Notes
Notes
Chapter One
The ten different generations are noted in Genesis 2:4; 5:1; 6:9; 10:1; 11:10; 11:27; 25:12, 19; 36:1; 37:2.
That God has the sovereign right to choose as He pleases, nobody can successfully dispute. His thoughts are far above our thoughts and His ways “past finding out” (Rom. 11:33–36). In fact, Paul made it clear that God’s choice of Jacob was an act of pure grace and wasn’t based on any merit in Jacob (9:10–12). Those who are troubled by Malachi 1:2–3 (“I loved Jacob, and I hated Esau”) must see “love” and “hate” as relative terms (as in Gen. 29:31–33, Deut. 21:15–17; Luke 14:26). Neither Jacob nor Esau deserved God’s grace any more than we today deserve it (Eph. 2:8–9). That God chose scheming Jacob is as much a mystery as that He chose murderous Saul of Tarsus.
The writer of Hebrews 12:16 called Esau a “profane person,” which the NIV translates “godless.” The Greek word means “accessible to anyone,” the opposite of sacred or sanctified. The Latin profanus, which gives us the English word “profane,” means “outside the temple, common, ordinary.” Esau had no godly desires or standards; he was accessible to anyone or anything. A successful man of the world, he ignored God’s will and “did his own thing.” The fact that he married two Hittite women is proof that he wasn’t interested in the things of God (Gen. 26:34–35).
Lincoln’s message to Congress, December 1, 1862.
Whenever they were in trouble, the Jews clamored to go back to Egypt (Ex. 16:1–3; 17:1–4; Num. 11; 14). During the declining days of the kingdom, instead of trusting God, the rulers of Judah often turned to Egypt for help (Isa. 30:1–2; 31:1; Jer. 42:13ff.; Hos. 7:11).
This journey probably took place during the twenty years that Isaac and Rebekah were childless, and was almost a century after Abraham and Sarah had visited Gerar (Gen. 20). “Abimelech” could have been a namesake for the king Abraham met, or perhaps it was a royal title.
Isaac’s was the greater sin, because he knew what had twice happened to his father, and Rebekah was not his sister. Abraham told a half-truth while Isaac blatantly lied.
The word translated “sporting with” or “caressing” (NIV) comes from the same Hebrew root as the name “Isaac,” which means “to laugh” or “to play” (Gen. 17:17; 18:12–13, 15; and 21:6). While we commend them for their love, Isaac and Rebekah were engaging in expressions of affection that were better kept in the privacy of their chamber.
The Hebrew word for “well” is be’er, which explains why there are places in the Holy Land called Beersheba (“well of the oath,” Gen. 21:30–31) and Beer Lahai Roi (“the well of the living one who sees me,” 16:14).
Chapter Two
We can’t be certain how old Isaac was at this time. If the events in chapter 27 occurred shortly after Esau’s marriages (Gen. 26:34–35), then Isaac was only one hundred years old. Since he died at one hundred and eighty (35:28–29), it seems strange he should feel the end was so near, unless he was just pretending so he could give Esau the blessing as soon as possible. However, if we work our way back from Jacob’s age when he went to Egypt (47:9), Isaac would have been one hundred and thirty-seven in Genesis 37, with forty-three more years left to live. But this would mean that Jacob was seventy-seven when he went to Haran to get a wife, which seems a bit old. The timeline in Scripture isn’t that precise, and we don’t know how old Jacob was when each of his twelve sons was born.
It’s been suggested that the father’s sharing a meal with the son to be blessed was a part of the ceremony. However, we read nothing about Isaac inviting Jacob to eat with him, even when he thought Jacob was Esau.
H. C. Leupold, Exposition of Genesis, vol. 2 (Grand Rapids, MI: Baker Book House, 1953), 752.
It’s too bad that Christians in general have adopted Esau’s prejudiced view of Jacob and characterized him as a crafty deceiver who was always trying to swindle somebody. Jacob was wrong in deceiving his father, but he was right in believing God’s Word and knowing that the covenant blessing was his. He didn’t steal the birthright; he bought it. He was a diligent man who worked hard for fourteen years to get his wives and another six years to acquire his flocks and herds, and it was Laban who defrauded Jacob, not Jacob who robbed Laban. He was not a perfect man, but Jacob was a man of faith who became “Israel, a prince with God.” Many times in Scripture God deigned to call Himself “the God of Jacob” and “the God of Israel.” At no time do we find God rebuking Jacob for cheating somebody. Quite the contrary, throughout Jacob’s life, God fulfilled the basic meaning of his name, “God will protect,” but Esau used Jacob’s nickname, “he grasps the heel.”
It was Jacob who gave Luz the name Bethel, which means “house of God.” The new name is used in Genesis 12:8 and 13:3 because by the time Moses wrote Genesis, Bethel was the name his readers knew best. Unfortunately, Bethel became an idolatrous shrine in later years (1 Kings 12:26—13:10), and the prophets denounced it (Amos 3:14; 4:4; 5:5–6; 7:13; Hos. 4:15; 5:8; 10:5). King Josiah destroyed the shrine (2 Kings 23:15).
Did Jacob see a “ladder” or a “staircase”? The Hebrew word is found only here in the Old Testament so we have no other contexts for comparison. The word probably comes from a root that means “to cast up,” as in building a ramp or a mound. However, there were ladders in that day, and there are Hebrew words for staircases that could have been used. The dream is symbolic, since angels don’t have to walk up and down ladders. So whether what Jacob saw was a ladder or a staircase doesn’t really affect the meaning of the dream.
Jesus applied this image to Himself (John 1:51), for He is the Mediator between God and man (1 Tim. 2:5) and the “living link” between God and His people on earth.
Chapter Three
Jacob called Rachel “my wife” because engagement was as binding as marriage and could be broken only by divorce. Mary and Joseph were considered husband and wife even though they had not consummated the marriage (Luke 2:5; see also Deut. 22:22–24).
The Hebrew word for “feast” in verse 22 means “a drinking feast” and comes from a root that means “to drink.”
The law of Moses prohibits a man from marrying sisters (Lev. 18:18).
Leah was honored to be the mother of Levi, the founder of the priestly tribe, and Judah, the founder of the kingly tribe—the tribe of our Savior, Jesus Christ.
The Hebrew word can also be translated “concubine,” but even a concubine had legal rights, though her status was that of a secondary wife (Gen. 25:6; 2 Sam. 5:13; 15:16; 16:21). The law of Moses recognized the relationship (Ex. 21:7–11; Deut. 21:10–14). The children of concubines were considered legitimate, but the concubines themselves had little or nothing to say about the managing of the household.
Gad can also be translated either “good luck [fortune]” as in the NIV, or “a troop” as in the KJV. However, it’s difficult to see the connection between “a troop” and the birth of a baby.
The writer of Genesis 37:35 mentioned “daughters,” but the word can also refer to daughters-in-law.
Jacob’s favorite son, Joseph, would have the same experience of God’s blessing in faraway Egypt (Gen. 39:1–6).
Why did Rachel steal her father’s household idols? Archeological evidence indicates that the person possessing such gods was guaranteed the family inheritance, but Rachel was leaving home and would have no inheritance coming. Rachel was deeply hurt because of the way her father had treated her, and this was her way of retaliating, and it’s likely her faith in Jehovah wasn’t that strong. It’s possible that Laban used these idols for divination (Gen. 30:27), and Rachel stole them in order to keep him from knowing too much. Later, Jacob commanded everybody in the family to give up their idols, and he buried them (35:1–4).
The title “Fear of Isaac” is used only here and in verse 53. The Hebrew word simply means “terror, dread,” and therefore “the God that Isaac feared.” It suggests that others ought to fear Him as well (see Gen. 15:1; 27:33; 28:17).
Chapter Four
Some commentators have tried to exonerate Jacob by saying that his gift was not a bribe but only an attempt to make restitution and share his blessings with his brother. But Jacob’s own statement “I will pacify him” (v. 20) makes it clear that the gift was a kind of propitiation to appease Esau’s anger.
A. W. Tozer, The Divine Conquest (Harrisburg, PA: Christian Publications, 1950), 53.
G. Campbell Morgan, The Westminster Pulpit, vol. 7 (London: Pickering & Inglis), 323.
Luz became Bethel, “the house of God” (28:19); Mahanaim means “the two armies” (32:1–2); and Succoth means “booths” (33:16–17).
Even if Jacob wasn’t at his best, Esau still took what he said at face value and accepted the gifts as an expression of love and goodwill. Jacob talked about grace, but it was Esau who manifested grace. Sometimes the people of the world put God’s people to shame (Gen. 12:10–20; 20; 26:6–16).
The Hebrew word used in verse 2 means “to humble” (“violated her”), while the word used in verses 5, 13, and 27 means “to make unclean.” Many people who have been sexually abused feel “dirty” because of what happened to them.
Chapter Five
If Jacob was seventy-seven years old when he left home, and since he remained twenty years with Laban, this means he was ninety-seven when he started for Bethel. Isaac was sixty years older than Jacob. Thus he was one hundred and fifty-seven when Jacob returned and still had twenty-three more years to live (35:28). Isaac’s death is recorded in verses 27–29, but the sequence of events in the biblical record is not always chronological. (See note 6.)
Paul used the image of clothing to teach about “newness of life” for the Christian believer (Rom. 13:11–14; 1 Cor. 6:9–11; Eph. 4:17–32; Col. 3:8–17) as well as the new body we will receive when Christ returns (2 Cor. 5:1–5).
Hebrew scholars traditionally have interpreted El-Shaddai to mean “God Almighty” or “God All-Sufficient,” relating it to the Hebrew word for “breast.” Thus He is the God who nourishes and provides, who sustains and enables. Recent studies have suggested “the God of the mountain” (strength, stability) or “God my destroyer” (power against the enemy).
Some translate Ben-oni to mean “son of my sin,” that is, stealing Laban’s idols. The name has also been translated “son of the south” since Benjamin was the only son of Jacob not born in Padan Aram. He was also the only son named by his father.
Prophetic students see in these two names the two aspects of our Lord’s life and ministry, His suffering (Ben-oni) and His glory (Benjamin) (see Luke 24:26 and 1 Peter 5:1).
The events in chapters 37—40 occurred while Isaac was alive, even though his death is recorded here. If Jacob was one hundred thirty years old when he went to Egypt (Gen. 47:9) and Joseph was thirty-nine (41:46 [thirty years old] plus seven years of plenty and two years of famine [45:11]), then Jacob was ninety-one when Joseph was born. If Joseph was seventeen when he was taken to Egypt (37:2), then Jacob would have been in Canaan eleven years and was one hundred and eight years old. His father, Isaac, would have been one hundred and sixty-eight years old (25:26) and therefore still alive when Joseph was sold. Isaac would have died twelve years later, one year before Joseph was elevated to being second ruler in Egypt.
Jacob and Esau’s separating from each other (vv. 6–8) reminds us of what happened to Abraham and Lot (13:5–11).
Chapter Six
Thus far in Genesis, Joseph has been mentioned only five times (30:24–25; 33:2, 7; 35:24). In the next fourteen chapters, Jacob/Israel will be named sixty-two times and Joseph one hundred thirty-three times.
While it’s true that we have no New Testament authorization for calling Joseph a “type” of Jesus Christ, yet there are so many parallels between Jesus and Joseph that the evidence can’t be ignored. The fact that some people have carried this to an extreme shouldn’t prevent us from honestly examining the text and looking for our Lord (Luke 24:27; John 5:39). Only two places in the New Testament mention Joseph: Stephen’s address (Acts 7:9–16) and the Faith Chapter (Heb. 11:21–22).
As Romans 6:1–2 makes clear, Romans 5:20 isn’t an excuse for sin because those who sin suffer for what they do, even if God does overrule their disobedience for ultimate good. Joseph’s brothers suffered more for their sins than Joseph did from their hatred or the consequences of their evil deeds.
Fasciculus Morum: A Fourteenth-Century Preacher’s Handbook, trans., Siegfried Wenzel (University Park: Pennsylvania State University Press, 1989), 149.
When Jacob mentioned “your mother” (v. 10), he was referring to Leah, who had become the mother in the home since the death of Rachel.
We aren’t expressly told that Pilate’s wife’s dream about Jesus (Matt. 27:19) was sent by God in order to communicate some truth through her to her husband.
Since Rachel had envied Leah (Gen. 30:1), Jacob knew something about the effects of this sin in a home.
From the way Joseph later treated Simeon in Egypt (Gen. 42:24), it may be that Simeon was the ringleader. We know he had a murderous streak in him (34:25).
The words “Ishmaelite” and “Midianite” were used interchangeably (Judg. 8:22–24). Merchants were called “Ishmaelites” because many Ishmaelites were engaged in trading.
Poet Robert Burns uses this telling phrase in the seventh stanza of his poem “Man Was Made to Mourn.”
H. C. Leupold, Exposition of Genesis, vol. 2 (Grand Rapids, MI: Baker Book House, 1953), 972. In his Genesis, Robert Alter translates it, “And they sent the ornamented tunic and had it brought to their father” (New York: W.W. Norton, 1996), 215.
As far as we know, Dinah was the only daughter in the family, so “daughters” in verse 35 means “daughters-in-law.”
Interlude
We don’t know what sins Er committed to deserve divine judgment, but Onan’s sin was his refusal to raise up a family to perpetuate his dead brother’s name (Deut. 25:5–10; Ruth 4). This is called “levirate marriage” from the Latin word levir, which means “brother-in-law.” The tense of the verbs in verse 9 indicates that whenever Onan and his wife had intercourse, he interrupted it so she couldn’t get pregnant. This repeated refusal to obey God displeased the Lord, and God killed him. It’s unfortunate that masturbation has been associated with Onan (onanism) because it doesn’t even enter into the story.
Three other women besides Mary are named in Matthew’s genealogy of Jesus in Matthew 1: Tamar (v. 3) and Rahab and Ruth (v. 5). It was unusual to name women in a Jewish genealogy and especially women such as these three. Tamar was a Canaanite who posed as a prostitute; Rahab was a prostitute in Jericho (Josh. 2); and Ruth was a Moabitess who converted to Judaism (Ruth 2). All three were Gentiles, and two of them (Tamar and Rahab) had unsavory reputations. What a demonstration of the grace of God!
God put a wall between the Jews and Gentiles, not because the Jews were better than other nations, but because they were different, set apart for His divine purposes. Once the Savior had come and died for the sins of the world, God made it clear that there is “no difference” (Acts 10; Rom. 3:22–23; 10:12).
Chapter Seven
The Egyptians didn’t eat with the Hebrews (Gen. 43:32). It wasn’t so much a matter of diet as their exclusive attitude toward other peoples.
It’s interesting to see how the life of Joseph illustrates the history of Israel. Like the nation of Israel, Joseph was a blessing to the Gentiles; he suffered at their hand, and he was accused and maligned; and yet he was delivered to become a ruler and help to save the nations. Daniel’s experiences in Babylon parallel the experiences of Joseph in Egypt. Like Joseph, Daniel was taken from his home; his name was changed; he interpreted dreams; he was promoted; and he was a source of blessing to the Gentiles.
For a similar scenario, see 2 Samuel 13:1–22, and note how Amon’s “love” turned into hatred.
Potiphar knew that Joseph was the reason for the prosperity of his household, and he may have questioned whether his wife was telling the truth. After all, the “evidence” was purely circumstantial, and it was her word against Joseph’s. But Potiphar had to choose between justice and a happy home, and, after all, Joseph was a slave and a Jew. We wonder how Joseph dealt with Potiphar and his wife a few years later when he was the second ruler of the land.
Since the same Hebrew word translated “dungeon” is also translated “pit” in Genesis 37:22, 24, 28–29, perhaps Joseph was relating the two experiences in his own mind.
Suggestions are: “abundance of life,” “the god speaks and he lives,” “the man who knows things,” and “sustainer of life.”
Some see in Joseph’s marriage a picture of our Lord Jesus marrying a Gentile bride during this time of His rejection by Israel.
An old couplet says, “The sun god Ra, whose shrines once covered acres / Is filler now for crossword puzzle makers.” But in Joseph’s day, the priests of the sun god were highly respected.
Chapter Eight
“Recognition” is a minor theme that runs through the story. The brothers recognized Joseph at a distance and began to plot (Gen. 37:18); Jacob was asked if he recognized Joseph’s blood-stained garment (vv. 32–33); and Tamar asked Judah if he recognized his personal possessions (38:25).
Later, when the brothers looked back at their experiences, they would see that this test was a hint that this Egyptian official would recognize Benjamin when he saw him! After all, the brothers could bring any Jewish man of the same age as Benjamin, and the Egyptians wouldn’t know the difference. Also, the fact that the official questioned them closely about their father and brother was another hint that he was more than interested in their family (Gen. 43:7).
The ominous statement “that you may not die” in verse 20 refers to their starvation if they didn’t return to Egypt for more food. There is also the hint that the brother held hostage might be executed.
The Torah (Philadelphia: The Jewish Publication Society, 1962), 79.
Judah’s increasing leadership in the family begins to emerge (Gen. 44:14, 16, 18–34; 46:28), and his descendants would become the royal tribe, out of which the Messiah would come (49:8–12).
These delicacies couldn’t be obtained in Egypt.
Chapter Nine
A godly man of faith like Joseph wouldn’t use any form of divination, nor did he need to. God could never approve then what He later prohibited in the law (Lev. 19:26; Num. 23:23; Deut. 18:10). Divination was only a part of the plot. By now, the men were sure that his master knew everything!
The “God forbid” statement in verse 7 of the Authorized Version is better translated “Far be it from your servants to do such a thing.” Jewish people were careful not to invoke God’s name carelessly in oaths.
The word found is repeated eight times in this chapter (vv. 8, 9, 10, 12, 16 [twice], 17, 34). The phrase “come on my father” is “find my father” in the Hebrew.
Stephen also pointed out that the Jews rejected Moses the first time he offered to help them (Acts 7:23–29), but accepted his leadership when he came the second time (vv. 30–36).
Perhaps this money was a kind of “redemption payment” from an offended party to say that everything was now forgiven and the matter was never to be brought up again (Gen. 20:14–16). Both the clothing and the money were certainly left with Joseph in Egypt and claimed later when the family arrived in their new home. There was no need to carry either gift to Canaan and then back to Egypt.
The Hebrew word translated “fall out” means “to shake, to tremble.” While the word could describe personal agitation that might lead to a family argument, it could also refer to the brothers’ lack of peace in their own hearts. About what might they be disturbed? (1) Their aged father’s response to the news that Joseph was alive. It might shock him so much that he’d die. (2) Their obligation to tell Jacob the truth about what they had done to Joseph. (3) How this confession would affect Jacob and their relationship with him. (4) Concern whether Joseph might change his mind and decide not to forgive them (50:15–21).
Chapter Ten
The familiar phrase “from Dan to Beersheba” meant “from the northernmost border of Israel to the southernmost border” (Judg. 20:1; 1 Sam. 3:20; 2 Sam. 3:10; etc.).
God had revealed Himself to Jacob and spoken to him when he left home to go to Haran (Gen. 28:10ff.) and when he left Haran to go back to Bethel (35:9ff.).
The nearest relative had the task of closing the loved one’s eyes at the time of death. Thus this statement is the first hint that Joseph would be named Jacob’s firstborn in the place of Reuben (1 Chron. 5:1–2).
Leah’s 33 + Zilpah’s 16 + Rachel’s 14 + Bilhah’s 17 = 70, and Dinah makes 71. But Er and Onan had died (v. 12), and Joseph and his two sons were already in Egypt; so the number of people who went with Jacob was 71–5 = 66, as stated in verse 26. When you add Jacob, Joseph, and Joseph’s two sons, you have a grand total of seventy (Ex. 1:1–5). In his address before the Jewish council, Stephen said there were seventy-five persons in the company (Acts 7:14), a number found in the Greek translation of the Old Testament known as the Septuagint, which was popular among Hellenistic Jews in that day. The Septuagint text included the three sons of Ephraim and the two sons of Manasseh (Num. 26:28–37; 1 Chron. 7:14–15, 20–25).
Jacob often mentioned his bereavement and spoke of his death and burial (Gen. 42:36, 38; 37:35; 44:22, 29, 31; 45:28; 46:30; 47:29; 48:21; 49:29–32). Perhaps he inherited this disposition from Isaac, who announced his “imminent” death many years before it occurred (27:1–4). Yet Isaac lived to be 180 years old, longer than either Abraham or Jacob.
At the time of the exodus, there were 600,000 adult males in the nation (Ex. 12:37). So when you add women and children, the total population would be 2 million or more.
The mentioning of the knees in Genesis 48:12 reminds us that to “bear a child upon one’s knees” is a phrase referring to adoption (30:3). Later, Joseph would adopt the children of his grandson Machir to replace Ephraim and Manasseh (50:23).
Joseph was married at age 30 (Gen. 41:45–52) and was 39 years old when he was reunited with Jacob, who was 130 when he came to Egypt. Joseph was then 56 years old when his father died at 147. His sons were both young men at the time and not little children.
In so doing, God was replacing Leah (the elder) with Rachel (the younger). It was another reversal of birth order.
While we have no biblical grounds for doing it, one is tempted to see the cross pictured in the crossing of Jacob’s hands. The sinner’s birth order is reversed when he or she trusts Jesus Christ, for it’s the second born whom God receives, not the firstborn. All of this is made possible because of our Lord’s sacrifice on the cross.
This piece of property must not be confused with the one that Jacob had purchased (Gen. 33:19) and where he was finally laid to rest (Josh. 24:32).
Chapter Eleven
The phrase “in the last days” (v. 1) means “in the days to come.” Sometimes in Scripture “the last days” refers to the days prior to the return of Jesus Christ, but not in this case.
Isaachar and Zebulun were Leah’s fifth and sixth sons, but they were born after Bilhah and Zilpah each had delivered two sons. Jacob included Isaachar and Zebulun with Leah’s first four sons (Gen. 49:13–15), but for some reason reversed their birth order.
Moses must have been concerned about the future of the tribe of Reuben, for he prayed, “Let Reuben live, and not die, nor let his men be few” (Deut. 33:6 NKJV).
The statement about Simeon and Levi crippling oxen (v. 6) shows how cruel the two brothers were, for the dumb animals certainly weren’t responsible for what had happened to Dinah. God has a special concern for animals, and we’d better be careful how we treat them (see Lev. 22:26–28; Deut. 22:6–7; Ps. 36:6; 104:10–30; Jonah 4:11).
Judas Iscariot bore the same name but disgraced it by his sins. Who today would call a son Judas?
Five tribes are associated in some way with animal life: Judah the lion (v. 9), Isaachar the donkey (v. 14), Dan the serpent (v. 17), Naphtali the deer (v. 21), and Benjamin the wolf (v. 27).
Heroes like Deborah, Joshua, and Samuel came from the tribe of Ephraim, and Gideon and Jephthah came from Manasseh.
One of Benjamin’s most famous descendants was Ehud, the judge who killed Eglon (Judg. 3:12–30). Benjamin means “son of my right hand,” but Ehud the Benjamite was left-handed (3:15; 20:15–16)!
Luke said that Saul “made havoc of the church” (Acts 8:3 NKJV), using words that describe an animal mangling its prey. Jesus said that Saul was “kicking against the goads” (9:5 NKJV), a reference to the farmer prodding an animal in order to control it. (For Paul’s own statements about his preconversion behavior, see Acts 22:3–4, 19; 26:9–10; 1 Cor. 15:9; Gal. 1:13, 22–24; Phil. 3:6; 1 Tim. 1:12–13.)
Chapter Twelve
Old Testament Jews didn’t embalm the dead but merely wrapped the corpse with cloths and spices and laid it in the tomb or grave without a coffin. They rejected cremation, since the body is destined to return to dust and not to ashes. Furthermore, they wanted nothing to do with the funeral pyres of the pagan peoples around them.
26 Sermons by G. Campbell Morgan, vol. 3 (Joplin, MO: College Press, 1969), 158–59.
Chapter Thirteen
The Gospel Awakening: Sermons and Addresses of D. L. Moody (Chicago: J. Fairbanks and Co., 1879), 620.
Frederick Buechner, Peculiar Treasures (New York: Harper and Row, 1979) is a collection of short but insightful essays on some of the major characters of the Bible. The author’s approach is unique and not without humor.
See Edwald M. Plass, comp., What Luther Says, vol. 1 (St. Louis, MO: Concordia Publishing House, 1959), 234–35. There are several different English translations of this famous quotation, but the total message is the same.