Genesis 47-50

The last few chapters of Genesis wrap up the story of Joseph. They contain one of the most important commentaries on the story and the whole nature of God’s sovereignty over our lives. Joseph’s brothers are very concerned that, with the death of Jacob, the one restraint on Joseph exacting revenge on them will have been removed. They needn’t have worried.

“You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives” (Genesis 50:20). Joseph has not changed his tune from yesterday’s chapters. His view of God has not changed, and so nor has his interpretation of events.

The death of his father does, though, introduce a new element to the story. At the end of yesterday’s chapters God appeared to Jacob confirming that he should indeed travel into Egypt – it was all part of the plan. In doing so, he confirmed the promise made to Abraham back in Genesis 15:13-16, “Then the Lord said to him, ‘Know for certain that your descendants will be strangers in a country not their own, and they will be enslaved and ill-treated four hundred years. But I will punish the nation they serve as slaves, and afterwards they will come out with great possessions. You, however, will go to your fathers in peace and be buried at a good old age. In the fourth generation your descendants will come back here.’”

Jacob carefully explains how this promise will be fulfilled, based on what God has told him, in Genesis 48 and it this promise which causes him to direct Joseph about where he should be buried. Sure enough, when Jacob dies, Joseph does as he has been asked and returns to Canaan briefly to carry out the burial (Genesis 50:7-14).

As Joseph grows old, this promise shapes his final moments too. “Then Joseph said to his brothers, ‘I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob.’ And Joseph made the sons of Israel swear an oath and said, ‘God will surely come to your aid, and then you must carry my bones up from this place.’”

It is this one last act that the writer to the Hebrews picks up on as he reviews the lives of the greats: “By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones” (Hebrews 11:22). Joseph joins his father Jacob, grandfather Isaac and great grandfather Abraham as examples of faith that eventually lead us and point us to Christ Jesus.

Genesis 43-46

...the return of the money at the end of the last chapter and the account that the brothers give of the events (an honest account, as it happens) persuades Jacob that nothing will induce him to part with his beloved Benjamin. But he has not counted on the famine continuing. Hunger does that – it can make the most resolute man change his mind, and once the Egyptian grain is exhausted, the situation has to be re-evaluated.

The story has a few more twists before it reaches its conclusion – chief among these is the manner in which Joseph tests his brothers to see if the same kind of heart is in them as he experienced as a young man – what do they make of Jacob’s new favourite, Benjamin?

As it turns out, the brothers certainly seem to have had a change of heart. It was Judah who arranged Joseph’s sale as an opportunity to earn a quick buck (Genesis 37:26) and showed the real inclination of his heart in the incidents with his daughter-in-law, Tamar (Genesis 38). Now, however, he shows true leadership. It is Judah who has underwritten this latest trip (Genesis 43:8) and who, true to his word, offers himself in Benjamin’s place (Genesis 44:30-33).

It is Judah’s pleas that finally demonstrate to Joseph that his brothers have changed their tune and so now he makes himself known to them in what must have been a moving, astonishing, terrifying and tear-jerking moment. It is that one word – terrifying – that the author highlights in Genesis 45:3. Terrifying because they know the power that Joseph wields and they only too well that they deserve the same treatment they have dealt to him.

So then Joseph’s response not only demonstrates a remarkable grasp of the providence of God, but continues to reflect on the theme of grace we have seen time and time again throughout Genesis. Simply put, Joseph does not treat them as their sins deserve (compare Psalm 103:10). The two ideas are closely linked.

The reason that Joseph is so gracious is precisely because of this understanding of God’s sovereignty over affairs. He recognises that his position means that Dad Jacob and his extended family can weather the storm that is the famine in Canaan.

We shall see that more clearly expressed tomorrow, but for now, the words of Joseph ring with clarity and meaning: “God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance” (Genesis 45:7).

Genesis 40-42

We left Joseph in gaol, imprisoned but not languishing. For the watchfulness of God over his servant was clear even in this desperate state (Genesis 39:23). Now, he comes into his own. His interpretation of the two dreams is clear, concise and apparently without emotion – even when the details are less than favourable.

Humanly speaking, Joseph’s incarceration should have ended there and then. The cup-bearer, if he had been true to his word, would have secured Joseph’s release from his position of recovered influence. Yet he quickly forgets and the dream interpreter has to spend another two years in prison.

It is easy to look at the story of Joseph and think that everything is going against him. Even when he seems to get a lucky break, events take a turn for the worse.

But God’s sovereignty never takes a break for “he who watches over you will neither slumber nor sleep” (Psalm 121:4). Eventually his moment comes and it comes when Pharaoh himself starts dreaming. The Pharaoh’s of the time were imposing figures, often ruling with tyranny and oppression, so it must have been quite something to be brought before him.

Nevertheless, despite those long years in prison, Joseph is bold enough to tell Pharaoh where the real interpretation will come from – and it is not from the Court Magicians (who of course make a re-appearance in Exodus) but from God himself.

Joseph’s faith in God is remarkable. He has every reason to think that God has abandoned him and left him for dead – just like his brothers did. However, there is never any indication in Scripture that Joseph thinks this way. Perhaps one of the greatest faults of the Theatre Musical about Joseph is that it presents him as this rather forlorn, down-at-luck guy, licking his wounds in a mouldy cell. This is just not true to the story.

And it is this faith which enables Joseph to speak to Pharaoh so boldly. For Joseph is brave enough to do more than interpret the dream, he also adds a bit of consulting advice for free (Genesis 41:33-36) – advice which Pharaoh readily accepts, making Joseph the chief courtier.

The stage is set for the return of the ten brothers. They come empty handed but leave with even less than they arrived with – Simeon gets a taste of his own medicine. One of the most (if not the most) gripping story of the Old Testament hangs on a thread...

Genesis 37-39

The story of Joseph is one of the best known in the entire Old Testament. Alongside Esther is it also the one which best teaches the providence of God – his sovereign rule over affairs so that his good will comes to pass. Initially it doesn’t seem as though much good can come out the brothers’ actions towards their younger brother, but, as we shall see, God’s rule prevails.

Joseph is sometimes portrayed as something of a vague lad, wandering round fields daydreaming (this is certainly the way he comes across in the West End/Broadway musical). But these chapters present him as something more than an idle dreamer. There is a sense of righteousness in him that is absent in many of the characters we have encountered so far. His “bad report” of the other brothers in Genesis 37:2 might be seen as petty-minded tale-telling, but in the overall thrust of the story it is better to see Joseph as having a righteous life and abhorrence of sin that the others simply did not possess.

This much becomes clear if we contrast Joseph’s behaviour with Potiphar’s wife (Genesis 39) with that of his older brother Judah (Genesis 38). The latter story is somewhat perplexing until we see it in contrast to the godly life of Joseph.

Judah rightly gave his surviving sons to his daughter-in-law Tamar (according to the custom of the time) so that Er’s line might be maintained beyond his death. Onan rejects this role and suffers the consequence. Judah rightly promises Tamar that Shelah, on reaching the appropriate age, will take his place.

But for whatever reason, the promise is never fulfilled. Tamar takes matters into her own hands and determines to seduce her father-in-law by posing as a prostitute. Neither cover themselves with glory. The first sin is certainly Judah’s but Tamar follows closely behind. Clearly there is little regard for sexual purity or appropriate behaviour in either.

Contrast the life of Joseph. He is a good looking, strapping lad (Genesis 39:6) and so attracts the attentions of another immoral woman, Potiphar’s wife – her seduction is hardly subtle (v7). But Joseph knows what is right and that such an action is not only a rejection of his master’s authority but wrong in the sight of God. The woman persists, and when Joseph again declines she takes revenge against him.

We live today in the sexual world of Judah and Tamar but, against all the odds, God calls us to live the life of Joseph. Let it be so.

Genesis 33-36

Today’s chapters contain several important strands. First, despite the apparent reconciliation and goodwill between Jacob and Esau, it becomes clear that they cannot both occupy the land where they are situated. The tension in their meeting is clear. Both Jacob’s family (Genesis 35.21-26) and Esau’s (Genesis 36) are growing rapidly. There will always be the undercurrent between the two siblings, so Esau (now, in effect, the second born because he has sold his birth right) has to move away (Genesis 36.6-8).Esau becomes the father of a nation (Edom) that is a perpetual thorn in Israel’s side.

Second, there is the whole question of purity. This is seen in a number of ways, both positive and negative. The brothers understand the importance of this issue, hence their justification for their particular brand of action in Genesis 34: “We cannot do this thing,” they said to them. “Giving our sister to an uncircumcised man is a disgrace to us.” They then use this as an excuse for a cunning ruse to kill all the men of the city where their sister has been raped.

The whole story surrounding Dinah is precisely the reason why such intermarriage is not to be encouraged. Abraham knew this when he sent his servant to find a wife for his son Isaac from among his own people (Genesis 24:2-3). It is not so much the intermarriage per se that is so damaging, but the different values (Genesis 34:2) and, above all, the different gods, that are so damaging. There is evidence of this effect in 35:4 as Jacob’s camp is far from perfect in this regard.

This theme of intermarriage continues on with the story of Israel. It is not, ultimately about racial purity (as many Gentiles are included in the people of God) but about spiritual purity. Compare 1 Kings 11:1-4.

Third, and most importantly, the name change that Jacob has received following his wrestling bout is not confirmed with a meeting with God at the old place, Bethel. His previous encounter there (Genesis 28:10-22) led to a similar promise – but now it is backed up with Jacob’s experience and God’s sovereignty over 16 years and more.

This reminder of the promises is still grace itself. Jacob has done nothing to prove over those years that he is more worthy of the anointing. He may have lost some of his early fire, but it is clear that it lives on in his children who are, frankly, chips off the old block.

God’s choosing of this family is only and ever a work of grace – and these chapters remind us that this is so.

Genesis 30-32

The story of the dysfunctional family continues apace. Now Laban and Jacob trade honour for who can outdo the other in the dishonesty stakes. First, Jacob, deciding he wants a part of the action, makes an agreement that he will take the discoloured sheep from Laban’s flocks and make them his own.

Laban agrees to this, but, while the ink is still wet on the agreement, hurries off and removes all the spotted sheep for himself (Genesis 30:35), then hides them far away. Not to be outdone, Jacob hatches a cunning plan to breed imperfect sheep for his own gain (Genesis 30:41). And so it turns out that the strong, healthy sheep belong to Jacob whilst Laban is left with the offcuts. Now, Jacob is not stupid and neither is Laban. Each has a pretty shrewd idea of what the other is doing, so Jacob, seeing the anger in his father-in-law’s face, decides that it is time to go.

It is not immediately clear whether Jacob’s explanation to his wives (Genesis 31:4-9) and the vision he claims to have had from God (Genesis 31:10-13) and true or not. Given his track record, there is no guarantee that this is not just another episode of Jacob spinning his way out of trouble. Certainly his dream seems to bear little resemblance to what actually happened.

Nevertheless, he persuades his entourage to leave and they take a quick exit. Laban, faster because he is not carrying all his possessions, catches up, and the ensuing stand off (where Rachel shows she has all the family characteristics in spades) leads to some sort of compromise. However, the tough times are still ahead for Jacob because he now knows he must deal with his estranged brother, Esau. Genesis 32 therefore, details much of his preparations for this encounter.

In the midst of this tawdry story, Genesis 32:24-32 stands out a mile. Just as Jacob met with God going into Laban’s land – now he meets with him on his way out. This is no ordinary meeting. For the man is none other than God himself (v30). Jacob sees Jesus. Jacob wrestles with Jesus and will not let him go unless he promises to bless him. This God does and seals his promise with a change of name.

Jacob emerges from this incident with two clear reminders that his life is in God’s hand. The one who has wrestled with Isaac, Esau and Laban now find himself face to face with God himself. His new name and his lopsided walk are reminders that, though he is a man of conflict, the mercy and grace of God have prevailed.

Genesis 27-29

These next few chapters continue the story of what must count, surely, as one of Scripture’s most dysfunctional families. No one comes out of this story crowned with glory. Isaac, though blind, should have been aware of the conflict going on and should certainly not have reserved his entire blessing for just one son.

Rebekah is complicit in Jacob’s duplicity – in fact, she starts it off and aids it along, for Jacob is clearly her favourite. Esau is not the innocent party either – his pleas in his defence in Genesis 27:36 are economical with the truth, at best.

Ironically it is the one who receives the greatest blessing who is the greatest sinner. Jacob is a little nervous at first about mum’s scheme, but he soon gets on board and plays the part admirably. When all is said and done, he has to run away because Esau’s anger is so great.

And then, perhaps appropriately, the boot is on the other foot. Jacob is himself deceived. Laban tricks him into first marrying Leah (Genesis 29:23) with the kind of underhand move that Rebekah or Jacob himself would have been proud of.

Yet, Jacob does get the girl. He doesn’t have to wait another seven years for Rachel as is sometimes taught in the Sunday School version – but he does have to work for another seven years (v28-30).

These parts of these chapters are well known and well-rehearsed. But the more significant moment happens at a place that Jacob names Bethel. This takes place in Genesis 28:10-22. There, on a stopover, Jacob has a dream – a rather bizarre dream. In it, he sees angels climbing up and down a stairway to heaven.

The meaning of the dream is not fully explained, though the accompanying message from God is clear enough. The promise that God has made to Granddad Abraham and Pa Isaac is now repeated to Jacob, scrub though he is.

And so the theme of grace continues to catch us by surprise. For surely, of all the Patriarchs so far, Jacob is the lease deserving? Yet God’s promise is always one of grace, and so, despite of Jacob’s failings and deceit, the gracious promise of God still stands – and Jacob’s response proves that he knows it.