Read-Post Through the Bible

[daniel1212av]

(Gen 35)  And God said unto Jacob, Arise, go up to Bethel, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother. 2 Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: 3 And let us arise, and go up to Bethel; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went. 4 And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. 5 And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob. 6 So Jacob came to Luz, which is in the land of Canaan, that is, Bethel, he and all the people that were with him. 7 And he built there an altar, and called the place Elbethel: because there God appeared unto him, when he fled from the face of his brother. 8 But Deborah Rebekah's nurse died, and she was buried beneath Bethel under an oak: and the name of it was called Allonbachuth.
9 And God appeared unto Jacob again, when he came out of Padanaram, and blessed him. 10 And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel. 11 And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come out of thy loins; 12 And the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land. 13 And God went up from him in the place where he talked with him. 14 And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon. 15 And Jacob called the name of the place where God spake with him, Bethel. 16 And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour. 17 And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. 18 And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin. 19 And Rachel died, and was buried in the way to Ephrath, which is Bethlehem. 20 And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day. 21 And Israel journeyed, and spread his tent beyond the tower of Edar.
22 And it came to pass, when Israel dwelt in that land, that Reuben went and lay with Bilhah his father's concubine: and Israel heard it. Now the sons of Jacob were twelve: 23 The sons of Leah; Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun: 24 The sons of Rachel; Joseph, and Benjamin: 25 And the sons of Bilhah, Rachel's handmaid; Dan, and Naphtali: 26 And the sons of Zilpah, Leah's handmaid; Gad, and Asher: these are the sons of Jacob, which were born to him in Padanaram. 27 And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned. 28 And the days of Isaac were an hundred and fourscore years. 29 And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.

[daniel1212av]

(Gen 35) 
V. 1 Jacob to told by God to get back to Bethel, the “house of God, back to a place of blessing, reminding him of the circumstances, which likely was to remind Jacob of the vow he made in response, which he had not fully kept.  Promises made to God by the Holy Spirit in accordance with His written word and confirmed by the working of the Holy Spirit are to be kept (Num. 30; Jdg. 11:29-40).  We also must “get back to Bethel” and renew our consecration to the LORD if we find ourselves in any way out of His way.

V. 3 Jacob now does something which is not mentioned that he did before, which is to command his household to “Put away the strange gods that are among you, and be clean, and change your garments” (v. 2b), in preparation for going up to Bethel, where God answered him in the day of his distress, and which state he is in again after what his sons did in the previous chapter. But it was then that Jacob vowed a vow, that the LORD would be his God. The LORD had certainly and manifestly done His part, but what meaneth the tolerance of idols?   If we may find fault with Jacob in hi adult life it would be with his child raising. Though he was only 3 generations away from his great grandfathers original pagan culture, and was surrounded by such, and was not raised under the full extent of the the law, surely he would have known that idols were not part of the true worship of God, as is evidenced here by his command to put all such away.  If the LORD would truly be His God, then the idols which he tolerated must be put away. J

V. 4 In obedience to Jacob, his household yields up to Jacob all their strange gods “and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem.” Jacob buried all these idols under a oak tree (noted for hardiness, of which are many varieties: http://en.wikipedia.org/wiki/Oak.and is one of the many trees mentioned in Scripture: http://www.biblepicturegallery.com/Pictures/Trees.htm), the kind which Joshua would later bury a great stone likely, as as a witness to the covenant of the law, which was made a type of symbolic sanctuary for God (Josh. 24:26 ).

V. 5 Having cleansed themselves, they take their journey unpursued by their enemies, as “the terror of God was upon the cities that were round about them” (Gn. 5).

V. 6  Jacob and his household come to that which was formerly called Luz (Gen. 28:19), in a part of the land which was inhabited by those who were properly called Canaanites, distinguishing it from another city called  Luz, which was in the land of the Hittites (Jdg.1:26).

V. 7  “And he built there an altar, and called the place Elbethel..”  El Bethel = “The God of the House of God” – BDG.  As exampled before, Jacob follows the practice of Godly forefathers in worshiping the LORD by making a formal altar. Not “altars to sin” (Hos. 8:11), that is to false gods, in which prayer becomes sin, but to the the living and true God, who appeared unto Jacob when he fled from the face of Esau his brother. Today idolatry is seen not just by actual graven images of theistic worship, and of prayers to Mary and “heavenly saints,” but in the building of “temples”  that serve the various “gods” of pleasure, possessions and prestige, and which shall one day fall like Dagon did (1 Sam. 5:3, 4), as well as the idols we have set up in our own heart (Ezek. 14:3), which likewise must bow the the Lord Christ.

V. 8  “But Deborah Rebekah's nurse died..” (cf. Gn. 24:59), and she also was buried under an oak.

Gn. 35 Continued below

[daniel1212av]

Gn. 35 continued

v. 9 – 12 “And God appeared unto Jacob again,..” By my count this is the sixth time it is said that the LORD (God) appeared, twice for Abraham, plus once in the form of a man (Gn. 18:1), and twice for  Isaac, and now for the second and last time for Jacob, apart from his wrestling with God as the angel (Gn. 32:24).. The LORD blesses Jacob, reaffirming that his new name would be Israel, as was first told him in 32:28. and that  many nation will come out of him, and that the land given to Abraham and Isaac is given to him and to his seed after him. This is no small promise, and as it is such a promise of God, there will be no small opposition and battle for it, but often certain victory and miraculous ones are assured if they diligently obey His voice. In Scripture, and in ancient times, there was a correlation between names and their character. Jacob will not longer be a cunning supplanter, but he, and the people he begets, those of Abrahamic faith, will one day (after much disobedience and repentance) reign over others as God (Dt. 15:6; Jer. 23:5; Zech. 8:23; cf. 1 Cor. 14:25; Rv. 5:10).

V. 13 – 15 God goes up from him, and Jacob again (Gn. 31:46) sets up a stone pillar and anoints it with oil and as in Gn. 28:19, he calls the name of the place Beth-El, referring posibly to the particular spot where God met him.

V.  16 – 18 Jacob and household next move  towards Bethlehem, thought to be about twelve miles from Bethel  in their way to Hebron, and along the way Rachel has a difficult labor,  but it was  “as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin” V. 18). Rachel had once cried, “Give me children or i die” (Gn. 30:1), and now after God graciously opened her womb, she dies doing what what she yearned most to do. May we earnestly seek first the Lord's kingdom and righteousness, die in so serving him, having finished our course.
Ben-oni = “son of my sorrow.” Benjamin = “son of the right hand” – B+D.  And which name will stand.

V. 19 Rachel is buried in the way to Bethlehem, which shall be the birth of the Prince of life, who would give his life a ransom for many, that we should live through Him, who would birth the church by His resurrection power. Blessed be God. Jacob also set up a memorial pillar in his tender love to her, which practice likely helped promote the practice of gravestones in Christian nations.

V. 21 Jacob next journeys beyond the tower of Eder; “which was a place of pasturage, and fit for his flocks, see Mic_4:8; it was about a mile from Bethlehem to the south (i), and is supposed to be the place where the shepherds were watching their flocks, when the angel reported to them the birth of Christ, Luk_2:8; pretty remarkable are the words added here in the Targum of Jonathan,"the place from whence the King Messiah will be revealed in the end of days.'' – Gil

V. 22, One of the very sons who was part of the zealous vengeance visited upon the Shechemites now engages in a far more grievous than that of Shechem with Dinah. “Reuben went and lay with Bilhah his father's concubine; his concubine wife; she was the maid that Rachel gave him, and this added to his affliction, and made it double, to lose Rachel by death, and to have her favourite maid, his concubine, defiled by his own son, and whom it is highly probable he abstained from hereafter. This, though a very heinous sin of his son's, yet might be suffered as a chastisement to Jacob, for making use of concubines:” – gill

Vs. 22b – now the sons of Jacob were twelve; who were the heads of twelve tribes, Benjamin the last being born, and Jacob having afterwards no more children, they were all reckoned up under their respective mothers, excepting Dinah, a daughter, from whom there was no tribe, in the following verses.

V. 29  “And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.” As in the case of Abraham, in which “his sons Isaac and Ishmael buried him” (Gn. 25:9), so here two separated brothers are brought together by  the death of their father, to honor their father who begat  them brought them up.

It is not said if they also set up a pillar in memorial to him as Jacob did for Rachel, and before that to commemorate the place where the LORD met him. In taking part in the LORD's supper, we use the elements of bread and wine (or equivalent) to remember His death, searching ourselves whether we have been acting consistent with His sacrificial love towards each others, discerning His body as the church corporate (1 Cor. 11:17-34; Eph. 1:23). 

[daniel1212av]

(Gen 36)  Now these are the generations of Esau, who is Edom. 2 Esau took his wives of the daughters of Canaan; Adah the daughter of Elon the Hittite, and Aholibamah the daughter of Anah the daughter of Zibeon the Hivite; 3 And Bashemath Ishmael's daughter, sister of Nebajoth. 4 And Adah bare to Esau Eliphaz; and Bashemath bare Reuel; 5 And Aholibamah bare Jeush, and Jaalam, and Korah: these are the sons of Esau, which were born unto him in the land of Canaan. 6 And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into the country from the face of his brother Jacob. 7 For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle. 8 Thus dwelt Esau in mount Seir: Esau is Edom. 9 And these are the generations of Esau the father of the Edomites in mount Seir: 10 These are the names of Esau's sons; Eliphaz the son of Adah the wife of Esau, Reuel the son of Bashemath the wife of Esau. 11 And the sons of Eliphaz were Teman, Omar, Zepho, and Gatam, and Kenaz. 12 And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek: these were the sons of Adah Esau's wife. 13 And these are the sons of Reuel; Nahath, and Zerah, Shammah, and Mizzah: these were the sons of Bashemath Esau's wife. 14 And these were the sons of Aholibamah, the daughter of Anah the daughter of Zibeon, Esau's wife: and she bare to Esau Jeush, and Jaalam, and Korah. 15 These were dukes of the sons of Esau: the sons of Eliphaz the firstborn son of Esau; duke Teman, duke Omar, duke Zepho, duke Kenaz, 16 Duke Korah, duke Gatam, and duke Amalek: these are the dukes that came of Eliphaz in the land of Edom; these were the sons of Adah. 17 And these are the sons of Reuel Esau's son; duke Nahath, duke Zerah, duke Shammah, duke Mizzah: these are the dukes that came of Reuel in the land of Edom; these are the sons of Bashemath Esau's wife. 18 And these are the sons of Aholibamah Esau's wife; duke Jeush, duke Jaalam, duke Korah: these were the dukes that came of Aholibamah the daughter of Anah, Esau's wife. 19 These are the sons of Esau, who is Edom, and these are their dukes. 20 These are the sons of Seir the Horite, who inhabited the land; Lotan, and Shobal, and Zibeon, and Anah, 21 And Dishon, and Ezer, and Dishan: these are the dukes of the Horites, the children of Seir in the land of Edom. 22 And the children of Lotan were Hori and Hemam; and Lotan's sister was Timna. 23 And the children of Shobal were these; Alvan, and Manahath, and Ebal, Shepho, and Onam. 24 And these are the children of Zibeon; both Ajah, and Anah: this was that Anah that found the mules in the wilderness, as he fed the asses of Zibeon his father. 25 And the children of Anah were these; Dishon, and Aholibamah the daughter of Anah. 26 And these are the children of Dishon; Hemdan, and Eshban, and Ithran, and Cheran. 27 The children of Ezer are these; Bilhan, and Zaavan, and Akan. 28 The children of Dishan are these; Uz, and Aran. 29 These are the dukes that came of the Horites; duke Lotan, duke Shobal, duke Zibeon, duke Anah, 30 Duke Dishon, duke Ezer, duke Dishan: these are the dukes that came of Hori, among their dukes in the land of Seir. 31 And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel. 32 And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah. 33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead. 34 And Jobab died, and Husham of the land of Temani reigned in his stead. 35 And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith. 36 And Hadad died, and Samlah of Masrekah reigned in his stead. 37 And Samlah died, and Saul of Rehoboth by the river reigned in his stead. 38 And Saul died, and Baalhanan the son of Achbor reigned in his stead. 39 And Baalhanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife's name was Mehetabel, the daughter of Matred, the daughter of Mezahab. 40 And these are the names of the dukes that came of Esau, according to their families, after their places, by their names; duke Timnah, duke Alvah, duke Jetheth, 41 Duke Aholibamah, duke Elah, duke Pinon, 42 Duke Kenaz, duke Teman, duke Mibzar, 43 Duke Magdiel, duke Iram: these be the dukes of Edom, according to their habitations in the land of their possession: he is Esau the father of the Edomites.

[daniel1212av]

Gen. 36
As it is a living book it records deeds of the dead within it, that those after them might learn, so here is given another of the many genealogies in the Bible.

“Esau who is Edom--A name applied to him in reference to the peculiar color of his skin at birth [Gen_25:25], rendered more significant by his inordinate craving for the red pottage [Gen_25:30], and also by the fierce sanguinary character of his descendants (compare Eze_25:12; Oba_1:10).” – JFB

V. 7 This shows that for a time after their meeting, both brothers lived in somewhat close proximity, until, like Abraham and Lot, they separated from each (other due to need for pasture), the carnal, Canaanite – loving Esau, and the Jehovah – serving Jacob going their separate ways. And which spiritual separation, and many times organic, is required for any soul that will follow the LORD who was “separate from sinners” (Heb. 7:26), and who will one separate the sheep from the goats (Mt. 25:31-46), and send them into two separate and eternal places, which are in contradistinction to each other.

“The two documents that now remain run parallel to one another in point of time. They relate to the two sons of Isaac; and, as usual, the record of the one, who, though first born, falls into the ranks of paganism, is first given briefly, and thus dismissed, in order to make way for the more elaborate history of the chosen seed. The latter document does not terminate with the book of Genesis. We do not again meet with the phrase, “and these are the generations,” until we come to the third chapter of Numbers, and even then it is only applied in a subordinate sense to the family of Aaron and Moses, and the priesthood connected with them. Hence, the latter document may be regarded as extending through the remaining books of the Pentateuch.” – Barnes

V. 15 "Dukes" = princes. "Gen 36:15 - These were dukes of the sons of Esau,.... Ben Melech says, the difference between a duke and a king was, that a king is crowned and a duke is not crowned; but Jarchi interprets the word of heads of families, which seems probable; so that as Esau's sons and grandsons are before related, here it is suggested that they had large and numerous families, of which they were the heads and governors; and in this and the following verses, Gen_36:16; the sons and grandsons of Esau by his several wives are rehearsed as in the preceding verses, with the title of "duke" given to each of them." - Gill

Like Ishmael, to my knowledge there is no more narrative of Esau after the mention of him burying his father (with Jacob), but his decedents are mentioned, the Edomites, whose end is not good. Though Esau was blessed in this life in accordance with Isaac's blessing, eternally is a different story, and his decedents also  represent those who are only “born after the flesh” and typically will persecute those who are born of the Spirit (Gal. 4:29; if they live that way), “Whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things” (Phil 3:19). Contrary to popular belief, God can love and hate at the same time, hating the  flesh and those controlled by it, while showing love to the souls under it, and it is only His Divine mercy that prevents the immediate destruction of the lost, but which eternal damnation they shall suffer if they die in their sins. “My defence is of God, which saveth the upright in heart. God judgeth the righteous, and God is angry with the wicked every day. If he turn not, he will whet his sword; he hath bent his bow, and made it ready. He hath also prepared for him the instruments of death; he ordaineth his arrows against the persecutors.” (Ps. 10-13).  “I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us?  “Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob,  And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.  Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever” (Mal. 1:1-4).

We also are exhorted, "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin.  For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end."  " Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled;   Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright.  For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears" (Heb. 3:12-13; 12:15-17).

“All have sinned” and family relations will not save one, nor one's church or any personal merit, only true repentance and faith in the crucified and rose Lord Jesus and His blood shed to save us from our sins (Rm. 3:23 – 5:1), out of a broken heart and contrite spirit (Ps. 34:18), will (Jn. 6:47).  And such faith will follow the LORD of their faith (Jn. 10:27-30).  Blessed be the name o the LORD!

[daniel1212av]

[4-02-07] (Gen 37)  And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. 2 These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report. 3 Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. 4 And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him. 5 And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. 6 And he said unto them, Hear, I pray you, this dream which I have dreamed: 7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. 8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. 9 And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. 10 And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? 11 And his brethren envied him; but his father observed the saying. 12 And his brethren went to feed their father's flock in Shechem.

13 And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I. 14 And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem. 15 And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou? 16 And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks. 17 And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan. 18 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. 19 And they said one to another, Behold, this dreamer cometh. 20 Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams. 21 And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him. 22 And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again. 23 And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph out of his coat, his coat of many colours that was on him; 24 And they took him, and cast him into a pit: and the pit was empty, there was no water in it. 25 And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt. 26 And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? 27 Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content. 28 Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt. 29 And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes. 30 And he returned unto his brethren, and said, The child is not; and I, whither shall I go? 31 And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood; 32 And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no. 33 And he knew it, and said, It is my son's coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces. 34 And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days. 35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him. 36 And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard.

[daniel1212av]

“When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul” (Prv. 2:10). As  literature alone, the God-breathed Scriptures is precious, but the the Bible is far are more than just moral lessons and inspiration, for it's reveals to us both God and man, and the way of life eternal. Stories, whether real (as this one is) or parabolic, are both interesting and instructive, and here we have one of the most illustrative and beloved stories of the many that abound in the Old Testament. One can easily visualize the dynamics at work in a situation when an innocent and most beloved son of the father is the most hated by his brethren, and in many ways Joseph serves as a type of the Christ that was to come, be rejected by his brethren, but wrongfully charged and die, then rise to glory. And who the second time (i believe) will reveal himself to His brethren (Acts 7:13; Rm. 11; Zech. 12:10).  The inspired record of Stephan's succinct overview of the history (till then) of Israel in Acts 7, from the call of Abraham to their collective rejection of their Messiah, is a must read as we go progress through Genesis and the Old Testament. 

Vs. 1-11 Jacob is in the land of Canaan (and is separate from Esau who is in Mt. Seir), which land is to be the future inheritance of the people of God, and he is now called Israel, as this story reveals the formal beginning of that nation through the 12 patriarchs. Joseph at 17 years old is favored by his father over his other sons due to him being the (most mature) child of his old age by his best loved wife (Benjamin being est. to be about 4), and as a sign of his affection he makes Joseph a coat of colors. His brethren's response to this favoritism, and because he had reported unto his beloved father some ”evil report” of the sons of Bilhah and Zilpah from when he was working tending the sheep with them, was such that they “could not speak favorably unto him” (v. 4b). Joseph however, has another dream that he innocently share with his brothers, which clearly prophetically signifies a future obeisance to him, with their sheafs bowing down to his.  As expected, “they hated him yet the more for his dreams, and for his words” (v. 8b).  Joseph is then given yet another explicit dream, in which “the sun and the moon and the eleven stars made obeisance to me” (v. 9b). He tells this one to both his father as well as his brothers and this time even his father rebukes him (v. 10) as it seems incongruous that both his parents and brethren should one day bow to Joseph. Yet even though  his brethren envied him,  “his father observed the saying” (v. 11), being not hardened in heart but more open to the LORD, and one that understood how God might reveal Himself in such a way (Gn. 31:10, 11).         

In telling these dreams Joseph is not exalting himself, but he innocently shares his dreams given him by God, who sees the heart, and sovereignly chooses His instruments. If there is one thing here revealed about Joseph, it is that he does not react in kind to rejection, nor internalize resentment, and overall seems to be rather non-plussed about their animosity, and continues to be open to them and share what the living God has given him. The apostle Paul would appeal to the Corinthians that it was their heart that was contracted, while his was open (2 Cor. 6:12). How typical was that between Christ and the world when offered grace, as it is today.

Vs. 12 – 27 Israel has his flock in Shechem and calls Joseph to go to them, out of the vale of Hebron,  to see how they do and return, and which service he willingly responds to. That Joseph is committed to seeking his brethren (cf. Lk. 19:10) is testified to by his response to the man who asks, “What seekest thou?” (v. 15b). By his directions he finds them in Dothan, but when they see “this dreamer” coming they conspire to murder him, then cast him into a pit, saying “we shall see what will become of his dreams”  (v. 20b).  Hence we have here the first detailed premeditated plot to murder in the Bible, Cain's murder of Able being the first murder, and which Esau thought to do to Jacob, but the LORD intervened. But as the Bible so often shows us both the good and bad of it's characters, Reuben (one of the sons of Leah), moves to save Joseph's life, proposing that they cast him into a pit nearby without first killing him, and that some evil beast ate him, intending to rescue him later, or perhaps hoping that Joseph might be able to otherwise get out. When Joseph arrives, they do according to the plan of Reuben, stripping him of his coat, and casting him into a waterless pit. And in what seems to be remark on their overall heartlessness, they then sit down to eat! But in the sovereignty of God, they behold a company of Ishmeelites “who came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt” (v. 25b). Judah (one of the sons of Leah) now is the one who expresses a desire to save Joseph's life, proposing that they sell him to the Ishmeelites rather than slaying him, “he is our brother and our flesh” (v. 27), and which reveals that slavery was practiced by them as well.

v. 28 “Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.” The paradox here is unmistakable.  Jacob, a decedent of Abraham's rightful wife (Sarah), has one of the sons (Joseph) of his most beloved wife (Rachel) sold primarily by the sons of Jacob's concubines for the infamous price of 20 pieces of silver, to the decedents of son of the bond women, Abraham's wrongful wife (concubine Hagar, who is not to blame)! The Lord is able to fulfil His plan even with, and through, man's failures, though the deleterious consequences of more than one wife are obvious, and which practice God allowed, not ordained (Gn. 2:24; Mt. 19:4-6).

V. 29, Reuben returns unto the pit and finds not his brother, and tears his clothes in grief; He expresses his distress to his brethren, “The child is not; and I, whither shall I go?”  Without getting off too much on a tangent (as i tend to do), in this it may be observed that there are different kinds of sins, which generally may denote two kinds of sinful hearts. the evil of which is for different reasons. We have read previously that Reuben was guilty of the heinous crime of laying with one of his fathers wives (Gn. 35:22), but here he shows true brotherly grief over his brothers well being. The former sin does not necessarily denote a selfish, malevolent heart, such as calculated injury to others usually does and apart from promiscuity, may not indicate one given to continual sexual sin, but it is wicked due to the very nature of it's context. God, who made the laws of the universe also made good and necessary laws for man,  the violation of which is sin and destructive, some more in the immediate sense as well as the future, and sexual relations are only right according to time, place and manner. That is they are sanctioned within the context of marriage to the OPPOSITE gender, and then it is never to be to ones parent or near kin (Lv. 18), and are not to be seen in public display, but are to be done out of love and not selfish lust.  Yet a moral failure in this and certain sensual yieldings to the flesh may be done by souls that otherwise are or can be fairly compassionate and moral souls, and even wise able leaders, though it can mark far more devious ones as well. Other sins such as  practicing cold – blooded murder and heart attitudes behind such sins as the 7 things which God is said to specifically hate (Prv. 6:6-16) are not typically simply singular moral failures but usually are expressions of a hardness and malevolence of heart that is often much more immediately injurious, by people who are usually much harder to bring to repentance. This by no means excuses either any type of sin, as the next chapter will reveal, Thus we see how Reuben could fall into a grievous, and inexcusable sexual sin (which does not mean it was continual), and yet earnestly seek to save his brother from death. 

Vs. 31 – 36 They also take Joseph's “coat of colors” and dip in in animal blood, present to their father to discern if it was Joseph's, as evidence that he was slain by a wild animal. The father tears his own  coat  in grief  of soul and puts on sackcloth in mourning, and refuses to be comforted despite his families efforts to comfort him,saying, “ For I will go down into the grave unto my son mourning. Thus his father wept for him” (v. 35). Meanwhile, “the Midianites sold him [Joseph] into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard.”  Here we have not only attempted murder by most of Joseph's brethren, but causing emotional distress to their father, as well as to Joseph as well.  And the Lord, who was afflicted in the affliction of His people (Is. 63:9), and who beholds both the evil and the good of all (Prv. 15:3), is not ignorant of their sins, though it be hidden from the rest of their family. And it is He that will work out redemption for those who will repent and believe, while under no constraint to stop us from going our own merry miserable way to Hell. Let us be of them that stand in their way, that stand in the gap, to turn them to the way of life, which is Christ.

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(Gen 38)  And it came to pass at that time, that Judah went down from his brethren, and turned in to a certain Adullamite, whose name was Hirah. {2} And Judah saw there a daughter of a certain Canaanite, whose name was Shuah; and he took her, and went in unto her. {3} And she conceived, and bare a son; and he called his name Er. {4} And she conceived again, and bare a son; and she called his name Onan. {5} And she yet again conceived, and bare a son; and called his name Shelah: and he was at Chezib, when she bare him. {6} And Judah took a wife for Er his firstborn, whose name was Tamar. {7} And Er, Judah's firstborn, was wicked in the sight of the LORD; and the LORD slew him. {8} And Judah said unto Onan, Go in unto thy brother's wife, and marry her, and raise up seed to thy brother. {9} And Onan knew that the seed should not be his; and it came to pass, when he went in unto his brother's wife, that he spilled it on the ground, lest that he should give seed to his brother. {10} And the thing which he did displeased the LORD: wherefore he slew him also. {11} Then said Judah to Tamar his daughter in law, Remain a widow at thy father's house, till Shelah my son be grown: for he said, Lest peradventure he die also, as his brethren did. And Tamar went and dwelt in her father's house.

 {12} And in process of time the daughter of Shuah Judah's wife died; and Judah was comforted, and went up unto his sheepshearers to Timnath, he and his friend Hirah the Adullamite. {13} And it was told Tamar, saying, Behold thy father in law goeth up to Timnath to shear his sheep. {14} And she put her widow's garments off from her, and covered her with a veil, and wrapped herself, and sat in an open place, which is by the way to Timnath; for she saw that Shelah was grown, and she was not given unto him to wife. {15} When Judah saw her, he thought her to be an harlot; because she had covered her face. {16} And he turned unto her by the way, and said, Go to, I pray thee, let me come in unto thee; (for he knew not that she was his daughter in law.) And she said, What wilt thou give me, that thou mayest come in unto me? {17} And he said, I will send thee a kid from the flock. And she said, Wilt thou give me a pledge, till thou send it? {18} And he said, What pledge shall I give thee? And she said, Thy signet, and thy bracelets, and thy staff that is in thine hand. And he gave it her, and came in unto her, and she conceived by him.

{19} And she arose, and went away, and laid by her veil from her, and put on the garments of her widowhood. {20} And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand: but he found her not. {21} Then he asked the men of that place, saying, Where is the harlot, that was openly by the way side? And they said, There was no harlot in this place. {22} And he returned to Judah, and said, I cannot find her; and also the men of the place said, that there was no harlot in this place. {23} And Judah said, Let her take it to her, lest we be shamed: behold, I sent this kid, and thou hast not found her. {24} And it came to pass about three months after, that it was told Judah, saying, Tamar thy daughter in law hath played the harlot; and also, behold, she is with child by whoredom. And Judah said, Bring her forth, and let her be burnt. {25} When she was brought forth, she sent to her father in law, saying, By the man, whose these are, am I with child: and she said, Discern, I pray thee, whose are these, the signet, and bracelets, and staff. {26} And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more.

{27} And it came to pass in the time of her travail, that, behold, twins were in her womb. {28} And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. {29} And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. {30} And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah.

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The lurid history of Judah

Vs. 1 - 11 Judah either fornicates and later marries (v. 12), or first marries, Shuah, the daughter of Hirah the Adullamite, a Canannite, and by whom he has 3 sons, Er, Onan and Shelah. Judah gives Tamar to Er to wife. The LORD  slays Er because of wickedness. Onan is told to raise up children for his slain brother, but in a manifestation of the same wickedness that charactered Er, Onan selfishly spills his seed on the ground and is also Divinely executed by the LORD. The normal thing would be for his youngest son Shelah to take Tamar to wife, but Judah fears he too would die, and rather than recognizing and addressing the reason why, Judah instructs deceitfully Tamar to tarry at her own father's house, ostensibly  till Shelah be grown and marries her. The Divine execution of sinners is real, and is  also a N. T. doctrine (Acts 5),  and is not relegated to the lost (1 Cor. 11:30).

Vs. 12 - 18 Shuah, Judah's wife had a daughter and she dies. After the mourning he goes with his  sheepshearers to Timnath with his friend and father-in-law Hirah the Adullamite. Tamar sees that Shulah is grown but she is not given to him to marry, and hearing that Judah's is going to Timnath to shear sheep, she puts off her widows parents and conceals herself with a veil and other clothing. Judah sees her and takes her to be a prostitute and propositions her. She in turn asks what her wages shall be, Judah promises one of his sheep, and she asks and receives his signet, bracelets, and his staff for a pledge. They both  commit adultery ,and she becomes pregnant with his child.

Vs. 19 - 26 Tamar goes her way and puts of her disguise, and when Judah sends the sheep payment by the hand of his friend Hirah she is nowhere to be found. 3 months later, Judah is told that Tamar is pregnant with child due to prostitution, and in manifest hypocritical self-righteousness he decrees that she is to be burnt with fire. When brought forth, he presents the evidence of his adultery, the signet, bracelets, and his staff. He is chastened and recognizes his guilt, at least in not giving his son Shelah to her for a husband, and her does not know her sexually any more.

Vs. 27 - 30 When she is in labor, it becomes apparent that twins were in her womb. One hand comes out first, who would be called Zarah, to which the midwife puts a red thread on, but his brother comes out first, who is named  Pharez.         

"Judah 13 years 6 months when Er was born.
Judah 14 years 4 12 months when Onan was born.
Judah 15 years 3 months when Shelah was born.
Judah 28 years 9 months when Perez was born.
Judah 42 years 3 months when Hezron was born to Perez.
Judah 43 years 2 months when Hamul was born." - Barnes

This chapter not only exposes the grievous sins of Judah and Tamar, but also an extent of the grace of God, who would send a Messiah whose human lineage contained not only Godly souls, but like those He also came to save, some of the most shameful. "And such were some of ye" (and me).  "And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram" (Mt. 1:3).

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(Gen 39)  And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh, captain of the guard, an Egyptian, bought him of the hands of the Ishmeelites, which had brought him down thither. {2} And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. {3} And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand. {4} And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand. {5} And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was upon all that he had in the house, and in the field. {6} And he left all that he had in Joseph's hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured. {7} And it came to pass after these things, that his master's wife cast her eyes upon Joseph; and she said, Lie with me. {8} But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand; {9} There is none greater in this house than I; neither hath he kept back any thing from me but thee, because thou art his wife: how then can I do this great wickedness, and sin against God? {10} And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her, to lie by her, or to be with her. {11} And it came to pass about this time, that Joseph went into the house to do his business; and there was none of the men of the house there within. {12} And she caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out. {13} And it came to pass, when she saw that he had left his garment in her hand, and was fled forth, {14} That she called unto the men of her house, and spake unto them, saying, See, he hath brought in an Hebrew unto us to mock us; he came in unto me to lie with me, and I cried with a loud voice: {15} And it came to pass, when he heard that I lifted up my voice and cried, that he left his garment with me, and fled, and got him out. {16} And she laid up his garment by her, until his lord came home. {17} And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me: {18} And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out. {19} And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled. {20} And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison. {21} But the LORD was with Joseph, and showed him mercy, and gave him favour in the sight of the keeper of the prison. {22} And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it. {23} The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper.

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After the record of some of sins of the others of Israel's sons, including sexual ones, the history of Joseph  is a refreshing change. The situation here is an altogether to common one, that of sexual lust, and one which usually ends up in tragic yielding. But by the grace of God, Joseph, who is one of the most moral souls of the Bible, provides us an example of virtue in the midst of temptation, as well as other qualities in this very instructive chapter.

Vs. 1 – 6a: Joseph has  been sold into captivity to Potiphar, an officer of Pharaoh in Egypt, and abiding in the Lord who was with him, as a servant to his master he prospers realizes promotion, becoming the “overseer over his house, and all that he had he put into his hand” (v. 4). In response, the LORD blessed the Egyptian's household and field for Joseph's sake, all of which he put under Joseph's care, and all without accountability,  such was his trust in him. The proverb, “Seest thou a man diligent in his business? he shall stand before kings; he shall not stand before mean [common] men”  (Prov 22:29)  is applicable here.

Vs. 6b – 20 But Potiphar also had a wife, likely a of a sort of “silly women laden with sins, led away with divers lusts” (2 Tim. 3:6) and as Joseph was a “goodly person, and well favoured” (v. 6b) she desired his body, but not his morals. He refused her advances and proposition, expressing great appreciation for the trust given him, in which the only thing kept back from him was his wife, “how then can I do this great wickedness, and sin against God? (v. 9b), This reveals Joseph as a believer in God, to whom Joseph's allegiance was above all, and from whom promotion comes (Ps. 75:6, 7).  But lust will seek to take what it cannot lawfully gain, and  after Joseph repeatedly refused her daily advances, either to lie by her or be with her (the latter would have led to the former), the day came when no other man was in the house, and Potiphar's wife “caught him by his garment, saying, Lie with me: and he left his garment in her hand, and fled, and got him out” (v. 12). Joseph does not plays with the snake of temptation, but instantly fless, before his normal fleshly desires arise. “Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body” (1 Cor 6:18). Deprived of what she lusted for, and left only with the clothing, her seductions reveals their demonic source as she promptly works to frame him, calling and proclaiming to the men of the house (who likely knew of her desire) that it was Joseph who sought to violate her! Though Potiphar rightly discerned the blessing of the Lord on Joseph and his house through him, and that Joseph was a faithful steward over temporal things, he evidently failed to discern the moral character of his wife, and when he hears the lies of his wife “his wrath was kindled” (v. 19b), and he locks him in the prison of the kings prisoners.

But though the place and position of Joseph had changed, the Lord did not and was still with Joseph,  whose heart was also the same, and the Lord “showed him mercy, and gave him favour in the sight of the keeper of the prison” (v. 21b). Thus again Joseph becomes the trusted steward of the prisoners in that prison, and the administrator of all their care, without oversight., “because the LORD was with him, and that which he did, the LORD made it to prosper” (v23). 

In this we see a total absence of resentment toward those who did him wrongly, and like another notable steward, Daniel (6:3), an excellent spirit is intimated in Joseph. There is also an innocence about him, without any of the guile so often seen in  his forefathers, which he might have used to  circumvent the wiles of the perverse wife of Potiphar, and faced with temptation, he instantly reacts out of true morality, in reverence to God and his human master as well.In Joseph we have much to example.

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God's promotion in prison and the dreamer interprets dreams.

(Gen 40)  And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt. {2} And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. {3} And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound. {4} And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward. {5} And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison. {6} And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad. {7} And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to day? {8} And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you. {9} And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me; {10} And in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes: {11} And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand. {12} And Joseph said unto him, This is the interpretation of it: The three branches are three days: {13} Yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler. {14} But think on me when it shall be well with thee, and show kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house: {15} For indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon. {16} When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head: {17} And in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head. {18} And Joseph answered and said, This is the interpretation thereof: The three baskets are three days: {19} Yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee. {20} And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants. {21} And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand: {22} But he hanged the chief baker: as Joseph had interpreted to them. {23} Yet did not the chief butler remember Joseph, but forgat him.

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(Gen 40)
Vs. 1 – 3:   Both the King's Butler and his baker had offended the king, who thus is wroth with them, and so places them in the same prison house of the captain of the guard as Joseph. By what means they offended him we know not, whether it be by poor service, ill temper or offensive words. While what they did might have been wrong in any case, the felt problem for them as that he was the king who needed not judge nor jury to imprison them. Though we many not agree with our ruler, we are to show honor him in deference to his position, which even prophets who rebuked kings did. We should be reticent about criticism in general, especially that of the ruler, and if any rebuke be warranted it is to be only in submission to the Spirit and tempered by the fear of God. “Thou shalt not revile the gods [rulers likely being meant: Ps. 82:6], nor curse the ruler of thy people” (Exo 22:28). “Honour all men. Love the brotherhood. Fear God. Honour the king” (1 Pet 2:17). The captain of the guard puts Joseph in charge of them, “and he served them,” and they stay there a while.

Vs. 5 – 15: They both have dreams that much trouble them, and seeing their sadness Joseph inquires as to the cause, and upon their reply states that interpretations belong to God. Joseph certainly knew that dreams come by God, and was gifted by Him in interpretation, and thus it would be the dreamer - as his brethren deridely labeled him - that would be the one to interpret the dreams of his fellow captives (and later of the ruler who put them their).  Joseph calls them to tell the dream to him (v. 8 ), and the interpretation to the first one is that the butler will be restored with favor to his position within 3 days (v. 13). And it is here that we see the first indication of any degree of distress on Joseph's part, as he requests that the butler make mention of him unto Pharaoh, and bring him out of prison, and very briefly shares the essence of his situation with them. Such desire and request is not necessarily sinful, for although we can have a basic contentment in all things as we can know that the Lord is with us if we abide in Him, yet bondage nor suffering need not be chosen unless that is necessary to follow Him. In the case of a slave, Paul's advice was “if thou mayest be made free, use it rather” (1 Cor. 7:21), and as Paul said again, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. (Acts 26:29). Even the Lord prayed in Gethsemane, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done” (Mat 26:42).  And here we see that a willingess to suffer according to the will of God is Christ-like. “Wherefore let them that suffer according to the will of God commit the keeping of their souls to Him in well doing, as unto a faithful Creator” (1 Pet 4:19).

This positive report encourages the baker, who tells his dream as well. But the interpretation of this dream is just the opposite of positive for him, as Joseph tells him that “within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee” (v. 19). This at least gives him 3 days to be ready for his impending death, which is more than what most people get, but we should pray that we not pass on until we have we finished our course, yet that we be looking and ready in heart to meet the Lord at any time. Both dreams interpretations are fulfilled as stated, but the butler, whose life was spared and position restored on Pharaoh's birthday, forgets Joseph and thus he must continue to wait on the Lord.

Waiting on God, which every true saint of God must realize, can do a work that is not possible by other means. “My brethren, count it all joy when ye fall into divers temptations; Knowing this, that the trying of your faith worketh patience.   But let patience have her perfect work, that ye may be perfect and entire, wanting nothing” (James 1:2-4). “But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you” (1 Pet 5:10).   

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The deliverance of the dreamer, and his promotion by God to prince and provider.

(Gen 41)  "And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. {2} And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. {3} And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river. {4} And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke. {5} And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. {6} And, behold, seven thin ears and blasted with the east wind sprung up after them. {7} And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. {8} And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. {9} Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day: {10} Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker: {11} And we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. {12} And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. {13} And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged. {14}

Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh. {15} And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it. {16} And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace. {17} And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: {18} And, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: {19} And, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: {20} And the lean and the ill favoured kine did eat up the first seven fat kine: {21} And when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. {22} And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: {23} And, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: {24} And the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me.

{25} And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath showed Pharaoh what he is about to do. {26} The seven good kine are seven years; and the seven good ears are seven years: the dream is one. {27} And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. {28} This is the thing which I have spoken unto Pharaoh: What God is about to do he showeth unto Pharaoh. {29} Behold, there come seven years of great plenty throughout all the land of Egypt: {30} And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; {31} And the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. {32} And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. {33} Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. {34} Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. {35} And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. {36} And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine.

{37} And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. {38} And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? {39} And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art: {40} Thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. {41} And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. {42} And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; {43} And he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. {44} And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. {45} And Pharaoh called Joseph's name Zaphnathpaaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. And Joseph went out over all the land of Egypt.

{46} And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. {47} And in the seven plenteous years the earth brought forth by handfuls. {48} And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. {49} And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. {50} And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him. {51} And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. {52} And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. {53} And the seven years of plenteousness, that was in the land of Egypt, were ended. {54} And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. {55} And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. {56} And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. {57} And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands."

[daniel1212av]

Vs. 1 – 7: After two full years - apparently after the fulfillment of the dream interpretations - the Pharaoh has a two part dream, which like the ones of the butler and baker, were quite explicit, with one to one equivalents in their interpretation. That Pharaoh saw 7 scrawny 7 kine (cows or heifers is what the word denotes), eat up the 7 fat ones is indicative of the depth of the famine, as such animals are not known to eat their of their own species. But humans wil also do extreme things to satisfy hunger, as was seen after Israel's chastisement finally came, after years and years of warning from the LORD to repent, in which many are their own children (Lam. 4:10), as prophesied (Dt. 28:56-58), and they that were brought up in scarlet embraced dunghills (Lam. 4:5).

Vs. 7 – 32 The Pharaoh is much troubled by the dream, and like in a similar situation (Dan. 2), he calls for “all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh.” It is now that the butler remembers his faults, in not remembering Josephs request, and so he recounts to Pharaoh how Joseph interpreted the dreams of both him and the baker with perfect accuracy. Pharaoh thus calls for Joseph and they bring out with haste out the prison, and he shaves (the Egyptians were know for such) and changes his clothes and comes before Pharaoh, who declares his situation, and how he heard of Josephs ability to interpret dreams. In response, Joseph first makes it very clear that he of his own self can do nothing, but it is God that will give him “an answer of peace” v. 16). Pharaoh then gives Joseph the details of his two part dream, which Joseph rightly interprets, that “what God is about to do he showeth unto Pharaoh,” namely that “Behold, there come seven years of great plenty throughout all the land of Egypt: And there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land” vs. 28 – 30). So grievous will be the famine that they 7 years of plenty will not be known. And as  by the mouth of 2 or 3 witnesses every word shall be established, that fact that the dream was doubled unto Pharaoh twice was because the thing was established by God, and God would shortly bring it to pass.

Vs. 33 – 44: But Joseph is not only gifted to interpret dreams, but he is gifted with wisdom as well, and here he gives sound advice of what to do, which is to appoint a wise administrator who will appoint and oversee others in gathering and storing up food out of the fifth part of the land against the years of famine. There is not warrant to supposing that Joseph was seeking anything more here than to give sound counsel to the glory of God.  And here we see an example of how structure that is conducive to a valid means is Scripturally established. Pharaoh is astounded by both the prudence and wisdom of Joseph and  (rhetorically) asks his servants,“Can we find such a one as this is, a man in whom the Spirit of God is?  And Pharaoh said unto Joseph, Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou art: {vs. 38, 39}. Pharaoh places him  in absolute supreme command over his entire domain, answerable to no one except the Pharaoh himself. He puts his own ring on Joseph's hand and arrays him with royal garments befitting his honor, and honors and makes his preeminence publicly manifest by having him him ride in his second chariot, with men going before him commanding to “bow the knee” (v. 43). Finally, Pharaoh “gave him to wife Asenath the daughter of Potipherah priest of On. ” (v. 45). Godly,. wise, and sound administration is critical in the Lord;'s work as well, and thus was the early church commanded ”Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business” (Acts 6:4). .And as seen already by past appointments, Joseph  had already been a very trusted and able administrator in two past positions which the Lord raised Him to. Such leadership is not to be craved for, not is one fit for service who is given to jealously over being ignored,  but service to the Lord is a privilege, and given to God to those who want to serve, not be served.  "For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." (Mark 10:45).  "For promotion cometh neither from the east, nor from the west, nor from the south. {7} But God is the judge: he putteth down one, and setteth up another." (Psa 75:6-70.   

V. 45: “But in order that Joseph might be perfectly naturalized, the king gave him an Egyptian name, Zaphnath-Paaneah, a form adapted to the Hebrew, ..../  or perhaps more correctly, according to Rosellini and more recent Egyptologists, to the Coptic P-sont-em-ph-anh, i.e., sustentator vitae, support or sustainer of life, with reference to the call entrusted to him by God.” - K+D

Pharaoh called Joseph's name Zaphnathpaaneah,... Which, according to the paraphrase of Onkelos, signifies one to whom hidden things are revealed; or, as Jonathan, a revealer of secrets; and so most of the Jewish writers explain it; ....

and he gave him to wife Asenath the daughter of Potipherah; not the same with Potiphar, Joseph's master, as Jarchi says, not only their, names differ, but also their offices.. - Gill

Was it wrong for Joseph to marry the daughter of an Egyptian priest, ? If there  was a fault manifest in Joseph so far it might be this, but in these circumstances it would seem he had little other possibility, unless he did not marry, which would seem very unseemly for such a man. Moreover his character as a man of the living and true God would seem to ensure that if anyone were to be converted it would be the wife, and his supreme position precluded anyone but the Pharaoh, who himself greatly respected him, from forcing compromise. Seeing the many parallels between Joseph and Christ, many see Joseph's marrying a Gentile wife as a foreshadow of Christ taking on a Gentile bridge (Acts 20:28; Eph. 5:25). Nevertheless, “be not unequally yoked together” is a precept and principal that is to be observed, and as Solomon's life manifested, marrying strange wives usually works compromise with strange gods and deleterious consequences (i Kg. 11).   

V. 46a  And Joseph was thirty years old when he stood before Pharaoh king of Egypt.it appears that Joseph had now been thirteen years in Egypt, partly in Potiphar's house, and partly in prison, since he was seventeen years of age when he was sold thither, see Gen_37:2,  - Gill

V. 46 - And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.” As foretold by God in the prophetic interpretation, the land brought forth abundantly, “corn as the sand of the sea.”

Vs. 50 - 52: But before the famine Joseph had two sons by his wife. “The word for "born" is singular; hence Ben Melech conjectures that they were twins” - Gill.  ”And Joseph called the name of the firstborn Manasseh:” = “causing to forget” - BDG, “For God, said he, hath made me forget all my toil, and all my father's house.” This indicates that Joseph labored in the prison house, and was homesick. It is touching that the birth of child could have such a healing effect, which was part of the mercy and grace of God.  “And the name of the second called he Ephraim:” = “double ash-heap: I shall be doubly fruitful” - BDG. This was certainty a foretaste of what would come, as Joseph's story is part of the continuing fulfillment of the Abrahamic covenant (Gn. 17:4-8).

Vs. 53 – 57: Joseph had gathered abundantly and as also foretold by God the famine came it and it was “in all lands.” When the people cried to Pharaoh he sent them to Joseph, instructing them to do whatever he said, so great was his trust in him. Joseph then opened all the storehouses, and sold unto the Egyptians; and did likewise to the famished people who came to him from round about.