Announcements 2008-09-22 Dr. Heather Eaton: This sacred earth: the ecological challenge for religions Thursday, 25 September, 7:30pm Room B33 Nicholson.

Announcements Dr. Heather Eaton: This sacred earth: the ecological challenge for religions Thursday, 25 September, 7:30pm Room B33 Nicholson Hall Michael Morwood will be speaking at the university on September 29

Agenda for 2008-09-22 Announcements Online Quiz comments New Material
Genesis: Primeval History Interpretive Issues Genesis: Early Families History For next time

Tests Should have written the “CH2-B” quiz today. Next time, write:
Chapter 3: Exodus “CH3-B” Midterm essay question (October 20): Tell the story from Creation to the Restoration in terms of one of the following: Grace Trust/Faith/Faithfulness Covenant God’s control of history

Genesis: Introduction & Title
English Title: Genesis Come from the Greek translation of Genesis 2:4: “These are the generations [Greek: genesis - γενέσεως] of the heavens…” Hebrew Title: Bereshit Comes from the first word of the book in the original Hebrew בראשית “in the beginning” Both names are appropriate because the book is a book of origins and beginnings Introduction & Title Genesis = These are the generations (Greek: genesis) of the heavens… (2:4) The title “Genesis” comes from the Greek translation of Gen 2:4: “these are the generations (genesis) of the heavens and the earth.” Hebrew Name = Bereshit (“in the beginning”) The Hebrew name of the book comes from the first word in the book: bereshit, “in the beginning” (Gen 1:1). Both titles are appropriate because the book is a book of origins and beginnings: it recounts the creation of the universe and humanity and the origins of the people of God.

Structure of Genesis Divided into ten sections marked off by the repetition of a toledot formula Hebrew toledot (תולדות) translated variously as “account” or “generation” Technical term for a method of keeping family records Announces a new section of narrative Pattern does not include the birth of the individual named in the formula, but what he/it has produced The Structure of Genesis The book of Genesis is one of the only biblical books that has a self-evident structure. The book itself is divided into ten sections, marked off by the repetition of a toledot formula. Hebrew: toledot = “generation,” “account” Toledot is the Hebrew term translated variously as “account,” “generation,” etc. This is a technical term for a method of keeping family records (like family trees nowadays). The pattern itself does not include the birth of the person named in the formula itself (e.g., the toledot of Terah, 11:27-25:11, talks almost exclusively about his son, Abram, rather than himself).

Two sections of Genesis
A. Primeval History Prologue: Creation of Heaven and Earth (1:1-2:3) 1. Toledot of the Heavens and Earth (2:4-4:26) 2. Toledot of Adam (5:1-6:8) 3. Toledot of Noah (6:9-9:29) 4. Toledot of Shem, Ham, and Japheth (10:1-11:9) 5. Toledot of Shem (11:10-26) B. Patriarchal History 6. Toledot of Terah (11:27-25:11) 7. Toledot of Ishmael (25:12-18) 8. Toledot of Isaac (25:19-35:29) 9. Toledot of Esau (36:1-37:1) 10. Toledot of Jacob (37:2-50:26)

The Primeval History (Gen 1-11): Message and Theology
Major Theme: The Spread of Sin, the Spread of God’s Grace No matter how drastic humanity’s sin becomes, destroying what God has made good and bringing the world to the brink of uncreation, God’s grace never fails to deliver humanity from the consequences of their sin even when they responds to a fresh start with the old pattern of sin, God’s commitment to his world stands firm, and sinful humanity experiences the favour of God as well as his righteous judgement (Clines, Theme of the Pentateuch, 76). The Spread of Sin, Spread of Grace (Genesis 3-11) A major theme in the first eleven chapters of Genesis is the spread of sin, spread of grace theme. No matter how drastic humanity’s sin becomes, destroying what God has made good and bringing the world to the brink of uncreation, God’s grace never fails to deliver humanity from the consequences of thier sin even when they responds to a fresh start with the old pattern of sin, God’s commitment to his world stands firm, and sinful humanity experiences the favour of God as well as his righteous judgement (Clines, 76).

Pronouncement of Punishment
The Sin Pronouncement of Punishment God’s Grace Act of Punishment The Fall (Genesis 3) Disobeying God; wanting to be like God (3:6). Curse upon the serpent and earth, and frustration for humanity (3:14-19). God clothes humanity and expels them from the garden (3:21-24). Expelled from the garden (3:22-24). Cain (Genesis 4) Cain murders Abel (4:8). Placed under a curse and to be driven from the ground (4:11-12). Yahweh marks Cain for his own safety (4:15). Expelled from the land and from Yahweh’s presence (4:16). Sons of God (Genesis 6: 1-4) Intermarriage between divine and mortal; wanting to be like God (6:2). Withdrawal of the Spirit and diminishing life-span (6:3). “But Noah found favour in Yahweh’s eyes” (6:8, 18ff.) Flood (?) (7:6-24). Flood (Genesis 6-9) Humankind’s heart totally evil (6:5, 11ff.). All life to be wiped from the earth (6:7, 13-21). Noah and his family spared, along with two of all animals (6:8, 18ff.). All life destroyed by the flood (7:6-24). Babel (Genesis 11) Humankind wants to “make a name for themselves”; want to be like God (11:4). Languages to be confused (11:6-7). Table of nations placed after Noah’s blessing, not after Babel; call of Abraham (10:1-32; 12:1ff.). Language confused and people scattered all over the earth (11:8).

The Primeval History: Message and Theology
The Primeval History narrates a series of “falls” rather than just one “fall” From the initial paradise, it moves from disobedience and broken relationships (Adam & Eve), to fratricide (Cain & Abel), malicious murder and polygamy (Lamech), angelic fornication and near-universal wickedness (the flood), to all humanity seeking to make a name for themselves without God (tower of Babel) Genesis 2: Together in Paradise Introduction One of the most tragic figures in Toilkien’s Hobbit and Lord of the Rings books is Gollumn. When you first meet him he is a disgusting, sinister, shriveled-up shadow of a figure, whose very name originates from a disgusting sound he makes. He lives a dark, dank, murky underground cave all by himself, where food is hard to get--unless of course a hobbit happens to wonder by. He is totally isolated, constantly netting to himself to make up for his utter seclusion. What I found shocking is that when you read on in the story you realize that Golumn is just a shadow of what he was—he used to be normal, before the greed and power of the ring transformed him into the putrid, isolated character he becomes. *NOTHING could be further from the picture we have of humanity’s beginnings in chapter 2 of the book of Genesis. Here we have a story of exquisite charm, and theological richness that has not been exhausted despite all the effort of philosophers and theologians throughout the ages. Instead of a picture of the isolated figure of Golumn in a dark, dank cavern with only himself to talk to; in Gen 2 we have the picture of man and woman and God in pure relationship with one another in paradise. We were created to be relationship--with God and with one another. Nevertheless, despite humanity’s noble beginnings, we, like Golumn, have fallen from our original state and are in many ways but a tarnished image of what we once were. But, I’m getting ahead of myself. This morning we’re concentrating on the good news--and Genesis 2 is good news, because it tells us about who we really are, before sin had transformed us into what we are today. There will be time when I will spill over into the next chapter so that we may understand this chapter better, but that’s to be expected as they belong to the same story. So, like Gen 1; Gen 2 describes humankind’s relationship with God and with one another--though in a extremely different style. Genesis 1 is theological and abstract. It provides the basis for our relationship with God by telling us that we are created in the image of God. Genesis 2, in contrast, isn't theological in the same way. It’s earthy and anthropomorphic. It’s intensely personal. In Gen 1, God creates humankind with a divine command, "Let us make humankind ..."; In Gen 2, God gets his hands dirty, so to speak, and forms man out of the dust of the ground, and the woman from the side of the man. The Text The narrative about the Garden is headed with a well-structured title, “this is the account of the heavens and the earth when they were created” (2:4). This is a formula that re-occurs throughout Genesis, kind of forming an outline for the whole book. This formula is paralleled by another sentence, “when the Lord God made the earth and the heavens....” And right from the heading of this account we get significant hints of the tenor of the narrative .... (Lord God) Yahweh Elohim: only here in the whole book of Gen does this combination of these names for God occur. Usually one or the other name is used. But here the two are combined, suggesting that this story reveals both God’s character as sovereign creator of the universe (God), and his intimate covenant-like relationship with humankind (the Lord).. Yahweh is both Israel’s covenant partner and the God of all creation. It’s used to link Gen 1 and 2, to make sure that there would be no confusion: the all-powerful God who called the universe into existence with his word is the same God who called his people into covenant, into relationship, with himself. What’s noteworthy, jumping ahead to next week, it’s very significant that the serpent talks about “God” and not “Yahweh God” The god that the serpent is talking about is malevolent, secretive, and concerned to restrict man, and the author of this story wants to make it clear that is not the God of Israel, that its not the God who lovingly gave shape to humanity. Two scenes: man in the garden, and the creation of the woman In the Garden The first scene is man in the garden. Both of God’s traits of sovereign creator and covenant partner are prominent in the first scene, which shows the Lord God creating the man and a perfect environment for him. The creation of man This account of the forming of man brings a personal dimension to the creation of humankind as male and female. In Gen 1, the emphasis is on God as sovereign creator. God creates humanity with a divine command. Here the lord God dons the garb of a potter and shapes the man from the dust of the ground. “the Lord God formed the man (ADAM) from the duct of the ground (ADAMAH)” Play on words: adam / adamah = earthling / earth But man’s nature is more than modeled clay: he owes his life to the in breathing of breath from God--the breath of life “breathed into his nostrils the breath of life and the man became a living being.” Humanity is more than a God-shaped piece of earth. We have within ourselves the gift of life that was given by God himself, which is also symbolized by the tree of life. And it is through this divine in-breathing that we become “living creatures” “living creature” --phrase used of the land animals and birds in 2:19, and in 1:20 it was used of sea creatures. It’s not our possession of “the breath of life” that differentiates us from the animals; as they are described in exactly the same way. It is rather the fact that we are created in God’s image that makes all the difference and furthermore, that we were personally molded by God is that which sets us apart from the animals. Eden But the text doesn’t dwell on the creation of man/or Adam. It hurries on to describe the marvelous garden of park in the land of Eden which the Creator prepared for man to dwell in, full of trees, waters, precious stones. This garden is said to be in Eden. In Hebrew Eden = pleasure, delight. Always pictured as a well-watered mountain-top oasis with large trees growing all around it. And here it is symbolic of where God dwells. All the details of the garden suggest that not only man, but God dwelt there as well, a point confirmed by the beautiful anthropomorphic picture of God walking in the garden in the cool of the day in Gen 3:8. The trees Out of all the details of Eden, two trees are singled-out for special mention--the tree of life and the tree of the knowledge of good and evil. A) Tree of Life. The tree of life, quite simply, is symbolic of life, eternal life. It’s presence highlights the fact that our immortality is conditional on God. Very significantly, it shows up again in the apostle John’s vision of the new heavens and new earth in Revelation. B) Tree of the knowledge of good and evil. Only found here in the entire Bible. By the “knowledge of good and evil” it is meant moral autonomy and an independence of the creator incompatible with the trustful relationship between humankind and his maker that the story presupposes. Man is placed in the garden to till it and guard it, which is a type of divine service, for it is done for God and in his presence. Only one restriction is placed on man’s freedom: he is forbidden to eat of the tree of knowledge, for if he does, he will most certainly die! Male and Female Continuing the theme of God’s concern for man, the second scene, the creation of woman, opens with God speaking the first negative statement in Scripture: “It is not good for the man to be alone.” This statement is in stark and utter contrast with God’s evaluation at the end of Gen 1: “And God saw all that he had made, and it was VERY GOOD” (1:31). And God wasn’t just saying that, well, you know, man shouldn’t really just be by himself too much. In the Hebrew it’s emphatically negative. It isn’t just the absence of something good, it’s a painful deficiency. The fact that man is placed in a beautiful mountain garden with ample food and water, makes God’s assessment in 2:18 all the more remarkable--what more could man possibly need? Man needs, man requires, community. Almost everything in Gen 2, the order of the creation, the paradisical description of Eden, is to emphasize the fact that humans were created for community. Karl Barth called this the “being-with-ness” of humanity. Human life only attains it’s full realization in community. We all know the cliché, “no one is an island”, but it’s true. Now, God knew that it wasn’t good for man to be alone, but it isn’t clear that the man knew! To make sure that the man realized the full extent of his need for companionship, God organizes the first-ever parade. The animals are created and brought before the man to name. Yet, though they are close to man in many ways, like man, shaped from the land and called “living creatures”, they fail to meet his real need. In this way the man also realizes that, “it is not good for him to be alone.” As is clear from his outburst (This is now bone of my bones and flesh of my flesh; she shall be called woman (ish-sha), for she was taken out of man (ish). the woman does fit the bill, because she is made out of the same essence of the man--from his side. She is thus declared in her essential nature to be the absolute equal of the man. Subordination of woman? It’s been common to see several features of the creation of woman here as indicating her subordination to man. The creation of woman after man, and out of man’s body, the fact that woman is described as a “helper” for the man, and the fact that the man named the female “woman” in 2:23 and later naming her “Eve” in 3:20--these have all been understood to indicate the man’s authority over the woman. Even into chapter 3 a bit, the fact that the woman fell for the serpent’s lies has been used to justify the interpretation that subordinates the woman’s status. We’ll look at each of those arguments in turn. First, the fact that the woman was made after man and out of man is actually an indication of their equality, rather than being any indication of subordination. The narrative does teach that the animal kingdom is subordinate to humanity, even though they were formed from the same earth. The fact that the woman was created out of the side of the man emphasizes their equality. The great 18th century commentator, Matthew Henry, echoing a sentiment of Thomas Aquinas, says that “God did not make the woman out of him head to rule over him, nor out of his feet to be trampled upon by him, but out of his side to be equal with him, under his arm to be protected, near his heart to be beloved.” Second, the description of the woman as a “helper” (rz[) as being somehow subordinate is also a misnomer. It doesn’t imply any subordination. In fact, the term is used most often in the Scriptures of God. God is Israel’s helper. Third, the naming. We know from last week and even in this passage that naming implies authority. God names creation in Gen 1; and man named the animals here in Gen 2. However, if we look at the text closely here the first thing that we notice is that in 2:23 man isn’t naming the woman. -passive stem; all the others are active -not the typical formula: “name” not mentioned -rather than being an act of domination, man declaring “she shall be called ish-sha” is just that--a declaration. A passive statement on the part of the man. -what is significant is that it’s in 3:20 the man, Adam, names his wife Eve! This is after the fall!! And it’s also after the fall that God says in 3:16 to the woman that “your desire will be for your husband, and he will rule over you” [should be understood in light of Gen 4:7; thus = the desire of the woman is to dominate her husband as sin seeks mastery over Cain] Therefore, there is nothing in Gen 2 which teaches female subordination. It, like Gen 1, teaches the equality of the sexes before God and before each other. Now, what is very significant--is what happens after the fall. It is the description of conditions after the fall in Gen 3:16 (Your desire Willie for your husband, and he will rule over you) and the fact that Adam NAMES Eve in 3:20, both indicate that the inequality of the sexes that have been characteristic of history almost since the beginning is not a result of God’s creation, but is a result of humankind’s disobedience. Beyond all of this, it isn’t as if the man really helped a whole lot in the situation anyways--he was utterly passive. He was in a deep sleep that God had caused to fall upon him--it was god who did all the work. And just as God formed the man, so God formed the woman. Marriage In doing so, God created the first human community, and the first marriage couple at the same time. And here, marriage is set apart here as special. So special that it is one of the metaphors used to describe the relationship of God and his people. From the intense love poetry of the Song of Songs (Yes I realize that it is firstly talking about human love), to the depiction of the church as the bride of Christ. Now we mustn’t forget that we are talking about Eden here--and the world we live in is far from Eden. We live in a world of broken homes, single parents, and divorce. That, however, shouldn’t lead us to demean marriage in anyway, or lessen it’s significance. Having said that, What should lead us to keep it all in proper perspective, though, is that the Bible relativizes it. Fulfillment in marriage is not indispensable to the fulfillment of humanity. -modern evangelical heresy -NT: Jesus; Paul in 1 Cor 7: singleness and celibacy -church as the family of God -one of the most remarkable statements in this whole account sums up the perfect state of Eden: The man and his wife were both naked, and they felt no shame. -in light of what we know of Israel’s view of nakedness -pristine state of the relationships between God, woman and man; -similar function as the assessment at the end of Gen 1: It was very good The Fall (1) The Shape of the Tempter (3:1): The Serpant, associated with life, wisdom, chaos in the ANE, is an incarnation of Satan. From heaven, not earth; malevalent, not good; from him come lies, not truth. And he knows divine matters (cf. Matt 13:38, 39; Luke 10:18, 19; Rev 12:9). He was defeated by the first coming of Christ and will be destroyed by his second coming (Rom 16:20). (2) The Shape of the Temptation (3:2-5). Satan tempts humans by: emphasizing God’s prohibition, not his provision; reducing God’s command to a question; casting doubts on God’s motives and sincerety; and denying the truthfulness of God’s threat. (3) The Shape of Sin (3:6). Sin is a breach of trust, an assertion of autonomy: says “I know better!” Note how sin is described as “pleasing to the eye” and “desirable.” (4) The Shape of Sin’s Consequences (3:7, 8). Spiritual death is shown by their alienation from each other (ashamed, fig leaves as barriers between them), and God (afraid of God’s presence). (5) The Shape of Judgement (3:8-19). God, who is just, will not pass judgement without investigation. a. The Investigation (3: 8-13). Adam and Eve show their allegience to Satan by distorting the truth and passing the buck—and ulitamately accusing God (cf. James 1:13). b. The Judgement (3:14-19). (i) Against the serpent: cursed, and his defeat predicted (vv. 14, 15; cf. Rom 16:20; Isa 53:12; Luke 24:26; 2 Cor 1:5-7; Col 1:24, 2:13-15; 1 Pet 1:11). (ii) Against the woman (not cursed!): that which means blessing from God will now be painful, unhealthy relationship with husbands. (iii) Against Adam: the land, by which he was to gain his livelyhood, is cursed. Physical death is both a blessing and punishment. (6) The Shape of God’s Grace (3:20-24). (i) Adam’s faith: Adam shows his faith by believeing God’s promise that the woman’s offspring will defeat Satan (Eve = living); but also note that he asserts his dominance over Eve by naming her after the fall. (ii) God’s grace: God’s covers them and offers the first sacrifice. Their banishment from Eden is both a punishment and a blessing.

Review of Primeval History
Creation Adam & Eve & the fruit Cain & Abel Lamech Giants Noah & the Flood Tower of Babel

The Patriarchal History (Gen 12-50)
Key Passage: Genesis 12:1-3 Now the Lord said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed.” Major Theme: “The partial fulfillment of the promise to or blessing of the patriarchs” (Clines) The promise has three elements: (1) Posterity/descendents; (2) blessing (divine-human relationship); and (3) land. The Theme of the Pentateuch[1] A theme is the central and dominating idea in a literary work. It is important to know so we know how to approach a work. The theme of the Pentateuch is “the partial fulfilment of the promise to or blessing of the patriarchs. The blessing or promise is both the divine initiative in a world where human initiatives always lead to disaster, and a re-affirmation of the primal divine intentions for humanity. The promise has three elements: (1) posterity/descendants; (2) divine-human relationship, i.e., covenant, blessing, etc.; and (3) land. The posterity element of the promise is dominant in Genesis 12-50, the relationship-element in Exodus and Leviticus, and the land element in Numbers and Deuteronomy. We’ll look at each in turn. The “Reader’s Guide” to the OT: Gen 12:1-3 This theme is first found and is encapsulated in God’s call of Abram (Gen 12:1-3). [read Gen 12:1-3] This passage is the centre of the Pentateuch. All three elements of the promise are found here: (1) posterity: “I will make you into a great nation; (2) divine-human relationship: “I will bless you…”; and (3) land: “and go to the land which I will show you.” Throughout Genesis 12-50, and the entire Pentateuch, different aspects of this promise are emphasized. Before we get to that, however, there are two important theological points that arise in this passage: (1) The Basis of God’s Calling: Grace Nothing Abram had done had merited his being called by God. -this is evident in that the names of Abram’s immediate family suggest adhereance to lunar worship that was prominent in Ur and Harran. [based on the ancient practice of naming people after their god; cf. Joshua “the Lord saves”] His father’s name, Terah, is related to Yar-ray-ach “moon”; Sarai, his wife’s name is related to Sar-ra-tu, who was the wife of the moon God Sin (Seen); similarly, Milcah, Abram’s neice and sister-in-law, her name is related to Mal-ka-tu, the daughter of the moon god Sin (Seen). All this goes to show that Abram and his family were standard everyday pagans before God had called them. There was nothing special about them. The call of Abram, like our call, is based totally, 110%, on God’s grace. This of course is the scandal of the gospel—that it doesn’t matter how good you are, or what friends you have, or whether you can walk and chew gum at the same time—salvation is by grace, and grace alone! And sheer grace is always a scandal! The call of God, then, isn’t based on anything that Abram, or we have done; but it’s based on the promises and character of God. In this passage we see a progress from the individual (Abram), to the nation (“I will make you into a great nation,” v. 2), to “all peoples of the earth” (v. 3). And this same progress is what we see in the Bible: the rest of Genesis is focused on Abraham’s immediate decendents, while the rest of the OT is focused on making a great nation; and the NT message brings the blessing of Abram to the entire world. (2) The Purpose of God’s calling: to bless others So God’s call is based on sheer grace, and based on his promises; Abram was also called for a purpose: to be a blessing to others. In fact, Abram never saw the great nation that was going to develop from his descendants, he only saw his son, Isaac. Hebrews: after talking about Abraham, the author of Hebrews says “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance.” Explication of the theme Genesis 12-50 In thematic terms, Gen is primarily concerned with the fulfilment of the posterity element in the divine promises to the patriarchs. In the account of Terah (Abram), the question arises whether there will even be a son. We’re told from the very onset that Sarai is barren (11:30), and as soon as God calls Abram in 12:1-3, Abram almost messes it all up by getting Sarai to pose as his wife in Egypt (12:10-20). However, the Lord ensures that nothing happens to Sarai and then shortly after this, he reiterates the promise to Abram (13:14-17; cf. chap. 15). Throughout the rest of the Abraham cycle this repeats itself: the promise is threatened, but God intervenes and reaserts his promise. E.g., Hagar & Ishmael (chap. 16); Abraham and Abimelech (chap. 20; wife bussiness again!); etc. The climax of all the threats to the promise comes after the Lord blessed Abraham and Sarah with their son Isaac: The story of the offering of Isaac in Gen 22. Scandelous! [1] Cf. David Clines, The Theme of the Pentateuch (Sheffield: JSOT Press, 1978).

Patriarchal History: Theme cont.
Two important aspects of Abram’s call: The Basis of God’s Calling was Grace Nothing Abram had done merited his being called by God Abram came from a standard “pagan” family prior to his call, as evidenced by the fact that Abram’s immediate family were named in ways that suggest an adherence to lunar worship, which was popular in Ur and Haran: Terah may be related to יָרֵחַ “moon” Sarai is related to Šarratu, the wife of the moon God Sin Milcah, Abram’s niece and sister-in-law, is related to Malkātu, the daughter of the moon god Sin. The call of God isn’t based on anything Abram did; it’s based on the promises and character of God. Before we get to that, however, there are two important theological points that arise in this passage: (1) The Basis of God’s Calling: Grace Nothing Abram had done had merited his being called by God. -this is evident in that the names of Abram’s immediate family suggest adhereance to lunar worship that was prominent in Ur and Harran. [based on the ancient practice of naming people after their god; cf. Joshua “the Lord saves”] His father’s name, Terah, is related to Yar-ray-ach “moon”; Sarai, his wife’s name is related to Sar-ra-tu, who was the wife of the moon God Sin (Seen); similarly, Milcah, Abram’s neice and sister-in-law, her name is related to Mal-ka-tu, the daughter of the moon god Sin (Seen). All this goes to show that Abram and his family were standard everyday pagans before God had called them. There was nothing special about them. The call of Abram, like our call, is based totally, 110%, on God’s grace. This of course is the scandal of the gospel—that it doesn’t matter how good you are, or what friends you have, or whether you can walk and chew gum at the same time—salvation is by grace, and grace alone! And sheer grace is always a scandal! The call of God, then, isn’t based on anything that Abram, or we have done; but it’s based on the promises and character of God. In this passage we see a progress from the individual (Abram), to the nation (“I will make you into a great nation,” v. 2), to “all peoples of the earth” (v. 3). And this same progress is what we see in the Bible: the rest of Genesis is focused on Abraham’s immediate decendents, while the rest of the OT is focused on making a great nation; and the NT message brings the blessing of Abram to the entire world. (2) The Purpose of God’s calling: to bless others So God’s call is based on sheer grace, and based on his promises; Abram was also called for a purpose: to be a blessing to others. In fact, Abram never saw the great nation that was going to develop from his descendants, he only saw his son, Isaac. Hebrews: after talking about Abraham, the author of Hebrews says “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance.”

The Patriarchal History (Gen 12-50): Theme cont.
The Purpose of God’s Calling was to Bless Others Abram was called to be a blessing to others There is a progress from the individual (Abram), to the nation (“I will make you into a great nation,” v. 2), to “all peoples of the earth” (v. 3). In this passage we see a progress from the individual (Abram), to the nation (“I will make you into a great nation,” v. 2), to “all peoples of the earth” (v. 3). And this same progress is what we see in the Bible: the rest of Genesis is focused on Abraham’s immediate decendents, while the rest of the OT is focused on making a great nation; and the NT message brings the blessing of Abram to the entire world. (2) The Purpose of God’s calling: to bless others So God’s call is based on sheer grace, and based on his promises; Abram was also called for a purpose: to be a blessing to others. In fact, Abram never saw the great nation that was going to develop from his descendants, he only saw his son, Isaac. Hebrews: after talking about Abraham, the author of Hebrews says “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance.”

3rd Phrase: All Peoples (v 3)
Genesis 12 1st Phrase: Abraham (v 1) 2nd Phrase: Nation (v 2) 3rd Phrase: All Peoples (v 3)

Relationship of the Theme to Primeval History (Genesis 1-11)
The call of Abram is God’s answer to the calamities that had befallen humanity in Genesis 1-11 Specific Links with Tower of Babel Story While those who built the tower wanted to make a name for themselves; God promises to make Abram’s name great Based on the genealogy in Genesis 11, Abram is a son of Shem, a son of Adam; his highlights the universal setting of the call: the Lord who summoned Abram is also the creator and judge of the universe revealed in the opening chapters of Genesis Fivefold use of barakh “bless” in Genesis 12:1-3 counters and negates that five curses in the preceding chapters; instead of cures, we are promised blessing Relationship to Gen 1–11 What is the relationship between the theme of the Pentateuch which I have identified and Gen 1-11? (1) The call of Abram is God’s answer to the calamities that had befallen humankind in Gen 1-11. -more immediate links with preceding tower of babel story: while those who built the tower wanted to make a name for themselves, God promises to make a name for Abram. -also, as the geneology tells us, Abram isn’t just the father of the faithful, but he is also a son of Shem, who is a son of Adam. This highlights the cosmic setting of the call: the Lord who summoned Abram to leave Ur and is also the creator and judge of the universe revealed in the opening chapters of Genesis. It means that something big is happening here, something that will have cosmic implications. -the fivefold use of BARACH “bless” consciously negates the the five curses on humanity and his world pronounced in the preceeding chapters (3.14, 17; 4.11; 5.29; 9.25). Instead of curse, we are promised blessing.

The Theme and the Patriarchal History (Genesis 12-50)
In thematic terms, Genesis is primarily concerned with the fulfillment of the posterity element in the divine promise to the patriarchs. Genesis 12-50 In thematic terms, Gen is primarily concerned with the fulfilment of the posterity element in the divine promises to the patriarchs. In the account of Terah (Abram), the question arises whether there will even be a son. We’re told from the very onset that Sarai is barren (11:30), and as soon as God calls Abram in 12:1-3, Abram almost messes it all up by getting Sarai to pose as his wife in Egypt (12:10-20). However, the Lord ensures that nothing happens to Sarai and then shortly after this, he reiterates the promise to Abram (13:14-17; cf. chap. 15). Throughout the rest of the Abraham cycle this repeats itself: the promise is threatened, but God intervenes and reaserts his promise. E.g., Hagar & Ishmael (chap. 16); Abraham and Abimelech (chap. 20; wife bussiness again!); etc. The climax of all the threats to the promise comes after the Lord blessed Abraham and Sarah with their son Isaac: The story of the offering of Isaac in Gen 22. Scandelous!

Crisis or Complicating Action
The Structure of the toledot of Terah (Abraham Cycle) (Genesis 11:27-25:18) Orientation: “Now Sarai was barren; she had no child” (11:30) Promise: “I will make you into a great nation…” (12:1-3, 7) Crisis or Complicating Action  Resolution/Divine Promise Threat to Sarai from Pharaoh (12:10-20) Promise renewed (13:14-17) Lot, a prospective heir leaves (13); Threat to Abram: war (14) Promise ratified by covenant, clarification heir will come from Abram (15:7-21) Threat to another prospective heir: Ishmael (16) Covenant Promise reaffirmed to Abraham and signified by circumcision; and Sarah will bear the heir (17) Threat to Sarah from Abimelech (20) Son of the promise born to Sarah (21:1-7) Question of which son (21:8-21) Ishmael sent away A threat to the heir, Isaac (22) Abraham is faithful A bride for the heir

The Unfolding of God’s Promise to Abram
Genesis 12 “Go from your country and your kindred and your father’s house to the land that I will show you. 2 I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed.” Genesis 13 14 The Lord said to Abram, after Lot had separated from him, “Raise your eyes now, and look from the place where you are, northward and southward and eastward and westward; 15 for all the land that you see I will give to you and to your offspring forever. 16 I will make your offspring like the dust of the earth; so that if one can count the dust of the earth, your offspring also can be counted. 17 Rise up, walk through the length and the breadth of the land, for I will give it to you.” Genesis 15 4 But the word of the Lord came to him, “This man shall not be your heir; no one but your very own issue shall be your heir.” 5 He brought him outside and said, “Look toward heaven and count the stars, if you are able to count them.” Then he said to him, “So shall your descendants be.”

Genesis 17 When Abram was ninety-nine years old, the Lord appeared to Abram, and said to him, “I am God Almighty; walk before me, and be blameless. 2And I will make my covenant between me and you, and will make you exceedingly numerous.” 3Then Abram fell on his face; and God said to him, 4“As for me, this is my covenant with you: You shall be the ancestor of a multitude of nations. 5No longer shall your name be Abram, but your name shall be Abraham; for I have made you the ancestor of a multitude of nations. 6I will make you exceedingly fruitful; and I will make nations of you, and kings shall come from you. 7I will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenant, to be God to you and to your offspring after you. 8And I will give to you, and to your offspring after you, the land where you are now an alien, all the land of Canaan, for a perpetual holding; and I will be their God.” 9God said to Abraham, “As for you, you shall keep my covenant, you and your offspring after you throughout their generations. 10This is my covenant, which you shall keep, between me and you and your offspring after you: Every male among you shall be circumcised. 11You shall circumcise the flesh of your foreskins, and it shall be a sign of the covenant between me and you. 15God said to Abraham, “As for Sarai your wife, you shall not call her Sarai, but Sarah shall be her name. 16I will bless her, and moreover I will give you a son by her. I will bless her, and she shall give rise to nations; kings of peoples shall come from her.”

Genesis 22 15The angel of the Lord called to Abraham a second time from heaven, 16and said, “By myself I have sworn, says the Lord: Because you have done this, and have not withheld your son, your only son, 17I will indeed bless you, and I will make your offspring as numerous as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of their enemies, 18and by your offspring shall all the nations of the earth gain blessing for themselves, because you have obeyed my voice.”

The Near-Sacrifice of Isaac (Gen 22)
Interpretation May have originated as a story about child sacrifice, but in context it is about how God could go back upon his promise. Christian Typological Interpretation: Isaac is not a “type” (he is not sacrificed), but the ram is a “type” of Jesus In Jewish tradition referred to as the Akedah (“binding”); read during Jewish New Year Festival Interpretation How are we to interpret this magnificent piece of Hebrew narrative. To begin, it is not a story about child sacrifice. The tension in the story revolves around the question, how could God go back on his promise. What about the issue of a typological reading of the text. Although many Christians have pointed to a typological reading of Isaac as a type of Jesus, perhaps a better typological reading of the text - if typology is the way to go - and this is highly debatable in light of the fact that the NT does not pick up on the analogy-- is to see the ram as a type of Jesus. The ram in the story is particularly significant. The ram is not a sin offering but a peace offering, an offering for well-being. According to the story then, God arranged a peace offering and everything was O.K. I would want to argue that verse 12 reveals the point of the story namely that Abraham fears God. and that fear of God means obedience to the divine command - even when it flies in the face of a promise of God. The story is about the life of faith. To the question what is faith in the OT , we can answer It is like a man called Abraham. Faith here is not a leap into the dark but a leap into the arms of God. Genesis 22 then calls us to obedience and at this point Heberews 11 comes in. Again this story teaches us that we never jepardize our best good through obedience.

Toledot of Isaac (Gen 25:19-35:29) Jacob Cycle
Theme: God’s Providential care despite Jacob’s own weakness God’s saving purposes are not thwarted by human weakness, though they may be delayed. Relates to the theme of the entire Pentateuch: the partial fulfillment of the promises to Abraham of land, descendants, covenant/relationship, and blessing to the nations Toledot of Isaac (Gen 25:19—35:29) (Stories about Jacob) When we come to the Jacob narrative, one thing the Bible cannot be criticized for is whitewashing its heroes. It does not in any way, shape or fashion disguise or gloss over the failures of the chosen line. Noah stumbles. Abraham goes astray more than once. Isaac and Rebekah play favorites among their children. David commits murder and adultery. And Peter denies the Lord Jesus three times. And as we’ll see this morning, Jacob at times is a positively obnoxious jerk, and the author of Genesis does not disguise his disapproval of such conduct. Nevertheless, despite all their sinful shortcomings, God’s chosen are preserved and blessed. God’s saving purposes are not thwarted by human weakness, though they may be delayed. This relates to the theme of the entire Pentateuch: the partial fulfillment of the promises to Abraham of land, descendants, covenant/relationship, and blessing to the nations. God chose the patriarchs not because they were particularly lovable characters but because it was his declared intention that in them all families of the earth shall find blessing. So the patriarchs and their wives emerge from the Scriptures not as lily-white heroes, but as real men and women of flesh and blood, with all their warts and wrinkles. And with them and their failings everyone can identify. Continues the Abraham cycle and leads into the Joseph cycle. The Abraham cycle ends with the birth and marriage of Isaac, while the Joseph cycle heals the breach within the family that is left at the end of the Jacob cycle. Bracketed by toledots of the two unchosen sons: Ishmael and Esau There are a number of parallels between the three main family histories in Genesis. Each begins with a divine revelation that sets the tone for the rest of the cycle: Abram’s call (12:1-3); the oracle concerning Jacob and Esau (25:22-23); and Joseph’s dreams. Many parallel motifs: Jacob deceived his father and a kid; he is deceived as a old man by his sons with a kid. Structure The story of Jacob is found in Genesis chapters 25-35, under the toeldot of Isaac (25:19; 36:1). The story itself is marvelously told, and is actually one of the most beautiful narratives in the Scriptures. It is characterize by a clear progression and symmetry. Each episode at the beginning of his life is matched by an episode at the end of his life. Especially significant are the two encounters with God: one on his departure from the land and from danger, and one when returning back to the land. At the center of the account is the birth of Jacob’s children. This, or more precisely the birth of Joseph to Rachel (30:22-24), is the turning point in the story. As soon as this happens, Jacob asks for permission to return home (30:25). Significantly, when compared to the flood story; there are remarkable similarities of this turning point: God remembered Noah (8:1), and God remembered Rachel (30:22). This emphasizes that it is God who controls events and saves his people. The Unchosen Son, Ishmael (25:12-18) The Chosen Son, Jacob (25:19–35:29) A. Beginnings. Birth, predictions, Jacob steals Esau’s birthright (25:19-34) B. Isaac and the Philistines (26:1-22) C. Jacob cheats Esau of his blessing (27:1-40)  “He took [laqah] my blessing [beraka]” (vv ) D. Jacob’s flight from Esau (27:41-28:5) E. Encounter with God at Bethel (28:10-22) F. Jacob in Haran; Rachel, Laban (29:1-30) G. Children born and wealth acquired (29:31–30:43) F' Departure from Haran; Rachel, Laban (31:1-55) E' Encounter with God at Mahanaim (32:1-2) D' Jacob’s approach to Esau (32:3-32) C' Jacob returns Esau's blessing (33:1-20)  “Accept [laqah] my blessing [beraka]” (v. 11) B' Dinah and the Hivites (34:1-31) A' Endings. Death, fulfillment, Jacob & Esau together again (35:1-29) The Unchosen Son, Esau (36:1-43) Exposition We will go through Jacob’s life in three parts: the beginning; middle; and end. A. Beginnings (25:19-34) This opening section provides all the information that is required to understand the rest of the narrative: • Links to Paddam-Aram and Laban (vv. 19b-20) • Childlessness of Rebekah links to mother-in-law Sarah and daughter-in-law Rachel • Like the pre-birth conflict, conflict will characterize their life • Parental favoritism Birth The first glimpse we get of Jacob is actually before he is even born! [Note Isaac’s response to Rebekah’s barrenness: he prays for her.] The struggles within Rebekah’s womb, which so pained her that she said what almost every mother-to-be with morning sickness and cramps says, “Why is this happening to me” (NIV); which one commentator translates as “If it is like this, why am I here?” (Wenham). The painful pregnancy leads Rebekah to inquire of the Lord to find out what’s going on; and what is said about Jacob and Esau before they were even born determines both of their lives. [read Genesis 25:23] From this we learn that the lives of the babies in her womb will be characterized by strife and pain; and by fierce rivalry in which the younger of the two will prevail. “Esau”: the name is unknown in ancient times, and its root is uncertain, though the text associates his name with hairiness. The reference to hair is a word-play on the term Seir (se‘îr), of which it shares the same root consonants. The reference to “reddish” (’dmwny) plays on Esau’s other name “Edom” (’dm). “Jacob”: probably a shortened form of y‘qb-’l, “may El protect, reward.” The Bible, however, relates the meaning to his clutching the heal of Esau. He emerged clutching Esau’s heel (‘aqêb), so he was called Jacob (yaqob), “he clutches the heel.” Birthright “Birthright” = the firstborn had the right to be the principle heir of the family’s fortunes (27:33; Deut 21:17; 1Chron 5:1-2). In accordance with this pre-birth oracle, Jacob is born grasping the heels of his older brother, and the first time we really meet Jacob is when he steals his brother’s birthright. Here we see Jacob as cold and calculating. It’s almost as if he had planned the whole event—and perhaps he did. Jacob’s response to his brother’s request for food is quite shocking. His curt three word reply: swear/to me/at once, confirms his cold and calculating nature. He doesn’t just give his brother some stew, but sells it to him at an exorbitant price—his birthright. Jacob doesn’t even pause to think—right away he demands Esau’s birthright. From this story we learn a couple things about Jacob. First of all, we learn that Jacob lives up to his name: his hand was at Esau’s heel from the beginning; and this early glimpse into his character shows him to be grasping and manipulative; cold and calculating. But, on the other hand, it is also apparent that Jacob has a sense of what was of value: the birthright. This is in contrast to Esau who is more concerned with his stomach than with his family heritage and the promises of God. He demonstrates a careless indifference to a privilege that the ancient world held dear. Significant is v. 34: “So Esau despised his birthright.” This sort of explicit moral commentary is rare in the HB, and thus highlights his negative evaluation of Esau. B. Isaac and the Philistines (26:1-22) C. Blessing (27:1-40) The next significant glimpse we have of Jacob’s character is when he steals Esau’s blessing in chap And here the height of his deception sinks even further. He doesn’t just take advantage of his starving brother; but he purposely deceives his aged father and steals Esau’s blessing from him. This passage also illustrates the favoritism of the parents (cf. 25:27). Isaac departs from convention when he only calls in Esau for the blessing. In the ANE it was normal for a dying man to summon his sons to bless them publicly (cf. Jacob in Gen 49; 50:24-25). This is especially the case considering Esau’s lack of concern for family customs; cf. his selling of the birthright; and marrying two Hittite women (recall Abraham’s intense desire that Isaac marry from within the family, Gen 24). Rebekah, on the other hand, organizes and initiates the entire deception. She overheard Isaac’s plan to bless Esau and then dreamed up the entire deception. She made the tasty food and disguised Jacob to look like his brother. But before we’re too hard on Rebekah, we should remember the oracle given to her when she was pregnant that the older (Esau) will serve the younger (Jacob). This was just her misguided way of ensuring that God’s plan was fulfilled. No matter how reprehensible Rebekah’s actions were; Jacob out does her! Even though Jacob seems a bit hesitant at the beginning, this was more for fear of getting caught than any sense that what they were plotting was somehow wrong! The height of Jacob’s deception occurs when he’s with his elderly father. Not only does Jacob tell a bold-faced lie when he claims to be Esau (and this is even emphatic: I am Esau, wc…[´ ykinOa…; not the expected order Esau am I); but he is also blasphemous when he claims that the Lord gave him success in hunting (v. 20). And all throughout the episode, Isaac is suspicious; but Jacob doesn’t flinch. [read 27:18-27] Although Isaac was never fully free from suspicion, the ruse worked: Isaac blessed Jacob with the promise to be lord over his brother. . . Though he has to pay the price of his deception and flee from his furious brother. Consequences Esau resolved to murder Jacob (cf. Gen 4); Jacob had to flee his home and land; Rebekah died without memorial; Isaac lived on without significance (35:28). The picture we get of Jacob at the beginning is less than promising. And is kind of disappointing compared to the other patriarchs. While Abraham and Isaac certainly were not perfect, they had more going for them than Jacob ever did. When Jacob is forced to flee we wonder whether or not he will ever return to the promised land and if the promises of God will ever be fulfilled through him. Rebekah’s lack of birth notice All the other patriarchs and matriarchs (with the significant omission of Leah, who was unloved even in her death) receive death notices: Abraham (25:7-11) Sarah (23:1-20) Isaac (35:27-29) Rebekah (????) Jacob (48:21–50:14) Rachel (35:19-21) Leah (????) Joseph (50:24-26) D. Jacob’s flight from Esau (27:41-28:5) Jacob’s Slow Conversion in Exile (chap. 27—31). Jacob flees to escape Esau’s wrath, and while he is gone he gets a little of his own medicine, and God’s slowly transforms his character through discipline. (i) Jacob’s dealings with Laban: getting some of his own medicine (the deceiver becomes the deceived!; 29:1-30). (ii) Birth of the twelve tribal fathers: despite his prayerlessness (29:31—30:24; compare 25:21). (See Heb 12:1-13). The Middle: transformation of Jacob to Israel The middle of Jacob’s life is characterized by tension and strife. He has to flee from his home because of his brother’s wrath and he is cruelly tricked by his Uncle Laban into marrying a woman he doesn’t love. But in this period he also has two life-changing encounters with God. These shaped and transformed him dramatically. E. Encounter with God at Bethel (28:10-22) The first encounter with God occurred at Bethel, and it’s one which we all probably know: its Jacob’s dream of a ladder (better staircase). The ladder (sullam; hapax) is better understood as a ramp or staircase. This is a symbol of the accessibility of God’s help and presence, even though Jacob is leaving home (considering what a homebody Jacob was this reassurance was probably necessary). Rashi suggests that the angels ascending are those responsible for Jacob’s homeland, while the one’s descending are responsible for the foreign land to which he was going. The encounter This was Jacob’s first personal encounter with God. He knew of his parent’s faith and their own experiences, but now for the first time he came face to face with God. The promise This is the first time that an individual is promised God’s presence: “I am with you.” This is repeated many times later to Moses, Joshua, Gideon; and indeed Emmanuel is “God with us.” Even here Jacob doesn’t fully give himself to God, even though God promises to protect him and bless him. The vow There are some questions what is the apodosis of the vow (the “then” part). Many commentators argue that the verse should be translated as such: “If God will be with me, and if he keeps me in this way that I go, and if he gives me bread to eat and clothing to wear, so that I come again to my father’s house in peace, and if the LORD shall be my God, then this stone which I have erected…” This, however, is not necessary, grammatically. (Though it does fit the progression of the verbs as v. 22 breaks the sequence of vav+ suffix verbs as it starts with a vav + nominal.) God’s Promise (Gen. 28:13-14)Jacob’s Deal (Gen. 28:20-21)And the Lord stood beside him and said,Then Jacob made a vow, saying; “I am the Lord, the God of Abraham your father and the God of Isaac;the land on which you lie I will give to you and to your offspring;?and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring.?Know that I am with you and will keep you wherever you go,“If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear,and will bring you back to this land;so that I come again to my father’s house in peace,for I will not leave you until I have done what I have promised you.”then the Lord shall be my God, Note: (1) the conditionality “If…”; (2) Jacob omits all references to the land, posterity; he is preoccupied with personal well-being; (3) alters v. 21, the promise in v. 15 in subtle ways: “I the Lord will bring you back” = “if I return”; “this land” = “my father’s house” The vow is more of a bargain than a commitment; contrast this with Abraham’s response in 15:6 (“believed God and it was credited to his as righteousness”). F. Jacob in Haran; Rachel, Laban (29:1-30) G. Children born and wealth acquired (29:31–30:43) While this is the centre of the account: the birth of the 12 sons; it is also one narrative that highlights the tension between Jacob’s wives. The whole episode is governed by Leah’s longing for Jacob’s love, and Rachel’s desire for children. Even the names of the children highlight the tension: Leah: 1 Reuben (“The Lord has seen”; sounds like “see a son”!) 2 Simeon (The Lord has heard) 3 Levi (“attached, join”) 4 Judah (“praise”) Issachar (sounds like “hire”) Zebulun (sounds like “honor”) Bilhah (R’s servant) 5 Dan (“He judged”) 6 Naphtali (“wrestle”??) Zilpha (L’s servant) 7 Gad (“Fortune”) 8 Asher (“Happy”) Rachel: 11 Joseph (“He adds”) 12 Benjamin (Son of my right hand) *much later in ch. 35 Notes: • note Jacob’s reaction to Rachel’s complaint of barrenness (30:1): “Jacob became very angry with Rachel and said, ‘Am I in the place of God, who has withheld from you the fruit of the womb?’” (v. 2). Compare this to Abram’s (20:7), and Isaac’s (25:21) prayers for their childless wives. • note also that Joseph is the climax of this account: right after Joseph is born (v. 24), Jacob asks Laban for permission to leave (v. 25). • note the irony in that Rachel, who so wanted children (30:1), died in childbirth (35:16-21) Main point: the triumph of God over human sinfulness and plotting. It is God who opened Rachel’s and Leah’s wombs (29:31; 30:22), not their own efforts or plots. God will fulfil his promises to Abram, though not because of anything that they do, but because of his grace. Cf. Jesus’ promise: “I will build my church, and the gates of Hades will not prevail against it” (Matt 16:18). F' Departure from Haran; Rachel, Laban (31:1-55) E' Encounter with God at Mahanaim (32:1-2) The second encounter with God that Jacob has is after Jacob has left Laban and is preparing to meet up with his brother Esau (chap. 32). The appearance of the angels, as the appearance in 28, demonstrate God’s presence with Jacob. (28:15: “I am with you”) D' Jacob’s approach to Esau (32:3-32) The picture we get of Jacob here is someone who is scared and unsure, as well as willing to give up his supremacy. -Quite surprisingly this is the first place recorded in the Scriptures where Jacob prays (32:9-12) -demonstrates his transformation: “I am not worthy” (v. 10). -he is no longer the strong controller who sought to control everything, but he is totally dependent on God’s grace Excursus: Wrestling match at the Yabbok (32:22-32) Description of fight (vv ) “A man struggled with him” (wy’bq); play on words with the name Yabbok (ybq) and Jacob (y‘qb). Could paraphrase “He yabboked him” or “he jacobed him.” Dialogue Emphasis is on the naming Naming Israel (27-29) But Jacob won’t let the man go until he obtains a blessing. And throughout his life, birthright and blessing has been the preoccupation of Jacob. He swindled his brother out of both, and now he is again anxious for blessing. But this time the blessing is from his heavenly father, not his father. But instead of simply giving into Jacob’s demand for a blessing, the adversary asks his name. For the angel/God to ask Jacob’s name is unnecessary: of course he knows it! But the question is meant to see if Jacob knows it! It discloses his character. This makes Jacob own up to his grimy past (27:36). From the womb he clutched his brother’s heel; and later Esau commented “Is he not rightly called Jacob? He has cheated me these two times.” By revealing his name he is revealing his character. He is a deceiver and a grasper of heels. But now, instead of Jacob, he is renamed Israel: “God fights” because he had struggled with God and with men and have overcome. Naming of Peniel (30-31) Departure (33) This encounter leaves him at the same time crippled and vulnerable before Esau; yet it also prepares him for that meeting by making him own up to his true character. C' Jacob returns Esau's blessing (33:1-20) The Jacob that meets Esau is far different from the one who fled some 20 years earlier. -bowing down 7 times; calling Esau “my lord”; this echoes Isaac’s blessing that was supposed to go to Esau: “may your mother’s sons bow down before you” (27:29) -returns his blessing, v. 11: “ -though not totally rehabilitated. -religious reformer; gets rid of all the foreign gods; (chap 36) B' Dinah and the Hivites (34:1-31) Conclusions Application to the People of God Jacob = Israel, the nation Personal Application The life of Jacob provides three messages for us today which correspond to the three stages in Jacob’s life. (1) What we learn about Jacob at the beginning of his life should be an Encouragement to us: If God was able to use a person like Jacob to forward his purposes; then God may use with all our warts and wrinkles too!! Note the change in Jcob (and Esau) from the beginning to the end Emphasizes that our Christian walk is a journey -emphasis on God’s grace; there was nothing special about Jacob that led God to choose him; and it’s the same with us. This is what Paul says in Romans 9 <9:10> Not only that, but Rebekah's children had one and the same father, our father Isaac. <9:11> Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: <9:12> not by works but by him who calls—she was told, "The older will serve the younger." {[12] Gen. 25:23} <9:13> Just as it is written: "Jacob I loved, but Esau I hated." {[13] Mal. 1:2,3} (2) The 20 year exile of Jacob should be a Warning to us: just because God can transform our blunders and mistakes to ultimately glorify him; that doesn’t mean that we don’t suffer the consequences of our actions. Even though God used and blessed Jacob despite his faults, Jacob--and Rebekah--had to face the consequences of their actions. Jacob had to flee from home to escape his brother’s wrath, and Rebekah hopes that her favorite son would only be away for a few days, yet she never sees him again. Jacob, the deceiver, was for his part cruelly deceived by his father-in-law Laban, and is made to marry Leah as well as Rachel. And Jacob never really accepted Leah or her sons, and the bitter tension between them dog them the rest of their lives. So too, our actions have consequences. (3) Finally, the last years of Jacob’s life should be an Incentive for us. God did not give up on Jacob, no matter how obnoxious he was. Despite Jacob’s shortcomings, God promised to be with him for all his days as a guide and protector. “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Phil 1:6).

A. Beginnings. Birth, predictions, Jacob steals Esau’s birthright (25:19-34)
Pre-Birth Oracle “Esau”: name unknown in ancient times; root uncertain, the text associates his name with hairiness. The reference to hair is a word-play on the term Seir (se‘îr), of which it shares the same root consonants. The reference to “reddish” (’dmwny) plays on Esau’s other name “Edom” (’dm). “Jacob”: probably a shortened form of y‘qb-’l, “may El protect.” The Bible relates the meaning to his clutching the heal of Esau. He emerged clutching Esau’s heel (‘aqêb), so he was called Jacob (yaqob), “he clutches the heel.” Birthright: the firstborn had the right to be the principle heir of the family’s fortunes (27:33; Deut 21:17; 1Chron 5:1-2). A. Beginnings (25:19-34) This opening section provides all the information that is required to understand the rest of the narrative: • Links to Paddam-Aram and Laban (vv. 19b-20) • Childlessness of Rebekah links to mother-in-law Sarah and daughter-in-law Rachel • Like the pre-birth conflict, conflict will characterize their life • Parental favoritism Birth The first glimpse we get of Jacob is actually before he is even born! [Note Isaac’s response to Rebekah’s barrenness: he prays for her.] The struggles within Rebekah’s womb, which so pained her that she said what almost every mother-to-be with morning sickness and cramps says, “Why is this happening to me” (NIV); which one commentator translates as “If it is like this, why am I here?” (Wenham). The painful pregnancy leads Rebekah to inquire of the Lord to find out what’s going on; and what is said about Jacob and Esau before they were even born determines both of their lives. [read Genesis 25:23] From this we learn that the lives of the babies in her womb will be characterized by strife and pain; and by fierce rivalry in which the younger of the two will prevail. “Esau”: the name is unknown in ancient times, and its root is uncertain, though the text associates his name with hairiness. The reference to hair is a word-play on the term Seir (se‘îr), of which it shares the same root consonants. The reference to “reddish” (’dmwny) plays on Esau’s other name “Edom” (’dm). “Jacob”: probably a shortened form of y‘qb-’l, “may El protect, reward.” The Bible, however, relates the meaning to his clutching the heal of Esau. He emerged clutching Esau’s heel (‘aqêb), so he was called Jacob (yaqob), “he clutches the heel.” Birthright “Birthright” = the firstborn had the right to be the principle heir of the family’s fortunes (27:33; Deut 21:17; 1Chron 5:1-2). In accordance with this pre-birth oracle, Jacob is born grasping the heels of his older brother, and the first time we really meet Jacob is when he steals his brother’s birthright. Here we see Jacob as cold and calculating. It’s almost as if he had planned the whole event—and perhaps he did. Jacob’s response to his brother’s request for food is quite shocking. His curt three word reply: swear/to me/at once, confirms his cold and calculating nature. He doesn’t just give his brother some stew, but sells it to him at an exorbitant price—his birthright. Jacob doesn’t even pause to think—right away he demands Esau’s birthright. From this story we learn a couple things about Jacob. First of all, we learn that Jacob lives up to his name: his hand was at Esau’s heel from the beginning; and this early glimpse into his character shows him to be grasping and manipulative; cold and calculating. But, on the other hand, it is also apparent that Jacob has a sense of what was of value: the birthright. This is in contrast to Esau who is more concerned with his stomach than with his family heritage and the promises of God. He demonstrates a careless indifference to a privilege that the ancient world held dear. Significant is v. 34: “So Esau despised his birthright.” This sort of explicit moral commentary is rare in the HB, and thus highlights his negative evaluation of Esau. B. Isaac and the Philistines (26:1-22) C. Blessing (27:1-40) The next significant glimpse we have of Jacob’s character is when he steals Esau’s blessing in chap And here the height of his deception sinks even further. He doesn’t just take advantage of his starving brother; but he purposely deceives his aged father and steals Esau’s blessing from him. This passage also illustrates the favoritism of the parents (cf. 25:27). Isaac departs from convention when he only calls in Esau for the blessing. In the ANE it was normal for a dying man to summon his sons to bless them publicly (cf. Jacob in Gen 49; 50:24-25). This is especially the case considering Esau’s lack of concern for family customs; cf. his selling of the birthright; and marrying two Hittite women (recall Abraham’s intense desire that Isaac marry from within the family, Gen 24). Rebekah, on the other hand, organizes and initiates the entire deception. She overheard Isaac’s plan to bless Esau and then dreamed up the entire deception. She made the tasty food and disguised Jacob to look like his brother. But before we’re too hard on Rebekah, we should remember the oracle given to her when she was pregnant that the older (Esau) will serve the younger (Jacob). This was just her misguided way of ensuring that God’s plan was fulfilled. No matter how reprehensible Rebekah’s actions were; Jacob out does her! Even though Jacob seems a bit hesitant at the beginning, this was more for fear of getting caught than any sense that what they were plotting was somehow wrong! The height of Jacob’s deception occurs when he’s with his elderly father. Not only does Jacob tell a bold-faced lie when he claims to be Esau (and this is even emphatic: I am Esau, wc…[´ ykinOa…; not the expected order Esau am I); but he is also blasphemous when he claims that the Lord gave him success in hunting (v. 20). And all throughout the episode, Isaac is suspicious; but Jacob doesn’t flinch. [read 27:18-27] Although Isaac was never fully free from suspicion, the ruse worked: Isaac blessed Jacob with the promise to be lord over his brother. . . Though he has to pay the price of his deception and flee from his furious brother. Consequences Esau resolved to murder Jacob (cf. Gen 4); Jacob had to flee his home and land; Rebekah died without memorial; Isaac lived on without significance (35:28). The picture we get of Jacob at the beginning is less than promising. And is kind of disappointing compared to the other patriarchs. While Abraham and Isaac certainly were not perfect, they had more going for them than Jacob ever did. When Jacob is forced to flee we wonder whether or not he will ever return to the promised land and if the promises of God will ever be fulfilled through him. Rebekah’s lack of death notice All the other patriarchs and matriarchs (with the significant omission of Leah, who was unloved even in her death) receive death notices: Abraham (25:7-11) Sarah (23:1-20) Isaac (35:27-29) Rebekah (????) Jacob (48:21–50:14) Rachel (35:19-21) Leah (????) Joseph (50:24-26) D. Jacob’s flight from Esau (27:41-28:5) Jacob’s Slow Conversion in Exile (chap. 27—31). Jacob flees to escape Esau’s wrath, and while he is gone he gets a little of his own medicine, and God’s slowly transforms his character through discipline. (i) Jacob’s dealings with Laban: getting some of his own medicine (the deceiver becomes the deceived!; 29:1-30). (ii) Birth of the twelve tribal fathers: despite his prayerlessness (29:31—30:24; compare 25:21). (See Heb 12:1-13). The Middle: transformation of Jacob to Israel The middle of Jacob’s life is characterized by tension and strife. He has to flee from his home because of his brother’s wrath and he is cruelly tricked by his Uncle Laban into marrying a woman he doesn’t love. But in this period he also has two life-changing encounters with God. These shaped and transformed him dramatically. E. Encounter with God at Bethel (28:10-22) The first encounter with God occurred at Bethel, and it’s one which we all probably know: its Jacob’s dream of a ladder (better staircase). The ladder (sullam; hapax) is better understood as a ramp or staircase. This is a symbol of the accessibility of God’s help and presence, even though Jacob is leaving home (considering what a homebody Jacob was this reassurance was probably necessary). Rashi suggests that the angels ascending are those responsible for Jacob’s homeland, while the one’s descending are responsible for the foreign land to which he was going. The encounter This was Jacob’s first personal encounter with God. He knew of his parent’s faith and their own experiences, but now for the first time he came face to face with God. The promise This is the first time that an individual is promised God’s presence: “I am with you.” This is repeated many times later to Moses, Joshua, Gideon; and indeed Emmanuel is “God with us.” Even here Jacob doesn’t fully give himself to God, even though God promises to protect him and bless him. The vow There are some questions what is the apodosis of the vow (the “then” part). Many commentators argue that the verse should be translated as such: “If God will be with me, and if he keeps me in this way that I go, and if he gives me bread to eat and clothing to wear, so that I come again to my father’s house in peace, and if the LORD shall be my God, then this stone which I have erected…” This, however, is not necessary, grammatically. (Though it does fit the progression of the verbs as v. 22 breaks the sequence of vav+ suffix verbs as it starts with a vav + nominal.) God’s Promise (Gen. 28:13-14)Jacob’s Deal (Gen. 28:20-21)And the Lord stood beside him and said,Then Jacob made a vow, saying; “I am the Lord, the God of Abraham your father and the God of Isaac;the land on which you lie I will give to you and to your offspring;?and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring.?Know that I am with you and will keep you wherever you go,“If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear,and will bring you back to this land;so that I come again to my father’s house in peace,for I will not leave you until I have done what I have promised you.”then the Lord shall be my God, Note: (1) the conditionality “If…”; (2) Jacob omits all references to the land, posterity; he is preoccupied with personal well-being; (3) alters v. 21, the promise in v. 15 in subtle ways: “I the Lord will bring you back” = “if I return”; “this land” = “my father’s house” The vow is more of a bargain than a commitment; contrast this with Abraham’s response in 15:6 (“believed God and it was credited to his as righteousness”). F. Jacob in Haran; Rachel, Laban (29:1-30) G. Children born and wealth acquired (29:31–30:43) While this is the centre of the account: the birth of the 12 sons; it is also one narrative that highlights the tension between Jacob’s wives. The whole episode is governed by Leah’s longing for Jacob’s love, and Rachel’s desire for children. Even the names of the children highlight the tension: Leah: 1 Reuben (“The Lord has seen”; sounds like “see a son”!) 2 Simeon (The Lord has heard) 3 Levi (“attached, join”) 4 Judah (“praise”) Issachar (sounds like “hire”) Zebulun (sounds like “honor”) Bilhah (R’s servant) 5 Dan (“He judged”) 6 Naphtali (“wrestle”??) Zilpha (L’s servant) 7 Gad (“Fortune”) 8 Asher (“Happy”) Rachel: 11 Joseph (“He adds”) 12 Benjamin (Son of my right hand) *much later in ch. 35 Notes: • note Jacob’s reaction to Rachel’s complaint of barrenness (30:1): “Jacob became very angry with Rachel and said, ‘Am I in the place of God, who has withheld from you the fruit of the womb?’” (v. 2). Compare this to Abram’s (20:7), and Isaac’s (25:21) prayers for their childless wives. • note also that Joseph is the climax of this account: right after Joseph is born (v. 24), Jacob asks Laban for permission to leave (v. 25). • note the irony in that Rachel, who so wanted children (30:1), died in childbirth (35:16-21) Main point: the triumph of God over human sinfulness and plotting. It is God who opened Rachel’s and Leah’s wombs (29:31; 30:22), not their own efforts or plots. God will fulfil his promises to Abram, though not because of anything that they do, but because of his grace. Cf. Jesus’ promise: “I will build my church, and the gates of Hades will not prevail against it” (Matt 16:18). F' Departure from Haran; Rachel, Laban (31:1-55) E' Encounter with God at Mahanaim (32:1-2) The second encounter with God that Jacob has is after Jacob has left Laban and is preparing to meet up with his brother Esau (chap. 32). The appearance of the angels, as the appearance in 28, demonstrate God’s presence with Jacob. (28:15: “I am with you”) D' Jacob’s approach to Esau (32:3-32) The picture we get of Jacob here is someone who is scared and unsure, as well as willing to give up his supremacy. -Quite surprisingly this is the first place recorded in the Scriptures where Jacob prays (32:9-12) -demonstrates his transformation: “I am not worthy” (v. 10). -he is no longer the strong controller who sought to control everything, but he is totally dependent on God’s grace Excursus: Wrestling match at the Yabbok (32:22-32) Structure Description of fight (vv ) “A man struggled with him” (wy’bq); play on words with the name Yabbok (ybq) and Jacob (y‘qb). Could paraphrase “He yabboked him” or “he jacobed him.” Dialogue Emphasis is on the naming Naming Israel (27-29) But Jacob won’t let the man go until he obtains a blessing. And throughout his life, birthright and blessing has been the preoccupation of Jacob. He swindled his brother out of both, and now he is again anxious for blessing. But this time the blessing is from his heavenly father, not his father. But instead of simply giving into Jacob’s demand for a blessing, the adversary asks his name. For the angel/God to ask Jacob’s name is unnecessary: of course he knows it! But the question is meant to see if Jacob knows it! It discloses his character. This makes Jacob own up to his grimy past (27:36). From the womb he clutched his brother’s heel; and later Esau commented “Is he not rightly called Jacob? He has cheated me these two times.” By revealing his name he is revealing his character. He is a deceiver and a grasper of heels. But now, instead of Jacob, he is renamed Israel: “God fights” because he had struggled with God and with men and have overcome. Naming of Peniel (30-31) Departure (33) This encounter leaves him at the same time crippled and vulnerable before Esau; yet it also prepares him for that meeting by making him own up to his true character. C' Jacob returns Esau's blessing (33:1-20) The Jacob that meets Esau is far different from the one who fled some 20 years earlier. -bowing down 7 times; calling Esau “my lord”; this echoes Isaac’s blessing that was supposed to go to Esau: “may your mother’s sons bow down before you” (27:29) -returns his blessing, v. 11: “ -though not totally rehabilitated. -religious reformer; gets rid of all the foreign gods; (chap 36) B' Dinah and the Hivites (34:1-31) A' Endings. Death, fulfillment, Jacob & Esau together again (35:1-29) Conclusions Application to the People of God Jacob = Israel, the nation Personal Application The life of Jacob provides three messages for us today which correspond to the three stages in Jacob’s life. (1) What we learn about Jacob at the beginning of his life should be an Encouragement to us: If God was able to use a person like Jacob to forward his purposes; then God may use with all our warts and wrinkles too!! Note the change in Jcob (and Esau) from the beginning to the end Emphasizes that our Christian walk is a journey -emphasis on God’s grace; there was nothing special about Jacob that led God to choose him; and it’s the same with us. This is what Paul says in Romans 9 <9:10> Not only that, but Rebekah's children had one and the same father, our father Isaac. <9:11> Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: <9:12> not by works but by him who calls—she was told, "The older will serve the younger." {[12] Gen. 25:23} <9:13> Just as it is written: "Jacob I loved, but Esau I hated." {[13] Mal. 1:2,3} (2) The 20 year exile of Jacob should be a Warning to us: just because God can transform our blunders and mistakes to ultimately glorify him; that doesn’t mean that we don’t suffer the consequences of our actions. Even though God used and blessed Jacob despite his faults, Jacob--and Rebekah--had to face the consequences of their actions. Jacob had to flee from home to escape his brother’s wrath, and Rebekah hopes that her favorite son would only be away for a few days, yet she never sees him again. Jacob, the deceiver, was for his part cruelly deceived by his father-in-law Laban, and is made to marry Leah as well as Rachel. And Jacob never really accepted Leah or her sons, and the bitter tension between them dog them the rest of their lives. So too, our actions have consequences. (3) Finally, the last years of Jacob’s life should be an Incentive for us. God did not give up on Jacob, no matter how obnoxious he was. Despite Jacob’s shortcomings, God promised to be with him for all his days as a guide and protector. “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Phil 1:6).

C. Jacob cheats Esau of his blessing (27:1-40)
The Deception Organized by Rebekah (a misguided way of ensuring her oracle is fulfilled?) Implemented by Jacob Consequences Esau resolved to murder Jacob (cf. Gen 4) Jacob forced to flee his home and land Rebekah died without memorial (All the other patriarchs and matriarchs – with the significant omission of Leah, who was unloved even in her death – receive death notices) Isaac lived on without significance C. Blessing (27:1-40) The next significant glimpse we have of Jacob’s character is when he steals Esau’s blessing in chap And here the height of his deception sinks even further. He doesn’t just take advantage of his starving brother; but he purposely deceives his aged father and steals Esau’s blessing from him. This passage also illustrates the favoritism of the parents (cf. 25:27). Isaac departs from convention when he only calls in Esau for the blessing. In the ANE it was normal for a dying man to summon his sons to bless them publicly (cf. Jacob in Gen 49; 50:24-25). This is especially the case considering Esau’s lack of concern for family customs; cf. his selling of the birthright; and marrying two Hittite women (recall Abraham’s intense desire that Isaac marry from within the family, Gen 24). Rebekah, on the other hand, organizes and initiates the entire deception. She overheard Isaac’s plan to bless Esau and then dreamed up the entire deception. She made the tasty food and disguised Jacob to look like his brother. But before we’re too hard on Rebekah, we should remember the oracle given to her when she was pregnant that the older (Esau) will serve the younger (Jacob). This was just her misguided way of ensuring that God’s plan was fulfilled. No matter how reprehensible Rebekah’s actions were; Jacob out does her! Even though Jacob seems a bit hesitant at the beginning, this was more for fear of getting caught than any sense that what they were plotting was somehow wrong! The height of Jacob’s deception occurs when he’s with his elderly father. Not only does Jacob tell a bold-faced lie when he claims to be Esau (and this is even emphatic: I am Esau, wc…[´ ykinOa…; not the expected order Esau am I); but he is also blasphemous when he claims that the Lord gave him success in hunting (v. 20). And all throughout the episode, Isaac is suspicious; but Jacob doesn’t flinch. [read 27:18-27] Although Isaac was never fully free from suspicion, the ruse worked: Isaac blessed Jacob with the promise to be lord over his brother. . . Though he has to pay the price of his deception and flee from his furious brother. Consequences Esau resolved to murder Jacob (cf. Gen 4); Jacob had to flee his home and land; Rebekah died without memorial; Isaac lived on without significance (35:28). The picture we get of Jacob at the beginning is less than promising. And is kind of disappointing compared to the other patriarchs. While Abraham and Isaac certainly were not perfect, they had more going for them than Jacob ever did. When Jacob is forced to flee we wonder whether or not he will ever return to the promised land and if the promises of God will ever be fulfilled through him. Rebekah’s lack of death notice All the other patriarchs and matriarchs (with the significant omission of Leah, who was unloved even in her death) receive death notices: Abraham (25:7-11) Sarah (23:1-20) Isaac (35:27-29) Rebekah (????) Jacob (48:21–50:14) Rachel (35:19-21) Leah (????) Joseph (50:24-26) D. Jacob’s flight from Esau (27:41-28:5) Jacob’s Slow Conversion in Exile (chap. 27—31). Jacob flees to escape Esau’s wrath, and while he is gone he gets a little of his own medicine, and God’s slowly transforms his character through discipline. (i) Jacob’s dealings with Laban: getting some of his own medicine (the deceiver becomes the deceived!; 29:1-30). (ii) Birth of the twelve tribal fathers: despite his prayerlessness (29:31—30:24; compare 25:21). (See Heb 12:1-13). The Middle: transformation of Jacob to Israel The middle of Jacob’s life is characterized by tension and strife. He has to flee from his home because of his brother’s wrath and he is cruelly tricked by his Uncle Laban into marrying a woman he doesn’t love. But in this period he also has two life-changing encounters with God. These shaped and transformed him dramatically. E. Encounter with God at Bethel (28:10-22) The first encounter with God occurred at Bethel, and it’s one which we all probably know: its Jacob’s dream of a ladder (better staircase). The ladder (sullam; hapax) is better understood as a ramp or staircase. This is a symbol of the accessibility of God’s help and presence, even though Jacob is leaving home (considering what a homebody Jacob was this reassurance was probably necessary). Rashi suggests that the angels ascending are those responsible for Jacob’s homeland, while the one’s descending are responsible for the foreign land to which he was going. The encounter This was Jacob’s first personal encounter with God. He knew of his parent’s faith and their own experiences, but now for the first time he came face to face with God. The promise This is the first time that an individual is promised God’s presence: “I am with you.” This is repeated many times later to Moses, Joshua, Gideon; and indeed Emmanuel is “God with us.” Even here Jacob doesn’t fully give himself to God, even though God promises to protect him and bless him. The vow There are some questions what is the apodosis of the vow (the “then” part). Many commentators argue that the verse should be translated as such: “If God will be with me, and if he keeps me in this way that I go, and if he gives me bread to eat and clothing to wear, so that I come again to my father’s house in peace, and if the LORD shall be my God, then this stone which I have erected…” This, however, is not necessary, grammatically. (Though it does fit the progression of the verbs as v. 22 breaks the sequence of vav+ suffix verbs as it starts with a vav + nominal.) God’s Promise (Gen. 28:13-14)Jacob’s Deal (Gen. 28:20-21)And the Lord stood beside him and said,Then Jacob made a vow, saying; “I am the Lord, the God of Abraham your father and the God of Isaac;the land on which you lie I will give to you and to your offspring;?and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring.?Know that I am with you and will keep you wherever you go,“If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear,and will bring you back to this land;so that I come again to my father’s house in peace,for I will not leave you until I have done what I have promised you.”then the Lord shall be my God, Note: (1) the conditionality “If…”; (2) Jacob omits all references to the land, posterity; he is preoccupied with personal well-being; (3) alters v. 21, the promise in v. 15 in subtle ways: “I the Lord will bring you back” = “if I return”; “this land” = “my father’s house” The vow is more of a bargain than a commitment; contrast this with Abraham’s response in 15:6 (“believed God and it was credited to his as righteousness”). F. Jacob in Haran; Rachel, Laban (29:1-30) G. Children born and wealth acquired (29:31–30:43) While this is the centre of the account: the birth of the 12 sons; it is also one narrative that highlights the tension between Jacob’s wives. The whole episode is governed by Leah’s longing for Jacob’s love, and Rachel’s desire for children. Even the names of the children highlight the tension: Leah: 1 Reuben (“The Lord has seen”; sounds like “see a son”!) 2 Simeon (The Lord has heard) 3 Levi (“attached, join”) 4 Judah (“praise”) Issachar (sounds like “hire”) Zebulun (sounds like “honor”) Bilhah (R’s servant) 5 Dan (“He judged”) 6 Naphtali (“wrestle”??) Zilpha (L’s servant) 7 Gad (“Fortune”) 8 Asher (“Happy”) Rachel: 11 Joseph (“He adds”) 12 Benjamin (Son of my right hand) *much later in ch. 35 Notes: • note Jacob’s reaction to Rachel’s complaint of barrenness (30:1): “Jacob became very angry with Rachel and said, ‘Am I in the place of God, who has withheld from you the fruit of the womb?’” (v. 2). Compare this to Abram’s (20:7), and Isaac’s (25:21) prayers for their childless wives. • note also that Joseph is the climax of this account: right after Joseph is born (v. 24), Jacob asks Laban for permission to leave (v. 25). • note the irony in that Rachel, who so wanted children (30:1), died in childbirth (35:16-21) Main point: the triumph of God over human sinfulness and plotting. It is God who opened Rachel’s and Leah’s wombs (29:31; 30:22), not their own efforts or plots. God will fulfil his promises to Abram, though not because of anything that they do, but because of his grace. Cf. Jesus’ promise: “I will build my church, and the gates of Hades will not prevail against it” (Matt 16:18). F' Departure from Haran; Rachel, Laban (31:1-55) E' Encounter with God at Mahanaim (32:1-2) The second encounter with God that Jacob has is after Jacob has left Laban and is preparing to meet up with his brother Esau (chap. 32). The appearance of the angels, as the appearance in 28, demonstrate God’s presence with Jacob. (28:15: “I am with you”) D' Jacob’s approach to Esau (32:3-32) The picture we get of Jacob here is someone who is scared and unsure, as well as willing to give up his supremacy. -Quite surprisingly this is the first place recorded in the Scriptures where Jacob prays (32:9-12) -demonstrates his transformation: “I am not worthy” (v. 10). -he is no longer the strong controller who sought to control everything, but he is totally dependent on God’s grace Excursus: Wrestling match at the Yabbok (32:22-32) Structure Description of fight (vv ) “A man struggled with him” (wy’bq); play on words with the name Yabbok (ybq) and Jacob (y‘qb). Could paraphrase “He yabboked him” or “he jacobed him.” Dialogue Emphasis is on the naming Naming Israel (27-29) But Jacob won’t let the man go until he obtains a blessing. And throughout his life, birthright and blessing has been the preoccupation of Jacob. He swindled his brother out of both, and now he is again anxious for blessing. But this time the blessing is from his heavenly father, not his father. But instead of simply giving into Jacob’s demand for a blessing, the adversary asks his name. For the angel/God to ask Jacob’s name is unnecessary: of course he knows it! But the question is meant to see if Jacob knows it! It discloses his character. This makes Jacob own up to his grimy past (27:36). From the womb he clutched his brother’s heel; and later Esau commented “Is he not rightly called Jacob? He has cheated me these two times.” By revealing his name he is revealing his character. He is a deceiver and a grasper of heels. But now, instead of Jacob, he is renamed Israel: “God fights” because he had struggled with God and with men and have overcome. Naming of Peniel (30-31) Departure (33) This encounter leaves him at the same time crippled and vulnerable before Esau; yet it also prepares him for that meeting by making him own up to his true character. C' Jacob returns Esau's blessing (33:1-20) The Jacob that meets Esau is far different from the one who fled some 20 years earlier. -bowing down 7 times; calling Esau “my lord”; this echoes Isaac’s blessing that was supposed to go to Esau: “may your mother’s sons bow down before you” (27:29) -returns his blessing, v. 11: “ -though not totally rehabilitated. -religious reformer; gets rid of all the foreign gods; (chap 36) B' Dinah and the Hivites (34:1-31) A' Endings. Death, fulfillment, Jacob & Esau together again (35:1-29) Conclusions Application to the People of God Jacob = Israel, the nation Personal Application The life of Jacob provides three messages for us today which correspond to the three stages in Jacob’s life. (1) What we learn about Jacob at the beginning of his life should be an Encouragement to us: If God was able to use a person like Jacob to forward his purposes; then God may use with all our warts and wrinkles too!! Note the change in Jcob (and Esau) from the beginning to the end Emphasizes that our Christian walk is a journey -emphasis on God’s grace; there was nothing special about Jacob that led God to choose him; and it’s the same with us. This is what Paul says in Romans 9 <9:10> Not only that, but Rebekah's children had one and the same father, our father Isaac. <9:11> Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: <9:12> not by works but by him who calls—she was told, "The older will serve the younger." {[12] Gen. 25:23} <9:13> Just as it is written: "Jacob I loved, but Esau I hated." {[13] Mal. 1:2,3} (2) The 20 year exile of Jacob should be a Warning to us: just because God can transform our blunders and mistakes to ultimately glorify him; that doesn’t mean that we don’t suffer the consequences of our actions. Even though God used and blessed Jacob despite his faults, Jacob--and Rebekah--had to face the consequences of their actions. Jacob had to flee from home to escape his brother’s wrath, and Rebekah hopes that her favorite son would only be away for a few days, yet she never sees him again. Jacob, the deceiver, was for his part cruelly deceived by his father-in-law Laban, and is made to marry Leah as well as Rachel. And Jacob never really accepted Leah or her sons, and the bitter tension between them dog them the rest of their lives. So too, our actions have consequences. (3) Finally, the last years of Jacob’s life should be an Incentive for us. God did not give up on Jacob, no matter how obnoxious he was. Despite Jacob’s shortcomings, God promised to be with him for all his days as a guide and protector. “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Phil 1:6).

E. Encounter with God at Bethel (28:10-22)
The Ladder (סֻלָּם sullam) Better understood as a ramp or staircase Signifies the accessibility of God’s help and presence The Promise Reiteration of the promise to the patriarchs The Vow Really more of a bargain with God (see next slide) E. Encounter with God at Bethel (28:10-22) The first encounter with God occurred at Bethel, and it’s one which we all probably know: its Jacob’s dream of a ladder (better staircase). The ladder (sullam; hapax) is better understood as a ramp or staircase. This is a symbol of the accessibility of God’s help and presence, even though Jacob is leaving home (considering what a homebody Jacob was this reassurance was probably necessary). Rashi suggests that the angels ascending are those responsible for Jacob’s homeland, while the one’s descending are responsible for the foreign land to which he was going. The encounter This was Jacob’s first personal encounter with God. He knew of his parent’s faith and their own experiences, but now for the first time he came face to face with God. The promise This is the first time that an individual is promised God’s presence: “I am with you.” This is repeated many times later to Moses, Joshua, Gideon; and indeed Emmanuel is “God with us.” Even here Jacob doesn’t fully give himself to God, even though God promises to protect him and bless him. The vow There are some questions what is the apodosis of the vow (the “then” part). Many commentators argue that the verse should be translated as such: “If God will be with me, and if he keeps me in this way that I go, and if he gives me bread to eat and clothing to wear, so that I come again to my father’s house in peace, and if the LORD shall be my God, then this stone which I have erected…” This, however, is not necessary, grammatically. (Though it does fit the progression of the verbs as v. 22 breaks the sequence of vav+ suffix verbs as it starts with a vav + nominal.) God’s Promise (Gen. 28:13-14)Jacob’s Deal (Gen. 28:20-21)And the Lord stood beside him and said,Then Jacob made a vow, saying; “I am the Lord, the God of Abraham your father and the God of Isaac;the land on which you lie I will give to you and to your offspring;?and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring.?Know that I am with you and will keep you wherever you go,“If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear,and will bring you back to this land;so that I come again to my father’s house in peace,for I will not leave you until I have done what I have promised you.”then the Lord shall be my God, Note: (1) the conditionality “If…”; (2) Jacob omits all references to the land, posterity; he is preoccupied with personal well-being; (3) alters v. 21, the promise in v. 15 in subtle ways: “I the Lord will bring you back” = “if I return”; “this land” = “my father’s house” The vow is more of a bargain than a commitment; contrast this with Abraham’s response in 15:6 (“believed God and it was credited to his as righteousness”). F. Jacob in Haran; Rachel, Laban (29:1-30) G. Children born and wealth acquired (29:31–30:43) While this is the centre of the account: the birth of the 12 sons; it is also one narrative that highlights the tension between Jacob’s wives. The whole episode is governed by Leah’s longing for Jacob’s love, and Rachel’s desire for children. Even the names of the children highlight the tension: Leah: 1 Reuben (“The Lord has seen”; sounds like “see a son”!) 2 Simeon (The Lord has heard) 3 Levi (“attached, join”) 4 Judah (“praise”) Issachar (sounds like “hire”) Zebulun (sounds like “honor”) Bilhah (R’s servant) 5 Dan (“He judged”) 6 Naphtali (“wrestle”??) Zilpha (L’s servant) 7 Gad (“Fortune”) 8 Asher (“Happy”) Rachel: 11 Joseph (“He adds”) 12 Benjamin (Son of my right hand) *much later in ch. 35 Notes: • note Jacob’s reaction to Rachel’s complaint of barrenness (30:1): “Jacob became very angry with Rachel and said, ‘Am I in the place of God, who has withheld from you the fruit of the womb?’” (v. 2). Compare this to Abram’s (20:7), and Isaac’s (25:21) prayers for their childless wives. • note also that Joseph is the climax of this account: right after Joseph is born (v. 24), Jacob asks Laban for permission to leave (v. 25). • note the irony in that Rachel, who so wanted children (30:1), died in childbirth (35:16-21) Main point: the triumph of God over human sinfulness and plotting. It is God who opened Rachel’s and Leah’s wombs (29:31; 30:22), not their own efforts or plots. God will fulfil his promises to Abram, though not because of anything that they do, but because of his grace. Cf. Jesus’ promise: “I will build my church, and the gates of Hades will not prevail against it” (Matt 16:18). F' Departure from Haran; Rachel, Laban (31:1-55) E' Encounter with God at Mahanaim (32:1-2) The second encounter with God that Jacob has is after Jacob has left Laban and is preparing to meet up with his brother Esau (chap. 32). The appearance of the angels, as the appearance in 28, demonstrate God’s presence with Jacob. (28:15: “I am with you”) D' Jacob’s approach to Esau (32:3-32) The picture we get of Jacob here is someone who is scared and unsure, as well as willing to give up his supremacy. -Quite surprisingly this is the first place recorded in the Scriptures where Jacob prays (32:9-12) -demonstrates his transformation: “I am not worthy” (v. 10). -he is no longer the strong controller who sought to control everything, but he is totally dependent on God’s grace Excursus: Wrestling match at the Yabbok (32:22-32) Structure Description of fight (vv ) “A man struggled with him” (wy’bq); play on words with the name Yabbok (ybq) and Jacob (y‘qb). Could paraphrase “He yabboked him” or “he jacobed him.” Dialogue Emphasis is on the naming Naming Israel (27-29) But Jacob won’t let the man go until he obtains a blessing. And throughout his life, birthright and blessing has been the preoccupation of Jacob. He swindled his brother out of both, and now he is again anxious for blessing. But this time the blessing is from his heavenly father, not his father. But instead of simply giving into Jacob’s demand for a blessing, the adversary asks his name. For the angel/God to ask Jacob’s name is unnecessary: of course he knows it! But the question is meant to see if Jacob knows it! It discloses his character. This makes Jacob own up to his grimy past (27:36). From the womb he clutched his brother’s heel; and later Esau commented “Is he not rightly called Jacob? He has cheated me these two times.” By revealing his name he is revealing his character. He is a deceiver and a grasper of heels. But now, instead of Jacob, he is renamed Israel: “God fights” because he had struggled with God and with men and have overcome. Naming of Peniel (30-31) Departure (33) This encounter leaves him at the same time crippled and vulnerable before Esau; yet it also prepares him for that meeting by making him own up to his true character. C' Jacob returns Esau's blessing (33:1-20) The Jacob that meets Esau is far different from the one who fled some 20 years earlier. -bowing down 7 times; calling Esau “my lord”; this echoes Isaac’s blessing that was supposed to go to Esau: “may your mother’s sons bow down before you” (27:29) -returns his blessing, v. 11: “ -though not totally rehabilitated. -religious reformer; gets rid of all the foreign gods; (chap 36) B' Dinah and the Hivites (34:1-31) A' Endings. Death, fulfillment, Jacob & Esau together again (35:1-29) Conclusions Application to the People of God Jacob = Israel, the nation Personal Application The life of Jacob provides three messages for us today which correspond to the three stages in Jacob’s life. (1) What we learn about Jacob at the beginning of his life should be an Encouragement to us: If God was able to use a person like Jacob to forward his purposes; then God may use with all our warts and wrinkles too!! Note the change in Jcob (and Esau) from the beginning to the end Emphasizes that our Christian walk is a journey -emphasis on God’s grace; there was nothing special about Jacob that led God to choose him; and it’s the same with us. This is what Paul says in Romans 9 <9:10> Not only that, but Rebekah's children had one and the same father, our father Isaac. <9:11> Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: <9:12> not by works but by him who calls—she was told, "The older will serve the younger." {[12] Gen. 25:23} <9:13> Just as it is written: "Jacob I loved, but Esau I hated." {[13] Mal. 1:2,3} (2) The 20 year exile of Jacob should be a Warning to us: just because God can transform our blunders and mistakes to ultimately glorify him; that doesn’t mean that we don’t suffer the consequences of our actions. Even though God used and blessed Jacob despite his faults, Jacob--and Rebekah--had to face the consequences of their actions. Jacob had to flee from home to escape his brother’s wrath, and Rebekah hopes that her favorite son would only be away for a few days, yet she never sees him again. Jacob, the deceiver, was for his part cruelly deceived by his father-in-law Laban, and is made to marry Leah as well as Rachel. And Jacob never really accepted Leah or her sons, and the bitter tension between them dog them the rest of their lives. So too, our actions have consequences. (3) Finally, the last years of Jacob’s life should be an Incentive for us. God did not give up on Jacob, no matter how obnoxious he was. Despite Jacob’s shortcomings, God promised to be with him for all his days as a guide and protector. “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Phil 1:6).

God’s Promise (Gen 28:13-14) Jacob’s Deal (Gen 28:20-21) And the Lord stood beside him and said, Then Jacob made a vow, saying; “I am the Lord, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your offspring; ? and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring. Know that I am with you and will keep you wherever you go, “If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear, and will bring you back to this land; so that I come again to my father’s house in peace, for I will not leave you until I have done what I have promised you.” then the Lord shall be my God,

G. Children born & wealth acquired (29:31–30:43)
Leah: 1 Reuben (“The Lord has seen”; sounds like “see a son”!) 2 Simeon (The Lord has heard) 3 Levi (“attached, join”) 4 Judah (“praise”) 9 Issachar (sounds like “hire”) 10 Zebulun (sounds like “honor”) Bilhah (Rachel’s servant) 5 Dan (“He judged”) 6 Naphtali (“wrestle”??) Zilpha (Leah’s servant) 7 Gad (“Fortune”) 8 Asher (“Happy”) Rachel: 11 Joseph (“He adds”) 12 Benjamin (Son of my right hand) *much later in ch. 35 G. Children born and wealth acquired (29:31–30:43) While this is the centre of the account: the birth of the 12 sons; it is also one narrative that highlights the tension between Jacob’s wives. The whole episode is governed by Leah’s longing for Jacob’s love, and Rachel’s desire for children. Even the names of the children highlight the tension: Leah: 1 Reuben (“The Lord has seen”; sounds like “see a son”!) 2 Simeon (The Lord has heard) 3 Levi (“attached, join”) 4 Judah (“praise”) Issachar (sounds like “hire”) Zebulun (sounds like “honor”) Bilhah (R’s servant) 5 Dan (“He judged”) 6 Naphtali (“wrestle”??) Zilpha (L’s servant) 7 Gad (“Fortune”) 8 Asher (“Happy”) Rachel: 11 Joseph (“He adds”) 12 Benjamin (Son of my right hand) *much later in ch. 35 Notes: • note Jacob’s reaction to Rachel’s complaint of barrenness (30:1): “Jacob became very angry with Rachel and said, ‘Am I in the place of God, who has withheld from you the fruit of the womb?’” (v. 2). Compare this to Abram’s (20:7), and Isaac’s (25:21) prayers for their childless wives. • note also that Joseph is the climax of this account: right after Joseph is born (v. 24), Jacob asks Laban for permission to leave (v. 25). • note the irony in that Rachel, who so wanted children (30:1), died in childbirth (35:16-21) Main point: the triumph of God over human sinfulness and plotting. It is God who opened Rachel’s and Leah’s wombs (29:31; 30:22), not their own efforts or plots. God will fulfil his promises to Abram, though not because of anything that they do, but because of his grace. Cf. Jesus’ promise: “I will build my church, and the gates of Hades will not prevail against it” (Matt 16:18). F' Departure from Haran; Rachel, Laban (31:1-55) E' Encounter with God at Mahanaim (32:1-2) The second encounter with God that Jacob has is after Jacob has left Laban and is preparing to meet up with his brother Esau (chap. 32). The appearance of the angels, as the appearance in 28, demonstrate God’s presence with Jacob. (28:15: “I am with you”) D' Jacob’s approach to Esau (32:3-32) The picture we get of Jacob here is someone who is scared and unsure, as well as willing to give up his supremacy. -Quite surprisingly this is the first place recorded in the Scriptures where Jacob prays (32:9-12) -demonstrates his transformation: “I am not worthy” (v. 10). -he is no longer the strong controller who sought to control everything, but he is totally dependent on God’s grace Excursus: Wrestling match at the Yabbok (32:22-32) Structure Description of fight (vv ) “A man struggled with him” (wy’bq); play on words with the name Yabbok (ybq) and Jacob (y‘qb). Could paraphrase “He yabboked him” or “he jacobed him.” Dialogue Emphasis is on the naming Naming Israel (27-29) But Jacob won’t let the man go until he obtains a blessing. And throughout his life, birthright and blessing has been the preoccupation of Jacob. He swindled his brother out of both, and now he is again anxious for blessing. But this time the blessing is from his heavenly father, not his father. But instead of simply giving into Jacob’s demand for a blessing, the adversary asks his name. For the angel/God to ask Jacob’s name is unnecessary: of course he knows it! But the question is meant to see if Jacob knows it! It discloses his character. This makes Jacob own up to his grimy past (27:36). From the womb he clutched his brother’s heel; and later Esau commented “Is he not rightly called Jacob? He has cheated me these two times.” By revealing his name he is revealing his character. He is a deceiver and a grasper of heels. But now, instead of Jacob, he is renamed Israel: “God fights” because he had struggled with God and with men and have overcome. Naming of Peniel (30-31) Departure (33) This encounter leaves him at the same time crippled and vulnerable before Esau; yet it also prepares him for that meeting by making him own up to his true character. C' Jacob returns Esau's blessing (33:1-20) The Jacob that meets Esau is far different from the one who fled some 20 years earlier. -bowing down 7 times; calling Esau “my lord”; this echoes Isaac’s blessing that was supposed to go to Esau: “may your mother’s sons bow down before you” (27:29) -returns his blessing, v. 11: “ -though not totally rehabilitated. -religious reformer; gets rid of all the foreign gods; (chap 36) B' Dinah and the Hivites (34:1-31) A' Endings. Death, fulfillment, Jacob & Esau together again (35:1-29) Conclusions Application to the People of God Jacob = Israel, the nation Personal Application The life of Jacob provides three messages for us today which correspond to the three stages in Jacob’s life. (1) What we learn about Jacob at the beginning of his life should be an Encouragement to us: If God was able to use a person like Jacob to forward his purposes; then God may use with all our warts and wrinkles too!! Note the change in Jcob (and Esau) from the beginning to the end Emphasizes that our Christian walk is a journey -emphasis on God’s grace; there was nothing special about Jacob that led God to choose him; and it’s the same with us. This is what Paul says in Romans 9 <9:10> Not only that, but Rebekah's children had one and the same father, our father Isaac. <9:11> Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: <9:12> not by works but by him who calls—she was told, "The older will serve the younger." {[12] Gen. 25:23} <9:13> Just as it is written: "Jacob I loved, but Esau I hated." {[13] Mal. 1:2,3} (2) The 20 year exile of Jacob should be a Warning to us: just because God can transform our blunders and mistakes to ultimately glorify him; that doesn’t mean that we don’t suffer the consequences of our actions. Even though God used and blessed Jacob despite his faults, Jacob--and Rebekah--had to face the consequences of their actions. Jacob had to flee from home to escape his brother’s wrath, and Rebekah hopes that her favorite son would only be away for a few days, yet she never sees him again. Jacob, the deceiver, was for his part cruelly deceived by his father-in-law Laban, and is made to marry Leah as well as Rachel. And Jacob never really accepted Leah or her sons, and the bitter tension between them dog them the rest of their lives. So too, our actions have consequences. (3) Finally, the last years of Jacob’s life should be an Incentive for us. God did not give up on Jacob, no matter how obnoxious he was. Despite Jacob’s shortcomings, God promised to be with him for all his days as a guide and protector. “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Phil 1:6).

E’ Encounter with God at Mahanaim (32:1-2) and wrestling at the Yabbok (32:22-32)
The “Man” (אִישׁ ish) The “man” has been understood variously as a Canaanite river god, the LORD, or his angel “A man struggled with him” (wy’bq); play on words with the name Yabbok (ybq) and Jacob (y‘qb). Could paraphrase “He yabboked him” or “he jacobed him.” Naming Jacob “Israel” (יִשְׂרָאֵל) The popular etymology (“you have struggled with God”) takes the name from the verb srh (שׂרה) meaning “struggle,” which literally would mean “God (El) fights” E' Encounter with God at Mahanaim (32:1-2) The second encounter with God that Jacob has is after Jacob has left Laban and is preparing to meet up with his brother Esau (chap. 32). The appearance of the angels, as the appearance in 28, demonstrate God’s presence with Jacob. (28:15: “I am with you”) D' Jacob’s approach to Esau (32:3-32) The picture we get of Jacob here is someone who is scared and unsure, as well as willing to give up his supremacy. -Quite surprisingly this is the first place recorded in the Scriptures where Jacob prays (32:9-12) -demonstrates his transformation: “I am not worthy” (v. 10). -he is no longer the strong controller who sought to control everything, but he is totally dependent on God’s grace Excursus: Wrestling match at the Yabbok (32:22-32) Structure Description of fight (vv ) “A man struggled with him” (wy’bq); play on words with the name Yabbok (ybq) and Jacob (y‘qb). Could paraphrase “He yabboked him” or “he jacobed him.” Dialogue Emphasis is on the naming Naming Israel (27-29) But Jacob won’t let the man go until he obtains a blessing. And throughout his life, birthright and blessing has been the preoccupation of Jacob. He swindled his brother out of both, and now he is again anxious for blessing. But this time the blessing is from his heavenly father, not his father. But instead of simply giving into Jacob’s demand for a blessing, the adversary asks his name. For the angel/God to ask Jacob’s name is unnecessary: of course he knows it! But the question is meant to see if Jacob knows it! It discloses his character. This makes Jacob own up to his grimy past (27:36). From the womb he clutched his brother’s heel; and later Esau commented “Is he not rightly called Jacob? He has cheated me these two times.” By revealing his name he is revealing his character. He is a deceiver and a grasper of heels. But now, instead of Jacob, he is renamed Israel: “God fights” because he had struggled with God and with men and have overcome. Naming of Peniel (30-31) Departure (33) This encounter leaves him at the same time crippled and vulnerable before Esau; yet it also prepares him for that meeting by making him own up to his true character. C' Jacob returns Esau's blessing (33:1-20) The Jacob that meets Esau is far different from the one who fled some 20 years earlier. -bowing down 7 times; calling Esau “my lord”; this echoes Isaac’s blessing that was supposed to go to Esau: “may your mother’s sons bow down before you” (27:29) -returns his blessing, v. 11: “ -though not totally rehabilitated. -religious reformer; gets rid of all the foreign gods; (chap 36) B' Dinah and the Hivites (34:1-31) A' Endings. Death, fulfillment, Jacob & Esau together again (35:1-29) Conclusions Application to the People of God Jacob = Israel, the nation Personal Application The life of Jacob provides three messages for us today which correspond to the three stages in Jacob’s life. (1) What we learn about Jacob at the beginning of his life should be an Encouragement to us: If God was able to use a person like Jacob to forward his purposes; then God may use with all our warts and wrinkles too!! Note the change in Jcob (and Esau) from the beginning to the end Emphasizes that our Christian walk is a journey -emphasis on God’s grace; there was nothing special about Jacob that led God to choose him; and it’s the same with us. This is what Paul says in Romans 9 <9:10> Not only that, but Rebekah's children had one and the same father, our father Isaac. <9:11> Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: <9:12> not by works but by him who calls—she was told, "The older will serve the younger." {[12] Gen. 25:23} <9:13> Just as it is written: "Jacob I loved, but Esau I hated." {[13] Mal. 1:2,3} (2) The 20 year exile of Jacob should be a Warning to us: just because God can transform our blunders and mistakes to ultimately glorify him; that doesn’t mean that we don’t suffer the consequences of our actions. Even though God used and blessed Jacob despite his faults, Jacob--and Rebekah--had to face the consequences of their actions. Jacob had to flee from home to escape his brother’s wrath, and Rebekah hopes that her favorite son would only be away for a few days, yet she never sees him again. Jacob, the deceiver, was for his part cruelly deceived by his father-in-law Laban, and is made to marry Leah as well as Rachel. And Jacob never really accepted Leah or her sons, and the bitter tension between them dog them the rest of their lives. So too, our actions have consequences. (3) Finally, the last years of Jacob’s life should be an Incentive for us. God did not give up on Jacob, no matter how obnoxious he was. Despite Jacob’s shortcomings, God promised to be with him for all his days as a guide and protector. “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Phil 1:6).

C’ Jacob returns Esau's blessing (33:1-20)
The Jacob that Meets Esau is transformed Bows down seven times; calls Esau “my lord” This echoes Isaac’s blessing that was supposed to go to Esau: “may your mother’s sons bow down before you” (27:29) Jacob Returns Esau’s Blessing “now he has taken [lqh] my blessing [bereka]” (27:36; עַתָּה לָקַח בִּרְכָתִי) “Please take [lqh] my blessing [bereka] that is brought to you ” (33:11; קַח־נָא אֶת־בִּרְכָתִי) C' Jacob returns Esau's blessing (33:1-20) The Jacob that meets Esau is far different from the one who fled some 20 years earlier. -bowing down 7 times; calling Esau “my lord”; this echoes Isaac’s blessing that was supposed to go to Esau: “may your mother’s sons bow down before you” (27:29) -returns his blessing, v. 11: “ -though not totally rehabilitated. -religious reformer; gets rid of all the foreign gods; (chap 36) B' Dinah and the Hivites (34:1-31) A' Endings. Death, fulfillment, Jacob & Esau together again (35:1-29) Conclusions Application to the People of God Jacob = Israel, the nation Personal Application The life of Jacob provides three messages for us today which correspond to the three stages in Jacob’s life. (1) What we learn about Jacob at the beginning of his life should be an Encouragement to us: If God was able to use a person like Jacob to forward his purposes; then God may use with all our warts and wrinkles too!! Note the change in Jcob (and Esau) from the beginning to the end Emphasizes that our Christian walk is a journey -emphasis on God’s grace; there was nothing special about Jacob that led God to choose him; and it’s the same with us. This is what Paul says in Romans 9 <9:10> Not only that, but Rebekah's children had one and the same father, our father Isaac. <9:11> Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: <9:12> not by works but by him who calls—she was told, "The older will serve the younger." {[12] Gen. 25:23} <9:13> Just as it is written: "Jacob I loved, but Esau I hated." {[13] Mal. 1:2,3} (2) The 20 year exile of Jacob should be a Warning to us: just because God can transform our blunders and mistakes to ultimately glorify him; that doesn’t mean that we don’t suffer the consequences of our actions. Even though God used and blessed Jacob despite his faults, Jacob--and Rebekah--had to face the consequences of their actions. Jacob had to flee from home to escape his brother’s wrath, and Rebekah hopes that her favorite son would only be away for a few days, yet she never sees him again. Jacob, the deceiver, was for his part cruelly deceived by his father-in-law Laban, and is made to marry Leah as well as Rachel. And Jacob never really accepted Leah or her sons, and the bitter tension between them dog them the rest of their lives. So too, our actions have consequences. (3) Finally, the last years of Jacob’s life should be an Incentive for us. God did not give up on Jacob, no matter how obnoxious he was. Despite Jacob’s shortcomings, God promised to be with him for all his days as a guide and protector. “he who began a good work in you will carry it on to completion until the day of Christ Jesus” (Phil 1:6).

Toledot of Jacob: The Joseph Cycle (37:2–50:26)
Nature of the Joseph Cycle Likened by some to a novel or a novella Different from the previous cycles: God works indirectly through dreams and providence Theme Continues the theme of the partial fulfillment of the promise to the patriarchs (people, blessing, and land), with an emphasis on Abraham’s descendents blessing to the nations Toledot of Jacob: The Joseph Story (37:2–50:26) Introduction This block of material is found in Genesis And with the exception of chapter 38, the story of Tamar and Judah, and ch.49, Jacob’s poetic blessing of his sons, the Joseph story is often referred to as a seamless garment. Herman Gunkel, a famous German critical scholar during the early decades of this century was the first one to liken the Joseph story to a novel. More recently, it has been likened to a novella. And indeed as I’m sure you noticed as you were reading, Genesis 37-50, it is a very sophisticated artistic composition which shows balance and movement. Next time you read it, look out for some of the following literary features in the story. Suffice it to say today that there is plot development and a careful structuring of the narrative. For example, actions and people in the Joseph narrative are paired. We also see the use of irony. Its a great block of material to do a literary study on and many such studies have been done on this block of material. But it is much more than a piece of good Hebrew literature, it is a story that is packed with meaning. Structure Joseph sold into Egypt (37:2-36) Tamar & Judah (38:1-30) A. Joseph & Potiphar (39:1-20) B. Joseph in Prison (39:21–40:23) C. Joseph in the Palace (41:1-57) A.' 1st Visit of Joseph’s Family to Egypt (42:1-38) B.' 2nd Visit of Joseph’s Family to Egypt (43:1–45:28) C.' 3rd Visit of Joseph’s Family to Egypt (46:1–47:31) The Last Days of Jacob and Joseph (48:1–50:26) Focuses on how Abram’s promise is a blessing to the nations. The force behind the story are the dreams at the beginning. The first three episodes (ABC) show how the Lord was with Joseph and increased in stature and success, which climaxes in the third where Joseph is appointed second in command. The second series also builds to a peak, with the reunion and reconciliation of the family as the climax. Exposition Joseph Sold into Egypt (37:2-36) Joseph was an insufferable pipsqueak. He was one of those little brothers who was very difficult to take. If you have a little brother or sister you know the type. He is always in tension with his older brothers who were somewhat mature in taking on the work of the family which in societies like this was taken on at a fairly young age. Remember that people became sexually mature at 12 or 13 and married shortly after. And went off to found their own households or take on the work of the extended family. According to the narrative, however, Joseph is 17 and is still living at home. His father indulges this and also listens to Joseph’s tattling. We are also told very early on in the story that the father, Israel also known as Jacob, loves Joseph more than any other brothers. And he shows it by giving him a special robe, traditionally identified as the coat of many colours, but probably better understood to be a coat with long sleeves, the kind of coat you can’t do any work in. In any case, the coat was an obvious symbol of the separateness of Joseph from his brothers- the coat was a father always liked you best- kind of a gift. The story goes on to tell us that Joseph has dreams. The dreams immediately get him into trouble. He has dreams about his superiority over his brothers and parents and furthermore he tells them all about them. This is too much even for the father to take who rebukes him for these dreams. Later on, of course it will be the dreams that get him out of trouble. Thus what initially is the source of his problem, turns out eventually to be the solution to his problems. The brothers then simply look for an opportunity to get hold of the brat. and one day his father sends Joseph into the feilds. He gets lost-you can see that he wouldn’d make an ideal shepherd. His brothers see him from afar off and decide to kill him. There is some discussion of this plan and the final upshot of it all is that they decide to sell him into slavery. And the narrative begins a series of descents and ascents, that you should map out next time you read the story. Joseph desends down into Egypt, but then he’s rescued at the last minute and he turns out to be the house servant of an official named Potiphar. He gets into trouble there. And lands in prison, from there he rises again and so on. There are 2 series of these rises and descents and just when you think he is O. K. he gets into trouble again. But he story is much more than a series of balanced descents and ascents. For throughout the story, the character of Joseph changes remarkably. As soon as he hits the real world, he no longer appears as the irresponsible child that we see in the first chapter. He gradually matures. His emotions, as well as those of other characters in the story, are vividly portrayed in the narrative. We find out how Joseph feels and what he thinks. This kind of portrayal is not common in Hebrew literature and it is certainly not common earlier in Genesis. For a moment we will focus in in some of the highlights of this story. We see Joseph as a vulnerable slave tempted to unchastity by Potiphar’s wife. The chief point of the story however, seems to lie in Joseph’s reasons for resisting sexual temptation: Gen 39:9 ‘How then can I do this great wickedness, a sin against God?’ Joseph is not a prude, but a person who rejects a temptation which would show disloyalty to his master Potiphar. Moreover, succombing to the temptation of adultery would also be an offence against God. And here we can view this story as a brilliant illustration of the 10 commandments’ prohibition of adultery. Similarly, Joseph is presented as a model, the wise man who fears God (Prov 1:7), who is totally loyal and dependable, and who thus enjoys favour with God and Man (Prov 3:3-4), and who is not seduced by the lips of a woman (5:3; 6:26) Recapitulation of Joseph’s sale into Egypt (1) Act 1: Prosperity in Potiphar’s House (2-6) Act 2: Repeated Enticement (7-10) Potiphar’s Wife invites (7) Joseph declines (8-10) Act 3: Joseph’s Disgrace (11-20) Scene 1: Trapped by Potiphar’s Wife (11-12) Scene 2: Denounced to Servants (13-15) Scene 3: Denounced to Potiphar (16-20) During this dark time Joseph’s God is with him (at beginning and end) Also in this section of the story where we see Joseph taking his responsibilities to his employer and to God seriously, we are reminded of what the OT view of what it means to be human is,. that is, we are reminded that to be human is to reckon with one’s responsibilities to God and to others. To forget these responsibilities in life is to cheapen life. These are messages that those in the church and beyond need to hear today At the end of his life, we get a picture of Jacob that shows how he changed. By faith Jacob looked beyond his death in Egypt to his burial in the promised land and give the rights of the firstborn to Joseph, not Reuben (cf. Heb 11:21). This analysis highlights the two main concerns of these chapters: first, Jacob should be buried in the patriarchal tomb in Canaan mentioned repeated (48:7, 21-22; 49:29-32; 50:5-14, cf. 25); second, the future destiny of the sons and grandsons of Jacob, a topic that dominates the two longest scenes (48:8–49:28). Comparison between Isaac’s and Jacob’s Blessings 27:1Patriarchal blindness48:1027:27-28Blessing pronounced on younger son48: :34-36Protest48: :37-40Reaffirmation of preference48: :2-6Second blessing pronounced49:2-28 Scene 1: Jacob blesses Ephraim and Manasseh (48:1-22) Introduction (1-2) 48:1 So he took. Joseph will receive the rights of firstborn, the double portion, through Jacob's adoption and elevation of his two sons to the status of founding fathers among Israel's twelve tribes. The adoption ritual included Jacob's statement of authority (vv. 3,4), of his intention to adopt Ephraim and Manasseh (vv. 57), of legal gestures (vv. 8‑12), and of words of blessing (vv. 1516). Past promises fulfilled: burial of relatives (3-7) 48:3 appeared. Because of God's direct revelation to Jacob, not to Joseph, he can legitimate Joseph's two sons as numbered among his twelve sons. His preferential treatment of Joseph, giving him the double portion, reasserted God's sovereignty to do as He pleased with Israel blessed. God's blessing on Jacob empowered him to bless the twelve tribes (48:5‑‑49:28). Through the patriarchal blessings the elect generations were linked through space and time. 48:5 Ephraim and Manasseh. The younger is again preferred before the older (see v. 20; 25:23). Reuben and Simeon. The first two sons of Leah are mentioned because they are bypassed to give the double portion to Joseph, Rachel's firstborn. Reuben lost his rights because he defiled his father's marriage bed (see 49:3,4). 48:6 in the territory. Joseph's double portion in the land, implemented by Jacob's adoption of his two sons, was grasped by faith. 48:7 Rachel. Though Leah is buried in the family grave, Rachel is honored and memorialized in the double portion given her firstborn. Introduction of Ephraim and Manasseh (8-10) 48:8 Who are these. The question identifying the beneficiaries was part of the ritual. 48:9 God has given. Joseph gave the same answer as Jacob gave Esau to the same question; he shared his father's faith (see 33:5; 41:50‑52 and note). Ephraim blessed more than Manasseh (11-20) 48:11 God has allowed. In the blessing to be given, Jacob's perspective shifted from God's miraculous blessings on him in Egypt (see 45:26) to the greater blessings to come upon the twelve tribes when they return to the sworn‑land. 48:12 bowed to the ground. The one equal to the Pharaoh (see 44:18) humbled himself before the patriarch who mediates God's promises. 48:14 riqht hand. In the ancient Near East oral statements were accompanied by the correct placing of the right hand which functioned as a legal safeguard. 48:15 Joseph. He was represented in his two sons. In 49:22 Joseph was also blessed with fertility but without distinguishing his two sons. blessed. See v. 3. Later the blessing was mediated to all Israel through the priest (Nu 6:24‑26). 48:16 the Angel. Jacob had learned the reality of God's presence through experience (see 28:12; 31:11; 32:1‑3, 22‑32 and notes). 48:19 his father refused. The patriarch, who was empowered by God, was greater than the ruler of Egypt. I know. A deliberate and striking contrast with Jacob's deception of Isaac to secure the blessing on the younger. His vounqer brother will be greater than he. Against social convention, the younger is blessed, as in the case of Isaac versus Ishmael, Jacob versus Esau, Joseph versus Reuben, and Ephraim versus Manasseh. God's ways in sovereign grace overrode the natural ways of men (see Is 55:8,9). 48:20 Ephraim ahead of Manasseh. Ephraim was the greatest of the ten northern tribes. Instructions about his own burial (21-22) Scene 2: Jacob blesses his sons and dies (49:1-50:1) The inspired patriarch blessings prophesied the fate of the twelve tribes, based on praise or blame, mostly by plays on their names and with comparisons to animals. The names and/or actions of the twelve sons portended the destiny of the tribe (see Mic 1:10‑16). These prophetic blessings at the end of the patriarchal era, arranged according to the mothers‑‑Leah's six (vv. 3‑15), the handmaids' four (w. 16‑21); and Rachel's two (vv. 22‑27)‑exhibit God's sovereignty over the nation (see 28:1 and note) . They will be expanded in the parallel "Blessings of Moses" (Deuteronomy), given at his death, on the threshold of Israel's conquest of the land. They also aimed to distinguish and to unify the tribes (see v. 28). 49:1 in days to come. See Nu 24:14; Dt 31:28,29; Is 2:2; Mic 4:1. Jacob's prophecies embrace the entire history of Israel from the Conquest and distribution of the land to the consummate reign of Jesus Christ. Tribal blessings (3-28) 49:3‑7 The prophecies about Leah's first three sons, Reuben, Simeon and Levi, pronounced punishment for crimes and do not use animal comparisons. The sins of the fathers are visited upon the children (see Ex 20:5). 49:4 Reuben. See 29:32; 35:22. The alteration of a man's inheritance in the ancient Near East was never subject to a father's arbitrary decision but was brought about in every instance by serious sex offenses against one's own family. turbulent. The Hebrew here connotes pride, presumption. 49:8‑12 Blessing of Kingship on Judah 49:8 father's sons will bow down to you. As Esau to Isaac (25:23; 27:29) and the brothers to Joseph (43:26). The tribes bowed down to Judah because of his heroic deeds (see 2Sa 5:1‑3). 49:9 lion. The most powerful and daring beast of prey was a symbol of kingship in the ancient Near East. Judah's greatest descendant, Jesus Christ, is called "the Lion of the Tribe of Judah" (Rev 5:5). who dares arouse him. He inspires such fear (see Nu 24:9). 49:10 scepter. See Nu 24:17 and note. not depart. The prophecy was confirmed by the Davidic covenant (2Sa 7:16). until he comes to whom it belonqs. An ancient Aramaic translation interpreted this to mean: "until the Messiah comes, whose is the kingdom, and him shall the nations obey." It was not fulfilled among David's descendants until Jesus Christ (see Eze 21:27; Rev 5:5). God's plan for mankind to rule and have dominion (1:26‑28) is concentrated in Jesus Christ. obedience of the nations are his. See 27:29. 49:10‑12 The blessedness of the ideal ruler was evidenced in his victories (v. l0b), fertility (v. 11), and beauty (v. 12; see Psalm 45). 49:11 donkey. The king's mount (see Zec 9:9). vine. Fertility was described under the imagery of the noble vine. wine. Jesus signified the fulfillment of this prophecy was at hand by changing water into wine (see Jn 2:1‑11). Instructions about burial (29-32) By faith in God's promises to Abraham and Isaac to give them the sworn‑land, the last patriarch arranged for his burial with them in Canaan, not in Egypt, and Joseph instructed his reconciled brothers to make his final resting place there after the exodus, not Egypt. The similarity of their deaths, having died in Egypt but buried in the sworn‑land, united Joseph's generation with the patriarchs, and prefigures the exodus. The unity of the family is further emphasized by Joseph's kind words and provisions to his offending brothers. Jacob dies (49:33-50:1) All the patriarchs died in faith, not having obtained the promise without out (heb. 11:39, 40). Scene 3: Jacob is embalmed and mourned (50:2-3) Scene 4: Pharaoh grants permission for Jacob's burial in Canaan (50:4-6) Scene 5: Jacob buried in ancestral grave (50:7-14) Scene 6: Joseph reassures his brothers (50:15-21) 50:17 servants of the God of your father. They based their case for forgiveness on their worship of the same family God. 50:19 Am I in the place of God. Only God could have designed their evil to do good. Joseph directed the nation's attention away from himself to the sovereign God who rules their history even when they lack a charismatic leader such as Joseph or Moses. 50:20 You intended to harm me but God intended it for qood. This is a classic statement of God's sovereignty (see 24:27; 45:5,7,8 and notes). Scene 7: Joseph's last deeds and words (50:22-26) 50:22 a hundred and ten. Regarded in ancient Egypt as the ideal life span and so a sign of God's blessing. 50:24 come to your aid. The book ends with the expectation of God's visitation. The Hebrew here, "to visit," connotes that God will change fortunes (see 21:1 and note); it is translated "watched over" and "was concerned about" in Ex 3:16; 4:31 respectively with reference to the exodus, the reference here. A fuller visitation came in the birth of Jesus Christ (see Lk 1:68), and the NT ends with the expectation of His visitation from heaven when all believers will experience the exodus from death to eternal life (see Rev 22:20). take you up out of this land. A technical phrase for the exodus from Egypt (see 15:13,14). 50:24 to the land he promised on oath. The theme of the patriarchs was found on Joseph's lips at death. Abraham. Isaac. and Jacob. For the first time the three patriarchs are mentioned together; that era passed but not its hope. Message & Theology It is noteworthy that God never appears in the Joseph cycle. Rather he works in different ways. The divine activity takes place in the human heart. Joseph sees the hand of God working in the events of his life... In the speech to his brothers in chapter 50:20, we are told that “you meant it for evil, but God meant it for good’. Here Joseph declares that inspite of all their evil intentions everything turned out for the good. The Joseph story then is a story about individual reconciliation, forgiveness and healing. During the course of the narrative, we see Joseph grow and mature. Joseph seeks to test whether his brothers have changed in regard to the innocent younger brother, and through this test and the subsequent reconciliation with his brothers we are shown the extent to which he has been altered in disposition. This story is a profound witness to the biblical message of forgiveness, restoration and new beginnings. As such it would provide an excellent basis for a study of series of sermons on forgiveness, growth or reconciliation. Death of a Patriarch AbrahamIsaacJacobDivine promise reaffirmed22: :9-1448:4Journey22:1935:1648:5Birth of sons22: : :5-6Death and burial of wife23:1-2035: :7Son’s marriage24:1-6735:21-22(48:8-9)(49:3-4)List of descendants25:1-635: :3-28Patriarch’s death and burial25:7-1035: :29-50:14 Exodus and Leviticus It is in these books that the element in the promise of God’s relationship with the descendants of Abraham is most clearly brought to expression. At the two focal points of these books, the exodus event and the revelation at Sinai, it becomes plain what the promise meant by its words: “I will bless you.” Exodus — Establishing the Relationship through Deliverance and Covenant Begins with a threat to God’s plan: a new Pharaoh reigns and wants to enslave the people. But in response to the divine promise to the patriarchs, the Lord delivers his people from bondage in Egypt in order that he may be their God and they may be his people. This relationship is ratified with the covenant on Sinai: “you shall be my own possession among the peoples” (19:5, cf. 6). Like the threats to the promise in Genesis, the promise is also threatened in Exodus by the people’s grumbling and lack of faith. Like the almost sacrifice of Isaac in Gen 22, Just after the covenant was celebrated, the people blew it big with the idolatry in conncetion with the golden calf in Exod 32. Leviticus – Being in Relationship with a Holy God Leviticus spells out in detail the means by which the relationship established by covenant is to be maintained. “I am holy” Numbers and Deuteronomy — Taking the Land The promise of the land comes to the forefront with Numbers and Deut. Numbers begins with a census that is to count all men 20 years and older who are fit to go to war. This is a military census to count and organize the people before conquering the promised land. But no sooner are the Israelites on the border of the promised land in fulfilment of the promise, that they chicken out and want to go back to Egypt. Once again the Lord desires to destroy Israel and go for a fresh start with Moses (cf. Exod 32), but Moses dissaudes him through an appeal to the partiarchal promise (Num 14:16). The emphasis on the land comes into focus near the end of Num also, as the entry into the land is once again a possibility. This focus on the land is also evident in Deut, which is made up of three speeches of Moses that are given just before going into the land. The phrases “the land you are to possess” (22x) and “the land which the Lord your God is giving you today” (34x), both point towards the land. Implications of the theme The identification of the theme of the Pentateuch raises a number of important questions: (1) Why is the narrative cut off with Deuteronomy. I.e., why does it stop where it does? (2) Why do we have a Pentateuch? Is there any significance to the fivefold structure? (3) What is the relationship of Gen 1–11 to the theme of the Pentateuch? (1) Pentateuch, Hexateuch, Tetrateuch, or Octateuch? In its present form, one has to talk about the theme of the Pentateuch in terms of “partial fulfilment” of the promise to the patriarchs as the book of Deuteronomy ends with Israel perched on the border of the promised land. In many ways the narrative found in Exodus through Numbers is continued in the book of Joshua with the actual conquering of the land. In fact, the Deuteronomy can be removed and Joshua can be read just after Numbers and make perfect sense. For this reason many talk about a “Hexateuch.” (Some even talk about a Octateuch, etc. that sees the entire “Primary history” as a continuous narrative). -the theme does move nicely into Joshua (cf. Milgrom’s chart) -more important question: why was the Penateuch cut off where it is? -clear that the final form is Pentateuch. With the death of Moses in Deut 34 there is a clear sense that (2) Why five? The Pentateuch is made up of five individual books; while this may be patently obvious, the significance of the fivefold structure is not clear. Is it due to practical mechanics, i.e., how much can fit on a scroll? Or does it have some exegetical and theological significance? (cf. Blenkinsopp, pp. 43ff). That the books of Genesis and Deuternomy have discernible structures is clear (Genesis: the ten toledots; Deuteronomy: Moses’ three addresses on the plains of Moab, and clear rhetorical style). However, the narrative integrity of the books of Exodus, Leviticus and Numbers is not obvious. Some have, in fact, argued that Exod through Num is better divided as follows: (1) Exod 1–18: The exodus from Egypt to Sinai; (2) Exod 19– Num 10:10: Israel at Sinai; and (3) Num 10:11 – 36:13: From Sinai to the Jordan (cf. G.B. Gray, Numbers, xxiii). Other indication that they constitute a continuous narrative: •Leviticus 1-9 deals with the practices in the tabernacle which was described in Exodus 25–40. Priests ordained in Leviticus 8–9 according to instructions in Exodus 29. Dietary restrictions in Lev are based on story of Exodus (Lev 11:45). -scroll size: there is no reason that the material couldn’t be fit onto two scrolls instead of three. -Why? Blenkinsopp: pentad to bring the focus on the centre of the five: Leviticus. Possible, though not at all clear that the centre of the pentad is the focus (late dating or radaction also questionable). -Clines: the beginning of Numbers marks a shift of focus to a new element in the Pentateuchal theme, i.e., the conquest of the land (Clines, Theme, 86). This is more probable. Covenant & Election (Gen 12-50) Yahweh didn’t chose Abraham and his family because they were more righteous or better than others. That they were no better than others is apparent from the lives of many of the patriarchs themselves! His electing them was an absolute act of grace, and we’ve already seen how the covenant to Abraham in Gen 12 is the center of the Pentateuch.

Joseph Sold into Egypt (37:2-36)
Joseph was clearly the favoured son Joseph is 17 and still living at home Jacob is said to love Joseph more than other brothers Coat of “Many Colours” (כְּתנֶת פַּסִּים) Better understood as a coat with long sleeves (one which is not made for working in) Joseph Sold into Egypt (37:2-36) Joseph was an insufferable pipsqueak. He was one of those little brothers who was very difficult to take. If you have a little brother or sister you know the type. He is always in tension with his older brothers who were somewhat mature in taking on the work of the family which in societies like this was taken on at a fairly young age. Remember that people became sexually mature at 12 or 13 and married shortly after. And went off to found their own households or take on the work of the extended family. According to the narrative, however, Joseph is 17 and is still living at home. His father indulges this and also listens to Joseph’s tattling. We are also told very early on in the story that the father, Israel also known as Jacob, loves Joseph more than any other brothers. And he shows it by giving him a special robe, traditionally identified as the coat of many colours, but probably better understood to be a coat with long sleeves, the kind of coat you can’t do any work in. In any case, the coat was an obvious symbol of the separateness of Joseph from his brothers- the coat was a father always liked you best- kind of a gift. The story goes on to tell us that Joseph has dreams. The dreams immediately get him into trouble. He has dreams about his superiority over his brothers and parents and furthermore he tells them all about them. This is too much even for the father to take who rebukes him for these dreams. Later on, of course it will be the dreams that get him out of trouble. Thus what initially is the source of his problem, turns out eventually to be the solution to his problems. The brothers then simply look for an opportunity to get hold of the brat. and one day his father sends Joseph into the feilds. He gets lost-you can see that he wouldn’d make an ideal shepherd. His brothers see him from afar off and decide to kill him. There is some discussion of this plan and the final upshot of it all is that they decide to sell him into slavery. A. Joseph & Potiphar (39:1-20) And the narrative begins a series of descents and ascents, that you should map out next time you read the story. Joseph desends down into Egypt, but then he’s rescued at the last minute and he turns out to be the house servant of an official named Potiphar. He gets into trouble there. And lands in prison, from there he rises again and so on. There are 2 series of these rises and descents and just when you think he is O. K. he gets into trouble again. But he story is much more than a series of balanced descents and ascents. For throughout the story, the character of Joseph changes remarkably. As soon as he hits the real world, he no longer appears as the irresponsible child that we see in the first chapter. He gradually matures. His emotions, as well as those of other characters in the story, are vividly portrayed in the narrative. We find out how Joseph feels and what he thinks. This kind of portrayal is not common in Hebrew literature and it is certainly not common earlier in Genesis. For a moment we will focus in in some of the highlights of this story. We see Joseph as a vulnerable slave tempted to unchastity by Potiphar’s wife. The chief point of the story however, seems to lie in Joseph’s reasons for resisting sexual temptation: Gen 39:9 ‘How then can I do this great wickedness, a sin against God?’ Joseph is not a prude, but a person who rejects a temptation which would show disloyalty to his master Potiphar. Moreover, succombing to the temptation of adultery would also be an offence against God. And here we can view this story as a brilliant illustration of the 10 commandments’ prohibition of adultery. Similarly, Joseph is presented as a model, the wise man who fears God (Prov 1:7), who is totally loyal and dependable, and who thus enjoys favour with God and Man (Prov 3:3-4), and who is not seduced by the lips of a woman (5:3; 6:26) Recapitulation of Joseph’s sale into Egypt (1) Act 1: Prosperity in Potiphar’s House (2-6) Act 2: Repeated Enticement (7-10) Potiphar’s Wife invites (7) Joseph declines (8-10) Act 3: Joseph’s Disgrace (11-20) Scene 1: Trapped by Potiphar’s Wife (11-12) Scene 2: Denounced to Servants (13-15) Scene 3: Denounced to Potiphar (16-20) B. Joseph in Prison (39:21–40:23) During this dark time Joseph’s God is with him (at beginning and end) C. Joseph in the Palace (41:1-57) Also in this section of the story where we see Joseph taking his responsibilities to his employer and to God seriously, we are reminded of what the OT view of what it means to be human is,. that is, we are reminded that to be human is to reckon with one’s responsibilities to God and to others. To forget these responsibilities in life is to cheapen life. These are messages that those in the church and beyond need to hear today At the end of his life, we get a picture of Jacob that shows how he changed. By faith Jacob looked beyond his death in Egypt to his burial in the promised land and give the rights of the firstborn to Joseph, not Reuben (cf. Heb 11:21). This analysis highlights the two main concerns of these chapters: first, Jacob should be buried in the patriarchal tomb in Canaan mentioned repeated (48:7, 21-22; 49:29-32; 50:5-14, cf. 25); second, the future destiny of the sons and grandsons of Jacob, a topic that dominates the two longest scenes (48:8–49:28). Comparison between Isaac’s and Jacob’s Blessings 27:1Patriarchal blindness48:1027:27-28Blessing pronounced on younger son48: :34-36Protest48: :37-40Reaffirmation of preference48: :2-6Second blessing pronounced49:2-28 Scene 1: Jacob blesses Ephraim and Manasseh (48:1-22) Introduction (1-2) 48:1 So he took. Joseph will receive the rights of firstborn, the double portion, through Jacob's adoption and elevation of his two sons to the status of founding fathers among Israel's twelve tribes. The adoption ritual included Jacob's statement of authority (vv. 3,4), of his intention to adopt Ephraim and Manasseh (vv. 57), of legal gestures (vv. 8‑12), and of words of blessing (vv. 1516). Past promises fulfilled: burial of relatives (3-7) 48:3 appeared. Because of God's direct revelation to Jacob, not to Joseph, he can legitimate Joseph's two sons as numbered among his twelve sons. His preferential treatment of Joseph, giving him the double portion, reasserted God's sovereignty to do as He pleased with Israel blessed. God's blessing on Jacob empowered him to bless the twelve tribes (48:5‑‑49:28). Through the patriarchal blessings the elect generations were linked through space and time. 48:5 Ephraim and Manasseh. The younger is again preferred before the older (see v. 20; 25:23). Reuben and Simeon. The first two sons of Leah are mentioned because they are bypassed to give the double portion to Joseph, Rachel's firstborn. Reuben lost his rights because he defiled his father's marriage bed (see 49:3,4). 48:6 in the territory. Joseph's double portion in the land, implemented by Jacob's adoption of his two sons, was grasped by faith. 48:7 Rachel. Though Leah is buried in the family grave, Rachel is honored and memorialized in the double portion given her firstborn. Introduction of Ephraim and Manasseh (8-10) 48:8 Who are these. The question identifying the beneficiaries was part of the ritual. 48:9 God has given. Joseph gave the same answer as Jacob gave Esau to the same question; he shared his father's faith (see 33:5; 41:50‑52 and note). Ephraim blessed more than Manasseh (11-20) 48:11 God has allowed. In the blessing to be given, Jacob's perspective shifted from God's miraculous blessings on him in Egypt (see 45:26) to the greater blessings to come upon the twelve tribes when they return to the sworn‑land. 48:12 bowed to the ground. The one equal to the Pharaoh (see 44:18) humbled himself before the patriarch who mediates God's promises. 48:14 riqht hand. In the ancient Near East oral statements were accompanied by the correct placing of the right hand which functioned as a legal safeguard. 48:15 Joseph. He was represented in his two sons. In 49:22 Joseph was also blessed with fertility but without distinguishing his two sons. blessed. See v. 3. Later the blessing was mediated to all Israel through the priest (Nu 6:24‑26). 48:16 the Angel. Jacob had learned the reality of God's presence through experience (see 28:12; 31:11; 32:1‑3, 22‑32 and notes). 48:19 his father refused. The patriarch, who was empowered by God, was greater than the ruler of Egypt. I know. A deliberate and striking contrast with Jacob's deception of Isaac to secure the blessing on the younger. His vounqer brother will be greater than he. Against social convention, the younger is blessed, as in the case of Isaac versus Ishmael, Jacob versus Esau, Joseph versus Reuben, and Ephraim versus Manasseh. God's ways in sovereign grace overrode the natural ways of men (see Is 55:8,9). 48:20 Ephraim ahead of Manasseh. Ephraim was the greatest of the ten northern tribes. Instructions about his own burial (21-22) Scene 2: Jacob blesses his sons and dies (49:1-50:1) The inspired patriarch blessings prophesied the fate of the twelve tribes, based on praise or blame, mostly by plays on their names and with comparisons to animals. The names and/or actions of the twelve sons portended the destiny of the tribe (see Mic 1:10‑16). These prophetic blessings at the end of the patriarchal era, arranged according to the mothers‑‑Leah's six (vv. 3‑15), the handmaids' four (w. 16‑21); and Rachel's two (vv. 22‑27)‑exhibit God's sovereignty over the nation (see 28:1 and note) . They will be expanded in the parallel "Blessings of Moses" (Deuteronomy), given at his death, on the threshold of Israel's conquest of the land. They also aimed to distinguish and to unify the tribes (see v. 28). 49:1 in days to come. See Nu 24:14; Dt 31:28,29; Is 2:2; Mic 4:1. Jacob's prophecies embrace the entire history of Israel from the Conquest and distribution of the land to the consummate reign of Jesus Christ. Tribal blessings (3-28) 49:3‑7 The prophecies about Leah's first three sons, Reuben, Simeon and Levi, pronounced punishment for crimes and do not use animal comparisons. The sins of the fathers are visited upon the children (see Ex 20:5). 49:4 Reuben. See 29:32; 35:22. The alteration of a man's inheritance in the ancient Near East was never subject to a father's arbitrary decision but was brought about in every instance by serious sex offenses against one's own family. turbulent. The Hebrew here connotes pride, presumption. 49:8‑12 Blessing of Kingship on Judah 49:8 father's sons will bow down to you. As Esau to Isaac (25:23; 27:29) and the brothers to Joseph (43:26). The tribes bowed down to Judah because of his heroic deeds (see 2Sa 5:1‑3). 49:9 lion. The most powerful and daring beast of prey was a symbol of kingship in the ancient Near East. Judah's greatest descendant, Jesus Christ, is called "the Lion of the Tribe of Judah" (Rev 5:5). who dares arouse him. He inspires such fear (see Nu 24:9). 49:10 scepter. See Nu 24:17 and note. not depart. The prophecy was confirmed by the Davidic covenant (2Sa 7:16). until he comes to whom it belonqs. An ancient Aramaic translation interpreted this to mean: "until the Messiah comes, whose is the kingdom, and him shall the nations obey." It was not fulfilled among David's descendants until Jesus Christ (see Eze 21:27; Rev 5:5). God's plan for mankind to rule and have dominion (1:26‑28) is concentrated in Jesus Christ. obedience of the nations are his. See 27:29. 49:10‑12 The blessedness of the ideal ruler was evidenced in his victories (v. l0b), fertility (v. 11), and beauty (v. 12; see Psalm 45). 49:11 donkey. The king's mount (see Zec 9:9). vine. Fertility was described under the imagery of the noble vine. wine. Jesus signified the fulfillment of this prophecy was at hand by changing water into wine (see Jn 2:1‑11). Instructions about burial (29-32) By faith in God's promises to Abraham and Isaac to give them the sworn‑land, the last patriarch arranged for his burial with them in Canaan, not in Egypt, and Joseph instructed his reconciled brothers to make his final resting place there after the exodus, not Egypt. The similarity of their deaths, having died in Egypt but buried in the sworn‑land, united Joseph's generation with the patriarchs, and prefigures the exodus. The unity of the family is further emphasized by Joseph's kind words and provisions to his offending brothers. Jacob dies (49:33-50:1) All the patriarchs died in faith, not having obtained the promise without out (heb. 11:39, 40). Scene 3: Jacob is embalmed and mourned (50:2-3) Scene 4: Pharaoh grants permission for Jacob's burial in Canaan (50:4-6) Scene 5: Jacob buried in ancestral grave (50:7-14) Scene 6: Joseph reassures his brothers (50:15-21) 50:17 servants of the God of your father. They based their case for forgiveness on their worship of the same family God. 50:19 Am I in the place of God. Only God could have designed their evil to do good. Joseph directed the nation's attention away from himself to the sovereign God who rules their history even when they lack a charismatic leader such as Joseph or Moses. 50:20 You intended to harm me but God intended it for qood. This is a classic statement of God's sovereignty (see 24:27; 45:5,7,8 and notes). Scene 7: Joseph's last deeds and words (50:22-26) 50:22 a hundred and ten. Regarded in ancient Egypt as the ideal life span and so a sign of God's blessing. 50:24 come to your aid. The book ends with the expectation of God's visitation. The Hebrew here, "to visit," connotes that God will change fortunes (see 21:1 and note); it is translated "watched over" and "was concerned about" in Ex 3:16; 4:31 respectively with reference to the exodus, the reference here. A fuller visitation came in the birth of Jesus Christ (see Lk 1:68), and the NT ends with the expectation of His visitation from heaven when all believers will experience the exodus from death to eternal life (see Rev 22:20). take you up out of this land. A technical phrase for the exodus from Egypt (see 15:13,14). 50:24 to the land he promised on oath. The theme of the patriarchs was found on Joseph's lips at death. Abraham. Isaac. and Jacob. For the first time the three patriarchs are mentioned together; that era passed but not its hope. Message & Theology It is noteworthy that God never appears in the Joseph cycle. Rather he works in different ways. The divine activity takes place in the human heart. Joseph sees the hand of God working in the events of his life... In the speech to his brothers in chapter 50:20, we are told that “you meant it for evil, but God meant it for good’. Here Joseph declares that inspite of all their evil intentions everything turned out for the good. The Joseph story then is a story about individual reconciliation, forgiveness and healing. During the course of the narrative, we see Joseph grow and mature. Joseph seeks to test whether his brothers have changed in regard to the innocent younger brother, and through this test and the subsequent reconciliation with his brothers we are shown the extent to which he has been altered in disposition. This story is a profound witness to the biblical message of forgiveness, restoration and new beginnings. As such it would provide an excellent basis for a study of series of sermons on forgiveness, growth or reconciliation. Death of a Patriarch AbrahamIsaacJacobDivine promise reaffirmed22: :9-1448:4Journey22:1935:1648:5Birth of sons22: : :5-6Death and burial of wife23:1-2035: :7Son’s marriage24:1-6735:21-22(48:8-9)(49:3-4)List of descendants25:1-635: :3-28Patriarch’s death and burial25:7-1035: :29-50:14 Exodus and Leviticus It is in these books that the element in the promise of God’s relationship with the descendants of Abraham is most clearly brought to expression. At the two focal points of these books, the exodus event and the revelation at Sinai, it becomes plain what the promise meant by its words: “I will bless you.” Exodus — Establishing the Relationship through Deliverance and Covenant Begins with a threat to God’s plan: a new Pharaoh reigns and wants to enslave the people. But in response to the divine promise to the patriarchs, the Lord delivers his people from bondage in Egypt in order that he may be their God and they may be his people. This relationship is ratified with the covenant on Sinai: “you shall be my own possession among the peoples” (19:5, cf. 6). Like the threats to the promise in Genesis, the promise is also threatened in Exodus by the people’s grumbling and lack of faith. Like the almost sacrifice of Isaac in Gen 22, Just after the covenant was celebrated, the people blew it big with the idolatry in conncetion with the golden calf in Exod 32. Leviticus – Being in Relationship with a Holy God Leviticus spells out in detail the means by which the relationship established by covenant is to be maintained. “I am holy” Numbers and Deuteronomy — Taking the Land The promise of the land comes to the forefront with Numbers and Deut. Numbers begins with a census that is to count all men 20 years and older who are fit to go to war. This is a military census to count and organize the people before conquering the promised land. But no sooner are the Israelites on the border of the promised land in fulfilment of the promise, that they chicken out and want to go back to Egypt. Once again the Lord desires to destroy Israel and go for a fresh start with Moses (cf. Exod 32), but Moses dissaudes him through an appeal to the partiarchal promise (Num 14:16). The emphasis on the land comes into focus near the end of Num also, as the entry into the land is once again a possibility. This focus on the land is also evident in Deut, which is made up of three speeches of Moses that are given just before going into the land. The phrases “the land you are to possess” (22x) and “the land which the Lord your God is giving you today” (34x), both point towards the land. Implications of the theme The identification of the theme of the Pentateuch raises a number of important questions: (1) Why is the narrative cut off with Deuteronomy. I.e., why does it stop where it does? (2) Why do we have a Pentateuch? Is there any significance to the fivefold structure? (3) What is the relationship of Gen 1–11 to the theme of the Pentateuch? (1) Pentateuch, Hexateuch, Tetrateuch, or Octateuch? In its present form, one has to talk about the theme of the Pentateuch in terms of “partial fulfilment” of the promise to the patriarchs as the book of Deuteronomy ends with Israel perched on the border of the promised land. In many ways the narrative found in Exodus through Numbers is continued in the book of Joshua with the actual conquering of the land. In fact, the Deuteronomy can be removed and Joshua can be read just after Numbers and make perfect sense. For this reason many talk about a “Hexateuch.” (Some even talk about a Octateuch, etc. that sees the entire “Primary history” as a continuous narrative). -the theme does move nicely into Joshua (cf. Milgrom’s chart) -more important question: why was the Penateuch cut off where it is? -clear that the final form is Pentateuch. With the death of Moses in Deut 34 there is a clear sense that (2) Why five? The Pentateuch is made up of five individual books; while this may be patently obvious, the significance of the fivefold structure is not clear. Is it due to practical mechanics, i.e., how much can fit on a scroll? Or does it have some exegetical and theological significance? (cf. Blenkinsopp, pp. 43ff). That the books of Genesis and Deuternomy have discernible structures is clear (Genesis: the ten toledots; Deuteronomy: Moses’ three addresses on the plains of Moab, and clear rhetorical style). However, the narrative integrity of the books of Exodus, Leviticus and Numbers is not obvious. Some have, in fact, argued that Exod through Num is better divided as follows: (1) Exod 1–18: The exodus from Egypt to Sinai; (2) Exod 19– Num 10:10: Israel at Sinai; and (3) Num 10:11 – 36:13: From Sinai to the Jordan (cf. G.B. Gray, Numbers, xxiii). Other indication that they constitute a continuous narrative: •Leviticus 1-9 deals with the practices in the tabernacle which was described in Exodus 25–40. Priests ordained in Leviticus 8–9 according to instructions in Exodus 29. Dietary restrictions in Lev are based on story of Exodus (Lev 11:45). -scroll size: there is no reason that the material couldn’t be fit onto two scrolls instead of three. -Why? Blenkinsopp: pentad to bring the focus on the centre of the five: Leviticus. Possible, though not at all clear that the centre of the pentad is the focus (late dating or radaction also questionable). -Clines: the beginning of Numbers marks a shift of focus to a new element in the Pentateuchal theme, i.e., the conquest of the land (Clines, Theme, 86). This is more probable. Covenant & Election (Gen 12-50) Yahweh didn’t chose Abraham and his family because they were more righteous or better than others. That they were no better than others is apparent from the lives of many of the patriarchs themselves! His electing them was an absolute act of grace, and we’ve already seen how the covenant to Abraham in Gen 12 is the center of the Pentateuch.

Message & Theology of the Joseph Cycle
God never appears directly, but is seen to act providentially in the events of life 19But Joseph said to them, “Do not be afraid! Am I in the place of God? 20Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today. 21So have no fear; I myself will provide for you and your little ones.” (50:19-21) Message & Theology It is noteworthy that God never appears in the Joseph cycle. Rather he works in different ways. The divine activity takes place in the human heart. Joseph sees the hand of God working in the events of his life... In the speech to his brothers in chapter 50:20, we are told that “you meant it for evil, but God meant it for good’. Here Joseph declares that inspite of all their evil intentions everything turned out for the good.

Midterm essay question (October 20):
Tell the story from Creation to the Restoration in terms of one of the following: Grace Trust/Faith/Faithfulness Covenant God’s control of history

Review of Genesis, part 1 Creation Adam & Eve & the fruit Cain & Abel
Lamech Giants Noah & the Flood Tower of Babel

Review of Genesis, part 2 Abraham Isaac Jacob Joseph Call & Covenant
Ishmael Birth of Isaac Akedah Isaac Jacob Trickster Esau Ladder & Covenant Wives & children Tricked Joseph Dreams Kidnapped into Slavery in Egypt Potiphar’s wife & prison Release & Promotion Brothers’ and Father’s return

Discussion Groups Handout for Discussion Session #3
Next class: Group leaders hand in their 2-page reports and evaluations.

For next time Read in the Bible:
Genesis chapters 1-4; 6; 9; 11-12; 15-18; 20-22; 24-33; 37-48; 50. Exodus chapters 1-14; 16-17; Read in RTOT, and write the online quiz: Chapter 3: Exodus See you Wednesday at 2:15!

Announcements 2008-09-22 Dr. Heather Eaton: This sacred earth: the ecological challenge for religions Thursday, 25 September, 7:30pm Room B33 Nicholson.

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Announcements 2008-09-22 Dr. Heather Eaton: This sacred earth: the ecological challenge for religions Thursday, 25 September, 7:30pm Room B33 Nicholson.

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Presentation on theme: "Announcements 2008-09-22 Dr. Heather Eaton: This sacred earth: the ecological challenge for religions Thursday, 25 September, 7:30pm Room B33 Nicholson."— Presentation transcript:

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