Tag: Joseph

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 (LI)

The Fate Of The Sons Of Jacob (49:1-33)

Neal Pollard

In this chapter, Jacob delivers his last address. At the end of it, he “drew his feet into the bed and breathed his last, and was gathered to his people” (33). His final words have to do with “days to come” (1). Reading the rest of Scripture, we can see fulfillment in the land promise and seed promise. From these sons will come the tribes of the nation of Israel (28), and from one of these sons, Judah (8-12), would come the bringer of peace, a king praised by his brothers. This would first be fulfilled by David and his descendants, then ultimately by the Messiah.

There are technical concerns about a variety of Hebrew words which are difficult to translate. Reyburn and Fry say, “Chapter 49 is considered by many as one of the most difficult in the entire Old Testament. Many lines in verses 2–27 are burdened with textual uncertainties. There are many places where the meaning of the Hebrew is obscure, and the ancient versions do not agree among themselves” (UBSH, 1074). None of these effect the overall message and are burdens the translators have borne very well. 

There is an interesting suggestion for why the brothers are listed in the order that they are, since it is certainly not strictly in birth-order. Mathews suggests that they are listed in chiastic order (870). I have defined a chiasm in four previous Lehman Learners (Days 23, 422, 557, and 653). My explanation in Day 422 is my most concise effort, that a chiasm is “a rhetorical or literary figure in which words, grammatical constructions, or concepts are repeated in reverse order, in the same or modified form.”  The sons seem to be “capped” by Jacob’s wives, Leah (13-15) and Rachel (22-27), while the middle sons are those born to Bilhah (16-18, 21) and Zilpah (19-20). There is no theological significance to putting the handmaids’ children in the middle of the list, if this is chiastic. Perhaps the chiasm was simply a memory aid. 

As to the content of the chapter, what can we learn and how can we apply it?

  • Reuben (3-4). Sin brings dishonor and strips us of our potential. Reuben had the esteem and honor of firstborn, but his lack of self-control cost him that “rank.” His impulsiveness led him to sleep with Rachel’s handmaid, in utter disregard for and disrespect of his father. The old adage is true, that sin will take you further than you wanted to go, keep you longer than you wanted to stay, and cost you more than you wanted to pay.
  • Simeon and Levi (5-7).  These two sons, born to Jacob by Leah, were full-blooded siblings to Dinah. She was the sister raped by Shechem (34:2). They were given to brutality against man and beast. They took vengeance into their own hands. They had disregard for life, and it cost not only their victims but also themselves. They lost their inheritance. Levi was given 48 cities throughout the land and Simeon’s descendants would be dispersed among the tribe of Judah (Josh. 19:1-9). Reuben was driven by lust, while Simeon and Levi were driven by wrath. Both wreak havoc. Who has not witnessed the devastation of someone’s out of control anger (cf. Eph. 4:26-27)? Proverbs repeatedly warns against such anger (12:16; 19:19; 22:24; 27:4; 30:33). 
  • Judah (8-12). After pronouncing curses on his first three sons, Jacob appears to bestow on Judah the customary privileges of the firstborn upon Judah. In that sense, his brothers would bow down to him (8). Yet, there is also prophesy of the royal line coming from his seed.  While there are multiple issues involved in interpreting these verses, all basically amalgamate into the consensus idea that this is first fulfilled in David and ultimately in the Messiah. Even Jews who reject Jesus of Nazareth widely accept that Jacob foresaw the Anointed One. To Judah would belong power, authority, and riches. The Lion of Judah, Jesus (Rev. 5:5), can rightly be described as “He who is the blessed and only Sovereign, the King of kings and Lord of lords, who alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen” (1 Tim. 6:15-16).
  • Zebulun (13). His territory would mark the place where Jesus begins His ministry (Mat. 4:15-16; cf. Isa. 9:1). Unremarkable in most ways, his descendants would still have a part in the mission of the Redeemer. Even if your part is a small part, don’t despise it (cf. Zech. 4:10)! Every part is valuable (Eph. 4:16)! 
  • Issachar, Dan, Gad, Asher, and Naphtali (14-21).These would all have allotments in the northern kingdom when once it was divided later. Heroes would arise from them, like Anna from Asher (Luke 2:36). Despite their relative anonymity, they also received promises and blessings, too. They would have a part to play in God’s unfolding plan. 
  • Joseph (22-26).  Jacob highlights the nature and character of God in his lengthiest of blessings to his favored son. He is the Mighty One of Jacob, God Almighty, the Shepherd, and the Stone. He wants Joseph to connect his blessings to the source of all blessings, who is God. With every blessing and good thing that comes into our lives, we should be quick to give credit and glory to God (Js. 1:17).
  • Benjamin (27). Despite the relative smallness of their tribe, the Benjamites would be fierce warriors especially in the early days of the nation. The first king would be from his descendants. They would be deadly and brave. What a reminder to focus on what we have and not what we do not have in serving the Lord. 

With this, Jacob reiterates his desire to be buried in Canaan. He has projected the future of his sons, who would eventually through their descendants come to that land, too. We have the benefit of the next 65 books to help us see the power and foreknowledge of God in fulfilling His word through Jacob to them (and us)!

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 (XLVIII)

All Together Again (46:1-34)

Neal Pollard

The caravan noted in this chapter will make up 70 in Jacob’s household who will eventually blossom into the nation of Israel (remembering that this is the name God gave Jacob). Moses will revisit this in setting up the bondage period in Exodus 1:5, then review it at the end of his life in Deuteronomy 10:22, while Stephen in Acts 7:14 follows the Greek Old Testament (and Dead Sea scrolls) for the number 75. There are any number of ways to account for the slight disparity in numbers–like asking who was counted or omitted among the sons’ families or Joseph’s sons’ families or how many daughters besides Dinah Jacob had (37:35). The point of this chapter is to emphasize, one last time, the genealogical importance of a family central to the explanation of how the nation of Israel was formed and how the Messianic line was being formed, too. What else might we observe?  

Worship was the first order of business (1-4). The evolution of Jacob’s faith was such that he was compelled to offer sacrifice when he came to the significant place of Beersheba, where his father had built an altar (26:24-25). God reveals Himself to Jacob there and reassures him that this move to Egypt was in accordance with His will. He pledges His presence to Jacob and tells him of the peaceful future that awaited him. Though some of the variables in this situation differ from what we will encounter today, may it be suggested that worship still is powerful and transforming today. God, through His Word, is still revealing Himself to us today and reassures us with His promises and helps us see that our future will be punctuated by eternal peace. 

God’s foreknowledge was demonstrated and His promises fulfilled (5-27). In Genesis 15:13-14, God told Abraham that this was going to happen. Now, about 200 years later, it is occurring. Don’t miss that God tells Jacob’s grandfather, “Know for certain…” (15:13). Repeatedly, the Bible highlights that God keeps His promises (Josh. 21:43-45; 1 Ki. 8:56; 2 Cor. 1:20). 

Truly, God’s promise to Abraham was now being fulfilled (8-27).It is interesting to read what undoubtedly is Egyptian confirmation of the Genesis account of Jacob’s family’s travel from Canaan to Egypt. Wilkinson writes, “A scene depicted on the tomb of Chnumhotep, the near relative and successor of Osirtasen I., at Beni-hassan, represents a company of immigrants, apparently Shemitic in their origin, entering Egypt with their goods, as well as women and children, borne upon asses. Without affirming that this was the Egyptian version of the descent of Israel into Egypt, it may serve as a striking illustration of that event” (‘Ancient Egyptians,’ vol. i. p. 480, ed. 1878; et al). Just one generation after it was only Abraham, Sarah, and Isaac, 70-plus people, enumerated in this paragraph, are filing into Goshen. 

Once again, we are indebted to James Smith for his masterful charts. He gives a summary of the household of Jacob which settles in Egypt in the land of Goshen.

Screenshot

God provided a land of plenty for them to flourish in (28-34). While Canaan is called the land flowing with milk and honey and the destined possession of Jacob’s descendants, what a mark of God’s goodness to provide a place for them to burgeon into a people so numerous that Moses writes, “But the sons of Israel were fruitful and increased greatly, and multiplied, and became exceedingly mighty, so that the land was filled with them” (Ex. 1:7; cf. Ex. 1:12, 20). Goshen was that sector of Egypt where Joseph’s family is given to tend their vast herds of livestock. While we do not know exactly where Goshen is today, we do have clues. Jamie Banister says, “Clues to Goshen’s location are based on the description of the region, seemingly close to the Nile River, and the mention of Pithom and Rameses (Exod 1:11) as supply cities built by the forced labor of the Israelites who were living in Goshen. The general consensus is that Goshen was somewhere along the eastern part of the Nile Delta, probably in or near the Wadi Tumilat, a fertile valley connecting the Nile Delta east to Lake Timsah” (Barry, ed., Lexham Bib. Dict., np.). 

Does it not make us think of God’s goodness, giving every good and perfect gift (Js. 1:17)? Even in time of famine, His children have all they need to fulfill God’s purpose. That does not mean that following God always brings about material prosperity; we know from the whole of Scripture that it may bring tribulation (John 16:33). Yet, we do know God is at work to fulfill His purpose through those of us who serve and follow Him (Rom. 8:28). 

There is a foreshadowing of trouble to come is implied (34). There is a footnote at the end of the chapter, foreboding future events. Shepherds are loathsome to the Egyptians. That was the occupation of this family, and it would be of their descendants. At this time, the Pharaoh’s feelings of indebtedness to Joseph are recent, profound, and strong. But, later, it would not be the case (Ex. 1:8). While there would be additional reasons why later Egyptians would despise Israel (Ex. 1:10), this was an early one. 

Genesis: These Are The Generations (XLVII)

Reconciled (45:1-28)

Neal Pollard

Now, it was time. In fact, it appears that Joseph could no longer hold it back. All the emotion, all the years came flowing out in this moment of time. The days of contention with her brothers, the day in the pit, the years in the dungeon, as difficult as they were to endure, must now have seemed like a distant memory. In the entire narrative, this is probably my favorite chapter. Don’t you hate to see loved ones and dear friends at great odds with each other? Or those who have hurt loved ones and friends who refuse to make it right? So much water has gone under the bridge leading us to these touching moments.

Disclosure (1-3).

Joseph’s emotions are uncontrollable and he cries (1). He dismisses everyone but his brothers. His weeping could be heard all the way to Pharaoh’s house (2). Then, he said it! “I am Joseph! Is my father still alive?” (3). How many times since he had first seen them had he wanted to tell them, restrained only by his wisdom and perhaps the providence of God? 

Dismay (3-5).

While it may not have been divinely intended, I wonder if there’s a touch of humor in the brothers’ response? Joseph reveals his identity, “But his brothers could not answer him, for they were dismayed at his presence” (3). They are speechless! They believed him long ago dead, having rotted in some prison, abused by some taskmaster, or killed in the toil of a slave. But here he is before them. Of course, it was a sobering moment for them. The brother they betrayed had the power and backing of the powerful Egyptian nation behind him. Joseph beckons them to come near him, and he seeks to console them.

Discernment (5-8).

The brothers had been selfish, calculating, and without self-control. They had been wicked and sinful. What was Joseph’s perspective? He saw God in all this. Four times in his answer, Joseph credits God: “God sent me before you to preserve life” (5), “God sent me before you to preserve a remnant” (7), and “it was not you who sent me here, but God” (8; see his instructions in verse 9, too). Oh, for a heart, a mind, and a maturity to see life through Joseph-shaped glasses! To see my challenges, setbacks, adversities, and trials as the tools God uses to accomplish His purpose (Js. 1:2-4)! How that transforms tears into triumphs!

Directions (9-25).

Joseph urges the brothers to go back home without “delay” (9). He tells them where they will live, in the rich pasturelands of Goshen. He directs them to tell his father the power and position he had in Egypt. After all the weeping, embracing, and catching up with them, Pharaoh learns the news and rolls out the red carpet for Joseph’s family. He offers the best of the land (20), then Joseph lavishes them with many gifts. He heaps Benjamin with an extraordinary measure of goods and garments and his dad with extravagant gifts (23). Interestingly, he admonishes them not to quarrel on the way (24). The brothers comply!

Delight (26-28). 

Jacob is given the news and reacts like the brothers. He was stunned and in disbelief (26). But when he was shown evidence of the truth of their news, we read, “the spirit of their father Jacob revived” (27)! Something he thought was impossible was now the prospect before him. He would see Joseph again!

For all the dysfunction and missteps of this household, the beauty of unity rises like cream to the top! How it reminds me of God’s family today. While it is better to never have strife (1 Cor. 1:10-13), it is beautiful to see the humility, the spirit of forgiveness, the penitence, and the fruits of repentance that brings us back together again! When self is surrendered for the good of a brother or sister (Phil. 2:3-4), God is glorified and His work progresses. It is worth repeating: “Behold, how good and how pleasant it is for brothers to dwell together in unity!” (Psa. 133:1).

Genesis: These Are The Generations (XLVI)

Passing The Test (44:1-34)

Neal Pollard

Is Joseph simply a bitter, power-hungry, and vengeful man, sadistically piling cruelty upon cruelty in payback for his brother’s wickedness so many years before? Even some commentators think so.  However, let us thoughtfully reflect on what has unfolded. 

Subjected to the unrelenting favoritism of their father, Jacob, for Joseph, coupled with the knowledge of his dreams, they treacherously sell him into slavery and deceive their father. Years later, through the famine, he is able to see them all once again (reminding ourselves the brothers do not recognize Joseph). They have changed. The test in chapter 44 proves they are not the same men who sold him into slavery.

Joseph sets and springs the trap (1-13). Not only does he put their money in the sack with their grain, but he puts his silver cup in the mouth of his youngest. After they leave, he pursues them with his house steward and his men. The steward is told to accuse the men of treachery, and the brothers are confident in their innocence. They even pledge death to the guilty, further pledging to be slaves if the cup is found among them. Yet, when the cup in found in Benjamin’s sack, they tear their clothes and return to the city with the Egyptians.

Joseph reprimands them (14-15). First, they bow before him again (14). Joseph asks them what they have done, adding, “Do you not know that such a man as I can indeed practice divination?” How will they respond?

Judah confesses their sin, then presents an eloquent case (16-34). At the outset, Judah sees this turn of events as divine punishment (16). They are ready to be as they made Joseph to be–slaves (16)! Joseph gives them the opportunity to abandon Benjamin. They could do so with full justification, since the cup was found in his sack. But, they will not. Why? Their father. Judah mentions him 15 times in giving their defense. They know he will be devastated. In addition, their youngest brother. Judah begs to take his place (33). They are no longer the brothers who wantonly sold their brother. Even given a legitimate opportunity, they will not leave Benjamin defenseless. 

This is all Joseph needed to know, as we will see when we keep reading into chapter 45. But, let us make some closing observations. First, it is wonderful that people can and do change. These men had some sinful baggage in their background. Yet, in the crucible of trials, they had been refined. They demonstrated their change with godly sorrow (13; 2 Cor. 7:10), confession (16), and an attempt to demonstrate fruits of repentance (16ff). Furthermore, we appreciate the preciousness of brotherly love. In this account, we appreciate it in its absence, but we also do when it is once again shown. The Hebrews writer urges it, saying, “let [it] continue…” (13:1). The Psalmist praises it (133:1). The church is strengthened by its presence and decimated in its absence. 

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 (XLIV)

The Famine (41:50-42:38)

Neal Pollard

Chapter 41 ends with Joseph ensconced in his position of high authority. He has Asenath for his wife, and the two have twins. Joseph names them Manasseh and Ephraim, both symbolizing divine triumph over his betrayal and affliction. The year after their births, the famine he foresaw occurs. Egypt felt the severe pinch of this, but so also did the rest of the known world. Moses tells us that the famine spread over all the earth, and it was severe in all the earth (56-57). We read that the land was famished and the people cried out to Pharaoh for food, and he in turn directed them to Joseph (55). 

Word that Egypt had storehouses of grain spread to neighboring countries. One of those countries was Canaan, where Jacob hears of it (1). He directs his sons, all but Benjamin, to go buy grain there (3). One can almost envision a caravan moving south along the trade route down to Egypt with unified purpose (cf. 5). The moment of truth came when Jacob’s sons came before “the lord of the land,” Joseph, and “bowed down to him with their faces to the ground” (6; 37:7-10). Joseph recognizes his brothers, but they do not recognize him (8). 

He speaks harshly to them, accusing them of being spies (9-16). He puts them in prison for three days, to test them. Consider the judgment of Kenneth Mathews, who writes, “This charge was a means of determining the character of his brothers, not personal retaliation. Eventually, he will put them in the same situations they once had faced and failed: the imprisonment of a brother and monetary gain (Simeon) and the opportunity to rid themselves of a rival (Benjamin)” (NAC, Vol 1B, 777). 

They plead their innocence of the spy charge, but when they stand before Joseph three days later they openly confess their guilt over their mistreatment of the brother they do not realize they are standing before (21-22). The presence of an interpreter leads the brothers to believe this Egyptian lord cannot understand their words (23).  When Joseph hears their sorrowful confession, he turns away and weeps (24). Their deal was to leave one brother behind in prison until they could bring back Benjamin to help prove the truth of their story and save their lives (24). Joseph directs the Egyptians distributing the grain to fill their sacks and return their money, giving them provisions for the journey back to Canaan (25). 

They depart with their sacks, but without Simeon. At some point, one of the brothers opens his sack and sees the money inside (27). The brothers tremble, seeing this as divine judgment because of their mistreatment of Joseph so many years before (28). Back in Canaan, they recount their experience in Egypt with their father. They tell how the ruler spoke harshly to them and even detained Simeon until Benjamin could return with them to prove his existence. Jacob is overwrought with fear, anxiety, and foreboding. Reuben pledges his sons’ lives to vouch for the safekeeping of Benjamin, but Jacob refuses as he cannot bear the thought of losing Rachel’s lone remaining child (38). 

What is at the heart of these events? Why did Joseph treat his brothers this way, if not purely for revenge and spite? They do not recognize him and he is not minded to reveal his identity. So, he wants information about Jacob and Benjamin, but he also wants to test whether or not his brothers had changed over these several years. One commentator (Strassner, 161-162) suggests that Joseph had forgotten his brothers (41:50-51), but not forgiven them (ch. 42). His brothers were guilty, but not forgiven since they hadn’t properly dealt with their sins. Jacob had neither forgotten (36) nor forgiven, the latter since he was unaware of what his sons had done. Instead, his sin was in anointing a new favorite in the place of the one who thought was dead. 

Remember how dysfunction had ruled this family for a few generations now. Joseph has risen above much of this, being refined in the fires of trial and being of purer character. But the ravages of family sin run deep and wide. As we appreciate the trustworthy providence of God playing out through these events, let us also be encouraged to work to spiritually strengthen our families. Strong families are the backbone of strong churches and strong societies. There is so much we cannot influence in this world, but we have more control in the family environment than anywhere else. May we give prayerful thought to our example, our priorities, our integrity, and our faith! Through this, we can break destructive cycles and build homes of strength which honor and please our God! 

Genesis: These Are The Generations (XLIII)

Joseph And The Pharaoh (41:1-49)

Neal Pollard

What do you know about Zaphenath-paneah? More about him near the end of today’s study. The chapter begins with the Egyptian Pharaoh, who has two peculiar dreams. This happens “two full years” after two of his servants had had dreams. Now, he, like them, needs to know what this was about. 

THE CONTENT OF THE DREAMS (1-7). Pharaoh has two dreams. In the first, seven fat cows come out of the Nile grazing on grass. Then, seven ugly, gaunt cows come out of the Nile and eat the seven fat cows. Understandably, this wakes up the Pharaoh! When he goes back to sleep, he dreams that seven plump, good ears of grain come up on a single stalk. Then, seven thin and east wind-scorched ears, sprouting up after the other, swallows up the plump ears of grain. Because we have Genesis 41, we know what the dreams mean. But, without the context of divine revelation, this would be utterly stymying. 

Consider this helpful, historical insight into the significance of the Nile to the spiritual life as well as physical and economic well-being of Egypt: “The Nile water system was the most conspicuous feature of Egypt’s geography and the primary source of the country’s economic and social stability. The Nile was deified in Egyptian religion (god Hap or Hapy when Nile in flood), and the appearance of the cows from the river may have suggested to Pharaoh a close connection to the gods. Pharaoh’s state was responsible for maintaining the irrigation of the river system, distributing land grants, gathering taxes, and storing grain. Despite the success of natural irrigation and human engineering (dams, canals), high and low Niles occurred, producing famine and its ill effects on society. Significant inundations delayed the planting season that subjected tender sprouts to the cyclic hot winds…that produced drought and famine” (Matthews, NAC, 755). So, these dreams would have been full of significance for the Pharaoh, and having no idea what they meant was obviously dismaying (8). 

THE COMMUNICATION OF THE DREAMS (8). Straightaway, Pharaoh is on a mission to understand the meaning of his dreams. Like Nebuchadnezzar, he summons the bright minds of the kingdom to him to interpret them (Dan. 2:2,27; 4:7). As it would be so much later in Daniel’s day, no one could interpret the Egyptian monarch’s dreams. 

THE CONSEQUENCES OF THE DREAMS (9-49). There are at least five, pivotal occurrences as the result of Pharaoh sharing his dreams.

First, Joseph is remembered by the cupbearer (9-13). Whatever held the cupbearer back for two years, he fully recounts the prison experience with Joseph where he interprets his dream and the dream of the chief baker. This Hebrew youth had the very ability that Pharaoh desperately sought. 

Second, Joseph is freed from prison and brought before Pharaoh (14-15). In fact, he is rushed before the king, shaved and adorning different clothes. Pharaoh then begins dialogue with Joseph. 

Third, Joseph interprets the dreams (16-32). As he did with the servants in Genesis 40:8 and as does Daniel (Dan. 2:30), Joseph credits God for the ability to interpret dreams (16). How this spirit lived in so many of God’s great messengers! As Paul later puts it, ” Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God” (2 Cor. 3:5). While Joseph demonstrates a supernatural ability here, the attitude behind it is timeless. Every good thing we accomplish for God, we need to remember the humility of Joseph, Daniel, and Paul. It is not us, but the God who is at work in us!  Joseph explains that both dreams point to one event, a coming famine. That there were two dreams is simply confirmation of the swiftness and certainty of its fulfillment. 

Fourth, Joseph is promoted to second in command of all Egypt (33-44). Joseph counsels the Pharaoh to find a competent person to prepare for the impending famine. After Joseph outlines a specific, thorough plan of action, Pharaoh sensibly appoints Joseph to be that person (38)! Notice that Pharaoh is being influenced by this Hebrew young man, with the Egyptian giving God credit for revealing the information (39). 

Joseph is promoted to ruler over Pharaoh’s house (40), the Egyptian people (40), and the whole land (41). To symbolize that authority, Pharaoh gives Joseph his signet ring which signified his authority (42; Est. 3:10; 8:2ff; Hag. 2:23). The linen and gold necklace was further indication of his power, a bestowal that would also be utilized in later empires like Babylon (Dan. 5:29). He is given the second chariot (think “Air Force Two” today) and the people were to “bow the knee” at his appearance (43). He is fully authorized to act on behalf of the Pharaoh (44). What a dramatic change from the stricken 17-year-old languishing in the pit where he was put by his brothers. Or the mistreated servant banished to an Egyptian jail because of the lies of a scorned woman. 

Finally, Joseph is appropriated into Egyptian culture (45-49). He is given an Egyptian name (Zaphenath-paneah)(45), a prominent Egyptian woman for his wife (45), and the daily task of administrating and overseeing the plentiful years Egyptian began to enjoy (46-49). He gathered all the stores and stored them! Now 30 years old, he is not only entering the prime of life but is primed to change the world!

As we struggle with the difficulties of our present circumstances, we cannot see what the future holds. We may be tempted to give up, to let go of our rope of faith. Joseph reminds us that our story is not yet written! Trust God to be with you in your betrayals and your prisons. He will not forsake nor leave you (Heb. 13:5-6)! 

Genesis: These Are The Generations (XLII)

Joseph Interprets Two Dreams (40:1-23)

Neal Pollard

However much Joseph felt it, Moses, by inspiration, notes repeatedly that God was with Joseph in Egypt (39:2,3–twice, 5–twice, 21, 23–twice). While Potiphar’s wife’s lie lands him in prison, God continues to demonstrate His work in Joseph’s life. Ironically, what facilitated his being in Egypt–dreams–will play a key role in Joseph’s life in Egypt. Only, it will be the dreams of others which Joseph will be able to interpret.

Many Bible students are familiar with the content of this chapter. We are left to imagine what they did, but the Pharaoh’s cupbearer and baker “offend” (1) him and make him “furious” (2). They wind up in “the same where Joseph was imprisoned” (3). Genesis 39:21-23 has already informed us that the chief jailer favored Joseph, giving Joseph full responsibility and charge for all the prisoners. Therefore, Joseph is in charge of them and taking care of them during their lengthy confinement (4). It is during this juncture that the dreams occur.

The cupbearer’s dream (5-15). Both men have a dream the same night. Joseph noticed that something was wrong with them and asked them why they were dejected. Joseph, like Daniel later, credits God as the source and interpretation of dreams (8; Dan. 2:28). In succession, the men each tell Joseph their dream. The cupbearer’s dream portends his restoration to service for the Pharaoh (12-13). Joseph, foreseeing that he would be returned to his task–and one so intimate with the king–tells the cupbearer, “Only keep me in mind when it goes well with you, and please do me a kindness by mentioning me to Pharaoh and get me out of this house. For I was in fact kidnapped from the land of the Hebrews, and even here I have done nothing that they should have put me into the dungeon” (14-15). 

Only here in all the narrative of his saga do we get any inkling that Joseph wrestled with why he was suffering despite being righteous. He does not overtly blame his brothers, but maintains his innocence even while in this foreign land. Thinking ahead to 1 Peter again, the inspired apostle writes, “For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly. For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God” (1 Pet. 2:19-20).

The baker’s dream (16-19). This man’s dream is more ominous. But, hearing the good news delivered to the cupbearer, he forges ahead in sharing the details with Joseph. As with the cupbearer, the baker’s dream involved the number three (in both cases, it represents 3 days). But in his dream, the birds are eating the bread from the basket on his head. Unfortunately for him, this meant he would be hanged.

The dreams are fulfilled (20-23). Three days later, Pharaoh has a birthday. Unlike modern birthday parties, the Egyptian king throws the party for his servants (20). The two imprisoned servants are set before the other servants, the cupbearer restored to his former job and the baker hanged, “just as Joseph had interpreted to them” (22). A mere 72 hours had passed and the cupbearer was spared death! One would think the last thing that would have happened is what we read, “Yet the chief cupbearer did not remember Joseph, but forgot him” (23).

Was he so filled with relief and jubilation that it slipped his mind? Was it not expedient to credit a man imprisoned for alleged impropriety with the Pharaoh’s captain’s wife? Was it the fear that he might be thought strange or unstable, in sharing the whole dream experience? We are not told, but we will see God’s providence continue to be at work in Joseph’s life. He would sit in prison for nearly another 750 days before he would his circumstances change and improve! Was he disheartened and discouraged? If so, he did not give up faith. He saw God at work, giving him favor with everyone, aiding him in understanding the dreams of these servants, and going about the daily tasks in front of him. However often he wondered “why,” he did not let it shake his faith. What a lesson for you and me, in the midst of our challenges and difficulties. It may take quite some time to see God’s handiwork in the fabric of our lives, but we should do as Joseph did. Hang onto faith, trusting that the God who has gotten us this far will continue to walk with us (1 Sam. 7:12). 

Genesis: These Are The Generations (XLI)

Joseph’s Purity And Integrity (39:1-23)

Neal Pollard

Moses resumes the saga of the rejected brother, Joseph, who through slave traders made his way into the home of a prominent Egyptian soldier named Potiphar (1). In this chapter, we learn much more about the character of a young man who had gone from favored son to subjugated stranger in a foreign land. He appears friendless, but not alone (2)! 

Joseph was blessed (2-6). Most of all, he was blessed because “the Lord was with him” (2-3). He was also blessed with competency and capability (3,6). He was blessed with people skills (4). He was even blessed with a good physique and handsome features (6). Despite the traumatic events that led him to Egypt, Joseph did not sulk or surrender in defeat. He made the most of what God gave him. We do well to do as the song says: “Count your blessings, name them one by one; Count your blessings, see what God has done” (Eph. 1:3; Rom. 2:4). 

Joseph was besieged (7-12). Joseph drew more than the admiration of his master’s wife. He was the object of her unwholesome desire (7). She illustrates the progressive nature of sin. First, she lusted (7). Then, she propositioned him (7). She totally ignored his well-reasoned refusal (8-9). She persisted in her efforts to seduce him, “day after day” (10). Finally, she waited for an opportune moment when they were alone to step up her immoral pursuit (11-12). 

How hard was this for Joseph? We are not told whether or not Potiphar’s wife was pretty, but we know she was powerful. Joseph was a young man with presumably normal, God-given sexual desires. Joseph was far from home, might have felt forgotten by God, and had tried repeatedly to resist this woman’s advances. He could have said, “Oh, well. I tried.” But he did not give in and would not give in to her seduction.

Joseph was betrayed (13-20). We are not told if it was embarrassment at being rebuffed or fear that her aggression might be discovered, but she lies about what happened. Joseph, in his effort to escape her literal clutches, left the garment that she had grabbed in her hand as he fled (13). She shows the men of the household the garment, claiming he had tried to force himself on her (14-16). She repeated the lie to Potiphar later that day and even insinuates Potiphar was partially to blame (17-19). Potiphar’s anger burns and he has Joseph thrown in prison (19-20). 

Be reminded that sometimes you will suffer through no fault of your own. You can be the victim of others’ lies, slander, and scorn. Peter’s words are spiritual salve: “Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler; but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name” (1 Pet. 4:15-16).

Joseph was buoyant (21-23). There is no indication that Joseph grew bitter against God. Did he wonder what he had done wrong to suffer at the hands of his brother then his master’s wife? If so, Scripture is silent about it. Later, he indicates that he saw God’s hand with him through all of this (50:20). No, Joseph landed on his feet in the prison. Why? God continued to uphold him. God was with Joseph, extended kindness to him, and gave him favor in the sight of the chief jailor (21). He is given responsibility once more (22). The Lord made him to prosper (23).

Joseph is a great example of a New Testament principle applicable to every child of God. “If God is for us, who can be against us?” (Rom. 8:31b). Also, there is no temptation too great that we must give in; God will provide a way of escape and help us endure whatever we face (1 Cor. 10:13). He did that for Joseph and He will do that for you and me. 

Genesis: These Are The Generations (XXXIX)

They Hated Him Even More (37:1-36)

Neal Pollard

Moses lays down one more peg in the progression of this inspired account, with the repeated marker “these are the records of the generations…” (2). He focuses on Jacob’s sons and most especially “the son of his old age,” Joseph (3). Jacob’s father and mother had played favorites, to disastrous results. Despite himself, Jacob (Israel) “loved Joseph more than all his sons” (3). This created destructive dysfunction. 

He indicates this elevated favor with a tunic. While the Septuagint (Greek O.T.) and Vulgate call it a coat of “many colors,” it was likely an expensive, ornamented, and long robe. A great discussion of this is found in Reyburn and Fry’s “A Handbook On Genesis”: “Speiser finds support in cuneiform inventories that suggest it was ‘an ornamented tunic,’ that is, a tunic or robe that was decorated by sewing ornaments to the cloth. Von Rad describes it as ‘a luxury which only those who did not have to work could think of having.’ In summary the garment may refer to a robe, coat, or long shirt-like piece of clothing. It was clearly a very special garment that gave Joseph a status not shared by his brothers” (848). 

With this tension in the background, we find the pivotal actions of this chapter resonating throughout the rest of the book of Genesis (with the exception of Moses’ inclusion of Judah’s indiscretion with Tamar in chapter 38; that is an aside which helps provide an emphasis on this final “toledoth” on Judah and Joseph whose descendants would be most prominent among the tribes).  Let us notice some important features of this chapter, wherein Joseph’s favor led to his fall.

The favoritism (1-4). Jacob’s foolish decision to make a special coat for his favorite son is only one way we see the favoritism highlighted. Moses casts a contrast by mentioning the maids of Rachel and Leah, underlings of less favored status than Joseph. The mention of Bilhah and Zilpah make us think of Rachel when we read about Joseph. Moses then notes that Joseph is the son of his old age. 

The fuel for their fury (3-11). While their later behavior is wholly unjustified, we can sympathize to some degree with the brothers’ dislike of Joseph. Not only do they resent the special status signified by the tunic (4), but there is the bad report Joseph gave his father about them (2) topped off by the two dreams that must have seemed the height of audacity (5-10). In both dreams, his family would bow down to him. The brothers are jealous (11), and even his father rebukes him for sharing the dream (10). We are left to wonder if Joseph struggles with either immaturity or self-righteousness, but the greater fault lies with the brothers and how their resentment grew into something far more sinister. 

The fateful fall (12-30,36). Things dramatically change one particular day when his brothers are tending the sheep in Shechem. Jacob sends Joseph to check on his brothers (12). Many have observed the steady stream of providence flowing through this entire account. For Joseph, this begins with the events already highlighted that led his brothers to hate him. But it can be seen in the minute details of the account. Joseph is lost and happens to run into a man who knew where his brothers were (15-17). They move their flocks from Shechem to Dothan, which puts them where a caravan route was (17,28). Reuben will happen to be present to ensure Joseph isn’t killed by his jealous brothers, but is absent when Judah recommends they sell him to the Midianite traders (28). The traders take him to Egypt and sell him to Potiphar, Pharaoh’s officer, captain of his bodyguard (36). Judah will sell them on the idea of making profit on their hated brother rather than bringing blood-guiltiness on themselves by killing him (27).

Matthews notes, “This garment introduces the important literary idea of clothing in the Joseph narrative. The bestowal and removal of Joseph’s attire signified change in his social standing. The stripping of his garment by his brothers (v. 23) and the seizure of his cloak by Potiphar’s wife (39:12–13) represented his descending status—from favored son to slave, from slave overseer to prisoner. The snatched garments were used in both cases to bolster false claims against Joseph” (NAC, 689). 

The forlorn father (31-35). The brothers sell the lie to their brother by dipping Joseph’s tunic in goat’s blood and through insinuation and deception convincing their father that Joseph was dead. This causes Jacob protracted (34) and inconsolable grief (35). As he had lost Joseph’s mother, his favored wife, prematurely, now he had lost his favored son. Unbeknownst to him, Joseph was alive if not well in Potiphar’s house.

Fighting For Our Fathers

Dale Pollard

Nebuchadnezzar became a beast in some form or fashion because of his pride in Daniel 4. Oddly enough we find out that his grandson, Belshazzar, falls into the same sinful snare in the very next chapter. This makes for more than an interesting story because it serves as an example of a common thread within scripture. The phrase “like father, like son” rings true in a negative way more often than not. It’s surprising to read of the many heroes of the faith who were failures as fathers. It’s almost disheartening to discover that it’s more common to find stories of poor parenting than successful ones. As tragic as these accounts are, it’s a blessing to have and learn from them. Let’s look into a few of these examples. 

Lot (Genesis 19.6-8)

Lot not only chose to pitch his tent outside of Sin City (Gen.13.12), he eventually moved his family into Sodom as well. In chapter 19 we read, “So Lot went out to them through the doorway, shut the door behind him, and said, ‘Please, my brethren, do not do so wickedly! See now, I have two daughters who have not known a man; please, let me bring them out to you, and you may do to them as you wish; only do nothing to these men, since this is the reason they have come under the shadow of my roof’” (6-8). Not long after these shocking verses, Lot’s remaining daughters take advantage of him in a cave after being saved from Sodom. Clearly Lot wasn’t a great father. 

ISAAC (Genesis 25)

Isaac loved Esau because he ate of his game, but Rebekah loved Jacob (Gen.25.28). Favoritism among parents is not uncommon to read about in scripture but this never seems to work out in the end. Issac was a weak father in other areas as well. He marries a deceptive wife and fails to rule his family in a God-fearing way. 

JACOB (GENESIS 37)

Like father, like son. Jacob shows favoritism towards Joseph and because of this we read the following, 

“Now Israel loved Joseph more than any of his other sons because he had been born to him in his old age, and he made an ornate robe for him. When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him” (Gen. 37.3-4). 

ELI (I SAMUEL 2.22-25)

“Now Eli was very old, and he heard everything his sons did to all of Israel, and how they lay with the women who assembled at the door of the tabernacle of meeting. So he said to them, “Why do you do such things? For I hear of your evil dealings from all the people. No, my sons! For it is not a good report that I hear. You make the Lord’s people transgress… Nevertheless, they did not heed the voice of their father, because the Lord desired to kill them” (22-25b) 

Eli was a priest at Shiloh, but he was a pitiful parent. His sons, Hophni and Phineas, were allowed to make sacrifices to the Lord but they were known among the community as acting extremely wickedly. They fornicated with women in the tabernacle and stole sacrificial meats from the people. So horrible were they that the Israelites began to “abhor the sacrifices to the Lord” (v.17). 

Young Samuel, who was being raised by Eli in the temple, receives a vision from God who says that He is going to destroy Eli’s boys, but Eli’s response to this news is rather flippant. He says, “the Lord will do what is right according to Him.” Sure enough, the prophecy plays out exactly as God said it would and Eli ends up dying upon hearing of it in I Samuel 4. 

Sadly, Samuel turns out to be a failure as a father as well as the king, David, that he anoints. 

While these accounts aren’t uplifting to read, they serve as humbling warnings to fathers today. If you want to be a faithful father, you’re going to have to fight for it. 

Does Isaiah 7:14 Describe A Virgin Or A Young Woman?

Friday’s Column: Brent’s Bent 

Brent Pollard

With Christmas on Sunday, thoughts turn to the Christ child, born between 6 and 4 B.C. in Bethlehem. While the baby Jesus is the focus of most of the debate surrounding the innumerable nativity scenes that dot lawns and yards across the United States, His mother, Mary, is a divisive figure in her own right. In his purported “translation” of the Bible, Thomas Jefferson, for instance, left out the story of Jesus’ virgin birth. As with many others, Jefferson disbelieved in miracles. Before IVF, such an unconventional conception would have been unthinkable for the erudite of the Age of Enlightenment. However, some Christian groups today don’t believe in the virgin birth of Jesus. One way that the latter rationalizes their view is to point out that the word translated as “virgin” (almah) can likewise mean a young woman. 

There seems to be no reason it can’t mean both “virgin” and “young woman.” Those preoccupied with the debate over the virgin birth of Christ miss the other point of Isaiah 7.14. Aram and Israel threatened King Ahaz of Judah. Ahaz’s fear was palpable. God instructed Ahaz to request a sign to indicate Judah’s deliverance. God told Ahaz that he could even ask for something extraordinary. Ahaz was not a righteous king, but he pretended to be godly here by saying he would not test God. To this, God replied with the words most commonly associated with Jesus: “Behold, the virgin will conceive and give birth to a son, and she will name Him Immanuel” (NASB). God revealed that this was a sign He would send to Ahaz. Moreover, God would remove the danger posed by Aram and Israel before this child reached adulthood (Isaiah 7.16). 

I’ve seen well-intentioned brothers argue that this prophecy can only refer to Jesus’ virgin birth and that we must not permit others to interpret it as referring to a young woman. However, I wonder what good a sign concerning Christ would have done King Ahaz. Ahaz was a historical figure who existed more than 700 years before the birth of Christ. How could a messianic prophecy promise Ahaz that Judah would not fall? The answer is that it couldn’t. Ahaz required immediate fulfillment. In the following chapter, Isaiah documents the event as having been accomplished. Isaiah and his wife had a son, and his birth foretold that the Assyrians would plunder those who opposed Judah (Isaiah 8.1-4). The prophetess was not a virgin since she and Isaiah were married and had given birth to at least one of Isaiah’s children (Isaiah 7.3). Thus, a young woman was the immediate realization of the sign, but a virgin was the ultimate fulfillment. 

The sign’s demands tested the faith of Joseph and Ahaz, but Joseph succeeded where Ahaz did not. Ahaz needed to trust God and wait for the sign He promised. But Ahaz sought out the Assyrians and allied with them (2 Chronicles 28.16). Joseph was well aware that a virgin could not normally conceive a child. Therefore, he was going to dissolve his relationship with Mary privately. But an angel announced to Joseph that Mary was carrying a child the Holy Spirit conceived. Joseph believed the prophetic sign from God and acted accordingly. Joseph’s response should be ours today. Rather than quibble over the precise definition of “almah,” we should believe that God means what He says. 

You Should Drink From Your Own Well

Friday’s Column: Brent’s Bent

Brent Pollard

Proverbs 5 provides several insights. First and foremost, be prudent. In the first 14 verses, Solomon warns against satisfying base desires. The rest of the chapter is about lustful people and the trouble they get themselves into. Solomon warns young men to resist carnal desires as if they were his sons. Yes, it is about the seventh commandment, which is not to commit adultery. Adulterous women (referred to as “strange women” in the King James Version) may also facilitate spiritual infidelity to God. God portrays the broken covenant in the Old Testament as spiritual adultery. As a result, the adulteress can be a real woman or any other sin provocateur. Do you recall who misled Solomon? His spouses (1 Kings 11.4). 

 Men are especially vulnerable to women’s wiles. I believe Satan tempted Eve because he knew he could get Adam to sin through her rather than through a direct approach. But take note of Satan’s promise of reward in words as smooth as oil. Honey drips from the adulterer’s lips as well. (The KJV makes use of honeycomb.) Keil and Delitzsch define it as “virgin honey” from intact comb cells. This translation, I believe, should not be overlooked. A prostitute or a repeat adulteress is not virginal in the literal sense, but she is a new experience for the young man. And new experiences motivate men who seek the flesh. 

Of course, Satan never fulfills his promises. Instead, the seductress’ honey tastes like wormwood. Wormwood is a bitter shrub used to produce absinthe, a deworming medicine. Wormwood is used apocalyptically by John in Revelation to describe the sorrow that befalls the earth’s rivers and fountains. The seduction eventually kills. That is the price of indulgence. “Sin will take you further than you want to go, keep you longer than you want to stay, and cost you more than you want to pay,” Ravi Zacharias says. We want to stay away from Hell’s Highway. Unlawful and promiscuous sex causes social, financial, moral, and physical devastation. This behavior harms society, family, the body, the church, and God. 

Solomon discusses the difficulties a young man’s lust can cause in verse ten. Strangers will fill themselves with their wealth, according to the KJV. In contrast to the NASB1995’s “strength,” this is worth considering. Consider a few scenarios in which sexual immorality can lead to financial ruin. First, there is the risk of blackmail from the person with whom you had an immoral relationship or a third party who discovered the tryst. What about having to make amends to the affected parties? For example, an adulterer in ancient Greece could face a hefty fine. (While this was preferable to execution or public humiliation, it was still expensive.) 

 However, sexual immorality causes physical harm (5.11). It is a sin that has resulted in terrible diseases both then and now. Many sexually transmitted diseases were fatal before the discovery of penicillin. Syphilis was particularly dreadful. In addition to blindness in infants and insanity in adults, it may occasionally attack a specific part of the body, such as the spine. Doctors call the latter condition tabes dorsalis. It effectively renders one unable to walk and move around without a wheelchair. The prevalence of tabes dorsalis is increasing among HIV-positive people.1

The issue with those young men who fall into this trap is not a lack of teachers but rather a dislike for instruction and correction. As a result, when their advisers warn them of the folly, the prodigal chooses to disregard their advice. Unfortunately, this vice appears to open the door to many other sins one desires to commit. Do you remember David, Solomon’s father? What did he do due to his adultery? (2 Samuel 11.1ff) When Bathsheba became pregnant, David attempted to conceal his sin by bringing her husband home from the war. He believed that Uriah the Hittite would undoubtedly “know” his wife while on leave. However, Uriah did not. As a result, David killed him by withdrawing his soldiers from Uriah, leaving him to fight alone on the battlefield. 

 God gives us a proper way to satisfy our sexual desires. Marriage. Solomon praises and encourages young men to pursue conjugal love. Solomon discusses a fulfilling marriage in the Song of Solomon-like language. These verses are in direct contrast to the first. Solomon describes marital love as “exhilarating.” (Contrast this verse with those at the start of the chapter, where we noted that young men seek experiences for the thrill of novelty.) Indeed, God created sexuality for us to enjoy with our spouses, but He forbids sexual relations outside of the union of a man and a woman in holy matrimony. It is worth noting that God forbids adultery in both the Old and New Testaments. However, we also require consistency in this regard. Some may be quick to point out the illicit nature of a homosexual relationship and condemn it as sexual immorality. Still, they ignore heterosexuals who have marital relations outside of wedlock. God’s word forbids either type of relationship. 

 Solomon reminds his sons that God is keeping an eye on them. Ultimately, the issue is less about sex and more about a person’s love for God. We read about Joseph, the young man approached by Potiphar’s wife. She attempted to seduce Joseph. But Joseph maintained his integrity. As he turned down Potiphar’s wife’s advances, Joseph referred to Potiphar’s trust in him but said his decision was ultimately a matter of faith. “There is no one greater in this house than I, and he (Potiphar) has withheld nothing from me except you, because you are his wife. How then could I do this great evil and sin against God? (Genesis 39.9 NASB1995) 

So, let the young man drink from his cisterns and wells, not the polluted waters of the streets. 

Sources Cited 

1 “Tabes Dorsalis.” Brain&Life, American Academy of Neurology, www.brainandlife.org/disorders-a-z/disorders/tabes-dorsalis.