Tag: Jacob

Judah And Boaz

Neal Pollard

There is a very interesting blessing directed to Boaz in Ruth 4:11-12. “Then all the people who were at the gate and the elders said, ‘We are witnesses. May the Lord make the woman, who is coming into your house, like Rachel and Leah, who together built up the house of Israel. May you act worthily in Ephrathah and be renowned in Bethlehem, and may your house be like the house of Perez, whom Tamar bore to Judah, because of the offspring that the Lord will give you by this young woman.’” There are three parts to this blessing and all are framed as comparisons between events in Genesis in the Patriarchal Age and the events of this book.

  1. How Rachel and Leah came into Jacob’s family and how Ruth came into Boaz’s.
  2. How this built up the nation and how they pray for this marriage to continue the same.
  3. How one widow was blessed through deception and sin and how they wanted honorable Boaz and Ruth to be blessed in this admirable arrangement.

The whole, three-part blessing, seems to be a contrast between the lesser (Genesis characters) and the greater (Boaz and Ruth). God had done incredible things through the faulty characters of the former. Leah was at times jealous and bitter. Rachel was conniving and petulant. Jacob was a deceiver. Judah reneged giving his third son to Tamar, who disguises herself as a prostitute to raise up seed to give her a name and place among them. Judah’s character problems in that situation are many and apparent.

The beautiful story of Ruth shows a woman who willingly returns, a widow, with her mother-in-law to be among her people and serve her God. An abiding trust in God’s providence brings about this relationship between Ruth and the highly-honorable Boaz. Unlike Judah’s sons, Boaz accepts his role in this levirate marriage and takes the near kinsman role. This blesses not only Ruth and Boaz, but the once forlorn mother-in-law, Naomi.

God had tremendously blessed the descendants of Jacob, Rachel, Leah, Judah and Tamar, despite their moral failings. In the same lineage, what would He do for Boaz and Ruth? It seems the people are calling on the God who had blessed their weaker ancestors to amplify His goodness and gifts on those who so faithfully acted through this union. What a thoughtful and powerful blessing!

Even when we are faithless, God is faithful, “for He cannot deny Himself” (2 Tim. 2:13). God was fulfilling His promises to Abraham (Gen. 12:2-3). At times, this was accomplished despite the contrary and sinful actions of people. At other times, this was accomplished through the godly, selfless deeds of good people. Knowing that God is always at work (Rom. 8:28), would you like your part to be remembered like Judah or Boaz? Like Rachel and Leah or Ruth?

Weird Dreams

Where do dreams come from and what do they reveal about us? What did the ancients say? How does God communicate with us today? What do we do with what He communicates?

Dale Pollard

        Aspects of our dreams are often a concoction of reality blended with absurdity. You might dream about the house you grew up in but surely that argument with the giant worm wasn’t real. Nobody’s heard a worm speak since probably never. From what you can recall, the argument was over a sweater that the worm was knitting and whether or not it should include sleeves. You don’t remember how the worm was knitting without arms but you remember feeling a heavy and uncomfortable tension in the room when you said, “Just knit a long tube sock and cut the end off.” What seems orderly in dream land often transforms into chaos right after our eyes open. 

Plato acknowledged that dreams could be a source of prophecy or messages from the divine. It’s evident in dialogues like Crito where he touches upon the idea of dreams stemming from an otherworldly source (Crito 1.43a-44b). This was accepted as fact in the world of the Ancient Greeks, but Plato offered his own theories stating that dreams could reveal hidden desires, fears, and impulses that reside within us. He modified a once-popular myth in an attempt to explain the abstract nature of the human soul and— at least partially—what he imagined to be the nature of dreams. Plato likened the human soul to a chariot and charioteer (reason) trying his best to control the two rowdy horses (appetite and spirit). It’s always moving in our mind but the relationship of the driver and the horses is a constant battle between order and chaos. When one sleeps the thundering chariot can no longer be controlled by the driver and those irrational steeds assert themselves and our dreams are born out of the chaos (Phaderus 245c-249d). 

At one point ancient man could talk with God face to face (Gen. 3.18), but this privilege is sharply contrasted in the words of a surprised Jacob when he said, “I have seen the face of God and yet I’m still alive” (Gen. 32.30). In the place of personal interaction with our Creator we were provided with something that, while effective, was not nearly as intimate— dreams. But what they lacked in intimacy, they made up for in mystery. The first words of the first recorded dream in the Bible are, “Behold you are a dead man…” (Gen. 20.3b). This was a terrifying glimpse into the future of the dreamer, King Abimelech. If he didn’t give Abraham’s wife back, he was dead. 

       God spoke to Abraham previously but there seems to be some distinction between a vision and a dream. The word dream occurs fifty-nine times in the Bible and fifty-two of those are found in the Old Testament. When God communicates to a character in the text the reader is either left in the dark as to how He did so or, as in the case of Abimelech, we have the method of transmission stated each time God initially responds. God came to him in a dream “at night” (Gen.20.3a).

God has always desired to communicate with us and that hasn’t changed today. Opening our Bible is what allows Him to have a word with us today, but like Abimelech, our future is determined by what we decide to do with the information received. 

Jacob Loved Rachel

Dale Pollard

JACOB LOVED RACHEL 

Genesis 29:18

“Jacob loved Rachel. And he said, ‘I will serve you for seven years for your younger daughter Rachel.” 

Genesis 29:20

“So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her.” 

BUT RACHEL WASN’T PERFECT 

“When Rachel saw that she bore Jacob no children, she envied her sister and said to Jacob, ‘give me children, or I shall die!’” 

Genesis 30:1

GOD TRIED TO WORK WITH RACHEL

Genesis 30:6

“Then Rachel said, “God has judged me and has also heard my voice and given me a son” therefore I will call him Dan.” 

What Rachel Knew:

  1. That God Judged Her Heart 
  2. That God Answered Her Prayer 

BUT…

Did she change? 

Did she grow in faith? 

Did she learn her lesson? 

IT DOESN’T SEEM SO 

“Rachel said, “with mighty wrestling I have prevailed against my sister!” And she called her next son Naphtali.”

Genesis 30:8 

“While Laban had gone to shear his sheep, Rachel stole her father’s household gods.” 

Genesis 31:19 

It seems that Jacob chose Rachel for her looks alone and while Laban fooled him into marrying Leah, she would end up being easier to live with!

Deuteronomy: The Second Giving Of The Law (XXXIV)

Moses Blesses The Tribes (33:1-29)

Neal Pollard

The very last words of Moses recorded in the Bible are his reassurance to Israel that God will take care of them. Smith puts it, “In Deuteronomy 31 Moses was the statesman, and in chapter 32 the singer; now in chapter 33 he is the seer” (Pentateuch, 531). The preamble to this prophetic projection concerning each tribe consists of his declaration of God’s power and love (1-3a). The people respond with an acknowledgement of God and pledge of submission to His revealed will through Moses (3b-5). The next 20 verses are devoted to blessings upon the individual tribes.

  • Reuben (6): A prayer that they continue to exist but be few in number (cf. Gen. 49:3-4).
  • Judah (7): A prayer that the tribe which was first to fight (Num. 10:14) and renowned for its military might would be successful in battle through God’s hand. He records the fuller blessing through the voice of Jacob (Gen. 49:8-12). 
  • Levi (8-11): First, note the absence of Simeon. He and Levi are the second and third sons of Leah. Where is Simeon? Eugene Merrill suggests, “Simeon had already become involved in idolatry at Baal Peor (cf. Num 25:6–15), a sin that brought such devastating population loss that the whole tribe eventually became assimilated into Judah (cf. Josh 19:1–9)” (NAC, 438). Levi is reminded of their forefather’s transgression, depriving them of a territorial allotment (8-9). Yet, Moses cries out for a blessing and protection on them as they discharge their God-given duties in leading worship (10-11). 
  • Benjamin (12): A simple prayer that God will protect and preserve them.
  • Joseph (Ephraim and Manasseh)(13-17): A prayer for their prosperity and productivity of the land in mountains, hills, bushes, and pastures, and well as the multiplication of these tribes. 
  • Zebulun and Issachar (18-19): A prophesy that they will worship correctly and prosper generously from the mountains to the seas.
  • Gad (20-21): A call to this tribe to praise God for expanding their territory and rewarding them for their conquest.
  • Dan (22): Interestingly, this is an echo of the animal metaphors used by Jacob (Gen. 49:16-17). In both analogies, he springs on adversaries–here as a lion cub, in Genesis as a serpent. 
  • Naphtali (23): This tribe is affirmed and encouraged, as one satisfied with favor and full of blessing as they possess their territory. 
  • Asher (24-25): A foreseeing of prosperity, blessings, and peace for time to come. 

After the blessings upon the individual tribes, Moses sums up with an overarching blessing for the whole nation. What comes next for Israel will be wonderful. Why? They have a matchless, majestic God who helps with everlasting arms and impenetrable refuge (26-27). They will enjoy security and prosperity (28). They are chosen and saved by God, who will guard and protect them before their cowering enemies (29). The parting encouragement of Moses is that the future could not look brighter, but they must keep looking to the God who makes these conditional pledges to them.

Israel has nothing on the church. What lies ahead for us eclipses what they were told. Our task is to embrace God’s conditional promises in Christ, realizing we are a chosen people most blessed (1 Pet. 2:9-10). May we never reject our inheritance. 

Deuteronomy: The Second Giving Of The Law (X)

Why Israel Was Inheriting The Land (9:1-29)

Neal Pollard

The challenge was formidable! The inhabitants still included giants and their fortifications were still high and impregnable (1-2). How would they do it? More to the point, why should they anticipate that it would happen? 

The power and promise of God (3-4a,5). He builds on something he has just said,  “But you shall remember the Lord your God, for it is He who is giving you power to make wealth, that He may confirm His covenant which He swore to your fathers, as it is this day” (8:18). God would be a consuming fire destroying, subduing and driving the natives out of the land (3-4). They could believe this because God had sworn it with an oath to their forefathers, Abraham, Isaac, and Jacob (5; Gen. 12:7). The ark of the Lord would go ahead of them as they invaded Canaan (Josh. 3:11). Consider the prayer the weeping prophet would pray, thinking back to this moment in history, when his people faced a self-induced crisis (read Jeremiah 32:17-22). 

The wickedness of the Canaanites (4-5). God makes a point of it to say that the conquest was not a matter of Israel’s meritorious goodness. He warned against such self-righteousness. He corrects the mindset, stating, “It is not for your righteousness or for the uprightness of your heart that you are going to possess their land, but it is because of the wickedness of these nations that the Lord your God is driving them out before you” (5). Genesis 15:16 had predicted this day would come. Now it was time. Even today, we are saved “not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit” (Titus 3:5). This should humble us and combat any self-righteousness on our part. 

The righteousness of God (6). This is implied by Moses’ three-fold use of “righteousness” (4,5,6), when the people are told it was not because of their righteousness. The word means “the state of doing what is required according to a standard, the state or condition of fairly deciding what is right in a legal case, without prejudice, and the state of not having any sin or its associated guilt, according to a standard” (Swanson, DBL, np). This does not describe man at his best, much less the conduct of Israel from the moment they left Egypt. Instead, God’s faithful character was bringing this conquest about. They needed to never forget that. Through Christ, we are made the righteousness of God through Him (2 Cor. 5:21). We have no basis to establish our own righteousness (Rom. 10:1ff). Isaiah would describe our righteous deeds, at best, as “filthy garments” (64:6). 

The intercession of Moses (7-29). What a powerful illustration we have in the bulk of this chapter. Moses reviews how they provoked the Lord to wrath, from Mount Sinai through these 40 years in the wilderness (7-8). They were rebellious against God (7,24). They acted corruptly and turned aside (12). They were stubborn and fit for destruction (13-14). They sinned against God (16). They were wicked (27). They needed to clearly understand this to grasp why they were alive to hear this impassioned sermon. In addition to the character of God already mentioned, there was the righteous intercession of their godly, earthly leader. Moses pleaded with God on their behalf. What did he do?

  • He fell down before the Lord (18).
  • He fasted for 40 days and nights (18).
  • He prayed for Aaron and the people (19-20,26).
  • He destroyed what offended God (21). 
  • He appealed to God’s goodness and promises (27-29).

Consider how wonderful it is to know that godly people are praying for us. Many times throughout the years, I have bowed my head in meetings with elders where they prayed earnestly on behalf of their sheep who struggled physically, financially, emotionally, and spiritually. This is in addition to their private petitions. What about the godly women, older and younger, whose ministry includes intercessory prayer? How much have we been spared and what floodgates of blessings have been opened to us because of the righteous prayers of others on our behalf (Jas. 5:16)? Thank God for godly Christians who steadfastly pray for their brethren, for you and me (1 Th. 5:17). May we be people who do that for others, too! 

Genesis: These Are The Generations (LII)

Of Burials, Begging, Blessings, And Bones (50:1-26)

Neal Pollard

The book of Genesis ends with the death of two major characters. Actually, Jacob’s death is found in the last verse of chapter 49, but the discharge of his body in covered in this chapter. The very book of Genesis will end with the death of Joseph. In between, we observe some interesting details.

Israel Is Honored (1-14). What a stark contrast that the nation named for him would be dishonored and abused soon after, during the lifetime of Moses. But, when Jacob (Israel) had died, Joseph honored him with emotion (1) then embalming (2). This process is what many of us have become familiar with as mummification. “Embalm” is a word meaning to make spicy or to ripen, but the lengthy process of 40 days suggests more than the local funeral home does today (3; see note below for more). Joseph and his brothers honor him by making the trek to Machpelah to bury their father in the family cemetery. Even the Canaanites honor him and rename the place of the sons’ mourning, noting, “This is a grievous mourning for the Egyptians” (11). Later Canaanites would not be so sympathetic toward Israel. 

The Brothers Are Frightened (15-18). Thinking perhaps that their father was a buffer between themselves and Joseph’s resentment, they send a messenger to attempt their self-preservation. In the message, they remind Joseph of their father’s charge to forgive them for their sin against him (16-17). They seem to continue to live with the guilt of their violent betrayal so many years before (17b). They offer themselves as slaves, if he will preserve their lives (18). 

Joseph Is Forgiving (19-21). Their plea makes him weep (18). Joseph has laser-sharp perspective on all that has transpired. First, he indicates that God had and would administer justice according to His will (19). Second, he acknowledges their evil against him, but also that God was at work through even such actions to bring about great good, preserving many people alive (20). Then, he pledged to provide for them and their children, speaking words of comfort and kindness to them. If you ever seek a model of what true forgiveness looks like, reread this section of Genesis. 

Life Goes On (22-26). Moses punctuates this epic, inaugural Bible book by showing the happy, full life Joseph lives. We often think of Joseph, the young man or in the prime of his life. But, Genesis ends with Joseph, the grandfather, great-grandfather, and even great-great-grandfather. He tells his brothers he is about to die, but makes them swear that they would carry his bones out of Egypt (25). Why was this an indication of his faith (Heb. 11:22)? Perhaps because he would not be carried out for 360 years, after the periods of bondage, wandering, and conquest occur (Josh. 24:32). 

Mathews notes that Jacob and Joseph are the only two biblical persons who were embalmed (931). He also adds this interesting highlight to the fact that the divine purpose was being unfolded through the generations of men that lived and died. He writes, “Joseph and Joshua are the bookends of Israel’s sojourn in Egypt. The mention of ‘Egypt’ as the final word of Genesis prepares the way for the events that follow in the Book of Exodus. Although the promise to the patriarchs was not yet fulfilled, and indeed appeared very far from ever being accomplished, the Book of Genesis is calling on the reader to take up the faith of Joseph in the promises made to the Fathers” (ibid.). 

Such basic themes form a fitting end to this great book. It is appointed unto men once to die, and then the judgment (Heb. 9:27). All the living know they will die (Ecc. 9:5). As long as we’re in these bodies, we’re tempted by fear and anxiety. Sometimes, the cause is self-inflicted. We agonize over the guilt of our past. Life is blessed, not only by divine forgiveness but by those great human beings who reflect the Father by being forgiving. Extending forgiveness can make all the difference in the hearts of the guilty. Then, as long as life goes on, life will go on (Ecc. 1:4)! So it will be as one turns the page to Exodus. 

NOTE: “To embalm refers to the process used by the Egyptians to preserve the bodies of humans and some animals. The internal organs were removed and the body was dried out. Spices and oils were applied, and then the body was tightly wrapped with linen strips. Finally the body was placed in a decorated mummy case. Some of these procedures may be seen in paintings on the walls of Egyptian tombs. The reason for preserving Jacob’s body is that, being Joseph’s father, he is treated as a person of high rank. Moreover, the long trip back to Canaan with the body made it essential” (Reyburn, William David, and Euan McG. Fry. A Handbook on Genesis. New York: United Bible Societies, 1998. Print. UBS Handbook Series, p. 1104). 

Genesis: These Are The Generations (L)

Blessing Ephraim And Manasseh (48:1-22)

Neal Pollard

James Smith points out the nine things Jacob does in Genesis 48:

1) He told the story of God’s appearing to him at Bethel.

2) He adopted Joseph’s two sons as his own.

3) He reminded Joseph about his mother, Rachel’s, death.

4) He received his two grandsons.

5) He expressed amazement at God’s grace in seeing Joseph again.

6) He prepared for the blessing of the boys by crossing his hands.

7) He blessed Joseph in the person of the two boys.

8) He prophesies about the two boys’ future.

9) He willed to Joseph’s sons an Amorite sword and bow (the only reference to any war waged by Jacob).

(The Pentateuch, OT Survey Series, p. 224).

This is an excellent summary of the content of the chapter. What can we glean from this encounter that bears a lot of parallels to the encounter he had with his own father in similar circumstances when he stole Esau’s blessing?

Jacob is more theocentric than egocentric. Note how he acknowledges the significance of divine revelation in his past (3). He credits God for His blessings (4). He acknowledges God as the God of his fathers (15) and the guide of his life (15). He encourages Joseph to trust that God will be with him in following His plan (21). Remember how earlier in his life, Jacob relied on his own guile and craftiness. He encountered people, like his father-in-law, who ran a clinic on self-centeredness, and no doubt the object lesson did him some good. He had lived through decades of grief and sorrow, further refining him. Through his many ups and downs, his material prosperities and emotional disparities, Jacob had come to see his need of God through it all.

The book’s themes of blessings, descendants, and land continue. “Bless” (“blessing”) is a key word in Genesis, appearing 72 times in 61 verses. The importance of divine blessing is woven throughout the narrative of the book. “Sons” is found 367 in 302 verses in the book, factoring prominently in the genealogical emphasis of Genesis. “Land” (“earth”) appears 312 times in 252 verses in Genesis. How do they work together? God is responsible for blessing the descendants of His chosen people with a promised land. While we have to wait until the sixth book of the Old Testament to see that promise fulfilled, it was the stated, divine intention from as early as the twelfth chapter of the Bible. Notice how all those elements come together in verse four, as Jacob addresses Joseph: “and He [God Almighty, vs. 3] said to me, ‘Behold, I will make you fruitful and numerous, and I will make you a company of peoples, and will give this land to your descendants after you for an everlasting possession.” Do you see the blessing, descendants, and land? Jacob has Ephraim and Manasseh on his knee for this very purpose. He adopts them among his own sons, and they will both be allotted tribal inheritances. 

The younger is blessed above the older. God’s sovereignty will always prevail, and His choice will reign whatever choices His people make. Jacob supplanted Esau, but God chose Jacob over Esau (Rom. 9). Now, Jacob delivers the firstborn blessing to the younger son, despite Joseph’s overt displeasure. If God moves Jacob to do this, the text is silent about it. But that God approves of it is clear. In the unwinding history of the nation, Ephraim and Manasseh would be the chief tribes of what will become the northern kingdom when the nation divides. They would be more numerous and occupy more land in Canaan. Joseph is honored above his brothers will a “double portion,” having two of his sons in the place of two of his brothers (we see more about that in chapter 49). Among other things, this shows us that God’s power is not magnified more through the bigger, stronger, smarter, and like superiorities mankind may recognize. He exercises His power through choosing to do as He wills. Often, His ways shock and surprise us. As God would later say, “My thoughts are not your thoughts, nor are your ways My ways” (Isa. 55:8,9). 

Jacob will soon be dead. But the promises of God march on! As His people trust in and depend on Him, He is bringing them closer to the fruition of His purpose for them. May we remember that as we serve His Son today. God has a purpose for us and a promised land that awaits us as we faithfully serve Him. Each day we serve, we get closer to the fruition of His precious promises (2 Pet. 1:4). 

Genesis: These Are The Generations (XLIX)

Famine Fatigue And Future Funeral (47:1-31)

Neal Pollard

To be forewarned of a seven-year famine is one thing, but to have to live through its harsh realities must be quite another. This famine is described as “severe” (4,20) and “very severe” (13), causing its sufferers to “languish” (13). It gets progressively worse, forcing the people to give the government all their money (14-15), then all their livestock (16-17), and finally themselves, their land, and a fifth of their anticipated produce (18-25) to survive these unrelenting conditions. Having their priorities shuffled, the citizens of Egypt were very happy simply to have food enough to survive. They tell Joseph, “You have saved our lives! Let us find favor in the sight of my lord, and we will be Pharaoh’s slaves” (25).

There is a contrast in Genesis 47 that will reappear when God sends ten plagues upon the descendants of these people in Moses’ day. Israel will thrive and prosper while the Egyptians are afflicted. After meeting with the Pharaoh, Jacob and his children are given the prime grazing area in the land of Goshen (1-10). The area is described as “the best of the land, in the land of Rameses, as Pharaoh had ordered” (11). Joseph ensured that his family was provided with food (12). While the Egyptians grew more impoverished and dependent, the status for Joseph’s family was different. We read, “Now Israel lived in the land of Egypt, in Goshen, and they acquired property in it and were fruitful and became very numerous” (27). Perhaps seeds of resentment and distrust were first sown here; at some point, they would boil over and bring bondage to Israel’s descendants.

The chapter ends with Jacob getting his affairs in order. He has reached the age of 147, 17 years after he had moved to Egypt (9). The narrative from verse 27 through 31 obviously covers the time after the famine. Jacob calls Joseph to him and makes his son swear to him that he would not be buried in Egypt (29-30). He wants to be interred in the cave of Machpelah with his grandparents and parents (23:17-20; 25:9-10; 35:29; 49:29-32; 50:13; Acts 7:16). That this latter request was driven by faith is established by the writer of Hebrews (11:21b). 

What relevance and significance can we draw from the narrative in chapter 47? First, it is comforting to know that the Lord makes a distinction between His people and others. As Moses will tell a later pharaoh, God would treat His people with favor “that you may understand how the LORD makes a distinction between Egypt and Israel” (Ex. 11:7). David writes, “But know that the Lord has set apart the godly man for Himself; The Lord hears when I call to Him” (Ps. 4:3; cf. Ps. 31:23). Under Christ, we are “a people for God’s own possession” (1 Pet. 2:9). It is powerful encouragement to know that we are redeemed and purified by God to Himself (Ti. 2:14)!

Further, we are reminded that God still provides in times of difficulty. Even for the Egyptians, though they lost so much materially, they had the necessities provided. During the most inhospitable conditions, the rule is as stated in Acts 14:17 that God does good and gives us “rains from heaven and fruitful seasons, satisfying your hearts with food and gladness.” Times may get hard, but He’ll provide food and covering (1 Tim. 6:7). He knows we have need of it (Mat. 6:32). So, Jesus counsels us, “Do not be worried…” (Mat. 6:25).

Finally, Jacob exemplifies a longing all of us should have. He was stuck in Egypt, but he longed to return to Canaan. He makes Joseph swear that he will carry his body back to the family cemetery upon his death (30). In his case, Jacob embraced the promise God had given to his grandfather, his father, and himself. Canaan was the promised land. He wanted his remains there! While this is no precedence for our physical burial practices, it reflects a mindset we should have. We often sing it. “This world is not my home, I’m just a passing through!” We may have to sojourn in this world for a time, but this is not home (2 Tim. 4:18; Heb. 11:16)! 

Genesis: These Are The Generations (XLV)

Return To Egypt (43:1-34)

Neal Pollard

Sometimes, necessity and hardship trump more sentimental concerns. That is what happens surrounding the events of Genesis 43. The reader already knows this famine will persist for seven years, so Jacob was only delaying the inevitable by not sending his sons back to Egypt with Benjamin in tow. The family needs grain to survive. Thus, we arrive at the circumstances of this chapter. 

The necessity of their returning (1-2). “The famine was severe in the land” (1). Jacob tells his ten sons to return to buy a little food because they had finished the grain (2). Things appear urgent!

The conditions of their returning (3-10). The sons remind their father of “the man’s” (i.e., Joseph’s) stipulation. Do not come back without the youngest, Benjamin. Jacob is irritated with the sons for disclosing the boy’s existence, but the sons’ reasonable defense is that they could not have known what he would propose (6-7). Judah sets the condition that he would bear blame forever if they failed to bring back Benjamin (8-9). 

The consent for their returning (11-15). Jacob begrudgingly agrees, but wishes to placate this official with copious gifts, produce detailed in verse 11. Additionally, they were to take back double the money plus the money that was in their sacks as a sign of their integrity (12). Notice how in the passage of time Jacob has grown more dependent and trusting in God. He expresses faith in God’s might, compassion, and providence, while resigning himself to God’s sovereign will (14). 

The effect of their returning (16-34). First, Joseph is satisfied to see the safety and good condition of his only full-blooded brother (16). Second, Joseph summons them to his house (16-17). Third, the sons are afraid. They fear that they will be made slaves, ironic because they had sold Joseph into slavery and because their descendants would be slaves in this very land. Fourth, they are reassured by the house steward that their God was responsible for their money returning with them, as he had all their money. Fifth, Simeon is returned to them. Sixth, they and their animals enjoy the fruits of hospitality and prepare to eat. Seventh, Joseph inquires about their father and asks about Jacob’s youngest son. Notice how the brothers, not once but twice, bow down to him (26,28). Eighth, Joseph excuses himself overcome by emotion, regains his composure and returns to their company. Finally, each is served according to local custom (serving Joseph first, then the brothers, and then themselves “because the Egyptians could not eat bread with the Hebrews, for that is loathsome to the Egyptians,” 32). Each is also seated in exact birth order, causing wholesale astonishment. Joseph took portions to them from his own table, giving Benjamin five times more than they received (34). The meal is full of feasting and merriment. 

Joseph is not quite ready to end the charade. He has one more test for them, which we will see in chapter 44. It is quite clear that not only had Jacob’s faith matured, but their character had also been refined in the intervening years. Reflect upon how God uses trouble (the famine) to accomplish His purposes (bringing the family back together, encouraging the sons of Jacob to repent, and readying Abraham’s descendants for becoming a nation). 

Genesis: These Are The Generations (XXXVIII)

THE LEAST FAMILIAR CHAPTER OF GENESIS (36:1-43)?

Neal Pollard

Of all books of the Bible, we should probably be most familiar with Genesis. After all, it is the first “chapter” and the place we begin again and again. With disclosures about Adam and Eve, Cain and Abel, Noah, Abraham, on down to Joseph and his brothers, it is the fodder of children’s Bible classes and many a sermon. But what about the genealogies of Esau? That material does not come readily to the mind nor do the details roll steadily off the tongue. Yet, the Holy Spirit through Moses saw fit to devote what we recognize as 43 verses of sacred text to it! 

Frankly, it is almost entirely a record of begetting, of those who became prominent among this genealogical line, of places named for them or inhabited by them, and details that help give background to some later Bible events. The summary statement reminds us that Esau is “the father of the Edomites” (43). More about that in a moment. What is accomplished by the inclusion of all these verses devoted to the family tree of Isaac’s oldest son?

We learn why Esau settled east of Jacob (1-8). The initial statement about the generations of Esau (Edom) concerns the children born to him in the land of Canaan by the “daughters of Canaan” (2,5). However, the prosperity of both brothers made living in the same place untenable. Like with Abraham and Lot, they each needed ample pasturelands. So, Esau went up to the hill country of Seir (8). 

We learn who was born to him in his new homeland (9-43). Moses traces the lineage of Esau through his wives, Adah, Basemath, and Oholibamah (10-18). Then, we read the lineage of Seir. These are inhabitants already in the land who play a prominent role in the development of the Edomite people. As Hamilton says of Genesis 36, it “is moving backward from the conquerors (vv. 9–19) to the conquered (vv. 20–30)” (NICOT, 397). Groups like the Horites, whom some identify with the Hivites, are driven out by Esau’s descendants (21,29-30). In accordance with Isaac’s “blessing”, Esau became an indomitable warrior (27:39-40). 

We learn how Esau’s descendants appointed kings before Jacob’s did (31-39). Smith observes, “At the time Moses wrote Genesis the descendants of Esau already had achieved this state of national development, while Israel had not. The comparatively slow political development of Israel was a challenge to their national faith through the centuries” (The Pentateuch, p. 206). Centuries of time pass after the Edomites appoint kings before Saul comes to the throne in Israel. No doubt, Edom was one of the nations Samuel’s contemporaries looked at when complaining that other nations had kings (1 Sam. 8:5-6). 

We learn through an object lesson a truth the Bible repeats. In God’s sovereignty, He chose Jacob as the descendant through whom Israel and ultimately Christ would come. That means He did not choose (or rejected) Esau. As Kurt Strassner stated so well, “Their names do not roll off my tongue like the names of Reuben, Simeon, Levi, Judah, Issachar, Zebulun, Joseph, Benjamin, Dan, Naphtali, Gad, and Asher” (Opening Up Genesis, p. 134). Their inclusion in this chapter implicitly reminds us how comparatively anonymous Esau’s descendants are. This is stated explicitly by Malachi (1:2-5) and Paul (Rom. 9:10-16). 

Perhaps you will find Edward Bridge’s background explanation helpful: “Archaeological evidence indicates Edomite influence in southern Judah from the late eighth century bc onwards. Evidence also indicates that Edom was a threat to Judah in the years before the exile (Arad 24, a letter-ostracon). After the exile, Edomites who survived Nabataean invasions migrated to southern Judah and became the Idumeans—the people from which Herod the Great came” (Barry, Lexham B.D., np). The inspired recorders of Israelite history (2 Ki. 8:20) as well as the prophets (Jer. 49:7-22; Ezek. 26:12-24; Obadiah; Mal. 1:2-5) reveal the intense rivalry that continued between the descendants of Jacob and Esau sparked not only by the events of the brothers’ lives but also the inhospitality of the Edomites when Moses led the Exodus. Because the Edomites will span the entirety of Old Testament history and regularly intersect the lives of Israel, it is helpful to see their genealogical record. 

Genesis: These Are The Generations (XXXVII)

WORSHIP, A NEW NAME, AND THREE FUNERALS (35:1-29)

Neal Pollard

In the unfolding narrative centering on the ancestors of the Jewish nation, Moses continues to follow the sojourn of Jacob. Here, God calls Jacob to leave Shechem for Bethel, where he had seen God in a dream (28:10). He does so with the commands “arise,” “go,” “live,” and “make.” There is unfinished business in Bethel (3), a vow to fulfill (28:20-22). There is unfinished business in Shechem, too–the disposal of all idols (the wearing of these earrings must have symbolized idolatry for them) and ritual purification (2-4). Was it symbolic to bury their foreign gods in Shechem before Jacob built the altar and “the house of God” in Bethel, demonstrating a complete change of allegiance (6-7; cf. 28:22)? 

They were able to journey in safety, as there was a great terror on the surrounding cities (5). Apparently, this is providential in the wake of the brutality of his sons against the men of Shechem (ch. 34). God is keeping His promise to be with Jacob wherever he goes. 

The first of three deaths noted in the chapter is that of Rebekah’s nurse, Deborah (8). It is odd that the death of Rebekah’s maid is mentioned, but the death of Rebekah is not (until Jacob is dying)(49:31). We deduce that Deborah came to live with Jacob’s family some time after Rebekah died. Interestingly, another Deborah would later sit under the tree in Bethel and judge the descendants of Jacob (Jud. 4:5). 

After this burial, God appears to Jacob again and reconfirms the covenant with him (9-13). The giving of his new name, Israel, and the promise of descendants, nations, and land prompt Jacob to set up a memorial stone and offer up worship to God (14-15). This takes our minds back to Genesis 22:18ff, and here we have the only record of a drink offering in the book of Genesis though it will become part of later worship in the Old Testament. 

The next funeral is devastating for Jacob, but it constitutes both a birth and a death. Rachel has become pregnant again, and she gives birth to Benjamin. She names him “son of my sorrow,” but Jacob renames him “son of my right hand” (16-19). Jacob recalls that she dies to his great sorrow (48:7), and she is buried on the way to Bethlehem. 

They continue their journey, ostensibly on their way to see Isaac. Jacob is called Israel for the first time in verse 21. They camp “beyond the tower of Eder” (21; its location is unknown), and this stop is noted because of what Jacob’s eldest, Reuben, does to him there. While Jacob’s reaction is not stated here, we know from narratives like Absalom how detestable this action was. Reuben sleeps with Bilhah, Rachel’s maid. He was the son of Leah. It is very difficult to believe this was not done in spite, Reuben knowing Jacob’s preference for Rachel over his own mother. Jacob will curse him at the end of his life, saying of him, “Uncontrolled as water, you shall not have preeminence, Because you went up to your father’s bed; Then you defiled it—he went up to my couch” (Gen. 49:4). The chronicler adds this historical note: “Now the sons of Reuben the firstborn of Israel (for he was the firstborn, but because he defiled 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” (1 Chron. 5:1). 

Moses summarizes the children of Israel in verses 22-26 by their mothers. The chapter ends with Jacob attending the third funeral during this undoubtably dark period of his life. His father, Isaac, dies at Hebron, being 180 (28-29). We find Jacob and Esau together again, burying their father in the cave of Macpelah (49:31). 

Jacob has been refined by sorrow, but also by worship. God had foreknown what he could be and worked patiently with him as he was being transformed into that. He had been a giver of heartache, but he had reaped plenty of the same. As we read about Jacob, let us not forget that God sees us for what we can be. He is at work at us through various means to accomplish that. It is our choice, whether or not we will allow him to be at work in us (Col. 1:28; Jas. 1:4). 

Genesis: These Are The Generations (XXXVI)

Two Wrongs (34:1-31)

Neal Pollard

Abraham, Isaac, and Jacob had all practiced deceit. The first two did so in a misguided attempt to protect themselves from harm. Jacob’s deceit was more aggressive, an act calculated to steal his brother’s blessing away. Isn’t it interesting how the influence of our sin grows. Jacob has two sons, Simeon and Levi, whose deceit will be calculated to take the lives of a great many Hivite men. Not only will they be deceitful, but they will be murderous (25-26), avaricious (27-29), and proud (31). It has been observed that Jacob had changed, but “Jacob could not change his boys. God would have to bring them to a crisis of their own, as we will see later” (Strassner, 133-134).

Genesis 34 “possesses no prayers, no divine revelations, no mention of promissory blessings, and no explicit mention of God” (Matthews, NAC, 578). Virtually every action is driven by the flesh. We do not know if there was any questionable motive on Dinah’s part for consorting with the local women, but she did not deserve what happens to her. Shechem, though respected more than all in his father’s household (19), did the deplorable. He raped Dinah (2). While he “was deeply attracted to Dinah,” “loved the girl and spoke tenderly to her” (3), and wanted to marry her (4), the potential union was predicated upon sin and violence. Jacob heard about the rape and secretly told his sons (5). Jacob takes no decisive action and gives no recorded reply to Shechem’s father’s request for Dinah to marry Shechem (6-12).

Dinah’s brothers, Simeon and Levi, disgusted by the very marriage proposal but bent on revenge, answer Hamor and Shechem “with deceit, because he had defiled Dinah their sister” (13). We can talk ourselves into some horrible, sinful actions when we feel we are in the right or avenging some wrong! No wonder Scripture repeatedly says, “Never take your own revenge, beloved, but leave room for the wrath of God” (Rom. 12:19; Deut. 32:35-36; Ps. 94:1; Heb. 10:30). 

The ploy is simple, ingenious, and successful. Dinah’s brothers’ request is rooted in truth, but is twisted for their vengeful plot. God had given Abraham’s descendants the covenant of circumcision, but Simeon and Levi had no intention for there to be any marriage or giving in marriage. For their part, the Hivites were eager to comply out of greed in sharing in Jacob’s wealth. The men of the city said, “Will not their livestock and their property and all their animals be ours? Only let us consent to them, and they will live with us” (23). So, they consent in unison to be circumcised. On the third day, when they are in pain from their operations and weakened, Simeon and Levi kill every male with the edge of the sword (25-26). All of Jacob’s sons appear guilty of looting (27-29). 

Now that the rage is assuaged and their bloodthirstiness is sated, there is the aftermath. This is a diplomatic disaster. Jacob rebukes Simeon and Levi, and explain the ramifications of their deeds. They will have to move, as they would become “odious” to the people of the land (30). The boys were so blind by their wrath that they still justified themselves for their actions, saying, “Should he treat our sister as a harlot?” (31). I am reminded of Solomon’s wise words, “All the ways of a man are clean in his own sight, But the Lord weighs the motives” (Prov. 16:2) and “Every man’s way is right in his own eyes, But the Lord weighs the hearts” (Prov. 21:2). On his deathbed, Jacob will call these boys into account and it will cost them their inheritance (49:5-7). 

Shechem fired the first shot. It was an awful act of violence. But that did not justify the reaction of Simeon and Levi. God would have handled the situation. He does not need our help to take matters into our own hands. It was a costly lesson and a great many paid the price! 

Genesis: These Are The Generations (XXXV)

Reunited (33:1-20)

Neal Pollard

Have you ever dreaded something so entirely that you couldn’t eat, sleep, or concentrate? Some looming and fearful prospect, a dreaded conversation, some bill or taxes, an anticipated diagnosis, is all-consuming and prevents you from functioning like normal? That surely describes the emotion of Jacob in anticipation of seeing a brother from whose presence he had fled decades earlier. He sees Esau and his 400 men coming (1), so he braces for the confrontation by dividing his wives, maids, and their children presumably in favored order with Rachel and Joseph at the very rear (2). He goes to the head of the line and humbles himself by bowing seven times to the ground before he reaches his brother (3). Can you imagine? Perhaps he feels that these are his last moments on earth. 

Esau comes running toward him, but imagine Jacob’s surprise when he’s met with a hearty hug and kiss instead of a sword or fist (4). Both of them weep (4). Esau looks at the caravan of children along with their mothers and he inquires about them. Jacob introduces the eleven sons and his daughter, with Zilpah, Bilhah, Leah, and Rachel (5-7). After meeting them, Esau’s next concern is why Jacob had met him with such an extravagant gift (8-11; cf. 32:13-16). Jacob explains that God has blessed him tremendously and he wishes to share that with his cheated brother (10-11). After some persuasion, Esau reluctantly accepts it (11).

Then, Esau extends hospitality to his brother (12-16). Jacob politely declines both overtures, explaining that his company could not keep pace (13-14) and that Esau leaving men in their company is too much and not necessary (15). Jacob is relieved to experience Esau’s mercy and is content to move on with his life assured in the knowledge of their reconciliation. We assume that they parted on good terms, but the text is silent.

Both brothers are transformed. Jacob has both gotten a generous taste of his own medicine with Laban and received revelation and blessings from God. It has changed him, a thoroughly penitent, sacrificial, courageous man who faces his brother. Esau is no longer bitter or resentful, but even generous and certainly magnanimous. What a beautiful picture of two men who were once at odds but who could see the bigger picture. The fact that they were brothers was more important than what once divided them. What a lesson for God’s people today!

The chapter ends by charting Jacob’s resumption of his journey toward Canaan. He had fled 700 miles from Beersheba northeast to Haran, but had now traversed most of that distance back toward the southwest. Leaving his brother in modern-day Jordan, he crosses into the land of Canaan going from Succoth to Paddan-aram to Shechem (16-19). He bought a piece of land there and, just like his father and grandfather, he prioritizes worship by building an altar and called it “God, God of Israel” (20). From deceiver to devotee, schemer to supplicant, and conniver to committed, Jacob is no longer the man who conspired with his mother to steal from his brother and lie to his father. He is “Israel,” the one who not only strove with God but was permanently changed by his encounter with Him. 

Think back to your “old man.” If you reflect honestly, those times were not as enjoyable and fulfilling as you might have told yourself at the time. There is no happiness minus commitment to God. But look at how God shaped and transformed you through His Word, His providence, His blessings, and His goodness. As you’ve grown in trust and commitment, think of how much better life is as you’ve striven to become the “new man.” It’s truly fulfilling (Rom. 12:2; Eph. 4:23; Titus 3:5-6). Jacob appears to have experienced such a process and was blessed for it! 

Genesis: These Are The Generations (XXXIV)

Israel (32:1-32)

Neal Pollard

“A new name is almost always the symbol of a new beginning” (Strassner, p. 129). As Jacob comes to the place he names “Mahanaim,” dubbed “Two Camps” because he saw the angels of God there (1-2), he knows he must pass through the territory of his brother, Esau. He has extricated himself from an old situation (dealing with Laban) and faces an even older score to settle (reuniting with the brother he cheated), but he does so with a newly-delivered assignment from heaven to return to Canaan (31:3). 

Jacob decides to “appease” his brother by sending ahead messengers detailing all the wealth in livestock and servants that he had accumulated while with Laban with the indication that he will share them with him (5). The messengers report back that they made contact with Esau, and he is coming with 400 men with him (6). Jacob is petrified and is left to ponder his frightening dilemma (7-8). What do we observe in this chapter?

Jacob’s Prayer (9-12)

This is a new way for Jacob to approach the God who had been profusely blessing him. This prayer is marked by intense petition, pleading with God based on His divine instructions to Jacob to return home. The prayer is reverent (9), humble (10), grateful (10), specific (11), transparent (11), yet bold (12). He calls for God to keep His word, to help him as he attempts to obey Him! Has it dawned on him that his cunning and deception will not help him now?

Jacob’s Peace Offering (13-21)

After the prayer, Jacob prepares a “present” (18,20-21) for his brother. It is lavish: 200 female goats, 20 male goats, 200 ewes, 20 rams, 30 milking camels and their colts, 40 cows, 10 bulls, 20 female donkeys, and 10 male donkeys (14-15). This would provide the seed for a massive herd, with sufficient studs to enlarge the flocks of all the animals. His servants making up two companies were to be harbingers for him, informing Esau as they met him that Jacob was to follow (16-20). Jacob hopes that this will prove a peace offering to a brother who years before had vowed to kill him (20; cf. 27:41).

Jacob’s Confrontation (22-32)

Jacob camps with his immediate family across the stream of the Jabbok (22-23). The Jabbok is “a river flowing west into the river Jordan, some 32 kilometers north of the Dead Sea. It rises near Amman…in Jordan and in all is over 96 kilometers long. It is today called the Wadi Zerqa” (D.F. Payne, New Bible Dict., p. 535).  On this occasion, it was the site of Jacob’s wrestling with an enigmatic figure that Jacob ultimately believes to be a “theophany” (visible manifestation of God). Many believe this to be the Angel of Jehovah, the preincarnate Christ who appeared to Hagar in Genesis 16:14. 

This confrontation demonstrates the moral transformation of Jacob. He has depended on his wits and schemes, but in the grip of this being with whom he wrestles and in the grip of the fear of seeing Esau again he is utterly dependent on outside help. Not only does he need the mercy of Esau, more importantly he needs the grace of God. Yet, Jacob’s faith is so great that he wrestles with the man until dawn and, even when the man dislocates his hip, he refuses to let go. It is in the throes of this struggle that he is renamed Israel and told, “…for you have striven with God and with men and have prevailed” (28). As Ross observes, “Now crippled in his natural strength he became bold in faith” (“Jacob at the Jabbok, Israel at Peniel: Part 2 of Studies in the Life of Jacob.” Bibliotheca Sacra 142.255 (1985): 338–354). For Hebrew readers, there is a compelling likeness between “Jabbok” and “Jacob” (a word play?). 

Jacob believes he has wrestled with God. He names the place “Peniel” (“the face of God”) and concludes “I have seen God face to face, yet my life has been preserved” (30). James Smith suggests that Jacob has a new name, a new blessing, and a new testimony (The Pentateuch, 200). Based on the similar language of the Angel of the Lord speaking to Manoah in Judges 13, it is a plausible deduction that this is the preincarnate Christ. It is certainly, at the least, a theophany. The point seems to be that Jacob is transformed by this encounter! 

Genesis: These Are The Generations (XXXIII)

The Separation Of Jacob And Laban (31:1-55)

Neal Pollard

Things began to heat up for Jacob. His brothers-in-law were bandying about some pretty indicting accusations (1) and his father-in-law’s attitude “was not friendly toward him as formerly” (2). Therefore, God calls for Jacob to leave and return to his homeland under His banner of protection (3). Jacob calls his wives, the sisters Rachel and Leah, to meet him in the field to discuss this situation explaining how God was with him and guiding him in the acquisition of the herds they now possessed (4-16). They not only recognize God’s hand in the situation, but they are eager to depart and feel entitled to all that they collectively owned (16). So it was all decided. 

The exodus (17-21).

Jacob gathers his children and wives and puts them on camels (just another indication of how wealthy Jacob had become), driving his livestock and property to go to Canaan’s land (17-18). The New Living Translation says, “Jacob outwitted Laban the Aramean, for they set out secretly and never told Laban they were leaving. So Jacob took all his possessions with him and crossed the Euphrates River, heading for the hill country of Gilead” (20-21). Remember the nature of these men’s relationship with each other, how secrecy, deception, lying, and outwitting are the words best describing it. Jacob is now on the run! 

The expropriation (19,30,32-35)

Following the example of her husband, Rachel steals her father’s household idol while he is away shearing his sheep (you will notice that the word “deceived” for Jacob in v. 20 is the same word for “stole” in v. 19). This was a labor intensive, yet festive, time, and it would have had Jacob’s in-laws quite preoccupied. Laban will find this theft particularly galling, though he never finds out she was the thief. Jacob did not know either, or he would not have suggested the death penalty for the offender (32).  Cyrus Gordon suggests that taking these teraphim or household gods legally guaranteed an inheritance (“Biblical Customs and the Nuzu Tablets.” The Biblical Archaeologist Reader. Ed. David N. Freedman and Edward F. Campbell. II. Garden City, NY: Doubleday, 1964. 25). Other explanations include that it was used for divination, an activity Laban certainly practiced (30:27) or they were made of precious metal and of great value. More than one of these could be simultaneously true, but whatever their value to Laban he is angry and insistent it be returned. 

The examination (22-35)

Jacob has a three day head start on Laban (22), but the man is determined to catch his son-in-law. It takes him seven days, but he overtakes “in the hill country of Gilead” (23). This is the area where three of Jacob’s sons will desire to make their land inheritance and the place later Old Testament writers allude to as a place of balm, fertility, and green pastures (Song 4:1; Jer. 8:22; Mic. 7:14). 

Here, it is the place of confrontation. Laban is incensed and scolds Jacob for his surreptitious escape (26-28). His stated objection was that he did not get to say goodbye to his daughters and grandchildren. Yet, since God appeared to him and warned him not to take action against Jacob, Laban simply centers his complaint on the stolen teraphim. He searches Jacob’s things and because of Rachel’s crafty ploy does not find it. Jacob admonishes him for his accusation and the tone and tenor of the conversation changes. Jacob has become incensed. 

The exchange (36-54)

It is Jacob’s turn to scold Laban. The essence of his grievance is found in verse 41: “These twenty years I have been in your house; I served you fourteen years for your two daughters and six years for your flock, and you changed my wages ten times.” Yet, Jacob credits God for preventing him from leaving Laban empty-handed and impoverished (42). Jacob’s summary is that “God has seen my affliction and the toil of my hands, so He rendered judgment last night” (42b). 

Laban, now more contrite, urges that the men make a covenant with one another (43-44). Jacob consents (45-46), and the men forge the agreement calling on God to be their witness. Jacob offers a sacrifice and they all spend one last night together on the mountain called Galeed and Mizpah. The next day Laban and company depart from Jacob and his household. Another significant step is taken toward the fulfillment of the land and seed promise first made to Abraham. God has given him victory over one adversary, but looming over the horizon is another. This one will frighten him tremendously! 

GENESIS: THESE ARE THE GENERATIONS (XXXII)

OF FLOCKS AND DEALS (30:25-43)

Neal Pollard

Two horse traders lock horns! It is hard to say who was more duplicitous in his dealings with the other, as a case could be made both ways. Now that Jacob has a tent full of children and a virtual harem, not to mention that he had devoted at least a decade and a half of service on Laban’s spread, he is ready to provide for his own household also (30). That will require “income,” and the source of that is the “cattle” (29), “sheep,” and “goats” (32-33). Jacob appeals to his years of service (26), which both men acknowledge had greatly enriched Laban (27,29-30).

Jacob proposes a deal that seems strange to us today and that had to have had the hand of God in it to succeed. Laban wants to know what Jacob wants (31), and Jacob says, “let me pass through your entire flock today, removing from there every speckled and spotted sheep and every black one among the lambs and the spotted and speckled among the goats; and such shall be my wages” (32). Some suggest that these were the rarer colors and types of the sheep, lambs, and goats of the time and place. Whether or not it was, it provided clear delineation between the two men’s flocks. Jacob would tend these livestock and take only the offspring as he describes them and the two men agree upon (33-35). Mathews remarks, “In the future any animals that were found among Jacob’s personal herd that were not of the uncommon varieties must be considered stolen (v. 33). Jacob presumed that Laban would periodically inspect his flocks. By this openness, Jacob wanted to avert any unjust charges of fraud leveled against him. He anticipated trouble with Laban’s family, and he was not far from the mark” (NAC, Vol. 1B, p. 499). 

Throughout this process, each man will try to outmaneuver and outsmart the other. Each is trying to have the advantage over the other, and each appears to think he has gotten the upper hand over the other. Laban hurries his animals away from Jacob, a three days’ journey away (36). Jacob engages in selective crossbreeding to result in larger, healthier herds for himself and smaller, feebler livestock for Laban (37-43). Whether or not Jacob’s odd practice with the peeled tree rods and the water troughs was scientifically sound, God allowed it to succeed. The summary statement of the chapter is, “So the man became exceedingly prosperous, and had large flocks and female and male servants and camels and donkeys” (43).

Jacob had been a supplanter and schemer his entire life. Time and again, he would get a taste of his own medicine. He had been tricked and conned by Laban multiple times. His own sons would sell him a lie when Joseph is older, one he would believe for many years. The Lord’s name is mentioned only in passing (27,30), but the crux of this situation seems to be two men trying to outfox each other. God is working through time and events to bring about the fulfillment of His promise to Abraham. When his in-laws are thoroughly jealous and outraged with Jacob over his scheme, God will lead Jacob and his household away from there and back to their future promised land (31:1ff).

How should we view Jacob’s behavior in this situation? Some see Jacob as trying to produce his own blessings by his cunning and conniving. It is hard to overlook the fact that the Lord, who witnessed all of this, was on Jacob’s side (31:12). Jacob may have been more focused on himself, but God was focused on His eternal plan and His perfect promises. Jacob would continue to reap what he had sown in deceit, but he, like all of us, was a work in progress who needed his faith further refined. That would happen in multiple ways. Jacob would eat the fruit of his schemes.

Of all the lessons we might learn from this, isn’t it much better to trust God’s guidance than to take matters into our own hands? Do we trust Him to take care of our every need and be with us in all our relationships? That does not mean we should not be wise in our dealings with our fellow man, but we should not try and do God’s part for Him.

GENESIS: THESE ARE THE GENERATIONS (XXXI)

The Birth Of The Nation Of Israel (29:31-30:24)

Neal Pollard

God promises a nation to Abraham, an elderly man whose wife was barren. Sarah takes matters into her own hands and complicates things with Hagar and Ishmael. Finally, a lone son, Isaac, is born. He grows up, marries Rebekah, and she has twins. The strife between those sons goes literally to their beginning. Jacob wrests the birthright and blessing through cunning and deceit. Now, Jacob settles in Haran amidst the household of a man more cunning and deceitful than himself and marries two of his daughters.  As James Smith puts it, “God would have all self-righteous Israelites to realize the context of jealousy and superstition out of which the twelve tribes emerged” (The Pentateuch, 191). His remarks center specifically on the birth of Jacob’s twelve sons.

Children were conceived out of an unwanted marriage (29:31-35; 30:17-21). Isn’t it interesting that the most prolific child bearer of the four women who slept with Jacob is Leah, the one with the weak (or sparkle-less) eyes whom Jacob never asked for? Repeatedly, these verses speak of how the Lord saw and heard these women who appeal to Him. Leah bears Jacob Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah. 

Have you considered that two of the most important features of the Israelite system, the priesthood (Levi) and the monarchy (Judah), came from this unwanted union? The handmaids were proxies of these sisters. From a fleshly point of view, one would conclude that Jacob neither suffered nor complained about these arrangements. But how it sullied the resulting nation! Contrast the establishment of Israel with the establishment of the church. The founder of the church was born of a virgin and was conceived by the Holy Spirit. Resulting from this union was a “chosen race, a royal priesthood, a holy nation, a people for His own possession” (1 Pet. 2:9). 

Children were born of proxies (30:1-7; 30:8-13). As already mentioned, each sister gave their handmaid to Jacob to raise up children in their name. This seems an odd arrangement to the modern, western mind, but such children were recognized as belonging to the woman who loans her out to her husband. Think of the many complications that arose from deviating from God’s plan for marriage. Polygamy, concubines, and handmaids were not part of God’s original pattern (Mat. 19:8). Rachel’s maid, Bilhah, gives Jacob Dan (“vindication”) and Naphtali (“wrestlings of God”). Leah’s maid, Zilpah, bears Jacob Gad (“fortune”) and Asher (“happy”). Incidentally, notice the brighter outlook of Leah contrasted with Rachel–who apparently despite her beauty might have had a more difficult-to-deal-with side (see 30:1-3). Rather than waiting on the Lord, these women imitated their ancestor, Sarah, in getting ahead of God! 

Children were attempted through superstition, but granted through supplication (30:14-16,22-24). An interesting event is recorded in the midst of the childbearing wars that may be confusing without closer investigation. In the late spring or early summer, Leah’s eldest, Reuben, found mandrakes in the field and brought them to his mom (14; see Song 7:13). When Rachel hears about this, she arranges a deal with Leah in which she gets conjugal rights to Jacob in exchange for this fruit/herb. 

This might be baffling, but a little research explains why Rachel would want this so badly. Easton explains, “The weight of authority is in favour of its being regarded as the Mandragora officinalis of botanists, ‘a near relative of the night-shades, the ‘apple of Sodom’ and the potato plant.’ It possesses stimulating and narcotic properties….The fruit of this plant resembles the potato-apple in size, and is of a pale orange colour. It has been called the ‘love-apple.’ The Arabs call it ‘Satan’s apple.’ It still grows near Jerusalem, and in other parts of Palestine” (Easton Dictionary, 442-443).

Notice, however, that Leah appeals to God and He blesses her with three more children. She credits Him in the naming of Issachar and Zebulun (18-20) and apparently also in the naming of Dinah (“acquitted”; “vindicated”), Jacob’s only daughter mentioned in the account. The text tells us that God remembered Rachel and finally opened her womb as she apparently cried out to Him for help (22). If the mandrakes played a part, Scripture does not say so. In fact, we have every reason to believe that it was only by Rachel’s trust and God’s power that the heretofore impossible was finally done. 

Eleven sons and a daughter now make up Jacob’s dysfunctional domicile. As we will see next, Jacob’s family has grown to the extent that he is ready to leave his father’s household and establish his own in what he considers “my own country” (25-26). The family and faith failures enmeshed in these births, the resulting dysfunction, will show itself again in several future events among them. Violence, envy, and even murder lay ahead. 

One cannot help but think of passages of Scripture like Job 4:8, Proverbs 22:8, Hosea 8:7, and Galatians 6:7-8. Each adult in this account resorted to their own wisdom and power, and there were decided consequences as the result! How important for us to trust God, His time, His way, and His plan. Scripture repeatedly shows the problems we cause when we go our own way! I think about my own life, where I have gotten in trouble for the same thing. Rather than trusting God’s will, we exert our own and inevitably pay the price! May we engrave this on our heart: “Trust in the Lord with all your heart and do not lean on your own understanding” (Prov. 3:5).

GENESIS: THESE ARE THE GENERATIONS (XXIX)

Jacob Leaves Home (28:1-22)

Neal Pollard

The sibling rivalry was too heated for Jacob to stay, and everyone knew it. That includes his father, Isaac, who summons him and sends him to the house of his maternal grandfather to get a wife from his Uncle Laban (2). Isaac sends him off with the blessing befitting the one who has the birthright and the blessing, desiring God to multiply and bless him in the way his father and he had received from Him (3-4). So Jacob arises and goes to Paddan-aram (5). Let us consider more carefully the content of the rest of this chapter. 

A Decision (5-9). Esau seems intent on trying to get into his father’s good graces once more. He discerns from his father’s instructions to Jacob that taking a wife from the Canaanites would bode poorly for him (6-8). Thus, the move to take a third wife–this time a daughter of his half-great uncle, Ishmael–undoubtedly is done to please Isaac (9). Esau was the source of his own misfortune, and in at least this part of his life he appears to be scratching and clawing to keep up with his little brother. There is little indication that he is driven by righteous motives. As one put it, “Esau was still Esau”–not a compliment (Spence-Jones, 349)!

A Destination (10-11). Meanwhile, Jacob goes from Beersheba toward Haran to a significant “place” (the word will appear six times in this paragraph). That place is identified in verse 19 as Bethel. The place is important because of the events that occur on this night. I love the observation that “because of the presence of God, this public space becomes the holy, ‘the house of God.’ By morning the ordinary stone will mark a hallowed place. Such is the deity that Jacob worships; the Lord takes the mundane and transforms it into the sacred by his inimitable presence” (Mathews, NAC, Vol. 1B, p. 449). 

A Dream (12-17). Bethel will take on its significance to Jacob because of what happens when he spent the night there. The dream is accompanied with dramatic imagery, a ladder set on earth with its top reaching heaven and angels ascending and descending it (12). With this sight, Jacob hears God say, “I am the Lord, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. Your descendants will also be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south; and in you and in your descendants shall all the families of the earth be blessed. Behold, I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you (13-15). 

Jacob is given the land and seed promises along with the assurance of divine help through it all. Within the pages of unfolding history, God is executing His eternal plan. With this, He is giving blessed assurance to those weak and struggling human beings that He is with them and blessing them. 

A Dedication (18-22).  The significance of the place and the night is not lost on Jacob. The stone which was his pillow now becomes a pillar set apart to memorialize the event. Jacob pours oil on the stone and makes a vow that if God blesses him and fulfills His promise to him, then the Lord will be his God, the stone will be God’s house (Bethel), and the tithe would be his sacrifice (22). When we see God as He really is for who He really is, worship and service are the only right and logical responses. Praise followed by performance, accentuated by promise! That was Jacob’s resolve. As we come into the presence of the same God today, shouldn’t we be transformed in the same way?

Genesis: These Are The Generations (XXVIII)

Sibling Rivalry (27:1-46)

Neal Pollard

In the narrative of Jacob and Esau, the events of Genesis 27 are the ones best-known by Bible students. It reveals a character study in this order: Isaac, Rebekah, Jacob, and Esau. It paints a picture of dysfunction, a remarkable truth given how God works through this family to accomplish His eternal purpose. 

Isaac: Limited Vision (1-4)

Isaac is described as old and in the dark concerning the day of his death. He wants to give a blessing to Esau, so he urges him to go kill some game and prepare it for him so his soul would be stirred. Kenneth Mathews could be right when he opines, “Isaac’s blindness functions at the metaphorical level for the man’s spiritual condition when he preferred Esau for his tasty cuisine” (NAC, Vol. 1B, 427). But his literal visual impairment plays a key role in the events of this chapter. 

Rebekah: Biased Intrusion (5-17)

Rebekah overhears Isaac’s request and plots against her eldest son with her youngest son. She constructs the plan and prompts Jacob to follow it. Jacob expresses his qualms and hesitation about being found out, but Rebekah says, “Your curse be on me, my son; only obey my voice, and go, get them for me” (13). Notice she asks Jacob to steal the blessing for her! How many times have parents used their children as pawns for their selfish desires? She deceives as much as Jacob, devising his disguise and cooking the food. It was not her place to “butt in,” but she did.

Jacob: Premeditated Deception (18-30)

Jacob goes in wearing hairy garments and carrying the food to his father. He lies and tells his father he is Esau. Despite how quickly he had returned and how his voice was not disguised, because he felt like Esau and brought the game Isaac asked for he gave the blessing to Jacob. Isaac asked him a second time if he was Esau (24), and again Jacob lies. After feeling and smelling Jacob, convinced that he is Esau, he says, “Now may God give you of the dew of heaven, And of the fatness of the earth, And an abundance of grain and new wine; May peoples serve you, And nations bow down to you; Be master of your brothers, And may your mother’s sons bow down to you. Cursed be those who curse you, And blessed be those who bless you” (28-29). Jacob beats a hasty retreat.

Esau: Unrighteous Indignation (31-46)

On the heels of Jacob’s departure, Esau returns. Both figure out quickly that Jacob had stolen Esau’s blessing. Isaac trembled violently (33) and Esau cries “with an exceedingly great and bitter cry” (34). He finds out that he cannot receive the “firstborn” blessing. Despair begins to turn to derision and displeasure as Esau says, “Is he not rightly named Jacob, for he has supplanted me these two times? He took away my birthright, and behold, now he has taken away my blessing” (36). Isaac cannot extend the blessing, but can only say, “By your sword you shall live, And your brother you shall serve; But it shall come about when you become restless, That you will break his yoke from your neck” (40). Esau bore a grudge against Jacob (41) and planned to kill him (42). He was full of fury and anger (44-45).

Of course, God was at work through this situation. In His sovereignty, God chose to bring about the seed promise through Jacob rather than Esau. As Paul later observes, “And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, ‘The older will serve the younger.’ Just as it is written, ‘Jacob I loved, but Esau I hated.’ What shall we say then? There is no injustice with God, is there? May it never be. For He says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it does not depend on the man who wills or the man who runs, but on God who has mercy” (Rom. 9:10-16).

We may struggle to reconcile such choice with the consummate fairness and perfection of God’s character, but the explanation is there in Paul’s discussion. Jacob did not earn this favor. God put the emphasis on His call and His will. He is the One (the only one) who has the right to exert His purpose and plan to achieve His desired outcome. He did not interfere with the free will of either boy, but knowing their inclinations and foreknowing their choices worked through them to achieve His objective. Ultimately, that would mean the salvation of the world by bringing His Son into it through the nation that would spring from Jacob. 

Genesis: These Are The Generations (XXVI)

The Generations Of Ishmael And Isaac (25:1-34)

Neal Pollard

Genesis: These Are The Generations

The Generations Of Ishmael And Isaac (25:1-34)

Neal Pollard

Here at what we might consider the halfway point of the book of Genesis we read about the death of Abraham. Before his death, he remarried. Her name was Keturah, and she bore him six sons (2). Everybody remembers Ishmael and Isaac, but what about Zimran and Jokshan and Medan and Midian and Ishbak and Shuah (2)? Moses gives a short genealogical record of his descendants through Keturah. It is clear that Abraham became the father of many nations.

It also appears that Keturah is considered a “concubine” alongside Hagar in the inspired record, given the statement in verse six. Whether he had other concubines we do not know. But an impressive table of nations emanates from Abraham’s lineage, which James Smith reveals in one of his trusty charts:

We will see many of these peoples and nations later in Scripture.

Abraham dies an old man (175) and satisfied with life, and he is buried by Ishmael and Isaac alongside his wife in the cave of Machpelah (7-10). The focus now turns to Isaac (11), but only after Moses gives a genealogical account of Ishmael’s descendants (25:12-18). Note at the end of this record, when speaking of their settling to the east and south, that the text says, “he settled in defiance of all his relative” (18b). That entire verse shows the beginning of the fulfillment of Genesis 16:12. Watching current events, we would concur that this Scripture continues to be fulfilled today by Ishmael’s descendants!

Pursuing his examination of the seed promise given to Abraham, Moses is moved to rivet his attention on Isaac. We’re told Isaac’s age (40) at the time of his marriage to Rebekah (v. 20). They would be married 20 years before they have children (26). We’re told that Rebekah is an Aramean (20). Aram (or, Paddanaram) is approximately in the area of modern-day Damascus, Syria. We will see the Arameans intersect with the Jews throughout Old Testament history from Balak (Num. 23:7) to David’s subjugation of them (2 Sam. 8:6) to Ahab’s war with them (1 Ki. 22:1ff). 

History will repeat itself with Isaac and Rebekah experiencing some of what his parents went through. While her struggle is condensed into only one verse, Rebekah was barren (21). Isaac intercedes for her, and she becomes pregnant with twins (21-22). She has a difficult pregnancy! The Lord appears to her, explaining, “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” (23). Perhaps this revelation to her influences the favoritism she shows the “younger” (28). 

Foreshadowing of troubles to come emerge literally from before their births. Esau is born first, but Jacob (“supplanter”) is grasping his heel (26). The boys are a study in contrast. Esau is a hunter and the favorite of his father. Jacob is a homebody and the favorite of his mother. Esau is also revealed to be an impetuous young man, selling his birthright for bread and red lentil stew. Esau is nicknamed “Edom” (red), and his descendants will be the bane of Israel’s existence on numerous occasions. 

The writer of Hebrews offers Esau as a cautionary tale for those who would rashly abandon Christ. He urges, “See to it that no one comes short of the grace of God; that no root of bitterness springing up causes trouble, and by it many be defiled; that there be no immoral or godless person like Esau, who sold his own birthright for a single meal. For you know that even afterwards, when he desired to inherit the blessing, he was rejected, for he found no place for repentance, though he sought for it with tears” (Heb. 12:15-17). Do not let the pull of this temporary world cause you to give us what is infinitely greater and better! 

Through the genealogies, Moses is marching us through the important establishment of the covenant with the very people through whom the Messiah would one day come! So many questions we might have in the New Testament are explained by a careful reading of the first book of the Bible. And they are written for our learning (Rom. 15:4).