disqualified for leadership of the family because he had sex with
his father’s concubine according to a comparison of Genesis 25:21-22 and 1 Chronicles 5:1-
2. Simeon and Levi were disqualified as a result of killing all the men of the city of Shechem
in retaliation for the rape of their sister Dinah according to Genesis 34. However, in relation
to the nation of Israel’s destiny, these “anti-blessings” are a blessing in the sense that Reuben
did not have the capacity for leadership because of his moral instability and immoral
degeneracy. Therefore, Israel does the nation a favour and blesses the nation by promoting
Judah rather than Reuben with his poor leadership abilities and in the same way, Israel
protects the nation from the cruelty and violence of Simeon and Levi. Another feature of this
remarkable poem is that the name “Jacob” appears five times expressing the “weakness” of
the patriarch and the name “Israel” appears the same number of times expressing the
“strength” of the patriarch in the future of his sons. Finally, it is fascinating that Jacob’s life
was prophesied before it began (Genesis 25:22-23) and in this chapter we see that it will end
prophetically as well. Genesis 49:1-4 records Israel pronouncing an anti- blessing on Reuben,
his firstborn because Reuben committed adultery and incest with his concubine Bilhah.

Jacob dies after charging his sons to bury him in Canaan (49:29– 33).

Joseph buries Jacob in Canaan (50:1–14).

Genesis 50:9 “There also went up with him both chariots and horsemen; and it was a very
great company.” The chariots and horseman accompanied the large funeral procession for
protection from any would be hostile forces. So we can see that this was a massive state
funeral to honour Joseph’s father.

Jacob’s funeral takes place in two stages according to Genesis 50:10-13: (1) The entire
procession proceeds to a place at which a great public mourning ceremony is held. (2) After a
week, then the immediate family continues the journey to the cave of Machpelah where in a
private ceremony the body of Jacob is buried

Genesis 50:12-13 records Israel’s sons obeying his command to bury him in the cave of
Machpelah in the land of Canaan, and which command appears in Genesis 49:29-32. Also, by
burying his father in the land of Canaan, Joseph was obeying his father’s command to bury
him in Canaan, which is recorded in Genesis 47:29-31.

Joseph affirms his relationship with his brothers (50:15–21).

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Genesis 50:15-21 records after Jacob’s death, Joseph assuring his brothers that he won’t seek
revenge upon them. This scene is the climax to the story of Joseph and his brothers for in it
we see the tension between him and his brothers finally resolved. Joseph had demonstrated
through his words and actions in Genesis 45 that he had forgiven his brothers for selling him
into slavery in Egypt. However, although they had admitted their guilt to God according to
Genesis 44:14-17, they had never asked for forgiveness from Joseph himself nor offered an
apology to him. Therefore, we see that now that their father is dead, their guilt feelings
caused them to live in fear of Joseph who was the prime minister of Egypt.

13. Joseph dies after arranging his final burial in Canaan (50:22–26)

Genesis 50:22-26 presents to us the conclusion of Joseph’s life, his last words and his death.
Genesis 50:22-23 contain a notice of the conclusion of Joseph’s life.

Jacob died when Joseph was fifty-six years of age according to a comparison of Genesis
41:46, 53; 45:6 and 47:28 and Joseph lived for another fifty-four years after that and died at
the age of 110. Genesis 50:23, “Joseph saw the third generation of Ephraim's sons; also the
sons of Machir, the son of Manasseh, were born on Joseph's knees.” This passage reveals
that Joseph lived to see some of his great grandchildren. His oldest son Manasseh had two
sons whose names were Machir and Asriel according to Genesis 50:23, Numbers 26:29-31
and 1 Chronicles 7:14

Genesis 50:24-25 contain the last words of Joseph, which were spoken in faith in the
promises of God. Genesis 50:24 “Joseph said to his brothers, ‘I am about to die, but God
will surely take care of you and bring you up from this land to the land which He promised
on oath to Abraham, to Isaac and to Jacob.”

The death and burial of Joseph marks the end of the Genesis account of the patriarchs. God’s
chosen people, the descendants of Abraham, are now in Egypt. Yet they anticipate a time
when God will restore them to the land, He promised to their father Abraham. How that
happens will be the subject of the next book.

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