The completion of the notes on the Book of Genesis is a milestone for me. I’ve enjoyed this study and putting it all together as a whole. I also wish to thank those of you who endured the entire class. I trust we have grown together in the faith under the Spirit’s tutelage. Pressing onward for Christ …
© 2008, Scott Branyan
The conclusion of the book of Genesis provides a fitting end to the record of the origin of the creation of the world, the origin of the human race, sin, and the origin of the chosen race. As it ends with the view of a coffin in Egypt and Israel’s looming bondage, it reminds us of the beginning of man’s creation in holiness, his sin in the garden and his subsequent expulsion and death. At this point, man stands in need of blood redemption, and this theme is the great theme of the next book–Exodus.
The Burial of Jacob in Canaan, 50:4-14
These verses describe a funeral march to Canaan. Jacob’s body is returned by his family and accompanied by a large Egyptian entourage at Pharaoh’s command. The event is so impressive, the local inhabitants memorialize it with a place name, Abel-mizraim (v. 11). The sons of Israel carry out the wishes of Jacob and bury him in the cave of Machpelah with his fathers near Hebron.
Joseph Reassurres His Brothers, 50:15-21
The brothers of Joseph upon the death of their father become fearful that Joseph will now act out of revenge for them selling him into slavery. If revenge was in the mind of Joseph, now would be the time for him to carry it out 1 Bitterness, however, is not a factor with Joseph. He weeps at their suggestion. He understands fully that his sovereign God designed the events of his career in order to providentially provide for the covenant family. The dictum he uses (v. 20) shows that God does not operate upon contingency plans, but that all things comes into view in his plan. He is even able to control and use the evil actions of others for the good of his design. 2
The phrase in Joseph’s dictum “God meant it for good” is emphatic having no conjunction before “God.” We should interpret the strongest of adversatives here–”But”!
Joseph’s Final Words to His Brothers and His Death, 50:22-26
Joseph too expresses his faith in God’s promise to lead the family back to the promised land. These final words of Genesis leave the reader in suspension. We have reaped the full benefit of the curse “in a coffin in Egypt.” What has become of God’s creation and his promise to the patriarchs of a seed, a land, and a blessing? One cannot help but feel that we are in need of a redeeming act of God. Exodus provides us with that redemption in the mightiest of ways! To be continued …
© 2008, Scott Branyan
Genesis 46-49 PowerPoint Slides (PDF)
I chose to lump these sections together to emphasize the theme of Jacob in Egypt. This is the second time Jacob has been forced to leave the land. The first was when he fled from Esau and was 20 years in Haran. Jacob stands in stark contrast to his father Isaac who never left the land. The difference, of course, is in God’s plan. The account of Jacob in Egypt flows much speedier together with the climax being the prophetic blessing of Jacob’s sons in chapter 49. Each of these subsections could obviously be a post of its own but tie together nicely for our purposes.
Jacob Sojourns to Egypt, 46:1-7
The Lord comes and reassures Jacob that he must go to Egypt. Isaac was warned not to go there (26:2); but now Jacob must go, for there he will be made a great nation. However, Jacob understands the significance of the land and he will secure an oath from Joseph to return his body to be buried along with Abraham and Isaac at Hebron in the cave of Machpelah.
More irony is in the fact that in going to Egypt Jacob will be saved from the famine and his sons made a great nation; however, in so doing the nation will come into bondage (Gen 15:13-14). This will happen so that God will again bring them out with a great delieverance and bring them into Canaan to possess it.
The List of of Jacob’s Family, 46:8-27
A full list of Israel’s family is given here. This will be important for establishing the nation and its inheritance in the land of Canaan. See the slide on the different way the number has been presented in scripture and the math.
Rehearsal of What to Say to Pharaoh, 46:28-34
Joseph carefully instructs Jacob and his family on the proper things to say to Pharaoh. In Egyptian culture, shepherds were disdained, primarily because they were a nomadic people. There is much written in Egyptian literature on how Egyptians loathed shepherds. The fact that Jacob’s family is set off apart by themselves in Goshen is very consistent with the historical record. This segregation also was useful in maintaining the national identity of Israel while in Egypt. As Israel grows, we see it’s separate identity becomes threatening to the Egyptians and the rationale for the Egyptian’s oppression of the nation (first chapter of Exodus).
Jacob’s Audience with Pharaoh, 47:1-12
It was important for Joseph’s family not to cause offense before their gracious hosts, and so the meeting with Pharaoh is conducted according to the rehearsal of the previous section. Jacob’s session before Pharaoh begins and ends with the patriarch blessing the king.
A revealing statement is made by Jacob in answering Pharaoh’s question about his age. Jacob says that his life has neither been as long or as prosperous as that of his fathers, Abraham and Isaac. Surely, Jacob who began life as a “heelgrabber” got as much grief as he gave!
Joseph’s Administration of the Famine, 47:13-26
As the famine reaches severe proportion, Joseph is as far-sighted in his governmental policies as his dreams were. He readies the land for the harshest conditions by amassing monumental storehouses of food. Lest, however, the wealth of Pharaoh should be depleted from acquiring enough food to save Egypt, he trades the food for all the Egyptians’ possessions and lands, something they were very willing to do (v. 25). As a result, Pharaoh becomes wealthier. This section reminds one of the good steward in the New Testament, who earned for his master great interest from his money, and as a result the praise of his master.
The severity of this famine cannot be overstated. The Nile with a 10-12 mile strip along it of the most fertile soils in the world was usually immune from such famines. That this famine produces such extreme conditions for Egypt is quite rare. The Egyptians are ultimately reduced to selling themselves into indentured servitude as the economy collapses. Joseph wisely uses the severe conditions to keep a 20 percent sharecropping fee to allow the nation to rebuild its economy and food storage coming out of the famine. Joseph was indeed the man of the hour and raised up by God to preserve life.
Joseph’s Oath to Jacob, 47:27-31
As Jacob approaches the end of his life, he looks longingly in faith to the promised land. He causes Joseph to swear a solemn oath that he will return his father’s body to bury it with his fathers. Joseph by doing this action will be acting in “loyal devotion” to his father. This is a covenant concept and is hard to render into English. but the two words express one thought pertaining to covenant faithfulness.
Jacob’s Blessing of Joseph’s Sons, 48:1-20
Jacob recounts to Joseph the Lord’s revelation to him at Bethel (Gen 28, 35) and the death of Rachel. Jacob then turns to bless the sons of Joseph, and this event is, as Kidner suggests citing Hebrews 11:21, “Jacob’s outstanding act of faith.” The blessing of the younger over the elder ends Jacob’s career as it had begun, but without the deception involved. This is not the gesture of an old man who cannot see, nor of a man who doesn’t know what he is doing (v. 19); it is the gesture of the man of faith. Jacob blessing Ephraim over Manasseh reminds us that God works his plan not according to man’s natural order but according to his own sovereign will.
In blessing the lads, Jacob acknowledges the providential care of God by calling him “My Shepherd” (v. 15). Although he knew much grief in his life, Jacob is now able to say that “His angel has redeemed me from all evil” (v. 16).
Jacob’s Special Blessing of Joseph, 48:21-22
Israel concludes by reassuring Joseph that God is with him and will lead him back to Canaan, and he blesses Joseph with the spoils of Shechem 1 It is significant that Joseph inherits this double blessing since he will be the one to inherit the blessing of the firstborn (see the slide on the blessing of Jacob’s sons).
The Prophecies Concerning Israel’s Sons, 49:1-27
Compare Deuteronomy 33. (See the slide.)
The Death of Jacob, 49:28–50:3
The cave at Machpelah (Gen 23) shows up again. Jacob dies and his desire to be buried in the land with his fathers shows his faith in God’s promise of the land. Jacob’s career in scripture is a long one and rivals the lessons of Abraham. The success of Joseph’s revelatory dreams also compliments the lessons from Jacob and brings the Patriarch’s life to a successful and good conclusion.
© 2008, Scott Branyan
Genesis 43 PowerPoint Slides (PDF)
The brothers of Joseph return to Egypt, this time with their younger brother Benjamin.
The Acquiescence of Jacob, 43:1-14
Jacob’s final resignation to the fact that “this man” has made it necessary for the brothers to return to Egypt with Benjamin is given here. The first two verses make it appear Jacob wished to ignore the problem. It is not until the grain runs out he says, “return and buy a little grain for us.” It is as if the emphasis upon the modesty of his request might change the dilemma.
Judah’s bold pledge is not enough to offset Jacob’s worry of loosing Benjamin. Jacob reluctantly goes along with the brothers return to Egypt, but his statement of resignation, “if I am bereaved, then I am bereaved” will turn into great gladness. 1
The Brothers Return with Benjamin, 43:15-34
This section contains a mixture of high drama and emotion–and to some extent comic relief. One cannot help but laugh at the brothers in their bewilderment as the stern ruler has his servants seat them according to their age and serve Benjamin much larger portions of the meal. Even Joseph was not prepared for the richness of God’s mercy upon him and his family as he sees his younger brother again, and as his emotions overtake him, he must remove himself to continue his disguise.
Joseph Tests His Brothers, 44:1-17
Undoubtedly, Joseph wishes to test his brothers to find out their true intentions. By placing Benjamin in jeopardy, he will discover if his brothers are still the same self-seeking lot which did away with him.
The Bible makes much of the brothers protest of innocence (v. 9) in order to highlight their dismay when the cup is found in Benjamin’s sack. Their worst fears now appear to be coming true. The statement in verse 14 which reads, “And Judah and his brothers went into the house of Joseph…” appears to be a reference to the pledge of Judah. He is the one responsible for Benjamin’s welfare, and so the text puts him in the forefront of the confrontation with Joseph. Judah’s confession is remarkable. Any time sin is confessed, it is remarkable. But this does not seem to be the same Judah as before! Indeed, the brothers have changed.
Judah’s Plea, 44:18-34
Not only does Judah willingly confess sin, but he is also willing to be a substitute for Benjamin. Now he accepts the brotherly responsibility which he earlier denied on several occasions. The entire plea is aimed at Judah’s final request in verse 33, “Let your servant remain instead of the boy, a servant for my Lord, and let the boy go up to his father.” Verse 34 gives the reason for the request. If Benjamin does not return with the others, his father will surely be bereaved to death.
Verse 28 contains more irony. Judah says of Joseph, “We have not seen him until now.”
Joseph Reveals His Identity, 45:1-15
Joseph is not able to contain himself further; and being overcome with great emotion, he reveals his identity. Shock is the only suitable word to describe the response of Joseph’s brothers. The word used in verse 3 (nibhalu) is used of great dismay, especially of chastisement or judgments from God (cf. Ex 15:15).
Joseph fully understands now God’s providence in allowing him to be sold into slavery, and he seeks to reassure his brothers that whatever their reasons, God’s hand was greater and determined it for saving all Joseph’s house.
Pharaoh’s Order; the Joy of Jacob, 45:16-28
When Pharaoh hears the news, he commands Joseph to send for his father and all his house. For the journey he arranges the best transportation and provisions.
Jacob at first cannot believe his sons’ report–little wonder. However, as he comes to see it to be the truth, his resignation of bereavement turns to joy.
© 2008, Scott Branyan
Genesis 42 PowerPoint Slides (PDF)
[Author's note: We spent some time in this lesson looking at the theological concepts of divine sovereignty and human freedom. I tried to diagram out the main points in the slides. The providence of God is an important concept in the OT and unfortunately, it is usually presented in a weakened form from most pulpits today. But any consolation believers are to take from God's providential control has to come from his absolute sovereign ability. If God is not ultimately in control of all details of our lives, then it is not possible for us to place full trust in his power and ability to direct all things to a satisfying conclusion. It's my hope every reader will not reject God's absolute sovereignty out of hand, but study the scriptures to see what they themselves teach.]
In the sections which deal with the reuniting of Joseph and his family, we have again several good examples of the Bible’s use of irony. Irony in the Bible usually involves man’s weakness or shortsightedness and God’s perfect providence. Man’s weakness and God’s perfect will are set in contrast by God working through and prevailing over man’s weaknesses.
Verse six is the ironic partial fulfillment of Joseph’s dreams, “And Joseph’s brothers came and bowed down to him with their faces to the ground.” How humorous is God’s design sometimes! Unknowingly, the brothers fulfill the dream without a moment’s hesitation.
Joseph must have at that instant seen in complete form what God had done for him. He had almost gotten past the point of grieving for his family (41:51-52), and as his brothers stand before him in submission he remembers the dreams of his youth (42:9).
Irony is also noticeable in the brothers plea as “honest men” (42:10 ff). Also, the brothers wonder in convicted spirits, “what is this that God has done to us?” As honest men, they should be saying, “What is this that God has done for us?”
As we might sometimes say here in the south, “Things are about to get real int’restin’ !”
The first visit of the brothers concludes with the brothers returning home without Simeon. Joseph decides to test his brothers to learn the true state of his father and brother Benjamin. He appears to them as a stern and somewhat paranoid ruler. Throughout this section, the brothers refer to Joseph as “the man.”
Indeed, Joseph was the man of the hour. God had raised him up to save all his household. The most ironic statement of the Joseph narrative comes from the mouth of Jacob, who after hearing the report from Joseph’s brothers says, “All these things are against me!” (v. 36). God’s works are most often hidden from human scrutiny; yet, in hind sight we see God’s providence graciously providing for our needs. Jacob will shortly be able to reverse his statement (cf. 48:15-16).
© 2008, Scott Branyan
Genesis 41 PowerPoint Slides (PDF)
The two dreams of Pharaoh turn out to be the same dream. Joseph gives a principle here for other repetition in Scripture. Something repeated twice which is from God and has the same meaning is certain to occur (41:25). He will do it!
God has raised Joseph into the very presence of Pharaoh and is about to fulfill the earlier dreams of Joseph, which were also two in number and the same dream. By fulfilling the dreams he gave Joseph, he is graciously providing for Jacob and his sons.
The exaltation of Joseph in verses 37-57 is remarkable. By command of Pharaoh, Joseph is made second in authority over all Egypt. Joseph’s qualification for this high position is: he possesses a divine spirit, receives God’s direct revelation, and is therefore wise above all others (41:38-40). 1 His political good fortune is solely due to the grace and providence of God.
The direction of Pharaoh for Joseph to be driven through the streets and for proclamation to be made for all to “bow the knee” before him (41:43), hits right at the fulfillment of Joseph’s own two dreams; and we must chuckle to ourselves at how shocked Jacob and the brothers are about to be.
Still, Joseph recognizes he cannot hurry God’s timetable. He is given an Egyptian name, Egyptian wife, and has two sons which will figure prominently in Israel’s history. In faith he names his two sons appropriately: Manasseh (“God has made me forget all my trouble and all my father’s household”) and Ephraim (“God has made me fruitful in the land of my affliction”). During his further wait, Joseph must have wondered when and exactly how God would fully fulfill his dreams in the days ahead. Moses ends this section with the anticipation of Yahveh’s fulfillment when he says, “All the earth came to Egypt to buy grain from Joseph, because the famine was severe in all the earth” (v. 57).
© 2008, Scott Branyan
Genesis 40 PowerPoint Slides (PDF)
What the offenses of the cupbearer and baker were, which made Pharaoh furious and landed them in prison, the Bible does not say; but, it was no doubt dangerous to be a servant of Pharaoh in those days. Cupbearer and baker were professional positions of Pharaoh’s court. Because of the nature of the cupbearer’s work, he would have been something of an intimate confidant to Pharaoh, much as an aide is today. The text almost implies their imprisonment was due to Pharaoh’s whim more than something unprofessional they did (v. 2).
They wind up confined with Joseph, and God uses this method rather than promotion through Potiphar to place Joseph where he wanted him to be.
Remember Joseph knew something of dreams, and the reader, or listener to the story, would pickup very quickly on a possible bright spot in Joseph’s future. Notice, Joseph acknowledges right away that the interpretations of dreams belong to God (v. 8), and when he says, “Tell it to me, please,” he implies he has a relationship with the God of dreams.
Joseph’s interpretation of the cupbearer’s dream is good news, and Joseph asks the cupbearer to keep him in mind when it goes well with him. There is a word play on “pit” in verse 15. It is the same word for “well” or “cistern” into which Joseph was cast by his brothers. This one, however, is the prison. Joseph, by God’s hand and timing is moving from one “pit” to another. Better, though, to be in a pit of God’s choice than one of one’s own making, as we see with the baker next.
Birds are not a good sign in a dream. Remember, Abraham had to keep the vultures away as night descended on the sacrifice in Genesis 15. There is a possible word play between the baker and birds here since the words sound alike. The baker becomes the object of Pharaoh’s scorn and loses his head, and so is left to the ravenous birds.
Joseph’s faithful interpretation to the cupbearer is forgotten until God’s proper time to raise up his servant. This is a great lesson to all God’s servants. Timing is everything, and sometimes a delay in the answer to our prayer(s) is the preparation time for the answer. Don’t be discouraged. God never slumbers and is always at work keeping his believers (Psalm 121:3-4).
© 2008, Scott Branyan
Genesis 39 PowerPoint Slides (PDF)
In contrast to his brother Judah’s character, Joseph is the perfect example of the New Testament ideal of a slave being obedient to his master (compare Titus 2 and Ephesians 5). Verses 1-6a details how he handled the affairs of Potiphar’s house with all fidelity. Joseph’s character is also a contrast with the preceding chapters in Genesis where deception was the rule. Yet, all this good fortune and the coming misfortune were not due to chance. Yahveh was with Joseph (v. 2).
As the Lord was with Joseph when Potiphar brought him into his house, so he is with him even in prison. This is a lesson which believers have to be taught repeatedly. Joseph learned it. Paul learns it. The reformers and John Bunyan learned it also in their experience. In many cases, we as modern believers seem to have forgotten it. But God has a way of re-emphasizing his lessons.
It always makes me nervous when someone asks me, “So, how is the world treating you?” and expects a casual answer of, “Fine, fine.” The world typically does not treat Christ’s disciples well. If I am being treated well by the world, I would want to know why I am being treated better than my Lord was (John 15:19-20).
Joseph’s fidelity to his master Potiphar was not without its trials. Yet, he remains in his integrity, and the Lord blesses him. The text is quite emphatic that it is the Lord’s care for Joseph that causes him to fair so well (vv. 21-23) whether as a chief caretaker or a prisoner.
© 2008, Scott Branyan
Genesis 38 PowerPoint Slides (PDF)
This interlude in the Joseph narrative provides important information concerning the Messianic lineage through Perez. Perez, the younger twin, is again elevated to be in the chosen line, and the chapter, which at first seems out of place, continues to draw our attention to and emphasize God’s prerogative of choosing the younger over the elder for his purposes.
It also highlights quick degeneration when faith is lacking: 1 Judah takes a Canaanite wife (no name is given); Judah’s sons are moral degenerates; and Judah himself does not want to fulfill the family responsibility to Tamar when he is in danger of losing all his heirs (v. 11).
Tamar sees through Judah’s avoidance. She takes the opportunity to see that her husband’s rights to a seed and name are secured, an allusion to a Levirate custom (cf. Deut. 25:25ff.). Although Tamar’s ruse is not to be condoned, Judah is the one whom the scripture presents in a negative way. He avoids doing the right thing for selfish motivation, and he sins in his own determination by going into Tamar disguised as a “prostitute.” 2
To Judah’s credit he acknowledges his sin and Tamar’s righteousness when he is exposed as a hypocrite. This “cult prostitute” turns out to be “more righteous than I”–more irony.
The offspring Perez, the younger of the twins, turns out to be in the Davidic and Messianic line. So here is another Esau and Jacob, and we see God’s hand at work even as it is at work in Joseph, the youngest of his brothers.
© 2008, Scott Branyan
This section has to be one of the great ironic chapters of the Bible. What Joseph’s father and brothers are so certain cannot come to pass does (the dreams), and what Joseph’s father is certain is so (Joseph’s death and demise), is not!
Reuben is able to preserve Joseph’s life from his embittered brothers, but is not able to deliver him back to his father. The irony of the brothers’ plot again the “dreamer” is seen in their words, “Then we will see what will become of his dreams” (vs 20). They would see, indeed. Even the Ishmaelites provide a touch of irony–more sons of Abraham involved in the affair.
Here, Jacob is deceived again, and this deception cuts deep to the heart. Yet, in all of this, Joseph’s dreams are coming to fruition.
The narration climaxes with, “Thus they brought Joseph into Egypt” (vs 28). All this occurs because God has ordained Joseph to save life. Everything is done by God’s perfect, determinative will which is the great lesson Joseph draws out of the narrative (Gen 50:19-20); and we see the purpose of the irony: to display man’s human wisdom as weak and arrogant, and God’s power as strong as he uses what is rejected by human wisdom.
© 2008, Scott Branyan
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