genesis

Background

Authorship.  Mosaic authorship has been held virtually universally for as long as opinions have been known. The objections of the liberal critics of the last few centuries have been based on hypotheses that have never been supported empirically, and that have to the contrary been eroded bit by bit by the empirical discoveries of archeology and related sciences.

The primary alternative to the Mosaic authorship of the Pentateuch has been the Documentary Hypothesis, the notion (which has been proposed with numerous variations) that the present biblical books came to be constructed from some four different strands of tradition, both oral and written. The first strand, the J (for Yahweh [Jehovah]) document, so named because of the predominant reference to God by this Hebrew name, is said to have arisen in the Southern Kingdom, in about the ninth century B.C. “It was personal, biographical, and anthropomorphic. It included prophetic-like ethics and theological reflection.”[1] The second, E (for Elohim [God]), was written in the Northern Kingdom in the eighth century. “It was more objective, less concerned with ethical and theological reflection, and given more to concrete particulars.”[2] A century later these two were woven together, and were soon augmented by the D (for Deuteronomic) document, created by the religious zealots of Josiah’s time. This was characterized by the hortatory component encouraging covenant obedience, and the blessing-curse motivation. Finally, the P (Priestly) source, from the postexilic community, epitomized by Ezra, emphasized “the theocracy, genealogies, rituals, and sacrifices.”[3] All this was blended by a redaction process to produce the present Genesis, as well as the rest of the Pentateuch.

The theory is based on anti-supernatural assumptions as well as the critical assumption of the relative ignorance of the people of Israel in the time of Moses. Beyond that it necessarily attacks fundamental doctrines of the integrity of Scripture: inerrancy (both Old and New Testament ascribe the Pentateuch to Moses) and inspiration.

The unity of the book, and the consistency of style (throughout not only Genesis, but the whole Pentateuch also), argue for Mosaic authorship. It is also established that Moses (and few if any others) had the level of education and intelligence to have composed such a work. Additionally, no fewer than five times the text speaks of Moses writing or being directed to write (Exod 17:14; 24:4; 34:7; Deut 31:9, 24).

Nevertheless, there is strong evidence of later hand(s), as for instance 36:31 which seems to assume a time of Israelite monarchy as known to readers.

Author.  Moses was born in Egypt at a time of intense, hysterical persecution against the Israelites by official Egypt, so that even his birth had to be kept secret. By unusual circumstances he came to be adopted by Pharaoh’s own daughter who presumed he had been abandoned, and raised in the royal court with the expectation of a lofty Egyptian destiny.

Despite his Egyptian indoctrination and promise of power he came to own Israel’s faith in the God of Abraham and the hope of the Abrahamic promises. By taking Israel’s side in a labor dispute he became a wanted man at age forty, so that he fled from the country. In exile he acquired a family and tended sheep. After another forty years[4] God called him and commissioned him to lead Israel out of their bondage and into the fulfillment of the Abrahamic land promise.

After extensive conflict with Pharaoh over the issue of their release, and supported by divine persuasion and provision, he and Israel managed to escape. But before they could enter and conquer the land of Canaan, they had first to be taught of their God and his holy calling upon them, by the reception of the Law at Mt. Sinai. These two events—the Red Sea exodus and the giving of the Law—along with the authoring of the Pentateuch, were the greatest works of his life.

From there the people failed to trust their God for the conquest of the land, and it fell to Moses to govern them for thirty-eight years of inglorious desert wandering. Undoubtedly it was during this time that he composed the largest portion of the books of the Pentateuch. His final great work was the renewal of the Sinai covenant with the generation that survived the desert wandering (Deuteronomy).

Date of composition.  As implied in the rehearsal of Moses’ life, he probably composed Genesis sometime during the last forty years of his life, while the nation was wandering in the desert; thus between 1446 and 1406 B.C.

Historical setting.  The first eleven chapters describe persons and events from what must technically be called pre-history. The remainder of the book is set in the patriarchal era, from approximately 2100 to 1800 B.C.

It is a debatable question whether the chronology of the early genealogies is closed or open. If closed, creation week can be dated about 4143 B.C., and the flood of Noah about 2487 B.C.[5] If open, there can be no control over the dates.

The patriarchal era was a time of relative calm internationally. While the Amorites from the Mesopotamian region were the dominant regional power, and Egypt was also a force to be reckoned with, neither was especially assertive at the time.

Argument

The author clearly arranged the book around the periodic “toledoth” (“these are the generations of,” or better, “this is the succession from”; a plural Hebrew word which I will treat as singular) formula (for which, see the Outline). As well, there is an obvious thematic transition at chapter 12 with its introduction of the patriarch Abram. Thus, the first portion of the book (chapters 1–11) develops what could be called primeval events, affecting all humanity equally; and the latter portion (chapters 12–50) focuses on the election and separation of the nation Israel from among the nations of the world.

The opening section (not a toledoth) describing creation (1:1—2:3) is obviously a most appropriate place for the first book of the Bible—not just in the order in which they appear, but also in logical and chronological order—to begin. The main point of the section is that God, the subject of the opening sentence, and mentioned another thirty-four times in the section, is the source or maker of all. (The relationship of this almighty God to Israel is made explicit in the next section, where he is called Yahweh, 2:4.) Another key point is that God blessed animal life (1:22–25), human life (1:27), and the seventh day (2:3); establishing blessing as a main theme of the whole book. “This trilogy is important to the argument: man, made in the image of God, enjoying sovereignty over the creatures of the earth, and observing the Sabbath rest of God, had a blessed beginning.”[6]

The first toledoth (2:4—4:26), the succession from the creation of the universe, develops the tragedy of the sinful fall of innocent and blessed man and the infectious spread of the related curse to nature and human civilization. Man is first seen ‘hand-made’ by God, placed in the perfect environment, and provided with ideal companionship (2:4–25). Complete freedom is provided with but one restriction. Through the agency of the serpent doubt is cast on that restriction and indeed the very word of God himself. The fateful and fatal wrong choice (3:6–7) brought curses where there had been only blessing. But even in the midst of curse was the promise of the ultimate defeat of the real villain (3:15). The tragedy of the curse was not limited to the garden environment, but followed to the next home and the next generations (4:1–24). Despite the ungodly violence against the godly line (4:3–8) and the proliferation of the cursed line (4:17–24), the godly line continued, calling upon the name of Yahweh (4:25–26), concluding this first toledoth with a hopeful sign.

The next toledoth, the succession from Adam (5:1—6:8), traces the genealogy from Adam to Noah (5), ten generations, emphasizing a couple key elements: each generation died, in fulfillment of the curse on Adam (2:17; 3:19); and each generation produced another, giving hope for the fulfillment of the promise of ultimate conquest over the enemy (3:15). The section concludes on another mixed chord (6:1–8), describing the tragic degradation of the race and the announcement of God’s intention to judge, coupled with the grace of God in choosing the latest representative of the godly line to be the one through whom the race as a whole would be saved from complete destruction.

The next toledoth, the succession from Noah (6:9—9:29), is built around the famous flood story. It provides a clear and striking parallel to the creation story, as God brings a kind of chaos on the world, and produces out of it a kind of new creation, complete with a new Adam and a renewed commission of man. In order to make a distinction between the wicked and the righteous, destroying the former while preserving the latter, God directed that Noah build the ark for him and his family and representative animals (6:13—7:5). Significantly, the righteous man proved obedient at every step. When the flood and the ark had accomplished their respective purposes, the survivors worshiped, and God responded with satisfaction and a new commission with a promise. Yet this hopeful scene concludes with a curse connected with the man in his nakedness, in contrast with the beautiful innocence of 2:25, and Noah’s obituary, indicating that the fact of man’s sin had not been washed away in the flood (9:18–29).

The toledoth of Noah’s sons (10:1—11:9) begins with the (again) hopeful genealogical progression from Noah’s sons (10), but ends with the (chronologically displaced) depraved humanism of Babel (11:1–9), where God was again forced to intervene to stem the course of sin.

In contrast to the pattern of Babel the toledoth of Shem (11:10–26) leads the reader genealogically (the next ten generations) to the great patriarch, Abram, completing the background for the patriarchal narratives (12–50).

“Whereas chapters 1–11 generally portray man’s rebellion, chapters 12–50 detail God’s bringing man into a place of blessing.”[7] This he accomplishes by a process of election and separation: each of the patriarchs was chosen out from among his kin unto blessing, and sovereignly separated unto God through events of his life. The succession (toledoth) from Terah (11:27—25:11) is the first of the three lengthy ‘toledoths’ of the book. The clan is first separated from its native land (11:27–32), and Abram is then chosen out from among them for blessing (12:1–9). Here is given for the first time that most significant promise of blessing, reiterated and elaborated through the remainder of the book (upon which so much Old as well as New Testament theology is built). God’s hand of blessing and protection then follows Abram as he interfaces with Pharaoh, who nearly violates Sarai (12:10–20), Lot, who chooses the fair but cursed land of Sodom (13), and kings both nefarious and righteous (14). All this leads up to and anticipates God’s giving of his unilateral covenant to Abram (15), which forms the basis for all relations of blessing between man (and more specifically Israel) and God.

With the covenant now “cut,” the author proceeded to show how it was confirmed (16:1—22:19). If Abram would realize the blessings, he knew he would need an heir, which he set out to produce by human effort: hence, the birth of Ishmael (16). God had his own plans, however. First, he provided the sign of circumcision to separate the covenant people from the world (17). Then he promised a miracle son through Abraham’s barren wife (18:1–15). Next he emphasized his righteousness by judging the wicked cities of the plain while sparing Abraham’s nephew (18:16—19:38). Abraham’s election is evident in his encounter with Abimelech (20), in that despite Abimelech’s innocence and Abraham’s deception, it was Abraham who prayed for divine mercy for Abimelech. At last Isaac the miracle baby was born, so that the rival to the inheritance, Ishmael, was expelled (21:1–21). The covenant between Abimelech and Abraham at Beersheba (21:22–34) brings a measure of closure to the previous encounter, as Abimelech acknowledged the evident reality of Abraham’s position of blessing. The climax of the covenant confirmation came with the great test of Abraham’s faith, the basis of his righteousness, at Mt. Moriah (22:1–19).

The remainder of the story of Abraham (the toledoth of Terah) deals especially with the matter of the transition of Abraham’s covenant to the next generation. The account of Nahor’s family (22:20–24) finds its main point in the inclusion of Rebekah, the next covenant matriarch. The death of Sarah paves the way for Rebekah. It also provides the occasion for the first piece of the promised land to be secured by the covenant family, as a kind of first fruits of the whole. The securing of Isaac’s bride (24) provides for the procreation of the next generation. It also emphasizes the direct divine involvement in the continuation of the blessed line. The account of Abraham’s later years and death (25:1–11) climaxes the process of the transition of the promises and covenant to Isaac, the son of promise, in distinction from Ishmael, the son of the flesh (cf. Galat. 4:22–31).

Because of his relationship to Abraham Ishmael (25:12–18) was ‘blessed’ in a sense, and was thus included in the record, despite his personal rebelliousness (25:18).

The second of the long toledoths is the succession from Isaac (25:19—35:29). The first portion of this toledoth is concerned with the transfer of the blessings not to the elder Esau, but to the younger Jacob, continuing a motif begun with Isaac: the election of him who was not the firstborn (25:23). The fact is anticipated in the narrative of their births (25:19–26), and developed in the next narrative of Jacob’s purchase of the birthright (25:27–34). The other key element of that episode is the contrasting sins of Esau’s disparagement of the birthright and Jacob’s willingness to cheat even his blood brother for it, the latter being the lesser evil. The great value of that inheritance is emphasized in the stories of Isaac’s experiences of (Abrahamic) prosperity in Gerar and Beersheba (26:1–33). Esau is then depicted as Ishmael-like in his deliberate waywardness (26:34–35; cf. 25:18). The focus of the next narrative—Jacob’s theft of Isaac’s blessing—is Jacob, who manifests the same traits as before, this time with the encouragement of his mother (27:1–40). The significant message of the story is that Jacob did indeed receive the blessing as prophesied before his birth. The sanctity of the line is respected in Jacob’s case (and not Esau’s; 28:6–9), as he is sent to Aram to find a wife from among the descendants of Abraham (27:41—28:5). His encounter with God en route at Bethel (28:10–22) climaxes the confirmation of God’s election of him by the reiteration of the Abrahamic promises.

Throughout the early stories of Jacob God worked his will of electing this younger son, even incorporating Jacob’s deceitfulness into his means. Now that deceit is about to catch up to him. In Laban Jacob meets a ‘worthy opponent’ in deceit. First he tricked him in regard to his desire to marry Rachel (29:1–30). Nevertheless he was blessed with sons (29:31—30:24) as well as flocks (30:25–43). But since the blessing was tied to the land, he set about to return.

Once again Jacob attempts to secure his way by deceit, departing secretly (31:1–21). His wife Rachel had also picked up some deceptive tricks of her own (31:32–35). By divine protection he escaped safely from Laban, but had next to prepare to face his estranged brother Esau.

The encounters with angels at the beginning and end of chapter 32 indicate the close attention of heaven to this heir: while he was making every conceivable provision to appease Esau (32:3–23), God was watching over him for protection as well as for his separation unto Himself in faith (32:24–32). As a result, his gifts proved superfluous, since Esau had already been softened by God to be peacefully reconciled (33:1–16), and Jacob was able to settle in Canaan, this time in faith (33:17–20).

The story of the rape of Dinah and the slaughter of the Shechemites (34) points to the sanctity of the chosen line—making the rape all the more heinous. Second, it indicates the sovereignty of God to be faithful to such treacherous people as Jacob’s sons (as he had been with Jacob) in his work of separating them from the evil ways of the native Canaanites. Finally, it points to the need by the heirs of the promised land for the Egyptian sojourn to which the book leads, as they were not yet ready to evict the native inhabitants of the land.

The Isaac toledoth concludes with the final symbols of the transfer of the blessing to Jacob: the reaffirmation to Jacob of the promises at Bethel (35:1–15); the blessings on Jacob—his sons (mixed with his sorrow—Rachel’s death; 35:16–27); and Isaac’s burial (35:28–29).

As the account of the transition in the line from Abraham to Isaac was followed by the record of the non-elect son Ishmael (25:12–18), so here the toledoths of Esau are included (36:1–8; 36:9—37:1) following that of the election of his younger brother Jacob. The descendants of these individuals were encountered later in Israel’s history, usually in unfriendly relations.

The final toledoth of the book records the process of transfer of the promises one more generation, this time not to a single heir, but distributed among the twelve sons of Jacob, though unevenly (48–49). The key player in the process was Joseph, and the next leading character was Judah; facts which proved prophetic of Israel’s later history.

The opening portion (37:2–11) leads the reader to anticipate Joseph’s exaltation, despite his immediately ensuing troubles. His innocence and his brothers’ guilt in the episode of his being sold into slavery (37:12–36) are key factors in the ultimate comic ending: God’s sovereign causation of good despite human schemes to the contrary. (It is this feature which leads many to see the Joseph story as a kind of wisdom literature.)

The ‘intrusion’ of the story of Judah’s perversity is meant as a contrast to the purity of Joseph (38). (Thus the first four of Leah’s sons were shown ‘unqualified’ as ‘firstborn.’ As well, the historic rivalry between Ephraim and Judah begins here to take shape, as these two are highlighted to the end of the book, including in the blessings [49].)

The account of Joseph’s fate in Potiphar’s house magnifies his situation as innocent victim (39). Indeed, he is there more than just innocent: he is extraordinarily virtuous, and worthy of great trust. Despite his outward decline, his victimization actually led to an opportunity for him to demonstrate two important powers which later served him well: his skill in managing, and his ability to interpret dreams (40).

The wisdom of God in allowing such injustices to befall Joseph soon begins to be apparent. His ability to interpret dreams brings him to the attention of the Pharaoh (41:1–32), and his management skills qualify him for the exalted appointment which followed (41:33–57).

All that strengthened his character and brought him to the position such that he could serve as a kind of savior to the elect “seed” line (cf. 3:15). The first visit of the brothers for famine relief (42) sets the stage for the later test of their faith. On the second visit filial solidarity and affection are detected (43); as the brothers assume responsibility for one another, and especially for Benjamin, and as Joseph lavishly entertains them all. Joseph’s trick, putting the brothers in a defensive posture (44), was a masterfully designed test, to which Judah (!) proved equal. A measure of faith had taken root in the brothers’ hearts (not significantly different from Jacob’s at Peniel), which Joseph recognized, prompting him to terminate the test and initiate full reconciliation, resulting in salvation for the elect line (45:1–15).

Thus even in their move from the promised land the elect line was blessed—through Pharaoh (!) (45:16–23; 47:1–12), and assured of God’s presence and determination to return them to the land (46:1–4; cf. 15:13). After the clan’s settlement in Goshen Joseph continued his effective service to Egypt, showing God’s continued favor toward his people (47:13–26). Yet their hearts were still rightly in Canaan (47:27–31).

It remained then to transfer the blessing to the next generation. Because of Joseph’s exceptional faithfulness he was granted a double portion, normally allotted to the firstborn (48). Once again the younger, Ephraim, was granted the superior blessing. Yet in the blessing of the twelve sons (49) Judah was emphasized on the same exalted plain as Joseph (both addressed for five verses), being singled out for the special blessing of being the royal tribe, while Joseph was counted especially fruitful and “distinguished among his brothers” (v. 26).

Jacob’s burial in Canaan continued the hope in the promise of the land (49:28—50:14).  Joseph’s response to his brothers’ mistreatment and terror (50:15–21) represents the righteousness God sought, as well as the sovereignty of God to protect his elect from the evil devices of their enemies. Finally, Joseph’s expression of desire to be buried in Canaan (50:22–26) leaves the reader looking for another visitation of blessing from God.

Outline[8]

I. Primeval Events  1–11

A. Creation  1:1—2:3

1. Summary statement  1:1

2. Initial condition  1:2

3. Day one: light, day and night  1:3–5

4. Day two: firmament  1:6–8

5. Day three: dry land and seas, plant life  1:9–13

6. Day four: lights  1:14–19

7. Day five: air and water animals  1:20–23

8. Day six: land animals, man  1:24–31

a) Animals  1:24–25

b) Man  1:26–30

c) Summary  1:31

9. Day seven: rest  2:1–3

B. The succession from the creation of the universe  2:4—4:26

1. Man’s setting in the garden  2:4–25

a) The man’s creation  2:4–7

b) The garden’s description  2:8–14

c) Man’s charge  2:15–17

d) The woman’s creation  2:18–25

2. Man’s sin in the garden  3

a) The temptation and sin  3:1–7

b) God’s condemnation of sin  3:8–19

c) God’s provision of grace for the sinners  3:20–24

3. Man’s sin outside the garden  4:1–16

a) Cain and Abel’s births  4:1–2

b) Cain’s murder of Abel  4:3–8

c) God’s judgment on Cain  4:9–16

4. The spread of civilization  4:17–26

a) The ungodly line  4:17–24

b) The godly line  4:25–26

C. The succession from Adam  5:1—6:8

1. Genealogy to Noah  5

a) Adam’s creation  5:1–2

b) Adam  5:3–5

c) Seth  5:6–8

d) Enosh  5:9–11

e) Kenan  5:12–14

f) Mahalalel  5:15–17

g) Jared  5:18–20

h) Enoch  5:21–24

i) Methuselah  5:25–27

j) Lamech  5:28–31

k) Noah  5:32

2. The corruption of the race  6:1–8

a) Man’s corruption  6:1–5

b) God’s judgment  6:6–7

c) God’s grace—toward Noah  6:8

D. The succession from Noah  6:9—9:29

1. Judgment by the flood  6:9—8:22

a) Setting: Noah’s righteousness, world’s corruption  6:9–12

b) God’s instructions to Noah  6:13—7:5

(1) Construction and population of the ark  6:13–22

(a) Construction design  6:13–17

(b) Occupants  6:18–22

(2) Occupation of the finished ark  7:1–5

c) The flood  7:6–24

(1) The time of its start  7:6–12

(2) Its effects  7:13–24

(a) The lives saved  7:13–16

(b) The water’s rise  7:17–20

(c) The victims destroyed  7:21–23

(d) The duration  7:24

d) Noah’s post-flood sacrificial worship  8

(1) The end of the flood  8:1–12

(a) The receding of the water  8:1–5

(b) Testing for dry ground  8:6–12

(2) Evacuation from the ark  8:13–19

(3) Worship  8:20–22

(a) Noah’s offerings  8:20

(b) God’s satisfaction  8:21–22

2. God’s commission to Noah  9:1–7

3. God’s covenant with Noah  9:8–17

4. The curse of Canaan  9:18–27

5. Noah’s obituary  9:28–29

E. The succession from Noah’s sons  10:1—11:9

1. Table of nations  10

a) Introduction  10:1

b) Japheth  10:2–5

c) Ham  10:6–21

d) Shem  10:22–32

2. Dispersion at Babel  11:1–9

F. The succession from Shem: genealogy from Shem to Abram  11:10–26

II. Patriarchal Narratives  12–50

A. The succession from Terah (Abraham)  11:27—25:11

1. The giving of the Abrahamic covenant  11:27—15:21

a) Migration of the clan to Haran  11:27–32

b) The call of Abram  12:1–9

(1) God’s command and promise  12:1–3

(2) Abram’s obedience  12:4–9

c) Sojourn in Egypt: threat to Pharaoh  12:10–20

(1) Abram’s scheme  12:10–13

(2) Pharaoh’s infatuation  12:14–16

(3) Pharaoh’s danger and Abram’s departure  12:17–20

d) Separation from Lot  13:1–13

(1) Conflict between Abram’s and Lot’s herds  13:1–7

(2) Choice of separate lands  13:8–13

e) Reaffirmation of the promise of the land  13:14–18

f) Conflict with eastern kings  14:1–16

(1) Their raid on the cities of the plain  14:1–12

(2) Abram’s rescue of the captives  14:13–16

g) Encounters with the kings of Salem and Sodom  14:17–24

(1) Abram’s blessing from Melchizedek  14:17–20

(2) His refusal to the king of Sodom  14:21–24

h) The cutting of the covenant  15

(1) The promise of offspring  15:1–7

(2) The assurance of the promise  15:8–21

(a) The covenant sacrifice victims  15:8–11

(b) The covenant guarantees  15:12–16

(c) The covenant ratification  15:17

(d) The dimensions of the land  15:18–21

2. The confirming of the Abrahamic covenant  16:1—22:19

a) Birth of Ishmael  16

(1) Sarai’s use and abuse of Hagar  16:1–6

(2) God’s care for Hagar  16:7–14

(3) Summary: Ishmael’s birth  16:15–16

b) The sign of the covenant: circumcision  17

(1) God’s reaffirmation of the covenant with Abram  17:1–22

(a) The promise restated (Abram renamed)  17:1–8

(b) The sign of circumcision required  17:9–14

(c) Election of Sarah and Isaac as the channels of the covenant  17:15–22

i) Sarai renamed  17:15–16

ii) Isaac chosen  17:17–22

(2) Abraham’s compliance concerning circumcision  17:23–27

c) The promise of the birth of Isaac  18:1–15

(1) Abraham’s hospitality  18:1–8

(2) The promise through the messengers  18:9–15

d) God’s judgment on Sodom and Gomorrah  18:16—19:38

(1) Abraham’s intercession  18:16–33

(a) God’s intention to destroy the cities  18:16–21

(b) Abraham’s and God’s concern for the righteous  18:22–33

(2) The wickedness of the cities  19:1–11

(a) The arrival of the guests  19:1–3

(b) The wickedness of the townspeople  19:4–9

(c) The judgment of blindness  19:10–11

(3) The rescue of Lot and his family  19:12–22

(4) The fiery destruction  19:23–29

(5) The births of Moab and Ammon: the ‘rebirth’ of Sodom  19:30–38

e) Abraham’s deception of Abimelech  20

(1) God’s threat against Abimelech  20:1–7

(2) Reconciliation of Abimelech to Abraham and God  20:8–18

f) The birth of Isaac  21:1–21

(1) His birth  21:1–7

(2) The domestic consequences (for Hagar and Ishmael)  21:8–21

(a) Ishmael’s expulsion  21:8–10

(b) Abraham’s care for him  21:11–14

(c) God’s care for him  21:15–21

g) The covenant with Abimelech at Beersheba  21:22–34

h) The test of Abraham’s faith at Moriah  22:1–19

(1) God’s command  22:1–2

(2) Abraham’s obedient faith  22:3–10

(3) God’s approval and provision  22:11–14

(4) God’s reaffirmation of his seed promise  22:15–19

3. The transition of the Abrahamic covenant (to Isaac)  22:20—25:11

a) Nahor’s (Rebekah’s) family  22:20–24

b) The cave of Machpelah: a piece of the land  23

(1) Sarah’s death  23:1–2

(2) Negotiations for the land  23:3–16

(3) The deed of the land  23:17–20

c) The bride for Isaac  24

(1) Abraham’s commission of his servant  24:1–9

(2) The servant’s fulfillment of the mission  24:10–60

(a) His prayer for success  24:10–14

(b) His discovery of Rebekah  24:15–27

(c) His petitioning of her family  24:28–49

(d) Her family’s permission and blessing  24:50–60

(3) The marriage of Isaac and Rebekah  24:61–67

d) The end of Abraham’s life  25:1–11

(1) Abraham’s other sons  25:1–4

(2) Isaac’s inheritance  25:5–6

(3) Abraham’s death and burial  25:7–10

(4) Isaac’s blessing  25:11

B. The succession from Ishmael  25:12–18

C. The succession from Isaac  25:19—35:29

1. Transfer of the blessings to Jacob, not Esau  25:19—28:22

a) Births of Jacob and Esau  25:19–26

(1) Rebekah’s supernatural conception  25:19–21

(2) Births of two conflicting nations  25:22–26

b) Jacob’s purchase of the birthright  25:27–34

(1) Contrasts between the twins  25:27–28

(a) Natural preferences  25:27

(b) Parental preferences  25:28

(2) The stew for birthright trade  25:29–34

c) Isaac’s enjoyment of Abrahamic prosperity  26:1–33

(1) Experiences in Gerar  26:1–22

(a) Theophanic reaffirmation of land and seed promise  26:1–5

(b) Divine protection of Rebekah from Abimelech  26:6–11

(c) Divine (agricultural) blessing with conflict  26:12–22

i) Productivity  26:12–14

ii) Conflict over wells  26:15–21

iii) Rehoboth: space without conflict  26:22

(2) Experiences in Beersheba  26:23–33

(a) Theophanic reaffirmation of seed promise  26:23–25

(b) Peace treaty with Abimelech  26:26–31

(c) Discovery of water  26:32–33

d) Esau’s waywardness  26:34–35

e) Jacob’s theft of Isaac’s blessing  27:1–40

(1) Isaac’s instructions to Esau  27:1–4

(2) Rebekah’s instructions to Jacob  27:5–13

(3) Jacob’s deceit and blessing  27:14–29

(a) Preparation for deception  27:14–17

(b) Jacob’s deceptions  27:18–24

(c) Isaac’s blessing  27:25–29

(4) Esau’s ‘blessing’  27:30–40

(a) Realization of Jacob’s deception  27:30–38

(b) Isaac’s muted blessing  27:39–40

f) Journey to Aram  27:41—28:22

(1) His departure from home  27:41—28:9

(a) Rebekah’s plan to protect him from Esau  27:41–46

(b) Isaac’s parting instructions  28:1–5

(c) Esau’s prodigal choice  28:6–9

(2) Theophanic reaffirmation of land and seed promises at Bethel  28:10–22

(a) The setting  28:10–12

(b) The dream  28:13–15

(c) His reflections  28:16–17

(d) His vow  28:18–22

2. The blessing of Jacob outside Canaan  29–32

a) Jacob’s life with Laban  29–30

(1) His marriages  29:1–30

(a) Introduction to Rachel  29:1–12

(b) Marriage bargain with Laban for Rachel  29:13–20

(c) Marriage by deceit with Leah as well  29:21–30

(2) His first eleven sons  29:31—30:24

(a) Four sons by Leah  29:31–35

(b) Two sons by Bilhah (Rachel’s maid)  30:1–8

(c) Two sons by Zilpah (Leah’s maid)  30:9–13

(d) Two more sons by Leah  30:14–21

(e) One son by Rachel  30:22–24

(3) His enrichment in flocks  30:25–43

(a) His bargain with Laban  30:25–34

(b) His work among the flocks  30:35–43

b) Jacob’s return to Canaan  31–32

(1) His departure and protection from Laban  31

(a) Decision to depart  31:1–16

i) Divine directive  31:1–3

ii) Jacob’s persuasion of his wives  31:4–13

iii) His wives’ concurrence  31:14–16

(b) Secret departure  31:17–21

(c) Capture by and treaty with Laban  31:22–55

i) Laban’s complaint  31:22–35

ii) Jacob’s counter-complaint  31:36–42

iii) Their covenant  31:43–55

(2) Preparations for reconciliation with Esau  32

(a) Angelic encounter at Mahanaim  32:1–2

(b) The rendezvous ‘arranged’  32:3–6

(c) Jacob’s prayer for protection  32:7–12

(d) His appeasement gifts  32:13–20

(e) His care for his family  32:21–23

(f) His blessing at Peniel  32:24–32

3. The blessing of Jacob in the land  33–35

a) Reconciliation with Esau  33

(1) Jacob’s presentation of his family  33:1–7

(2) Jacob’s presentation of his gifts  33:8–11

(3) The peaceful parting  33:12–16

(4) Jacob’s reverent settlement in Canaan  33:17–20

b) Jacob’s sons’ treachery against the Shechemites  34

(1) Shechem’s rape of Dinah  34:1–2

(2) Shechem’s request to marry Dinah  34:3–12

(3) The terms for intermarriage: circumcision  34:13–17

(4) The slaughter of Shechem  34:18–31

c) Abrahamic promises given to Jacob  35:1–15

(1) Jacob’s move to Bethel  35:1–8

(2) God’s reaffirmation of Abrahamic promises  35:9–15

d) Death of Rachel, birth of Benjamin  35:16–20

e) Jacob’s twelve sons  35:21–27

f) Isaac’s death and burial  35:28–29

D. The succession from Esau  36:1–8

E. The succession from Esau and Edomites  36:9—37:1

F. The succession from Jacob  37:2—50:26

1. The selling of Joseph into Egypt  37:2–36

a) His exalted position among his brothers  37:2–11

(1) Jacob’s favor  37:2–4

(2) Joseph’s dreams  37:5–11

(a) Sheaves bowing  37:5–8

(b) Heavenly bodies bowing  37:9–11

b) His mistreatment by his brothers  37:12–36

(1) His search for his brothers  37:12–17

(2) Joseph tossed in a pit  37:18–24

(3) Joseph sold to traders  37:25–28

(4) Their story of his death  37:29–36

2. The perversity of Judah: confirmation of God’s choice of Joseph  38

a) Judah’s paternity: three sons  38:1–5

b) Tamar’s double widowhood  38:6–11

c) Judah’s prostitute relations with Tamar  38:12–23

d) Judah’s confession of her superior righteousness  38:24–26

e) The birth of Perez and Zerah  38:27–30

3. The rise of Joseph in Egypt  39–41

a) His experience in Potiphar’s house  39

(1) His elevation in Potiphar’s service  39:1–6

(2) His integrity in Potiphar’s wife’s seduction  39:7–12

(3) The false accusation of Potiphar’s wife  39:13–18

(4) His incarceration  39:19–23

b) His interpretation of dreams in jail  40

(1) The requests of Pharaoh’s servants  40:1–8

(2) The cupbearer’s dream and interpretation  40:9–15

(3) The baker’s dream and interpretation  40:16–19

(4) The fulfillment of both dreams  40:20–23

c) His interpretation of Pharaoh’s dream  41:1–32

(1) Pharaoh’s two dreams  41:1–8

(2) The cupbearer’s recommendation of Joseph  41:9–13

(3) Pharaoh’s report of his two dreams to Joseph  41:14–24

(4) Joseph’s interpretation  41:25–32

d) His elevation to power  41:33–57

(1) Joseph’s advice  41:33–36

(2) Pharaoh’s appointment of Joseph as prime minister  41:37–46

(3) The realization of the dreams  41:47–57

(a) Seven good years  41:47–52

(b) Seven lean years  41:53–57

4. The salvation of Jacob’s family through Joseph  42–47

a) The (ten) brothers’ first visit to Egypt  42

(1) Their arrival before Joseph  42:1–6

(2) The interview: accusation of spying  42:7–17

(3) The verdict: One must stay!  42:18–24

(4) Their return to Jacob  42:25–38

(a) Discovery of the money  42:25–28

(b) Report to Jacob  42:29–38

b) The brothers’ second visit to Egypt  43:1—45:15

(1) Joseph’s warm reception  43

(a) The decision to return to Egypt  43:1–15

i) Israel’s reluctance to let Benjamin go  43:1–7

ii) Judah’s convincing argument  43:8–10

iii) Israel’s agreement and gift  43:11–15

(b) The dinner at Joseph’s  43:16–34

i) The invitation  43:16–17

ii) Reassurance concerning the money  43:18–25

iii) The emotional interview  43:26–30

iv) Seating and service arrangements  43:31–34

(2) Joseph’s test: Benjamin detained  44

(a) Their send off  44:1–3

(b) Their recall: Joseph’s silver cup  44:4–13

(c) Joseph’s (test) sentence  44:14–15

(d) Judah’s impassioned plea  44:16–34

i) The whole story  44:16–29

ii) “Hold me, not the lad.”  44:30–34

(3) Joseph’s self-revelation  45:1–15

(a) “I am Joseph.”  45:1–5

(b) His dispatch to bring Israel  45:6–15

c) The clan’s move to Egypt  45:16—47:12

(1) Pharaoh’s provision  45:16–23

(2) The return to Canaan  45:24–28

(3) The return to Egypt  46:1–7

(a) God’s reassurances at Beersheba  46:1–4

(b) Arrival in Egypt  46:5–7

(4) The seventy who went down to Egypt  46:8–27

(5) Meeting with Joseph in Goshen  46:28–34

(a) The emotional reunion  46:28–30

(b) Joseph’s instructions  46:31–34

(6) Pharaoh’s gift of Goshen  47:1–12

(a) Five brothers before Pharaoh  47:1–6

(b) Jacob before Pharaoh  47:7–10

(c) Settlement and provision in Goshen  47:11–12

d) Joseph’s administration  47:13–26

(1) His buying both land and people  47:13–22

(2) His agreement with the people  47:23–26

e) Jacob’s demand to be buried in Canaan  47:27–31

5. Concluding matters  48–50

a) Jacob’s blessing of Joseph’s sons  48

(1) His rehearsal of God’s dealings with him  48:1–7

(2) His embrace of both  48:8–12

(3) His cross-handed blessing, preferring the younger  48:13–20

(4) A double blessing for Joseph  48:21–22

b) Jacob’s blessing of his own sons  49

(1) Introduction  49:1–2

(2) The twelve  49:3–27

(a) Reuben  49:3–4

(b) Simeon and Levi  49:5–7

(c) Judah  49:8–12

(d) Zebulun  49:13

(e) Issachar  49:14–15

(f) Dan  49:16–18

(g) Gad  49:19

(h) Asher  49:20

(i) Naphtali  49:21

(j) Joseph  49:22–26

(k) Benjamin  49:27

(3) Jacob’s final wishes  49:28–33

c) Jacob’s burial  50:1–14

d) Joseph’s kindness to his brothers  50:15–21

e) Joseph’s last wishes: burial in Canaan  50:22–26