1 Genesis

Understanding
the
Bible
(An Independent Baptist Commentary)
Genesis through Deuteronomy

By
David H. Sorenson
B.A., M. Div., D. Min.
Northstar Ministries
(A ministry of Northstar Baptist Church)
1820 W. Morgan St.
Duluth, MN 55811
218-726-0209
Printed 2007
Second Edition
Copyright 2007
Northstar Ministries
1820 W. Morgan St.
Duluth, MN 55811
Printed in U.S.A.
An Overview of
Understanding the Bible
An Independent Baptist Commentary
Understanding the Bible has one purpose: to help the reader under-
stand the Word of God. It seeks to accomplish what Nehemiah
wrote, “So they read in the book in the law of God distinctly, and
gave the sense, and caused them to understand the reading” (Ne-
hemiah 8:8).This work endeavors to give the sense of any given
passage of Scripture and help the reader to understand the reading.
THE FIRST BOOK OF MOSES
CALLED
GENESIS
Introduction: The book of Genesis is the foundation of the
entire Bible. Most major doctrines find their beginnings in
Genesis. In Hebrew, the book is called Beresthith which is the
first word of the first verse. The more familiar name‘Genesis’ is
the Greek rendering of that (deriving from the Greek word
‘genesis’ which literally means ‘generations’ or ‘origins’).
Indeed, Genesis is the divinely inspired book of origins.
Darwin’s “Origin of the Species” is typical of Satan’s decep-
tion concerning the origin of life. Genesis, however, is God’s
truth concerning the origin of the species.
All orthodox students of Scripture agree Moses was the
author. Genesis is the first book of the Pentateuch. Accordingly,
Jewish rabbis called it the first of the five fifths of the law. In
Genesis is the first mention of major spiritual truths. Creation
is the first and obvious. The entrance of sin is tracked and how
it has affected mankind. The first of the major covenants are
developed in Genesis including the Edenic, Adamic, Noahic,
and Abrahamic covenants. The book of Genesis is quoted
frequently in the New Testament, by some estimates over sixty
times. The lineage of Christ is traced through Genesis in the
7
8 Understanding Genesis
‘godly’ line culminating in Abraham, Isaac, Jacob and his
descendants.
*****
Overview of Genesis 1: The first chapter of Genesis

describes the creation process. Though some have presumed a
‘gap’ between verses two and three, there is no solid basis for
such a view. Moreover, the etymological, contextual, and
scriptural evidence all point toward six literal, twenty-four-
hour days of creation. The Hebrew word translated ‘day’ is
(Mwy) ‘yom’ which under the context of chapter one can mean
only one thing: a single day and night cycle. Moreover, in
Exodus 20:11, the text says, “For in six days the LORD made
heaven and earth, the sea, and all that in them is, and rested the
seventh day.” No date markers are noted as to when the
creation took place. However, by following the various script-
ural genealogies backward from known historical markers in
Old Testament history, the creation may have been as soon as
about six thousand years ago. The most conservative and
accurate view of biblical history places the creation at
approximately four thousand years before Christ.
1:1 In the beginning God created the heaven and the

earth. It is noteworthy, when the beginning began, God already
was. His eternal pre-existence is clearly implied. The first name
for God found in the Bible is Elohim (Myhla). It is the plural
of ‘El’ and literally means the ‘mighty One.’ Inherent in the
plurality of the term is the Trinity. Indeed, the Godhead is one,
yet comprised of three distinct personalities. In cross
referencing Genesis 1:1 with John 1:3 or Colossians 1:16-17, it
is clear the personality within the Godhead assigned to do the
actual work of creation is the Son, Jesus Christ. The word trans-
Understanding Genesis 9
lated as created is baraw (arb). In its ‘Qal’ stem as it is used
here, it implies creating something out of nothing. Following
the chronologies of Genesis 5 and 11 carefully and collating
these with undisputed date markers, the year of creation was
4004 B.C. Bishop Ussher of the King James era arrived at that
date. More recently with the aid of computerized chronology
programs from Harvard University, Floyd Jones, Ph.D., Th.D.
has also verified the date of creation at 4004 B.C.
1:2 And the earth was without form, and void; and
darkness was upon the face of the deep. And the Spirit of
God moved upon the face of the waters. The phrase, and the
earth was without form, and void, could be rendered, “And
the earth was a wilderness and empty.” The word translated as
without form (wht towhu) has the sense of a ‘wilderness’ or
‘wasteland.’ Moreover, the newly formed earth was dark. As
yet there was no light shining. Continuing, it is noted that “the
Spirit of God moved upon the face of the waters.” The first
mention of God’s Spirit is noted. The Hebrew word so trans-
lated is ‘ruakh’ (xwr). It, in its more generic sense, refers
literally to ‘breath’ or ‘wind.’ A foreshadow of the later
ministries of the Holy Spirit is thus hinted at. (See Acts 2.) The
word translated as moved (Pxr rawkaph) has the sense ‘to
hover over’ or ‘to flutter.’ Again, another foreshadow of the
later ministry of the Holy Spirit is hinted at. At the first phase of
the earth’s creation, its entire surface was covered with water.
To this day, three-quarters of the earth’s surface remains water.
1:3-5 And God said, Let there be light: and there was
light. There is no textual or contextual reason to presume a
‘gap’ between verses two and three. (The ‘Gap Theory’ is a
humanistic device to try and accommodate Scripture with
evolution. The theory was never considered prior to the pop-
ularization of evolution in the mid nineteenth century.) The
phrase “and God said” is found nine times in the creation
account. As the first creative day continued, God created light.
What is implied is that light is a physical phenomenon. No
mention of the source of the light is noted until the fourth day.
It may be in the first several creative days, light was not focused
from one specific source such as the sun, but rather as a diffuse
entity—likely the light of God Himself.
2 And God saw the light, that it was good: and God
divided the light from the darkness. In seeing the physical
light, God noted that “it was good.” The word translated as good
(bwj towb) has the sense of pleasant or delightful. As noted,
light by its very nature divides darkness. To this day, that
remains true not only physically, but also spiritually. In physics,
darkness is the absence of light and not the converse. Light is a
created entity, darkness is not. Darkness already existed. It is the
equivalent of nothing.
3 And God called the light Day, and the darkness he
called Night. And the evening and the morning were the
first day. The creation of light was called Day. The prevailing
darkness was called night. The Hebrew word translated as day
in both cases here is (Mwy) yom. Though it can in some cases refer
to an extended, indefinite time such as the Day of the Lord, or
‘in that day,’ the context here clearly defines it as “evening and
the morning were the first day.” That limits the time-frame to a
one day and night cycle. It is what we today refer to as a twenty-
four hour period. (In any event, the word ‘yom’ (Mwy) is
overwhelmingly translated as ‘day.’ Of the two-thousand two-
hundred eighty-seven times it appears in the Old Testament,
two-thousand and eight times it is translated simply as ‘day.’
The creative week can only therefore be that of seven day-and-
night cycles (i.e., twenty-four hour days). The sequence “even-
ing and morning” is of note. The Hebrew day to the present
begins at sundown. It therefore is noted first, even in the creat-
ion account.
1:6-8 And God said, Let there be a firmament in the
midst of the waters, and let it divide the waters from the
waters. On the second creative day, God commanded “there be
a firmament in the midst of the waters, and let it divide the
waters from the waters.” The word translated as firmament
(eyqr raqiya) has the sense of an ‘expanse.’ In verse 8, it is
noted that God called this expanse Heaven. It in all likelihood
refers to the atmospheric heavens.
7 And God made the firmament, and divided the waters
which were under the firmament from the waters which
were above the firmament: and it was so. It is noted that this
firmament (expanse or atmosphere) “divided the waters which
were under the firmament from the waters which were above
the firmament.” Evidently, in the original creation, there was a
sphere or canopy of water above the atmospheric heavens.
Later in the deluge of Noah, “the windows of heaven were
opened.” If all the water in the present atmosphere could be
precipitated out, the ocean levels would rise only slightly—
only inches. There obviously had to be a major source of water
there then which is not there now. God evidently created such a
canopy of water which gave a true ‘greenhouse’ effect to the
earth. The original climatic conditions upon the earth were
evidently sub-tropical across the entire planet. Archaeological
finds in both the Arctic and Antarctic have revealed that at one
time even the polar regions were subtropical in climate. That
would have been the effect of such a water canopy above the
firmament (i.e., atmospheric heavens). The creation thus
described defined the second creative day.
8 And God called the firmament Heaven. And the
evening and the morning were the second day. God therefore
proclaimed the firmament to be Heaven. It should be noted that
throughout the Bible there are three degrees of heaven. First
there is the atmospheric heavens which here are called the
firmament. Then, there are the stellar heavens which might be
called the second heaven. Then, there is the third heaven which
is the abode of God. The Apostle Paul so mentioned this in II
Corinthians 12:2. With the creation of the firmament and
heaven, the second creative day was finished. Again, the
twenty-four hour cycle of a day is noted as beginning in the
evening, passing through morning, and ending the next
afternoon.
1:9-13 And God said, Let the waters under the heaven
be gathered together unto one place, and let the dry land
appear: and it was so. On the third creative day, God raised the
continents out of the oceans making dry land.
10 And God called the dry land Earth; and the gathering
together of the waters called he Seas: and God saw that it
was good. The dry land was called Earth. The Hebrew word so
translated (Ura ‘erets) is also commonly rendered as ‘land.’
The gathering of the waters on the earth were called the Seas.
Again, it is noted that God saw “it was good.” (For some inex-
plicable reason, there is no mention of God noting the same on
the second creative day.)
11 And God said, Let the earth bring forth grass, the
herb yielding seed, and the fruit tree yielding fruit after his
kind, whose seed is in itself, upon the earth: and it was so. On
that same third day, God created the ‘flora’ of the earth, the plant
kingdom. Mention is made of “grass, the herb yielding seed,
and the fruit tree yielding fruit after his kind.” The first mention
of living created organisms is noted. Also on three occasions (in
this and the next verse), it is noted that the fruit of the various
forms of plant-life would bring forth “after his kind.” The word
kind is translated from the Hebrew word (Nym) ‘miyn’ which has
the essential sense of a ‘species.’ Though genetics are not
explicitly noted, they clearly are implied. One species will not
and cannot be cross-bred. For example, an apple tree cannot be
cross-bred with a pumpkin plant.
12 And the earth brought forth grass, and herb yielding
seed after his kind, and the tree yielding fruit, whose seed
was in itself, after his kind: and God saw that it was good.
Again, God saw His creative work that it was good. Again,
notice the emphasis upon each and every plant form yielding
seed or fruit after its kind. The basic laws of genetic precludes
the possibility of evolution. It is not possible. One kind or spe-
cies cannot mutate or evolve into another.
13 And the evening and the morning were the third day.
The third creative day was thus defined, again noting the
beginning of the day as the evening.
1:14-19 And God said, Let there be lights in the firm-

ament of the heaven to divide the day from the night; and let
them be for signs, and for seasons, and for days, and years.
On the fourth creative day, though light as an entity had already
been created, now God created specific natural sources of light.
Those lights would be visible “in the firmament of the heaven to
divide the day from the night.”
15 And let them be for lights in the firmament of the
heaven to give light upon the earth: and it was so. The heav-
enly lights would also become the defining characteristics for
the institution of time. The various heavenly bodies would
define such parameters as a day, a month, a year and later of
seasons. Indeed, a day is described by the rotation of the earth.
That is, it is defined in relation to the sun with its rising and
setting. Similarly, months are defined largely by the cycles of
the moon. Years are described by the cycle of the earth around
the sun as defined by the other astronomical bodies.
16 And God made two great lights; the greater light to
rule the day, and the lesser light to rule the night: he made
the stars also. Specifically, God made the greater light to rule
the day, and the lesser light to rule the night including the
stars. The idea of them ruling over the day and night perhaps has
the sense of how the cycles of the sun and moon in relation to the
earth indeed govern the measurement of time.
17 And God set them in the firmament of the heaven to
give light upon the earth. The even more obvious purpose of
the heavenly lights was to provide light upon the earth.
18 And to rule over the day and over the night, and to
divide the light from the darkness: and God saw that it was
good. Again, as the fourth creative day is noted, God saw that
it was good.
19 And the evening and the morning were the fourth
day. The fourth creative day is thus concluded, noting again its
beginning in the evening and on to the morning.
1:20-23 And God said, Let the waters bring forth

abundantly the moving creature that hath life, and fowl that
may fly above the earth in the open firmament of heaven.
Upon the fifth creative day, God created the first aspect of the
animal kingdom, the non-mammalian creatures. He began first
with the creatures of the waters—fish, and all aquatic life. He
also created the birds of the air on the fifth day.
21 And God created great whales, and every living
creature that moveth, which the waters brought forth
abundantly, after their kind, and every winged fowl after
his kind: and God saw that it was good. The mention of “great
whales” is of interest. The word translated whales (Nynt
tanniyn) is also translated elsewhere in the Old Testament as
dragon, serpent, or sea monster. One of the lexicographal notes
is of dinosaurs. This undoubtedly is when they were created.
Again, on this day also the birds of the heavens were created.
Once again, their procreation was strictly limited to their kind.
22 Not only did God see it was good, He and God blessed
them, saying, Be fruitful, and multiply, and fill the waters in
the seas, and let fowl multiply in the earth. These non-
mammalian creatures were therefore commanded by God to
reproduce abundantly in the seas and birds across the earth.
23 And the evening and the morning were the fifth day.
Thus the fifth creative day was completed, again noting the
sequence of evening and morning.
1:24-25 And God said, Let the earth bring forth the
living creature after his kind, cattle, and creeping thing, and
beast of the earth after his kind: and it was so. The sixth
creative day was divided into two major creative acts. First, God
created what evidently was the mammalian fauna of the earth
(though insects may well be involved here as well). Every form
of land-based living animals were created.
25 And God made the beast of the earth after his kind,
and cattle after their kind, and every thing that creepeth
upon the earth after his kind: and God saw that it was good.
Again, each species (kind) of land-living creatures was strictly
defined. Laws of genetics preclude one species from evolving
or mutating into another. As God completed this aspect of His
creative work, He saw that it was good.
1:26-27 And God said, Let us make man in our image,

after our likeness: and let them have dominion over the fish
of the sea, and over the fowl of the air, and over the cattle,
and over all the earth, and over every creeping thing that
creepeth upon the earth. The second major creative act on the
sixth day was the creation of man. Notice that God said, “Let us
make man in our image, after our likeness.” The use of the plural
again implies the plurality within the Godhead (i.e., the Trinity).
In the image of God and after His likeness has profound
implications. It no doubt has reference to how man has been
created spiritually like unto God. We have intelligence, a will,
emotions, and a conscience imprinted with the righteous and
holy nature of God upon it. In distinction to animals, God also
created man with a spirit. Moreover, God in His omniscience,
knowing how His Son would someday take upon Him a perfect
body, also designed the human body in that likeness and image.
It further is of note that God created man to have dominion over
the animal kingdom. Contrary to current thought, man is not just
another specie of animal. Nor is man morally equivalent to the
animals. God created man to have dominion over the animal
kingdom. They were created in part for man’s benefit.
27 So God created man in his own image, in the image of
God created he him; male and female created he them.
Verse 27 in fore-view summarizes how God created both male
and female. It is of interest that no mention is made of the
obvious male and female in both the animal and plant king-
doms. However, God reserved a special process in creating a
female human being. Moreover, God created Adam and Eve,
not Adam and Steve. Clearly implied are the two distinct
genders and their respective natural roles. Thrice in these two
verses, note is made how mankind was created in the image of
God. Interestingly, regarding the creation of mankind, God did
not say they were good. However, mankind is included in the
blanket benediction for all of creation found in verse 31.
1:28-31 And God blessed them, and God said unto

them, Be fruitful, and multiply, and replenish the earth,
and subdue it: and have dominion over the fish of the sea,
and over the fowl of the air, and over every living thing that
moveth upon the earth. In fashion similar to his blessing upon
the animal kingdom, God blessed newly created mankind. The
details of Eve’s creation will be noted in the coming chapter.
The overview of the completion of God’s creation is noted here.
God further enjoined Adam and Eve (them) “to multiply, and
replenish the earth, and subdue it; and have dominion” over the
animal kingdom. The word translated as replenish (alm
mawlay) overwhelmingly simply means ‘to fill.’ The idea is not
of replenishing an earth which God earlier judged and now up-
on which has placed another race. He simply enjoins Adam and
Eve to have children. Adam was further enjoined to subdue the
earth. The word translated as subdue (vbk kabash) has the
sense to ‘dominate’ or to ‘bring into subjection.’ Earth is not our
mother, neither is it to be worshiped. It was created for man’s
benefit and conquest. In similar fashion, God has given the
animal and plant kingdom for man’s benefit.
29 And God said, Behold, I have given you every herb
bearing seed, which is upon the face of all the earth, and
every tree, in the which is the fruit of a tree yielding seed; to
you it shall be for meat. The plant kingdom was designed by
God for man’s food. The word translated as meat (hlka
oklah) basically means ‘food.’
30 And to every beast of the earth, and to every fowl of
the air, and to every thing that creepeth upon the earth,
wherein there is life, I have given every green herb for meat:
and it was so. It is of interest that mankind’s original diet was
intended to be vegetarian. Likewise, the original animal king-
dom was designed to be vegetarian. Evidently, after the fall that
all changed. Even the animal kingdom was altered because of
man’s sin.
31 And God saw every thing that he had made, and,
behold, it was very good. And the evening and the morning
were the sixth day. As God stepped back and looked upon His
creative work, He saw “it was very good.” In distinction to each
of the creative days which God saw as good, His completed
work cumulatively was “very good.” It was completed upon the
sixth day.
*****
Overview of Genesis 2: The second chapter of Genesis is a
summary of the creative week, adding details particularly
concerning the creation of man and woman. The first mention
of the garden of Eden is made. The first mention of the tree of the
knowledge of good and evil is noted. Details of the creation of
woman and the first marriage relationship is also described.
The first ‘dispensation’ of human history is begun—the time,
though evidently short, in which there was no sin. Some have
called this the dispensation of innocence.
2:1 Thus the heavens and the earth were finished, and
all the host of them. A recap of chapter one is noted in how the
creation of the heavens and the earth were finished, i.e., com-
pleted. No ongoing evolution is possible. God’s creative work
was finished on the sixth day. Theistic evolutionists set forth the
preposterous claim that God initially created and then set the
processes of evolution into action, continuing to this day.
However, the very idea of theistic evolution is a patronization of
godless, secular evolution and science falsely so called. Such
foolishness did not exist prior to Darwin’s popularization of his
evolutionary hypothesis. Moreover, the next verse clearly
states that God ended His creative work on the seventh day.
2:2-3 And on the seventh day God ended his work

which he had made; and he rested on the seventh day from
all his work which he had made. Explicit note is also made
that God in ending His creative work, rested on the seventh
day from all his work which he had made. What is not
implied is that God was weary from His epoch creative acts for
the “Creator of the ends of the earth fainteth not, nor is weary”
(Isaiah 40:28). Rather, His creative work was complete en toto.
Therefore, God ‘sat back’ satisfied with His work. It also is
noteworthy that the principle of the sabbath extends back to the
creation week. God ordained one day out of seven for rest from
the very beginning. It long predates the Law of Moses.
3 And God blessed the seventh day, and sanctified it:
because that in it he had rested from all his work which God
created and made. God therefore “blessed the seventh day and
sanctified it.” The principle of one-day-in-seven being set apart
is thus developed. The word translated as sanctified (vdq
qadash) has the idea of being ‘set apart.’ The greater idea is not
so much the seventh day as such, but rather one day out of seven
being set apart for rest and the things of God. Hence, after the
resurrection of Christ, the early church changed its weekly holy
day from the seventh to the first. It is noteworthy that the
principle of one day in seven being set apart for rest and the
things of God goes back to the dawn of the creation.
2:4-6 These are the generations of the heavens and of

the earth when they were created, in the day that the LORD
God made the earth and the heavens. Some liberal theolog-
ical commentators have taken the position the book of Genesis
is a compilation of various written and oral traditions of the
Hebrew people concerning the creation. Therefore, they take
the view chapter 2 is a ‘second opinion’ or alternate tradition to
chapter 1. Such a view is heresy based in an attempt to
undermine the integrity and authenticity of the book. Chapter 2,
including these verses, is simply a summarized re-statement of
the more detailed description of the first chapter. Part of the
allegation is that the name God (Elohim) is used in chapter 1 and
Jehovah God is used in chapter 2. Indeed, Jehovah is used for
the first time in chapter 2, but so are other new details. Elohim
is more of a title, whereas Jehovah (LORD) is actually God’s
name. Accordingly, this is the first mention of the name of
Jehovah in the Bible. That blessed name literally means ‘the
existing One’ or perhaps ‘the eternal One.” It is a derivative of
the verb ‘to be.’ God always has been, is, and always will be.
5 And every plant of the field before it was in the earth,
and every herb of the field before it grew: for the LORD God
had not caused it to rain upon the earth, and there was not
a man to till the ground. However, new details of the creation
are noted. In the original creation, God so created the earth’s
atmosphere such that it did not rain. This likely is related to how
God had separated the “waters which were under the firmament
from the waters which were above the firmament.” Once again,
the possible canopy of waters high above the earth’s atmos-
phere is implied.
6 But there went up a mist from the earth, and watered
the whole face of the ground. Rather, in the greenhouse-like
environment of the subtropical earth, the heat of the sun drew
moisture up out of the ground during the day, and the coolness
of the night caused it to condense as a heavy dew-like mist each
night. There was a constant watering of the entire planet daily as
“the mist from the earth . . . watered the whole face of the
ground.” That would continue until the catastrophic climactic
changes were literally precipitated by the deluge later.
2:7 And the LORD God formed man of the dust of the
ground, and breathed into his nostrils the breath of life; and
man became a living soul. Further detail concerning the
creation of man is noted. The word translated as formed (ruy
yatsar) has the sense to ‘form’ as a potter would shape clay. The
word translated as dust (rpe aphar) literally refers to the dirt or
soil of the ground. Some have thought such dirt was in fact clay.
In so forming the physical body of the first man, God “breathed
into his nostrils the breath of life; and man became a living
soul.” The Hebrew word translated as soul (vpn nephesh) is
most commonly translated as ‘soul.’ However, its greater idea
is that man became a living being, a person, a creature made in
the likeness of God. The greater biblical concept of ‘spirit’ is
derived from the idea of breathe or wind. It may be, the idea
contained here is that man became a living spirit. The earlier
created birds and animals all breathed, how-ever no animal has
a spirit in the sense of man. God did not breathe into the various
animals the breathe of life, but He did so to man. The distinctive
difference between man and beast is that man has a spirit and is
a trichotomy in distinction to the dichotomy of the animal
kingdom of body and limited mind of the various creatures.
Moreover, this is the first mention of the soul (nephesh) in the
Bible.
2:8-9 And the LORD God planted a garden eastward in

Eden; and there he put the man whom he had formed. The
first mention of the garden of Eden is thus noted. It quite evi-
dently had been formed on the third and fourth creative day. The
word translated as eastward ( Mdq qedem) can also have the
sense of ‘before’ or ‘earlier’ (in relation to how time seemingly
starts in the east). The idea may be when God had planted the
garden and not where. God placed the perfection of His
creation, the man, in that garden.
9 And out of the ground made the LORD God to grow
every tree that is pleasant to the sight, and good for food; the
tree of life also in the midst of the garden, and the tree of
knowledge of good and evil. In this garden, God placed the
finest of His creative flora, every tree that is pleasant to the
sight, and good for food. The garden of Eden therefore was a
place of breathtaking beauty plus a place of natural gourmet
food. God gave Adam the best of everything. It truly was para-
dise. The first note is made of the “tree of life” as well as “the
tree of knowledge of good and evil.” There are ten references to
the tree of life throughout the Bible. They fall into three
categories: (1) the reference in Genesis 2 and 3 to this tree in the
garden of Eden; (2) several references in Proverbs which appar-
ently are metaphoric; and (3) two references in Revelation
which clearly are of future application. The references in
Revelation 2:7 and 22:2 seem to imply that there once again will
be a tree of life in heaven ahead which will impart, as it were, a
fountain of youth to those who are allowed to partake thereof in
eternity. There is further hint of the tree of knowledge of good
and evil having miraculous powers. In Genesis 3:22 after the
fall, God determined to prevent Adam and Eve from eating
therefrom lest they live forever. However, here the tree
evidently was a spiritual boundary to test Adam and Eve. God
set it forth as a simple test of obedience. Sadly, they all too soon
failed that test.
2:10-14 And a river went out of Eden to water the

garden; and from thence it was parted, and became into
four heads. Specific rivers and geography are noted in relation
to Eden. Evidently, God placed a river in the garden for its
watering (literally, ‘irrigation’). In contrast to rivers of the
world which we know flow into larger rivers which in turn flow
into even larger rivers, ultimately flowing into the sea, the rivers
around Eden did the opposite. The source of the river
apparently was within Eden. As it flowed out of the garden, it
was divided into four smaller rivers which flowed in four
separate directions.
11 The name of the first is Pison: that is it which
compasseth the whole land of Havilah, where there is gold;
And the gold of that land is good: there is bdellium and the
onyx stone. And the name of the second river is Gihon: the
same is it that compasseth the whole land of Ethiopia. And
the name of the third river is Hiddekel: that is it which goeth
toward the east of Assyria. And the fourth river is Eu-
phrates. It is important to understand these rivers and countries
were all pre-Noahic. That is, they represented geography and
topography of that part of the earth prior to the later flood. The
implications of the later flood of Noah are such that the face of
the entire earth was radically changed. Continents, mountains,
oceans, and river valleys appeared after the devastating, tec-
tonic results of the flood. The face of the planet geographically
and topographically was totally different prior to the flood.
Hence, though some of the names of rivers and countries
mentioned here are the same as post-flood geography, they in all
likelihood are not the same.
In reality, we really do not know where the garden of Eden
was. It has been assumed it was in the region of Mesopotamia.
However, the only rationale for that is the mention of the
Euphrates River along with the Hiddekel which is another name
for the Tigris River.
However, it is very likely the post-flood river basins of the
Tigris and Euphrates rivers bear no resemblance or even loc-
ation to that of the antediluvian period. If the garden of Eden
was in fact in the region of Mesopotamia, it would only be
because the post-flood river was so named by Noah’s sons
assuming it as the same as prior to the flood. The descriptions
given here are all post-deluge. But the dynamics of the ark of
Noah are such that it may not have traveled a great distance
upon the seas of the flood, and may have come to rest not far
from whence it was floated. Therefore, it is reasonable to
assume that the garden of Eden very well may have been in the
vicinity of Mesopotamia.
2:15-17 And the LORD God took the man, and put him
into the garden of Eden to dress it and to keep it. God
therefore placed Adam on the sixth day into the garden to dress
it and to keep it. The idea is to take care of it. God gave sinless
Adam work to do. The first indication of divinely ordered
service by God for man is implied. God created man with a
purpose in mind. It was to serve Him in His creation. The word
translated as dress (be ‘abad) most literally means to ‘serve.’
God created Adam to serve Him. However, there is no impli-
cation of weariness or trouble in that initial work.
16 And the LORD God commanded the man, saying, Of
every tree of the garden thou mayest freely eat. God also
gave Adam his first command. It may be noted the command of
God was through Adam thence to Eve. However, as chapter 1
does not mention Eve’s creation, it may be Eve was in fact
already present when God gave His first command. The details
of her creation later are presented in the succeeding verses. In
any event, God gave His first command to and through Adam.
If Eve in fact had not as yet been created, then it was incumbent
upon Adam to pass on God’s command to her. However, the
former creative scenario seems more likely.
17 But of the tree of the knowledge of good and evil, thou
shalt not eat of it: for in the day that thou eatest thereof thou
shalt surely die. God first gave Adam (and to Eve) permission
to freely eat of the fruit of every tree of the garden. (Once
again, the original human diet was vegetarian.) However, there
was one simple, specific command. “But of the tree of the
knowledge of good and evil, thou shalt not eat of it.” As noted
earlier, there evidently was no intrinsic spiritual or super-
natural qualities to the fruit of this tree. God placed a simple
boundary for man. It was in reality a tree of obedience. It was a
basic, spiritual test for Adam and his wife. God simply said ‘do
not eat the fruit of this tree.’
Obedience or the lack thereof regarding this command
would in fact define the knowledge of good and evil. God said
‘don’t.’ They later did, disobeying God’s command. Moreover,
God warned, “for in the day that thou eatest thereof thou shalt
surely die.” The last phrase literally could be rendered “dying
thou shalt die.” The Hebrew idiom used implied the certainty of
the fore-warned death. In other words, God said, if you eat
thereof, in that day you certainly will die.
2:18 And the LORD God said, It is not good that the man
should be alone; I will make him an help meet for him.
Returning to the narrative, God noted that it was “not good that
the man should be alone; I will make him an help meet for him.”
The infinite wisdom and compassion of God come into view.
He understood the needs of the man whom He had created and
knew he needed a companion for fellowship and help. The
phrase “an help meet for him” is actually translated from the
word ezer (rze) which has the simple sense of ‘help.’
2:19-20 And out of the ground the LORD God formed

every beast of the field, and every fowl of the air; and
brought them unto Adam to see what he would call them:
and whatsoever Adam called every living creature, that was
the name thereof. Once again, a seemingly parenthetical
thought apart from the ongoing narrative is presented. One of
the first tasks given to Adam would be to note and name all of
the various creatures of the air and land God had created.
20 And Adam gave names to all cattle, and to the fowl of
the air, and to every beast of the field; but for Adam there
was not found an help meet for him. It is noteworthy that no
mention is made of the creatures of the sea. This may have taken
place after Eve was created, though once again it is noted that
“for Adam there was not found an help meet for him.”
The name Adam (Mda aw-dawm’) is used for the first time
in verse 19. It literally means ‘man.’ It is the same Hebrew word
which has been used all along in chapters 1 and 2 for ‘man.’ Eve
is not noted by name until Genesis 3:20.
2:21-22 And the LORD God caused a deep sleep to fall

upon Adam, and he slept: and he took one of his ribs, and
closed up the flesh instead thereof. Though God had created
both male and female, He clearly created the man first in regard
to human creation. See I Timothy 2:13. Now later on the sixth
day, God created woman by removing a rib from Adam’s side.
It has been suggested the significance of God taking a rib im-
plies that the woman was created to be at man’s side.
Companionship and help are thus implied.
22 And the rib, which the LORD God had taken from
man, made he a woman, and brought her unto the man.
Something so simple as a rib contained all the genetic code God
had already created in Adam. He supernaturally transmitted the
genetic code into the first woman.
2:23-24 And Adam said, This is now bone of my bones,

and flesh of my flesh: she shall be called Woman, because
she was taken out of Man. The foundation of the first human
institution was thus formed. The home and marriage are both a
God-ordained institution. It is of note that this was the first
institution formed by God. Its antiquity clearly implies its
importance. Before God made any other human institution, He
made the home and the marriage relationship. It is the most
basic building block of society.
24 Therefore shall a man leave his father and his
mother, and shall cleave unto his wife: and they shall be one
flesh. As quoted by Jesus in Matthew 19:5, the pattern of human
life was established even before the creative week was finished.
It always has been God’s will for a man to grow up, leave home,
find a wife, and cleave unto her. The Greek word used in the
New Testament quoting cleave here has the idea of being glued
or welded together. The permanency of the bond of the
marriage relationship is thus established from the very start of
time. The reference to “one flesh” implies not only the sexual
union within marriage but also the overall unity between a
husband and wife.
2:25 And they were both naked, the man and his wife,
and were not ashamed. The fact Adam and Eve as yet had no
shame over their open nakedness implies the innocency of the
race prior to the entrance of sin.
Overview of Genesis 3: In Genesis 3 is the record of the
entrance of sin into the human race and its tragic consequences
not only for Adam and Eve, but for all descended from them.
Though the devil is not mentioned specifically in this chapter,
he is clearly implied in the form of the serpent. What is untold
in Genesis is the origin of Satan, his fall, and when it happened.
His creation along with the rest of the angelic realm apparently
took place during the creative week.
The events of chapter 3 are at some unspecified amount of
time thereafter. Evidently, Satan’s rebellion against God took
place at some point between the creative week and the events
noted in Genesis 3. How long an interval that was is unknown.
3:1 Now the serpent was more subtil than any beast of
the field which the LORD God had made. And he said unto
the woman, Yea, hath God said, Ye shall not eat of every
tree of the garden? The reference to the serpent and its subtlety
is noted. Several conclusions may be made. (1) The serpent was
of a different form than is seen today. Implied is that it initially
stood upright. (2) Eve apparently had prior contact with the
creature and was at ease with it. (3) Also implied is that Satan in
some fashion entered into the serpent and spoke through it.
(Some have questioned if other creatures prior to the fall could
talk, for there is no evident surprise on Eve’s part of a talking
serpent.) (4) It might also be inferred that Satan being cast to the
earth after his fall was given the form of the serpent.
In Revelation 12:9 and 20:2, the devil is implied to always
have been a serpent. The reference almost seems descriptive
rather than a metaphor. If that be the case, it might be presumed
that Eve was therefore aware of what had happened in heaven
with Satan, who he had become, and his form as a serpent. That
however is merely speculation. In any event, what is clear is
Satan spoke through a creature called a serpent in the garden to
Eve.
It is of considerable significance that his initial contact with
Eve was in the sowing of doubt. Satan is always the author of
doubt. He asked Eve perhaps incredulously, “Yea hath God
said, Ye shall not eat of every tree of the garden?” What is
seemingly implied is that Satan questioned the goodness of God
in denying Eve access to such a nice tree. The idea implied is,
‘Do you mean to say, God really won’t let you eat of everything
in the garden? He must be unfair to you.’
Satan began his discourse with Eve seeking to open a rift
between her and God. He further sowed the seeds of doubt to the
effect, “can you therefore really trust what God has said?” His
tactics have not changed to this day. Satan clearly questioned
the word and words of God when he said, Yea hath God said?
That continues to this day in the form of apostate text criticism.
3:2-3 And the woman said unto the serpent, We may eat
of the fruit of the trees of the garden. 3 But of the fruit of the
tree which is in the midst of the garden, God hath said, Ye
shall not eat of it, neither shall ye touch it, lest ye die. Eve’s
complicity with Satan is immediately evident in her willful
distortion of what God said. Though God had said,”of the fruit
of the tree which is in the midst of the garden . . .Ye shall not eat
of it,” God had not said “neither shall ye touch it.” Eve
knowingly distorted God’s word by adding to it. It is almost as
if she in cahoots with Satan replied, ‘Yeah, God said we can’t
even touch it.’ Implied is the thought of how unfair and mean
God was to her in denying them access to the tree of the
knowledge of good and evil. Once again, Satan’s tactics remain
remarkably similar to how he works even today.
3:4 And the serpent said unto the woman, Ye shall not
surely die. Satan therefore now used direct deception. And the
serpent said unto the woman, Ye shall not surely die. That
was a blatant lie and he knew it. Nevertheless, the modus
operandi of the devil from that day to this remains unchanged.
He is a liar and the father of it, (John 8:44).
3:5 For God doth know that in the day ye eat thereof,
then your eyes shall be opened, and ye shall be as gods,
knowing good and evil. Satan, sensing Eve was with him in his
nefarious deed, sought to draw her deeper still. With a further
combination of deceit, distortion, and an appeal to pride; he
informed her, For God doth know that in the day ye eat
thereof, then your eyes shall be opened, and ye shall be as
gods, knowing good and evil. He appealed to her pride by
deceptively implying the real reason God didn’t want you to eat
of that tree is that you will then become like Him. Satan
perversely implied, God was really selfish and didn’t want Eve
(or Adam) to be as smart as He was. “That’s the real reason,
Eve.” Once again, the inference is that God was unfair and self-
ishly denying her everything which was good. Eve evidently ate
it up.
The reference to them being “gods, knowing good and evil”
was ironic. To this point, neither Eve nor Adam knew anything
about evil. All they had experienced was God’s goodness to
them. In a perverse way, the devil was partially right. After he
had enticed them to sin, they did come to know the distinction
between good and evil. However, it was from the sinners per-
spective and not that of an infinitely holy God. However, Adam
and Eve could never know that distinction as God understood it.
If they had passed the test, they well may have come to realize
it in a righteous way. However, they failed the test and the rest
is history.
3:6 And when the woman saw that the tree was good for
food, and that it was pleasant to the eyes, and a tree to be
desired to make one wise, she took of the fruit thereof, and
did eat, and gave also unto her husband with her; and he did
eat. There is an interesting sequence here. In fashion remark-
ably similar to I John 2:16 and its description of the world, Eve
(1) “saw that the tree was good for food.” She succumbed to the
lust of the flesh. Then (2) she realized “it was pleasant to the
eyes” and succumbed to the lust of the eyes. Finally, (3) she
perceived it was “a tree to be desired to make one wise.” In so
doing, she succumbed to the pride of life. The world’s system of
ungodliness, sin, and disobedience based on rebellion had its
roots in the very garden of Eden. The tree was tempting. It had
evident value as food. It was attractive to the eye. And it seemed
to be the ‘in’ thing to do. Even the serpent thought it was a good
idea.
Eve therefore was tempted as she was drawn away of her
own lust, and enticed. That lust conceived and she brought forth
sin. The simple sin in the garden of Eden was nothing more than
disobedience, prompted by rebellion: enticed by the lust of the
flesh, the lust of the eyes, and the pride of life. The sin had
nothing to do with sex as the Roman Catholic Church teaches.
Neither was the fruit an apple. “She took of the fruit thereof, and
did eat, and gave also unto her husband with her; and he did eat.”
The Apostle Paul with divinely inspired commentary notes
in I Timothy 2:14 that “Adam was not deceived, but the woman
being deceived was in the transgression.” It is clear therefore,
Eve was enticed by Satan’s deception. However, Adam was
not. Nevertheless, he also followed suit and joined in rebellious
disobedience to God. What seemingly is implied is that Adam’s
sin was the worse.
Eve to a degree was misled. Adam was not. She sinned with
a mitigating degree of having been deceived. Adam’s sin was
direct disobedience. Some have speculated that Adam realized
what Eve had done and therefore joined her lest he be left once
again alone. (Or, lest she bear the full brunt of sin herself, he
joined in with her.) There is no direct scriptural basis for that,
though it is of interest. A new dispensation thus had begun. No
longer was the human race in sinless innocence. Everything
would hereafter change for the worse.
3:7 And the eyes of them both were opened, and they
knew that they were naked; and they sewed fig leaves
together, and made themselves aprons. Their eyes being
opened likely is a reference to how they now from personal
occasion had experienced evil. They suddenly had participated
in sin and were now aware of it. Immediately, guilt set in.
Though they had heretofore never given thought to their naked-
ness, they suddenly were self-conscious of it. They therefore
made for themselves aprons. The word translated as aprons
(rwgx khagore) has a literal sense of a loin cloth, or a garment
covering one’s genitals. Though there evidently was no sexual
element in their sin, nevertheless, with the advent of sin, the
exposure of their private parts became a source of shame and
embarrassment. Though they were husband and wife and had
regularly met with God, now they were ashamed to so meet him.
The guilt of their sin altered their lives.
3:8 And they heard the voice of the LORD God walking
in the garden in the cool of the day: and Adam and his wife
hid themselves from the presence of the LORD God amongst
the trees of the garden. Shortly thereafter, they heard the
voice of the LORD God walking in the garden in the cool of
the day. The reference to the cool of the day literally is the
breeze of the day and well may have been an idiom for evening.
Implied is that they had heretofore walked and talked with God
in intimate fellowship. God had created man to have a creature
who voluntarily would fellowship with Him. However, that
fellowship now was ruined. Though Adam and Eve had not
immediately died physically, their spiritual relationship with
God had. (There is every reason to believe man also was im-
paired physically with the process of death within slowly taking
its toll. He also became impaired mentally. The human race
evidently to this day does not have the intellectual capacity it
had prior to the fall.) With guilt and shame, Adam and Eve hid
themselves from the presence of the Lord God.
3:9-10 And the LORD God called unto Adam, and said
unto him, Where art thou? God knew what they had done and
where they were. Nevertheless, he called out unto Adam,
“Where art thou? “
10 And he said, I heard thy voice in the garden, and I was
afraid, because I was naked; and I hid myself. Adam’s reply
is insightful. He, for the first time in his life, knew fear,
nakedness, guilt, and shame. The sight to God must have been
bizarre. His heretofore innocent creatures now were hiding
from Him with crude, makeshift loin clothes, covering their
private parts.
3:11-13 And he said, Who told thee that thou wast

naked? Hast thou eaten of the tree, whereof I commanded
thee that thou shouldest not eat? God began his probing
interrogation. He knew the answer to every question He asked.
However, He allowed Adam and Eve to incriminate themselves
before Him. Their response is all too typical of sin even to this
day.
God asked if they had eaten of the tree which He had
forbidden. He bore to the heart of the matter. Adam and Eve’s
coverup was futile. It always is before an omniscient God.
12 And the man said, The woman whom thou gavest to
be with me, she gave me of the tree, and I did eat. Adam
immediately blamed his wife and passed the buck. Like guilty
children before a stern parent, to deflect blame from himself,
Adam immediately pointed his finger at his wife and said, “She
gave me of the tree, and I did eat.” In fact, it might be implied
that he at first blamed God. Notice that he noted, “The woman
who thou gavest to be with me.” Implicit in Adam’s futile
excuse was that it ultimately was God’s fault.
13 And the LORD God said unto the woman, What is this
that thou hast done? And the woman said, The serpent
beguiled me, and I did eat. God therefore turned to Eve and
asked What is this that thou hast done? She in turn blamed the
serpent and his deceit. The word translated as beguiled (avn
nasha) basically means ‘to deceive.’ In other words, Eve pled,
“the devil made me do it.” God was unfazed by their excuses.
3:14-15 And the LORD God said unto the serpent,

Because thou hast done this, thou art cursed above all cattle,
and above every beast of the field; upon thy belly shalt thou
go, and dust shalt thou eat all the days of thy life. God reacted
by cursing the serpent, and by extension, the devil. The serpent
was consigned to slither upon its belly thereafter. (Implicit is
how that was not the case prior to the fall.) It might be also
inferred that all animals of creation were affected by the curse,
but the serpent was cursed above them all.
15 And I will put enmity between thee and the woman,
and between thy seed and her seed; it shall bruise thy head,
and thou shalt bruise his heel. Of greater significance is the
spiritual implication and prophesy latent in verse 15. To this
day, women now have a natural aversion to snakes. However,
the spiritual application of Satan being embodied in that Edenic
serpent becomes the vehicle for the first prophetic mention of
God’s coming redemptive plan. Even as Adam and Eve had
sinned, God was ready with prophecy that He would some day
redeem them. The seed of the woman would some day bruise
the head of the serpent though the serpent would bruise his heel.
The Hebrew word translated as bruise (Pwv shuwph) has a
sense ranging from ‘crushing’ to ‘striking’ as a snake does. Im-
plied is that God would allow Eve to bear children and her seed
ultimately would crush the head of Satan, though he would
strike his heel like a snake before being defeated once and for
all. Of course, Satan did bruise the heel of our Lord striking him
with the temporary venom of death on the cross. However, He
in rising from the grave crushed the head of Satan defeating him
forever. Paul so alludes to this in Romans 16:20. See also
Galatians 3:16.
3:16 Unto the woman he said, I will greatly multiply thy

sorrow and thy conception; in sorrow thou shalt bring forth
children; and thy desire shall be to thy husband, and he shall
rule over thee. God now pronounced a curse upon Eve (and all
women thereafter) for her part in the sin. He told her, “I will
greatly multiply thy sorrow and thy conception.” The word
conception here refers more to the result of conception (i.e.,
pregnancy) than the act of conception. Pregnancy and a
woman’s reproductive system would hereafter be a less than
pleasant experience. Moreover, “in sorrow thou shalt bring
forth children.”
The word translated as sorrow (bue ‘etseb) here refers to
the pain of labor in child birth. Though Eve had heretofore not
had children, what is implied is that she would not have had the
pain all women since have endured in giving birth. Finally, God
added, “thy desire shall be to thy husband, and he shall rule over
thee.” Implied is a new relationship between husband and wife.
Because of Eve’s willing deception in initiating human sin, she
now would be under the leadership of her husband. Evidently,
prior to sin, there was more of a co-equal relationship between
Adam and Eve than God ordained after the fall. God now clear-
ly placed the man in charge of the home and required his wife to
submit to him.
3:17-19 And unto Adam he said, Because thou hast

hearkened unto the voice of thy wife, and hast eaten of the
tree, of which I commanded thee, saying, Thou shalt not eat
of it: cursed is the ground for thy sake; in sorrow shalt thou
eat of it all the days of thy life. God finally pronounced a curse
upon Adam and his part in the sin. A curse was placed upon the
ground. Whereas heretofore, it brought forth goodly crops with
little or no effort on Adam’s part, now the ground would not
readily cooperate.
18 Thorns also and thistles shall it bring forth to thee;
and thou shalt eat the herb of the field. Weeds and infesting
insects evidently are a result of the curse. (Though not so stated,
many animals also became predators and carnivores as a result
of the fall.)
19 In the sweat of thy face shalt thou eat bread, till thou
return unto the ground; for out of it wast thou taken: for
dust thou art, and unto dust shalt thou return. Man would
henceforth have to toil “in the sweat of thy face” to eke out a
living from the soil. Though Adam’s son would after violate
this command, evidently it still was God’s plan for man to be a
vegetarian. Here he is instructed to “eat the herb of the field.”
Even as God had created man from the dust, he would return
thereto. Implied is God’s pronouncement of death upon them
for their sin.
3:20 And Adam called his wife’s name Eve; because she
was the mother of all living. Adam’s name for his wife, Eve,
literally means ‘life’ or a ‘life-giver.’ Some have taken the
position that he in faith so named her, taking God at His word
because she would bring forth seed (i.e., children) according to
3:15. The name Eve appears only four times in the entire Bible,
twice in Genesis (3:20 and 4:1) and twice in the New Testament
(II Corinthians 11:3 and I Timothy 2:13).
3:21-24 Unto Adam also and to his wife did the LORD
God make coats of skins, and clothed them. God in response
to their sin took three steps. First, He clothed them with coats
made of skins. Implied is that innocent blood was shed to cover
their nakedness and by implication, their sin. How exquisite the
coats God made for them must have been. Perhaps in the
museum of heaven they will someday be displayed.
22 And the LORD God said, Behold, the man is become
as one of us, to know good and evil: and now, lest he put
forth his hand, and take also of the tree of life, and eat, and
live for ever. Secondly, God took steps to preclude them from
partaking of the tree of life. The idea is that mankind in Adam
and Eve had become like God to the extent they understood
good and evil.
The distinction is that God understood sin from the
perspective of holiness. They understood from the perspective
of guilt. Implied is that if they were allowed to partake of the tree
of life, they would have incurred eternal life in a sinful, fallen
body. God in mercy prevented that. He had a better way: a new
birth spiritually culminating in a glorified, perfect body living
forever.
23 Therefore the LORD God sent him forth from the
garden of Eden, to till the ground from whence he was
taken. Thirdly, lest they try to partake of that, God expelled
Adam and Eve from the paradise of Eden and the tree of life. Sin
caused them to lose the paradise God had created for them.
Now, the harvest of sin was becoming painfully evident. Not
only had they lost their home, they had to struggle to earn a
living by raising crops from an earth now infested with weeds,
thistles, thorns, and insects.
24 So he drove out the man; and he placed at the east of
the garden of Eden Cherubims, and a flaming sword which
turned every way, to keep the way of the tree of life.
Moreover, God placed cherubims which were angelic crea-
tures at the entrance to Eden. This is the first mention of angels
in the Bible apart from the arch fallen angel Satan. These
cherubims were to prevent Adam or his descendants from ever
returning or obtaining access to the fruit of the tree of life. The
garden of Eden was later destroyed in the great flood of Noah.
*****
Overview of Genesis 4: The fourth chapter of Genesis

records the beginnings of human civilization, particularly, that
of the ungodly, world system. The first apostate ‘religion’ is
found along with the first murders. At the end of the chapter,
note is made of the beginning of another godly seed (i.e.,
lineage) which will be traced through the rest of the Bible
culminating in Christ.
4:1-2 And Adam knew Eve his wife; and she conceived,
and bare Cain, and said, I have gotten a man from the
LORD. The first record of normal conjugal relations is noted
resulting in the conception and birth of Cain. The name literally
means ‘possession’ or as some have thought, ‘acquisition.’
Eve’s comment, I have gotten a man from the LORD, might
be rendered, ‘I have received a male from the Lord.’
2 And she again bare his brother Abel. And Abel was a
keeper of sheep, but Cain was a tiller of the ground. Her
second son, named Abel, literally means ‘breath’ and some
have therefore inferred that he by implication was the more
spiritual. The reference to Abel being a ‘keeper of sheep” could
be rendered ‘shepherd of sheep.’ Cain, by contrast, was a work-
er of the soil or a husbandman. Though not specifically stated,
there evidently was some passage of time between verse 2 and
the following. The boys apparently grew to manhood and
assumed their respective vocations.
4:3-5 And in process of time it came to pass, that Cain

brought of the fruit of the ground an offering unto the
LORD. The phrase process of time literally means ‘end of
days.’ Some of assumed it to be the end of the week, or the
Sabbath, perhaps a special Sabbath. In any event, both men felt
constrained to make some sort of offering unto the Lord. It has
further been assumed the place of the offering was before the
gates of Eden where evidently God still met with man.
However, there is no specific scriptural evidence thereto.
4 And Abel, he also brought of the firstlings of his flock
and of the fat thereof. And the LORD had respect unto Abel
and to his offering. Cain’s offering was “of the fruit of the
ground” and Abel “brought of the firstlings of his flock and of
the fat thereof.”
The word translated as fat (blx khayleb) can also have the
sense of the ‘choicest’ or ‘fattest of the flock.’ Implied is that
Abel brought the best of his flock as an offering to God. God had
respect to the offering of Abel but not to that of Cain. (The idea
is that God was pleased with Abel’s offering in distinction to
Cain’s.) Precisely how this was manifest is not clear. Some have
assumed, God caused fire to come down from heaven and lick
up the offering of which He was pleased.
5 But unto Cain and to his offering he had not respect.
And Cain was very wroth, and his countenance fell. Why
Cain’s offering was not pleasing to God is not explicitly noted.
It may be in the intervening years as they grew into maturity,
God had made it clear He desired a sacrifice which involved the
shedding of blood as an atonement for sin. The burden of the
rest of Old Testament Scripture certainly presents this view.
Cain, not a herdsman, brought his best efforts from his fields
before God. God was not impressed by his good works. They
could not atone for his sin. (Others have suggested that when
Abel brought the firstlings and ‘fat’ or best of his flocks, by
implication, Cain had not brought either the first fruits nor the
best of his harvest.) In any event, God did not receive the
offering made by Cain.
His reaction was twofold: (1) “He was very wroth”( i.e.,
very angry); (2) “His countenance fell.” The outworking of the
sinful, fallen nature of Cain (i.e., his flesh) began to manifest
itself. Not only was he angry, he then became dejected, depress-
ed, even pouting for being passed over. The simple principle—
doing right brings peace and doing wrong brings trouble—is
evident.
4:6-7 And the LORD said unto Cain, Why art thou
wroth? and why is thy countenance fallen? God therefore
spoke to Cain, enquiring why he was upset. It is noteworthy that
God graciously gave Cain another chance. He came to him and
tried to help him correct his error. It will become evident, Cain
rejected God’s gracious offer of a second chance.
Continuing, God informed Cain, 7 If thou doest well, shalt
thou not be accepted? And if thou doest not well, sin lieth at
the door. And unto thee shall be his desire, and thou shalt
rule over him. God, in effect told Cain, ‘If you would do what
is right, you would be accepted.’ The phrase “sin lieth at the
door” could literally be rendered, ‘a sin-offering is laying out-
side the door.’ What is implied is that God had provided a lamb
which was laying outside as the conversation took place. If this
is so, it is a clear picture that God provided an innocent lamb as
a substitute for Cain’s sin. If that be the case (which likely it is)
the rest of the verse makes more sense. If Cain would avail
himself of God’s substitutionary lamb, it was waiting for Cain’s
decision. Cain could exercise his option to sacrifice the animal
and accept God’s gracious offer. What is clear, Cain rejected
God’s gracious offer of a substitutionary sacrifice. In so doing,
he became the archetype of a Christ-rejecting world. God
graciously provided a perfect sacrifice. Cain rejected it.
4:8 And Cain talked with Abel his brother: and it came
to pass, when they were in the field, that Cain rose up
against Abel his brother, and slew him. Evidently, shortly
thereafter, Cain had a heated discussion with his brother. It may
well be inferred that there was jealousy and bitterness in his
sinful heart which apparently had become hardened. Not only
had he ignored God’s way, he had rejected God’s substitute.
Now he vented his anger in retaliation against Abel. Cain’s
hardened heart had become so angry that he killed his brother.
Though at the first reading, it might seem to be a ‘second-
degree’ crime of not premeditated passion, the text suggests
even worse. The phrase “and it came to pass, when they were in
the field” implies that Cain in cold-blooded premeditation
planned his brother’s murder. In luring him out into the field
away from his parents, he there “rose up against Abel his
brother and slew him.” The first murder in history had taken
place and the first one to enter heaven did so as well. Hebrews
11:4 clearly implies that Abel by faith was pleasing to God and
therefore justified.
4:9-10 And the LORD said unto Cain, Where is Abel thy
brother? And he said, I know not: Am I my brother’s
keeper? In fashion reminiscent of God confronting Adam and
Eve after their sin, He now confronted Cain. God knew exactly
what had happened. Nevertheless, He asked Cain, “Where is
Abel thy brother?” Cain’s sinful character continued to be
revealed. He directly lied to God and said, “I know not.” Then
in arrogance and insolence, he replied, “Am I my brother’s
keeper?” Cain knew he was not responsible for Abel and he
knew God knew that. Nevertheless, he did not resist the urge to
be irreverent and disrespectful to God.
10 And he said, What hast thou done? the voice of thy
brother’s blood crieth unto me from the ground. One can
almost hear the righteous wrath of God as He replied to Cain,
“What hast thou done?” the voice of thy brother’s blood crieth
unto me from the ground.” The final phrase likely is metaphoric
of God’s knowledge of Abel’s shed blood.
4:11-12 And now art thou cursed from the earth, which
hath opened her mouth to receive thy brother’s blood from
thy hand. God’s punishment of Cain’s crime was to place a
double curse upon him. (1) The ground would not “yield unto
thee her strength.” Cain would have trouble raising crops the
rest of his life. Implied is trouble and potential poverty.
12 When thou tillest the ground, it shall not henceforth
yield unto thee her strength; a fugitive and a vagabond shalt
thou be in the earth. (2) “A fugitive and a vagabond shalt thou
be in the earth.” Cain would face trouble and have no rest in life.
Implicit in the phrase is the idea of instability and difficulty.
Indeed, “the way of transgressors is hard” (Proverbs 13:15).
Cain, like his parents, came to learn that truth the hard way.
They each had transgressed God’s laws. They each suffered
therefrom the rest of their lives. Sin always brings trouble,
sorrow, and corruption. It is an inviolable law of nature.
4:13-14 And Cain said unto the LORD, My punishment

is greater than I can bear. 14 Behold, thou hast driven me
out this day from the face of the earth; and from thy face
shall I be hid; and I shall be a fugitive and a vagabond in the
earth; and it shall come to pass, that every one that findeth
me shall slay me. The weakness of Cain’s fallen character
becomes further obvious. Upon hearing his ‘sentence,’ he in
self-pity began to complain. Furthermore, he whined that
“every one that findeth me shall slay me.” He feared retribution.
What also is implied is that there by now were others beside
Adam, Eve, and Cain. Adam and Eve had had other children
who had grown to maturity. The fact only Cain and Abel are
noted does not preclude other procreation on their part. To the
contrary, it is evident in the succeeding text. As time passed,
these other children of Adam married and had families.
4:15 And the LORD said unto him, Therefore whoso-

ever slayeth Cain, vengeance shall be taken on him
sevenfold. And the LORD set a mark upon Cain, lest any
finding him should kill him. God therefore issued a warning
that if anyone killed Cain in retribution, the vengeance for them
would be sevenfold. The mark set upon Cain by God in that
regard has sparked much debate. Ideas have ranged from some
sort of mark upon his forehead to a fierce dog given to protect
him. However, the word translated as mark (twa owth) in its
most common rendering has the sense of a ‘sign.’ It may be God
provided some sort of written warning, even a sign to be worn
by Cain warning of God dealing severely with any other
murderer.
4:16-17 And Cain went out from the presence of the

LORD, and dwelt in the land of Nod, on the east of Eden. The
reference to Cain’s departure from the presence of the Lord
likely may be him leaving the vicinity of the entrance of Eden
and his parents’ homestead. The notation of the land of Nod,
east of Eden is again a description of antediluvian geography.
Such profound hydrological alteration of the earth’s geography
and topography was caused by the flood as to render impossible
the location of any antediluvian places.
17 And Cain knew his wife; and she conceived, and bare
Enoch: and he builded a city, and called the name of the city,
after the name of his son, Enoch. The longstanding question
as to where Cain got his wife is simply answered as noted above
in how Adam and Eve already had had other children. This
clearly is implied in Genesis 5:4 where it is noted that during his
long lifetime, Adam “begat sons and daughters.” (Apparently,
the genetic strength of the race was yet vibrant enough to
withstand sibling marriage.) The beginning of the godless ante-
diluvian society is noted in Cain building a city (i.e. town). The
seeds of the world-system of ungodly people were thus planted.
There Cain had a son whom he named Enoch. This is not to be
confused with the godly Enoch noted in chapter 5.
4:18-22 And unto Enoch was born Irad: and Irad begat
Mehujael: and Mehujael begat Methusael: and Methusael
begat Lamech. 19 And Lamech took unto him two wives:
the name of the one was Adah, and the name of the
other Zillah. The ungodly descendants of Cain and his wife
are noted. Of these, we have no further record of most of them.
Noted also is the first breach of God’s moral standard for
marriage. Lamech was the first polygamist. Though God may
have not given any written law on this issue at that point, yet the
example of Adam and Eve served as an example of God’s per-
fect will: monogamy.
20 And Adah bare Jabal: he was the father of such as
dwell in tents, and of such as have cattle. We have no further
record of these individuals. Once again, they were early
progenitors ungodly antediluvian society.
21 And his brother’s name was Jubal: he was the father
of all such as handle the harp and organ. Mentioned are
various men who invented the various arts and crafts in that
early human society. They undoubtedly invented the first
strains of the world’s music. Interesting also is the early
appearance of music. It is an innate phenomena which only
reflects the Creator. Though sin had limited their capacities,
nevertheless, the genetic pool was still strong.
22 And Zillah, she also bare Tubalcain, an instructer of
every artificer in brass and iron: and the sister of Tubalcain
was Naamah. Men skilled in metallurgy and metal smithing
crafts quickly developed. Implicit was the availability of metals
and the skills to make useful implements therefrom. Such basic
skills as tent making, cattle raising, musicians, instrument
making, and metal smithing are noted. What is implied is that
these early skills were well developed and not primitive. There
is reason to believe the technology of the civilization prior to the
flood was highly advanced. The world advances a caveman
scenario of early mankind. However, the Bible clearly implies
highly advanced arts and technology, even in the antediluvian
civilization.
4:23-24 And Lamech said unto his wives, Adah and
Zillah, Hear my voice; ye wives of Lamech, hearken unto
my speech: for I have slain a man to my wounding, and a
young man to my hurt. Of further note is Lamech who was a
fifth-generation descendant of Cain. In verse 23 it is noted that
he killed two men. The circumstances are not clear. The
reference to his wounding and hurt may imply that in fighting
with them, he was wounded himself. Or, it may refer to how he
viewed the consequences of his actions as bringing him trouble
and woe. Implied also is that the one victim was an older man
and the other a young man. Jewish tradition holds that he in
hunting accidentally killed his elder progenitor, Cain, along
with a younger companion. However, there certainly is no
scriptural basis for that. We can only infer the tone of Lamech’s
comments to discern his attitude.
He may have arrogantly boasted to his wives that 24 If Cain
shall be avenged sevenfold, truly Lamech seventy and
sevenfold. However, it is conceivable that this could have been
uttered in trepidation, fearing what would happen to him for his
crime. However, if one views the coming chapters of Genesis as
a distinction between the godly and the ungodly, Lamech
certainly would represent the ungodly lineage of the human
race. That being the case, his attitude may have been arrogant
rather than remorseful and hence the former view above. If that
be the case, the arrogance of the ungodly line in the antediluvian
era is evident. It is no wonder that God later would later see “the
wickedness of man was great in the earth, and that every
imagination of the thoughts of his heart was only evil
continually” (Genesis 6:5). Cain and his descendants surely
were the genesis of the world system which continues to this
day.
4:25 And Adam knew his wife again; and she bare a
son, and called his name Seth: For God, said she, hath
appointed me another seed instead of Abel, whom Cain
slew. The phrase And Adam knew his wife again could be
rendered, ‘And Adam knew his wife still yet.’ The idea is that
they had continued in marital intimacy. What is not implied is
that after all this time Adam finally had sexual intercourse with
his wife once again. There evidently had been normal ongoing
sexual relations between them, with other children born along
the way. However, the scriptural writer notes that in the course
of time, she particularly bore a son whom she named Seth. (The
Hebrew word Seth literally has the sense of ‘compensation,’
though some have thought it means ‘appointed.’ It also is render
elsewhere as ‘Sheth.’ See I Chronicles 1:1.)
A preferred view is that the events of verse 25 are not in
chronological sequence after the events ending in verse 24, but
rather after verse 8. (Genesis 5:3 notes that Adam was 130 years
old when Seth was born.) In any event, Eve perceived how that
God had given her “another seed instead of Abel.” The re-
mainder of the book of Genesis will trace the lineage of Adam
through Seth who became the progenitor of the godly line in
distinction to that of Cain.
4:26 And to Seth, to him also there was born a son; and
he called his name Enos: then began men to call upon the
name of the LORD. Seth had a son named Enos. The name has
the sense of ‘man’ or ‘mortal.’ The notation “then began men to
call upon the name of the Lord” has two historic senses. (1) One
position holds how that men then began to pray in Jehovah’s
name as the Authorized Version seems to imply. (2) However,
Jewish thought holds that then the ungodly of the world began
using the name of Jehovah in a profane way in some cases
taking that sacred name to themselves and even applying it to
their idols. As the wickedness of Cain’s lineage unfolds in
chapter 6, there seems to be contextual credence to the second
view in distinction to the first.
*****
Overview of Genesis 5: The first genealogy in the Bible is

found. It tracks the godly line emanating from Seth after the
death of Cain. This line is actually the lineage of Christ as noted
in Luke 3. The ungodly world and its development is further
noted in Genesis 6 as the sons of men in distinction to the sons
of God, the godly line. Hence, here is the beginning of the
lineage of God’s people through Christ to this day. Running
parallel is the corrupt development of the world and its crowd.
5:1-2 This is the book of the generations of Adam. In the

day that God created man, in the likeness of God made he
him. A brief summary of Adam’s creation is reiterated. It is
prefaced by noting it is “the book of the generations of Adam.”
Here the lineage of Adam will jump over Cain and directly to
Seth. Inasmuch as the following lineage is evidently godly in
one degree or another, it follows that the inclusion of Adam
(and Eve) be in that lineage. This includes his fall in the garden,
his redemption, and him becoming a part of the godly line. Once
again, it is noted that Adam was made in the likeness of God.
2 Male and female created he them; and blessed them,
and called their name Adam, in the day when they were
created. As noted in Genesis 1:28, God blessed Adam and Eve
in their creation. It is of note that both Adam and Eve are
included in the name Adam. Eve was created of the man who
was made first. Notwithstanding modern feminist ideology,
woman is of man. Since the fall, the man was over the woman
in rank and authority.
5:3-5 And Adam lived an hundred and thirty years, and

begat a son in his own likeness, after his image; and called
his name Seth. Though it is noted that “Adam lived an hundred
and thirty years, and begat a son,” that is not to imply he had no
other children before Cain. To the contrary and noted in verse 4,
he indeed begat other sons and daughters. It seems only
probable some of them were born even prior to Cain. Of note is
that Seth is recorded as being in the very likeness and image of
his father Adam. That is remarkably similar to the comment
made by God prior to His creation of Adam (Genesis 1:28).
Each of Adam’s children bore the human spirit and genetic code
of their parents and to that extent were after his likeness and
image.
However, what may be implied is that Seth was specifically
trained by his parents to be godly. They had experienced the
folly of their sin and its corrupting influence upon their son
Cain. Therefore, they determined to train Seth in the image of
God in which they originally were created. What may be implied is
that Adam and Eve realized how sin had corrupted Cain and his
other unnamed siblings and descendants. They therefore
determined to train Seth in the image and likeness of godliness
which they through sin’s hard lesson had learned the hard way.
4 And the days of Adam after he had begotten Seth were
eight hundred years: and he begat sons and daughters. No
number is given to the total number of offspring Adam and Eve
produced. Over a space of 930 years, it no doubt was significant.
It may also be implied that Adam had only one wife, Eve.
And all the days that Adam lived were nine hundred
5
and thirty years: and he died. Though no mention is made of
the longevity of Eve, it may be assumed they lived together the
greater part of those 930 years. A strong case may therefore be
made of the permanency which God intended for marriage.
As will be noted in the remainder of the chapter, the life
span of men prior to the flood was significantly longer than
modern man. It is on the order of ten times longer. It has been
suggested a major reason for this was the canopy of waters
evidently placed “above the firmament” (see notes on Genesis
1:6-8).
It has been suggested that this canopy of water vapor high
above the earth filtered out the harmful cosmic and solar
radiation which very well may hasten the aging process. After
the flood, that canopy was destroyed allowing a far greater
quantity of such radiation to reach the surface of the earth, thus
accelerating the aging process of all creatures. In any event,
after the flood, the life span of mankind was dramatically
reduced to the present level not many generations thereafter.
Also noted was the obvious, “and he died.” The promised
consequence of sin was altogether accomplished in Adam.
Though the process of death in Adam and Eve began the
moment of their sin, it ultimately was accomplished later. What
God said proved to be true and Satan’s lie, “Ye shall not surely
die” (Genesis 3:4) was shown to be as empty as it was untrue. As
the ongoing lineage of Seth is developed, virtually every
descendant to this very day has the same epithet, “and he died.”
The wages of sin is death.
5:6-8 And Seth lived an hundred and five years, and

begat Enos: 7 And Seth lived after he begat Enos eight
hundred and seven years, and begat sons and daughters: 8
And all the days of Seth were nine hundred and twelve
years: and he died. The lineage of Seth is noted. Again, it may
be inferred that Seth had other children prior to the birth of Enos
at the age of 105. However, the son of note (which on the other
hand very well could be his first-born) is Enos. It is through him,
the godly line and the lineage of Christ is traced. He as his
predecessors “begat sons and daughters” prior to dying at the
age of 912.
5:9-11 And Enos lived ninety years, and begat Cainan.

10 And Enos lived after he begat Cainan eight hundred and
fifteen years, and begat sons and daughters: 11 And all the
days of Enos were nine hundred and five years: and he died.
In similar fashion, the lineage of Enos is noted and that he lived
to be 905 years. His son of note through which the godly line is
traced was Cainan. (This is not to be confused with the later son
of Ham named Canaan.) He as his predecessors “begat sons and
daughters.”
5:12-14 And Cainan lived seventy years, and begat

Mahalaleel: 13 And Cainan lived after he begat Mahalaleel
eight hundred and forty years, and begat sons and daugh-
ters: 14 And all the days of Cainan were nine hundred and
ten years: and he died. The lineage of Cainan is likewise,
noted and that he lived to 910 years. His contribution to the
godly line was Mahalaleel. He as his predecessors “begat sons
and daughters.”
5:15-17 And Mahalaleel lived sixty and five years, and

begat Jared: 16 And Mahalaleel lived after he begat Jared
eight hundred and thirty years, and begat sons and daugh-
ters: 17 And all the days of Mahalaleel were eight hundred
ninety and five years: and he died. Mahalaleel begat Jared
through which the godly line continued. Mahalaleel died as
well living to the age of 895 years. He as his predecessors “begat
sons and daughters.”
5:18-20 And Jared lived an hundred sixty and two
years, and he begat Enoch: 19 And Jared lived after he begat
Enoch eight hundred years, and begat sons and daughters:
20 And all the days of Jared were nine hundred sixty and
two years: and he died. Continuing, Jared lived 962 years. His
contribution to the godly line was Enoch. He as his predecessors
“begat sons and daughters.”
5:21-24 And Enoch lived sixty and five years, and begat
Methuselah: 22 And Enoch walked with God after he begat
Methuselah three hundred years, and begat sons and
daughters: 23 And all the days of Enoch were three hundred
sixty and five years. Enoch’s life span was 365 years. During
that time he begat Methuselah who continued the godly lineage.
He as his predecessors “begat sons and daughters.”
24 And Enoch walked with God: and he was not; for
God took him. However, there is no indication Enoch died as
did all his predecessors. Rather, it is noted that “Enoch walked
with God: and he was not; for God took him.” The inspired
commentary of Hebrews 11:5 notes that he was “translated that
he should not see death.” There has been much speculation as to
why God translated Enoch, sparing him death. One suggestion
is that he had such fellowship with God, that God just took him
to heaven. However, there certainly were other men who had
close fellowship with God such as David, Daniel and Paul.
Notwithstanding the fellowship Enoch had with God, he
remained a sinner, liable to the wages of sin. Another
suggestion is that God was preparing an antitype of the raptured
church.
Enoch was spared the apocalyptic judgment of the flood
even as the church will be spared the tribulation. However,
perhaps the most viable suggestion simply is that God had
special plans for Enoch. It has been suggested that he will be one
of the two witnesses in Revelation 11 who will be eventually
killed by the Antichrist. He along with Elijah are the only two
men in the history which did not face death. In any event, his
close fellowship with God endeared him to be spared the pains
of death as we know it.
5:25-27 And Methuselah lived an hundred eighty and

seven years, and begat Lamech: 26 And Methuselah lived
after he begat Lamech seven hundred eighty and two years,
and begat sons and daughters: 27 And all the days of
Methuselah were nine hundred sixty and nine years: and he
died. As his predecessors, Methuselah begat a descendant to
carry on the godly line in Lamech (not to be confused with
Lamech, the descendant of Cain in Genesis 4.) He also as his
predecessors “begat sons and daughters.” He is of note in that he
was the oldest man to ever live, reaching the age of 969 years.
5:28-31 And Lamech lived an hundred eighty and two

years, and begat a son: 29 And he called his name Noah,
saying, This same shall comfort us concerning our work
and toil of our hands, because of the ground which the
LORD hath cursed. Lamech’s godly son, carrying on the
lineage of Christ, was Noah. Before dying at the age of 777,
Lamech made a prophecy of Noah, “This same shall comfort us
concerning the work and toil of our hands, because of the
ground which the LORD hath cursed.” The prophecy probably
is a reference to how Noah would continue the human race,
carrying on the godly seed ultimately in the coming of Christ.
God through His Spirit revealed to Lamech that his son would
be a special blessing. Indeed Noah became a preacher of
righteousness in a godless world who by faith “became heir of
the righteousness which is by faith” (Hebrews 11:7). 30 And
Lamech lived after he begat Noah five hundred ninety and
five years, and begat sons and daughters. He also as his
predecessors begat sons and daughters.
And all the days of Lamech were seven hundred
31
seventy and seven years: and he died. As all men from Adam
onward, Lamech died. The wages of sin remain death.
In totaling the chronology of this lineage to date, Lamech
was born 874 years since the creation of Adam. Noah was born
1,056 years from creation so that Adam had died only 126 years
prior to Noah’s birth. Seth was born in the year 130 from
creation and lived 912 years. Seth died only fourteen years
before the death of Noah. Enos was still living when Noah was
born.
5:32 And Noah was five hundred years old: and Noah
begat Shem, Ham, and Japheth. Prior to the flood, Noah
begat three sons: “Shem, Ham, and Japheth.” Though it seems
humanly implausible Noah had no children before the age of
500, it indeed may be. God perhaps wished him to so train them
to continue the race in a godly fashion after the flood. It may also
be that God simply prevented Noah’s wife from bearing
children until that time. In calculating the life spans of the godly
lineage up through Noah, only he and has immediate family
survived of the godly lineage. And, as the coming chapter will
reveal, only these eight people were considered righteous by
God. The flood came in the year 1,656 after creation. Shem was
98 years old that year (see Genesis 11:10).
*****
Overview of Genesis 6: The sixth chapter of Genesis is in

four sections: (1) The wickedness of the world which provoked
God’s wrath in verses 1-7. (2) Noah finds grace before God in
verses 8-11. (3) Noah is warned of the flood and given
instructions for the ark in verses 12-21. And, (4) Noah’s faith
and obedience in verse 22.
6:1 And it came to pass, when men began to multiply on
the face of the earth, and daughters were born unto them.
The focus seems now to shift to the rest of the human race— the
ungodly descendants of Cain. These were the progenitors of the
world system which God would soon judge through the flood.
Strictly following the genealogy of Genesis 5, there were
exactly 1,656 years between the creation and the time of Noah.
If that be the case, assuming normal birth rates, and taking into
account the longevity of the race prior to the flood, it may be
assumed the earth’s population had grown to considerable size.
Some, mathematicians have suggested the earth’s population at
the time of Noah could have been as high as two billion people.
It is also obvious that only a tiny remnant of that, Noah’s family,
were deemed righteous before God. In any event, “men began
to multiply on the face of the earth, and daughters were born
unto them.” There have been archaeological finds, primarily in
coal seams, which clearly have preserved antediluvian artifacts.
Some of these indicate an advanced civilization having even
some form of electric technology. The world prior to the flood
had a large population and quite apparently had an advanced
civilization.
6:2 That the sons of God saw the daughters of men that
they were fair; and they took them wives of all which they
chose. Much debate has raged over the years over who were the
sons of God and the daughters of men. Some have suggested
the sons of God were fallen angelic creatures who
descended to earth and married women (daughters of men).
However, there is no other scriptural basis for that. In fact, it
would be biologically impossible. Moreover, Jesus indicated
that the angelic realm is a sexless race, not having reproductive
ability.
Rather, the “sons of God” likely is a reference to the sons of
the godly lineage. There quite apparently had been an effort by
the godly line to keep themselves separate from the ungodly
world around them. However, over the centuries, the sons of the
godly line began to notice the young women of the daughters of
men. Several inferences may be drawn. (1) If ungodly women
then were anything like ungodly women today, they likely
dressed in a provocative and immodest fashion and were not
scrupulous in their morals. The attractive young women of the
world caught the attention of the sons of the godly lineage. (2)
Evidently, there was a breakdown in the principle of separation
of the godly line.
Their children began to intermingle with the ungodly of the
world’s crowd. Accordingly, the offspring of the godly line
began to inter-marry with the world’s crowd of that day. The
spiritual purity and integrity of the godly line was thus com-
promised to the point it virtually ceased to exist. The godless
society which developed was that which God determined to
destroy. Only Noah had kept his family separated and right-
eous. It may well be inferred that the daughter-in-laws of Noah
were from the godly lineage.
6:3 And the LORD said, My spirit shall not always strive
with man, for that he also is flesh: yet his days shall be an
hundred and twenty years. God, in viewing the cup of iniquity
being filled in the race, vowed, “My spirit shall not always
strive with man, for that he also is flesh.” The word translated as
strive (Nyd dyin) has the sense ‘to contend’ or ‘to plead.’ God
determined to not continually strive, plead, or contend with the
race He had created. He also noted that they were flesh, perhaps
implying that they had given themselves over to sensuality and
immorality. Therefore, for His own sovereign reasons, God
determined ‘yet his days shall be an hundred and twenty years.”
In other words, God determined that after 120 years, He would
destroy the human race. Why 120 years? It may be that was the
time it would take Noah and his sons to prepare the ark.
6:4 There were giants in the earth in those days; and
also after that, when the sons of God came in unto the
daughters of men, and they bare children to them, the same
became mighty men which were of old, men of renown. The
reference to “giants in the earth in those days” is ambiguous.
The word translated as giants (mylypn nephilim) is used in only
one other place, and that is Numbers 13:33 where the sons of
Anak were described as giants. In any event, the word has the
sense of tall, strong, and powerful people. In the same vein as
verse 2, children were born to the intermarrying of the sons of
God and the daughters of men. These offspring of compromise
became an additional element of the godless world in strength
and renown. Also implied is that some of the co-habitation was
without the benefit of marriage further implying gross, even
open immorality. If that be the case, the moral fabric of the
antediluvian society was rapidly unraveling.
Some have taught that the giants discussed here were the
offspring of the presumed fallen angels and their cohabitation
with women mentioned in verse 2. However, there is absolutely
no scriptural basis for that. See comments for verse 2.
6:5 And GOD saw that the wickedness of man was great
in the earth, and that every imagination of the thoughts of
his heart was only evil continually. In that context, God saw
that the wickedness of man was great in the earth, and that
every imagination of the thoughts of his heart was only evil
continually. The word translated as wickedness (er rah) is
one of the basic words for sin in the Old Testament having the
most basic sense of ‘evil.’ The word translated as imagination
(ruy yetzer) has the sense of a framework of thought or
philosophy. In other words, the thought structure of the human
race had deteriorated to the place where it was “only evil
continually.” If sexual immorality is implied in verse 4 (which
it likely is), the idea is that human civilization had become
preoccupied with sexual perversity and sensuality of all kinds.
In viewing present moral conditions, it is noteworthy what
Jesus said, “And as it was in the days of the Noe, so shall it be
also in the days of the Son of man” (Luke 17:26).
6:6 And it repented the LORD that he had made man on

the earth, and it grieved him at his heart. The phrase “and it
repented the LORD” has the sense, ‘And the Lord regretted that
he had made man on the earth, and it grieved him at his heart.’
The word translated as grieved (bue atsab), in addition to
having the sense of being grieved, can also have the idea of
being ‘vexed.’ Probably both are in view. God was not only
grieved with how sinful mankind had so corrupted themselves,
He also was vexed at heart over it.
6:7 And the LORD said, I will destroy man whom I have
created from the face of the earth; both man, and beast, and
the creeping thing, and the fowls of the air; for it repenteth
me that I have made them. Therefore, God determined to
destroy the human race whom He had created from the face of
the earth along with most of the realm of nature. Again, the word
translated as repented (Mxn nacham) has the idea of regret. The
word translated as destroy (hxm machah) has the sense ‘to
wipe out,’ ‘obliterate,’ or ‘exterminate.’ God determined to
essentially wipe the slate clean and start over again.
6:8-10 But Noah found grace in the eyes of the LORD.

The word translated as grace (Nx khane) has the idea of ‘favor.’
Noah found favor in God’s eyes.
9 These are the generations of Noah: Noah was a just
man and perfect in his generations, and Noah walked with
God. The reason for God’s favor of Noah is noted. “Noah was
a just man and perfect in his generations, and Noah walked with
God.” Though a sinful man as all, Noah’s walk pleased God. He
is noted as (1) just. This likely is not yet imputed righteousness
though that may be in view. (Hebrews 11:7 notes that Noah did
however soon become “heir of the righteousness of faith.” (2)
Noah also is noted as being perfect. The word so translated
(Mymt tawmeem) has the sense of being ‘complete’ or ‘whole.’
The idea is that Noah was whole-hearted toward God. We
would today say, he was totally dedicated. (3) “Noah walked
with God.” As his great-grandfather Enoch, Noah had close
fellowship with his Maker.
10 And Noah begat three sons, Shem, Ham, and
Japheth. The word translated as generations ( hdlwt tole-
daw) has the sense of ‘descendants.’ Noah’s sons were “Shem,
Ham, and Japheth.” Shem would later become the progenitor of
the eastern, Semitic peoples. Ham (whose name means hot or
burned) would later become the progenitor of the peoples to the
south (i.e., Africa). Japheth’s descendants would later become
the peoples to the north, the euro-Caucasian nations.
The godly line would flow through Shem who was 98
years old at the time of the flood. See Genesis 11:10. Clearly
implied is that at the least, Shem was born after God directed
Noah to build the ark. It may also be assumed that Ham and
Japheth were the younger brothers of Shem because they are
always noted in the sequence. The presumption is that Shem
was the firstborn.
6:11-12 The earth also was corrupt before God, and the
earth was filled with violence. The word translated as corrupt
( txv shawkhath) can among other things have the idea of
being rotten. This may refer to the apparent pervasive sexual
immorality which filled the earth as noted in 6:2-5. Moreover,
the earth was filled with violence. Jesus made comment in
Matthew 24:37 how conditions prior to his return will parallel
those of the day of Noah.
And God looked upon the earth, and, behold, it was
12
corrupt; for all flesh had corrupted his way upon the earth.
The general thought is reiterated again in verse 12. Not only was
there pervasive sexual perversity, violent crime was the order of
the day.
6:13 And God said unto Noah, The end of all flesh is
come before me; for the earth is filled with violence through
them; and, behold, I will destroy them with the earth. God
therefore made His decision. The end of all flesh is come
before me. God saw the obvious conclusion of sin. The cup of
human iniquity was full. Notice again God’s charge that the
earth was filled with violence. (We live in a world today
wherein the world celebrates violence in the entertainment
industry. Hollywood and TV routinely glorify violence, not to
mention sexual immorality.)
Therefore, God informed Noah, “I will destroy them with
the earth.” God’s plan was simple. He would wipe the surface
of the earth clean and begin anew. God’s intention was to not
only destroy the surface of the earth but those that dwelt
thereon.
6:14-16 Make thee an ark of gopher wood; rooms shalt

thou make in the ark, and shalt pitch it within and without
with pitch. Notwithstanding man’s wickedness, God in His
mercy had a plan ready to spare Noah and his family. That plan
was an ark. Contrary to how some view I Peter 3:20, it was the
ark which saved Noah and not the water. God evidently gave
Noah more detailed plans than noted in the text. It may be, the
description given here is the synopsis or summary of the plan
for future posterity. The reference to “gopher wood” is
uncertain. The word is used only once here in the Bible. Some
have speculated if it were some type of Cypress wood. Noah
was instructed to seal it within and without with pitch which
was some form of asphalt. The word ark (hbt taybah) has the
sense of a ‘vessel.’
15 And this is the fashion which thou shalt make it of:
The length of the ark shall be three hundred cubits, the
breadth of it fifty cubits, and the height of it thirty cubits.
The dimensions of this vessel were to be three hundred cubits
in length; fifty cubits wide and thirty cubits in height. (Though
there are several types of cubits in the Bible, the common
presumption is the length of a man’s arm from the tip of his
elbow to the tip of his fingers or approximately 18 inches.)
Therefore, the vessel would have been approximately 450 feet
in length with a beam of seventy-five feet, and an overall height
of forty-five feet.
It may be presumed the draft of the fully loaded vessel was
slightly less than half its height, or less than fifteen cubits.
Marine engineers have noted that the proportion of these di-
mensions were such for optimal vessel stability in rough seas.
Moreover, 7:20 notes that the flood waters prevailed above the
mountains by fifteen cubits. God saw to it the depth of the flood
was such that the ark cleared even the highest obstructions
beneath it. Though the stereotypical view of the ark is of a round
nose vessel with a high bow and stern, it is likely the ark was
more like a long, low, rectangular barge type of vessel.
16 A window shalt thou make to the ark, and in a cubit
shalt thou finish it above; and the door of the ark shalt thou
set in the side thereof; with lower, second, and third stories
shalt thou make it. God instructed Noah to build a window one
cubit below the roof line of the ark. This window evidently
extended the entire length roof line It evidently was for the
admittance of light as well as for ventilation. The ark was also
to have one door in its side and apparently three decks on board.
6:17 And, behold, I, even I, do bring a flood of waters

upon the earth, to destroy all flesh, wherein is the breath of
life, from under heaven; and every thing that is in the earth
shall die. The purpose of the ark was made clear. God intended
to “bring a flood of waters upon the earth, to destroy all flesh.”
Because the word translated as earth (Ura eretz) can be trans-
lated as either earth or land, some have postulated that the flood
was limited, destroying just the local region.
However, the overall context of the Scripture makes such a
position absurd. (1) The purpose of the flood was to destroy the
entire human race. A local flood would preclude that. (2) Noah
would not have needed an ark. He merely would have needed to
travel some distance to high ground. (3) There would be no need
for every type of living creature be brought upon the ark. Such
a view is propagated by liberal theologians wishing to inter-
mesh Scripture with evolutionary thought. The implications of
the flood eradicate the very foundations of evolution with its
emphasis upon the geological column of fossils.
6:18-21 But with thee will I establish my covenant; and

thou shalt come into the ark, thou, and thy sons, and thy
wife, and thy sons’ wives with thee. God noted that He would
establish a covenant with Noah. It is not stated here, but God
promised a new covenant nevertheless. He therefore was to take
his family into the ark ( a total of eight).
19 And of every living thing of all flesh, two of every sort
shalt thou bring into the ark, to keep them alive with thee;
they shall be male and female. Of fowls after their kind, and
of cattle after their kind, of every creeping thing of the earth
after his kind, two of every sort shall come unto thee, to keep
them alive. It is noted generally that Noah was to bring two of
every kind of animal, male and female along with necessary
food to preserve all. Critics have charged that it would not be
possible to bring every kind of animal in pairs onto such a vessel
much less the food to sustain them. There are several answers to
such a charge. (1) Not every subspecies needed to be taken.
Only a pair of each kind was necessary. For example, not every
breed of dog was taken, only the basic dog specie. (2) There is
no reason to believe the pair of animals had to be mature adults.
They may have been young. Hence, such large creatures as
elephants, or even the various dinosaurs could have been taken
on board in their youth. Moreover, creatures such as large
reptiles are very small when young.
(3) It is quite possible God induced some form of
hibernation for many of the animals leaving them in a semi-
sedated state for the duration. (4) The volume of the ark was
immense. From its external dimensions, it contained more than
one-and-a-half million cubic feet of space. This would be
adequate for every basic specie and their food especially if they
were adolescent and sedated.
20 And take thou unto thee of all food that is eaten, and
thou shalt gather it to thee; and it shall be for food for thee,
and for them. In addition to the volume of animals to be
brought aboard, Noah was to stock the ark with the food
necessary to sustain his floating zoo. God must have given him
special wisdom and direction to know what kinds of foods and
how much to store. This may have been included in the specific
plans for the ark.
6:22 Thus did Noah; according to all that God

commanded him, so did he. Another spiritual trait of Noah
was evident. He obeyed God completely. See also 7:5 and 16.
He also was clearly a man of great faith. Hebrews 11:7 says, “By
faith Noah, being warned of God of things not seen as yet,
moved with fear, prepared an ark to the saving of his house; by
the which he condemned the world, and became heir of the
righteousness which is by faith.”
*****
Overview of Genesis 7: Chapter 7 details the commence-
ment of the flood. Noah and his family entered at the direction
of God and the flood began. The chapter is comprised of four
sections: (1) the commencement of the flood in verses 1-12. (2)
Noah supernaturally shut in the ark in verses 13-16. (3) The
intensity of the flood for forty days in verses 17-20. And (4) The
destruction of all flesh by the flood in verses 21-24.
7:1 And the LORD said unto Noah, Come thou and all
thy house into the ark; for thee have I seen righteous before
me in this generation. Whereas imputed righteousness may
not have been in view in 6:9, seemingly it is here. Noah in
simple faith had taken God at His word and did what God had
said to do. That is faith and that is the basis of justification.
Sadly, of the entire generation of the earth which may have
numbered over one billion people by this time, only Noah was
found righteous before God.
7:2-3 Of every clean beast thou shalt take to thee by

sevens, the male and his female: and of beasts that are not
clean by two, the male and his female. Of fowls also of the
air by sevens, the male and the female; to keep seed alive
upon the face of all the earth. More specific instructions are
given to Noah. He was to take a total of seven clean beasts and
fowls onto the ark. Though to this point there is no written
record of clean or unclean animals, Noah quite evidently knew
the distinction. The purpose apparently was to ensure an
adequate supply of such creatures for sacrifice and perhaps food
after the flood.
7:4-6 For yet seven days, and I will cause it to rain upon
the earth forty days and forty nights; and every living
substance that I have made will I destroy from off the face
of the earth. God therefore informed Noah that in seven days
the flood would begin. It would actually rain for forty days and
forty nights. Before the overall flood was over, every living
substance on the face of the earth would be destroyed.
Once again it noted how 5 Noah did according unto all
that the LORD commanded him. 6 And Noah was six
hundred years old when the flood of waters was upon the
earth. Moreover, it is noted that Noah was 600 years old when
the flood began. It is interesting to note that Noah apparently
began work on the ark when he was 480. His sons were born
when he was 500 (5:32).
7:7-10 And Noah went in, and his sons, and his wife, and
his sons’ wives with him, into the ark, because of the waters
of the flood. 8 Of clean beasts, and of beasts that are not
clean, and of fowls, and of every thing that creepeth upon
the earth. 9 There went in two and two unto Noah into the
ark, the male and the female, as God had commanded
Noah. Therefore, Noah did as he was commanded. He loaded
not only his wife, his three sons, and their wives into the ark, but
also the animals prescribed. It may well be presumed that God
had providentially drawn the necessary animals to Noah and he
merely had to herd them into the ark. There entered two by two,
male and female of each specie of animal. Of the clean animals,
seven of each kind also entered.
10 And it came to pass after seven days, that the waters
of the flood were upon the earth. After the prescribed seven
days, the rains began and earth began to flood as described
below.
7:11-12 In the six hundredth year of Noah’s life, in the

second month, the seventeenth day of the month, the same
day were all the fountains of the great deep broken up, and
the windows of heaven were opened. The beginning of the
flood is recorded as the six-hundredth year of Noah’s life, on the
second month and the seventeenth day. Two sources of the
flood waters are noted. (1) “All the fountains of the great deep
were broken up.” Precisely what these are is not clear. There
apparently were great reservoirs of water beneath the surface of
the earth prior to the deluge.
It may be as the heavens were opened and catastrophic
amounts of rain fell, the weight of the water upon the surface of
the earth caused it to buckle and sink forcing the waters beneath
to surge upward. (2) “The windows of heaven” being opened is
a metaphor for great rain. It very well may be that the “waters
which were above the firmament” (1:7)—the great canopy of
water above the earth was collapsed onto the earth. (As noted
earlier, if all of the moisture in the atmospheric heavens today
could somehow be precipitated out at once, the level of the
oceans would rise only slightly.
Once again, the entire ‘eco-system’ of the earth was
radically different prior to the flood. The oceans, continents,
mountain ranges, river basins, climate, and seasons (if there
were any) were profoundly different than we know these today.
The rain in that deluge must have been catastrophic. It was the
first time it had ever rained on the earth.
As the canopy over the earth was collapsed, it must have
produced a deluge of water which cannot be imagined. The
atmospheric weather conditions which were induced were
likely not only frightening, but catastrophic as well. Truly the
world, as that civilization knew it, came to an end.
12 And the rain was upon the earth forty days and forty
nights. It should be noted the flood itself did not last for forty
days. It in fact continued for over a year. However, the
catastrophic deluge of waters from above continued for forty
days and forty nights.
7:13-16 In the selfsame day entered Noah, and Shem,

and Ham, and Japheth, the sons of Noah, and Noah’s wife,
and the three wives of his sons with them, into the ark. The
essence of verses 7-9 is repeated, perhaps for emphasis. Again,
it is noted that Noah did “as God had commanded him.” Of
significance is the record that “the LORD shut him in.” God
closed the door after him. Noah and family were providentially
directed to enter the ark and the door was supernaturally closed
by God at the appropriate time.
14 They, and every beast after his kind, and all the cattle
after their kind, and every creeping thing that creepeth
upon the earth after his kind, and every fowl after his kind,
every bird of every sort. Implied is that Noah and family were
already in the ark when the parade of animals proceeded to enter
the ark, specie by specie.
15 And they went in unto Noah into the ark, two and two
of all flesh, wherein is the breath of life. What is apparent is
that it was God who organized the representatives of the animal
kingdom into ranks of two by two. That in itself was a profound
miracle. No man could so organized wild, undomesticated
animals in such an orderly fashion.
16 And they that went in, went in male and female of all
flesh, as God had commanded him: and the LORD shut him
in. That one male and one female of each species on the earth
should march to where the ark was, organize themselves into
orderly pairs of twos, and then march in rank upon rank into a
strange ark is testimony to God’s supernatural intervention. He
clearly so directed ‘traffic’ and brought them aboard. Further-
more, it might be surmised that God specially selected the
choice specimens of each specie so that they continued strong
after the flood.
Once again, the inspired text makes it clear that it was God
who shut them all in. Noah and sons likely were on the inside of
the ark directing each specie to their respective cages and
shutting the door behind each pair after they entered.
7:17-20 And the flood was forty days upon the earth;
and the waters increased, and bare up the ark, and it was lift
up above the earth. Once again, the catastrophic rain itself fell
for forty days (as well as the up-welling subterranean sources of
water). The flood itself lasted over a year.
18 And the waters prevailed, and were increased greatly
upon the earth; and the ark went upon the face of the
waters. As the great fountains of the deep were broken up and
the windows of heaven were opened, 19 the waters prevailed
exceedingly upon the earth; and all the high hills, that were
under the whole heaven, were covered. The waters “bare up
the ark, and it was lift up above the earth . . . and the ark went
upon the face of the waters.” The words translated as hills and
mountains (myrh harim) are the same word. Several
comments are in order. It is likely that the mountains of the earth
prior to the flood were of considerably lower dimension than
after.
Evidently, as the immense quantities of water began to rest
upon the earth, the weak places in the earth’s crust (perhaps
where the great fountains of the deep had previously been) were
depressed by the weight of the water. This undoubtedly would
have caused other places on the planet to be thrust upward
producing not only new continents, but new mountain ranges as
well. However, apparently the original mountains were not as
high.
20 Fifteen cubits upward did the waters prevail; and the
mountains were covered. What ever their height, the waters of
the flood were fifteen cubits over the highest mountains of that
time. That again would have enabled the ark to pass over them
assuming the draft of the ark was a little less than its overall
height of thirty cubits (6:15). Moreover, what is clearly evident
is that the entire earth was inundated, at least for the initial
portion of the flood. The entire surface of the earth was covered
by water until the present ocean beds were depressed and the
new continents and mountains were thrust upward, allowing
the massive amounts of water to flow downward into the new
ocean beds. The hydraulic power of the draining of the waters
from the continents and higher elevations undoubtedly was the
most powerful dynamic in the history of the earth, short of the
creation itself. The powerful hydraulic forces of the continents
draining into the oceans largely shaped the topography and
geography of the planet as we know it today.
7:21-23 And all flesh died that moved upon the earth,
both of fowl, and of cattle, and of beast, and of every
creeping thing that creepeth upon the earth, and every man.
22 All in whose nostrils was the breath of life, of all that was
in the dry land, died. As a result, Noah only remained alive,
and they that were with him in the ark. The destruction was
both catastrophic and universal. Once again, the idea of a
limited flood in light of the text is absurd. Even the birds of the
heavens were destroyed. Of all creatures, a limited flood would
have had virtually no effect upon bird life. Not only was the
surface of the earth as that civilization knew it utterly destroyed,
leaving virtually no trace thereof, everything living thing on the
surface of planet earth perished as well. The exception was
Noah, his extended family, and the creatures aboard the ark. So
wicked was the civilization and world that God utterly destroy-
ed it. The only hints thereof are a few artifacts found today
buried in coal seams deep in the earth.
23 And every living substance was destroyed which was
upon the face of the ground, both man, and cattle, and the
creeping things, and the fowl of the heaven; and they were
destroyed from the earth: and Noah only remained alive,
and they that were with him in the ark. God spared, yeah,
saved the inhabitants of the ark. Though some advocating infant
baptism or baptismal regeneration might quote II Peter 2:5,
completely out of context or historical record; it was the ark
which saved Noah et al., and not the water. Common sense so
dictates.
7:24 And the waters prevailed upon the earth an

hundred and fifty days. The reference to the waters prevailing
upon the earth for 150 days implies the waters were of full force
for that length. The word translated as prevailed (rbg gawbar)
has the sense of having strength. The hydrological implications
of the flood are profound. As the ocean basins sank under the
weight of the waters, causing corresponding upheaval of
continents, islands, and mountain ranges; there must have been
catastrophic, tectonic earthquakes.
With the volume of water upon the face of the planet, that
must have been caused unbelievable tidal waves washing
across the planet. The vegetation of the planet was likely
scoured from the surface and deposited in layers in certain
places. As other sediment was washed over the vegetative
remains, the pressure from the weight of the overburden caused
the vegetation matter to be turned into either coal or oil
respectively. In so doing, God provided the energy sources for
the ages to later come. As the continents and mountain ranges
were thrust up by the catastrophic tectonic forces of the earth’s
crust, the waters on the continents, by gravity, began to drain
toward the ocean basins. Thus, even more powerful hydro-
logical forces were unleashed.
It likely was at this time the great river basins and valleys of
the planet were formed. As the earth was soft from the water
upon it, and as the waters began to rapidly drain away, the river
and stream valleys as we know them today were cut into the
surface of the earth. The surface of the planet as we know it
today in its geography and topography was thus formed.
As the canopy was collapsed, the entire climate system of
the planet was radically altered. Whereas it apparently had been
subtropical throughout the earth, now the polar regions became
frigid and the equatorial regions became perennially hot. It may
be with the collapse of the canopy, the cold of outer space
descended onto the polar regions suddenly freezing it. Explor-
ers have found perfectly preserved tropical type of creatures
such as Mastodons in the Arctic ice suggesting they were
instantly frozen. As Genesis 8:22 will clearly imply, seasons of
the year were initiated by the flood. Their apparently were none
prior thereto.
*****
Overview of Genesis 8: The flood and its gradual

abatement is described. The chapter contains four sections: (1)
God remembers Noah and dries the waters in verses 1-3. (2)
The ark rests on Ararat, with Noah sending forth a raven and a
dove in verses 4-12. (3) Noah disembarks the ark in verses 13-
19. And, (4) Noah offers sacrifice and God promises to curse the
earth no more in verses 20-22.
8:1-3 And God remembered Noah, and every living

thing, and all the cattle that was with him in the ark: and
God made a wind to pass over the earth, and the waters
asswaged. The phrase, and God remembered Noah, could be
rendered, “And God was mindful of Noah.” The idea is not that
God forgot Noah and then suddenly one day remembered him
floating around. Rather, God was mindful of him the entire
time. The first mention of wind is recorded. Evidently prior to
the flood, there had never been wind. However, the totally
different atmospheric conditions with the canopy collapsed
causing air currents and wind as we know it today. How severe
the wind was we are not told. It conceivably might have been as
strong as hurricane force. The reference of the “waters asswag-
ed” has the sense, ‘they began to subside.’
The fountains also of the deep and the windows of
2
heaven were stopped, and the rain from heaven was
restrained. Reiterating what was established in the preceding
chapter, Moses notes that the twin sources of the waters of the
flood were stopped: the great fountains of the deep and the rains
from above.
3 And the waters returned from off the earth contin-

ually: and after the end of the hundred and fifty days the
waters were abated. The phrase, and the waters returned
from off the earth continually, has the sense, the ‘waters
began to go down step by step.’ The word translated as abated
(rox khawser) has the sense of ‘decreased’ or ‘lowered.’ In
other words, after one-hundred-fifty days, the waters were
receding. The implication is that for one-hundred-fifty days, the
waters of the flood were of full force upon the earth. The
physical implications of that are immense. The weight of the
water, the hydrological implications of the waters rolling across
the face of the planet by the massive earthquakes and then
immense winds, the draining action as the water began to drain
off the continents into the newly depressed ocean basins was
catastrophic. Not only was the face of the planet essentially
wiped clean, it was categorically restructured. An entirely new
world would face Noah when he emerged.
4 And the ark rested in the seventh month, on the
seventeenth day of the month, upon the mountains of
Ararat. Recalling that the flood began in the second month of
that year, the seventh month was five months later or about one-
hundred-fifty days. The ark came to rest five months to the day
after the flood began upon the mountains of Ararat. Those
mountains today are in northeastern Turkey.
8:5-7 And the waters decreased continually until the

tenth month: in the tenth month, on the first day of the
month, were the tops of the mountains seen. The ark con-
tinued to rest upon Mount Ararat another four-and-one-half
months. On the first day of the tenth month “were the tops of the
mountains seen.” Finally, Noah could see other mountain peaks
emerging around where they sat.
6 And it came to pass at the end of forty days, that Noah
opened the window of the ark which he had made: 7 And he
sent forth a raven, which went forth to and fro, until the
waters were dried up from off the earth. Forty days later,
Noah released a raven “which went to and fro, until the waters
were dried up form off the earth.” The raven evidently came and
went from the ark, but apparently did not allow Noah to catch
him. It apparently flew about until the flood had sufficiently
dried up from off the earth.
8:8-11 Also he sent forth a dove from him, to see if the

waters were abated from off the face of the ground; 9 But
the dove found no rest for the sole of her foot, and she
returned unto him into the ark, for the waters were on the
face of the whole earth: then he put forth his hand, and took
her, and pulled her in unto him into the ark. 10 And he
stayed yet other seven days; and again he sent forth the dove
out of the ark; 11 And the dove came in to him in the evening;
and, lo, in her mouth was an olive leaf pluckt off: so Noah
knew that the waters were abated from off the earth.
Then Noah released a dove. The dove returned to him and
“he put forth his hand, and took her, and pulled her in unto him
into the ark.” He waited seven more days and released the dove
again. This time she returned with an olive leaf in her beak. “So
Noah knew that the waters were abated from off the earth.” The
word translated as abated here (different from verse 3) is (llq
qalal) and has the sense of ‘slight’ or ‘of little account.’ In other
words, they perhaps were places where the earth was still wet,
but it was slight and not of any great amount.
8:12 And he stayed yet other seven days; and sent forth
the dove; which returned not again unto him any more.
Noah therefore waited another seven days. He released the dove
a third time and it returned not again unto him any more.
8:13-14 And it came to pass in the six hundredth and

first year, in the first month, the first day of the month, the
waters were dried up from off the earth: and Noah removed
the covering of the ark, and looked, and, behold, the face of
the ground was dry. It is unclear if the six-hundred and first
year, first month and first day is a reference to Noah’s birthday
(see 7:11) or the first month of the calendar year of Noah’s six-
hundred and first year. In any event, at that time, as far as Noah
could determine, the “waters were dried up from off the earth.”
He therefore “removed the covering of the ark” (i.e., the door).
“And behold, the face of the earth was dry.”
14 And in the second month, on the seven and twentieth
day of the month, was the earth dried. Another two months
passed. By now the earth was fully dry. Referencing this date to
the beginning of the flood in 7:11, Noah and the animals were
in the ark a total of 370 days (assuming the Hebrew lunar
calendar of a 360 day year.)
8:15-19 And God spake unto Noah, saying, 16 Go forth

of the ark, thou, and thy wife, and thy sons, and thy sons’
wives with thee. On that day, God gave them orders to leave the
ark along with all of the creatures which had been on board. It
is noteworthy that Noah did not leave until God gave him clear
instructions to do so. He waited on the Lord. There were the
chores of systematically releasing all of the animals on board as
well as gathering their personal possessions. It must have been
a time of great excitement. They had survived the flood through
God’s providential care. An entirely new world was before
them. Its topography and geography was radically different. In
all likelihood not only was the climate radically different, but
Noah and his sons saw weather patterns in the sky they had
never seen. Though evidently the earth was already rejuven-
ating itself with greenery, there were no trees. Whereas they had
left a subtropical earth, they now exited out onto the harsh
winter-like climate of the mountains of Ararat in search of a
more hospitable place. They were the only people on the planet.
To that degree they truly were pioneers in the earth. The
godless, wicked, world-system they had known was gone. It
was only them, a small number of animals, and God.
17 Bring forth with thee every living thing that is with
thee, of all flesh, both of fowl, and of cattle, and of every
creeping thing that creepeth upon the earth; that they may
breed abundantly in the earth, and be fruitful, and multiply
upon the earth. God therefore issued instructions to the animal
kingdom thus brought forth to be fruitful, and multiply upon
the earth.
18 And Noah went forth, and his sons, and his wife, and
his sons’ wives with him: 19 Every beast, every creeping
thing, and every fowl, and whatsoever creepeth upon the
earth, after their kinds, went forth out of the ark. Even as
Noah had entered the ark upon God’s commandment, he with
his family now left at God’s commandment. As noted in
Hebrews 11:7, by faith, Noah obeyed God.
8:20 In gratitude, Noah builded an altar unto the LORD;

an took of every clean beast, and of every clean fowl, and
offered burnt-offerings on the altar. This is the first recorded
reference in the Bible of burnt-offerings though quite
apparently, Noah was familiar with the same. Evidently, the
godly line to Noah had so sacrificed to Jehovah God prior to the
flood. (It is of note that explorers who claim to have found the
ark also claim they saw what appeared to be an altar not far away
which appeared to have charred rock thereon.)
8:21-22 And the LORD smelled a sweet savour; and the
LORD said in his heart, I will not again curse the ground any
more for man’s sake; for the imagination of man’s heart is
evil from his youth; neither will I again smite any more
every thing living, as I have done. God in receiving the
sacrifice pronounced what has come to be called the Noahic
Covenant.
(The reference to the Lord smelling a sweet savor is
perhaps the first anthropomorphism in the Bible regarding God.
He as a Spirit does not have a human body and physical senses
as we think of them. Nevertheless, He portrays Himself as
actually smelling the aroma of the sacrifice made unto Him
being pleased with it.)
22 While the earth remaineth, seedtime and harvest,
and cold and heat, and summer and winter, and day and
night shall not cease. The Noahic Covenant remains in force to
this day. God promised Noah (and us by extension) that He
would never again (1) “curse the ground any more for man’s
sake.” He notes once again that “the imagination of man’s heart
is evil from his youth.” Then (2), God promised that He neither
would “again smite any more every thing living, as I have
done.” Never again would God destroy the earth by a flood. (3)
“While the earth remaineth, seedtime and harvest, and cold and
heat, and summer and winter, and day and night shall not
cease.” There are profound implications to what God said at this
point.
First, He implied the earth would not remain forever. It
someday would be replaced. This is the first implication of a
new earth someday. However, in the meantime, there would be
a reliability of seasons as well as day and night. What is implied
is that prior to the flood, there had not been seasons as we know
them today. We know that the seasons are caused by the tilt of
the earth’s axis in relation to the sun and how it regularly goes
through an annual cycle as the earth orbits the sun. Prior to the
flood, the earth evidently did not have such an annual cycle of
seasons. Some have speculated how that God in tilting the earth
may have done so by the impact of a large meteoroid, asteroid,
or comet which by its force of impact changed the earth’s axis.
This may also have been the means by which the canopy was
collapsed. But that is mere speculation. God is certainly able to
effect such change directly without the agency of some astron-
omical body. One thing is clear. God promised the seasons as
we know them today to be reliable as long as the earth remains.
Moreover, the day and night cycle would not cease. Indeed,
great is His faithfulness.
*****
Overview of Genesis 9: The immediate aftermath of the

flood is further described, including: (1) God blessing Noah
and granting flesh for food in verses 1-3. (2) Eating Blood and
murder are forbidden in verses 4-7. (3) God’s establishes His
covenant with the rainbow as its sign in verses 8-17. (4) Noah
plants a vineyard, gets drunk and is mocked by Ham in verses
18-23. Finally, (5) Noah curses Canaan, blesses Shem, prays
for Japheth in verses 24-29.
9:1 And God blessed Noah and his sons, and said unto
them, Be fruitful, and multiply, and replenish the earth. As
Noah, his wife, their three sons, and their wives departed from
the ark, God blessed them. (See 6:9.) He moreover charged
them to be “fruitful, and multiply, and replenish the earth.”
They clearly were charged to procreate. What may be inferred
is that Noah, his sons and their wives abstained from intimacy
during the flood lest they have the additional pressures of child-
birth thrust upon them during their time in the ark.
9:2-4 And the fear of you and the dread of you shall be
upon every beast of the earth, and upon every fowl of the
air, upon all that moveth upon the earth, and upon all the
fishes of the sea; into your hand are they delivered. As the
Noahic Covenant is further announced, there are more
implications of note. What seemingly is implied is that the
character of the animal kingdom in relation to man is altered.
Animals now have instilled within them an innate fear of
humans. That apparently was not the case prior to the flood.
3 Every moving thing that liveth shall be meat for you;
even as the green herb have I given you all things. Moreover,
God for the first time give permission for mankind to eat meat.
It may well be surmised that the ungodly prior to the flood did
so, but now God’s approval is placed upon the practice. As
animals would come to be hunted, God placed within them a
fear of man.
4 But flesh with the life thereof, which is the blood
thereof, shall ye not eat. Moreover, for the first time in the
Bible, the injunction not to ingest blood as a food is stated. Of
course, heretofore, eating of flesh had not been sanctioned
either. Hence, ingestion of blood would not be a serious
problem.
9:5-6 And surely your blood of your lives will I require;

at the hand of every beast will I require it, and at the hand
of man; at the hand of every man’s brother will I require the
life of man. 6 Whoso sheddeth man’s blood, by man shall his
blood be shed: for in the image of God made he man. As part
of the Noahic Covenant, God inaugurated capital punishment.
God required thenceforth that when murder took place, the
murderer should be executed. The sanctity of God’s image in
man was not to be profaned by murder. God added capital
punishment as a deterrent toward that end. How sadly that has
been ignored today to the detriment of society.
9:7 And you, be ye fruitful, and multiply; bring forth
abundantly in the earth, and multiply therein. Again, the
command to be fruitful and multiply; bring forth abun-
dantly in the earth is reiterated. God clearly intended for the
earth to once again be filled with the animal kingdom.
9:8-11 And God spake unto Noah, and to his sons with
him, saying, 9 And I, behold, I establish my covenant with
you, and with your seed after you. 10 And with every living
creature that is with you, of the fowl, of the cattle, and of
every beast of the earth with you; from all that go out of the
ark, to every beast of the earth. 11 And I will establish my
covenant with you; neither shall all flesh be cut off any more
by the waters of a flood; neither shall there any more be a
flood to destroy the earth.
Further details of the Noahic Covenant are set forth. Part of
the covenant God made with man (and even the animal
kingdom) was that He would never again destroy the earth by a
flood. That promise remains in force to this day. This also
clearly undercuts the limited flood theory liberal theologians
have propounded down through the years.
There certainly have been limited floods all over the earth
each year with spring run-off and rains. However, God clearly
has promised to never again destroy the entire earth with a
flood!
9:12-13 And God said, This is the token of the covenant

which I make between me and you and every living crea-
ture that is with you, for perpetual generations: 13 I do set
my bow in the cloud, and it shall be for a token of a covenant
between me and the earth The token (i.e., sign) of that promise
would be the rainbow. “It shall be for a token of a covenant
between me and the earth.” The common and beau-tiful
phenomena of a rainbow remain to this day, a reminder that God
(1) once destroyed the earth by a flood and (2) that He will never
do so again.
9:14-17 And it shall come to pass, when I bring a cloud

over the earth, that the bow shall be seen in the cloud. 15 And
I will remember my covenant, which is between me and you
and every living creature of all flesh; and the waters shall no
more become a flood to destroy all flesh. 16 And the bow
shall be in the cloud; and I will look upon it, that I may
remember the everlasting covenant between God and every
living creature of all flesh that is upon the earth.
The token or sign of God’s covenant to Noah (and us by
extension) was a two way street. Not only is it a reminder to us
of God’s promise, it is a reminder to God of the same. The
rainbow 17 is the token of the covenant, which I have
established between me and all flesh that is upon the earth.
The rainbow thus is not only a reminder (i.e., token) of the flood
long ago, it is a visible sign that God will never destroy the earth
again in like fashion.
9:18-19 And the sons of Noah, that went forth of the

ark, were Shem, and Ham, and Japheth: and Ham is the
father of Canaan. The three sons of Noah are once again noted
(as in 5:32): Shem, Ham, and Japheth. Ominous is the note that
“Ham is the father of Canaan.”
19 These are the three sons of Noah: and of them was the
whole earth overspread. The obvious is stated. Of these three
families “was the whole earth overspread.” All races and ethnic
nationalities to this day have their root in one of these three sons
of Noah. Once again, Shem is the progenitor of the eastern
peoples including the Middle East. Ham is the father of the
southern peoples, particularly of Africa. Japheth is the patriarch
of the northern peoples of Europe and northwest Asia. Genesis
10:21 notes Shem as the eldest son of Noah.
9:20-23 And Noah began to be an husbandman, and he
planted a vineyard. In the years following the flood, Noah
became a husbandman producing grapes. In the course of time,
“he planted a vineyard:” 21 and he drank of the wine, and was
drunken, and he was uncovered within his tent. This is the first
mention of wine in the Bible and quite obviously fermented
wine.
It may be prior to the flood, conditions were such that
alcohol as we know it today did not exist or at least to the degree
it does now. It certainly seems out of character for a godly,
righteous man of faith and obedience as Noah to knowingly and
willfully become drunk. It may be, Noah was not aware of the
properties of alcohol and fermented wine. In any event, he
became drunk. In his drunkenness, he lie uncovered, exposed in
his tent. The first clear indication of the perversity of alcohol is
recorded. There is obvious immodesty, shame, and debauchery
implied. As is so often the case, sin in general and often sexual
sin is associated with the consumption of alcoholic beverages.
22 And Ham, the father of Canaan, saw the nakedness
of his father, and told his two brethren without. The record
of Ham, the father of Canaan, is notable. For the second time, it
is recorded that he was the father of Canaan. What likely is
implied is that a clear connection to the coming wickedness of
Canaan is being established. What is implied is that the apparent
sin of his father Ham was passed on to his son. The word
translated as saw (har ra-ah) can also be translated as ‘look-
ed.’ What is implied is that Ham not only saw his father’s
exposed genitalia, but he looked thereon. There very well may
be the hint of homosexual lust. In any event, he took advantage
of his father’s immodesty to get a perverse eye full.
Upon informing his brother of the incident, they 23 took a
garment, and laid it upon both their shoulders, and went
backward, and covered the nakedness of their father; and
their faces were backward, and they saw not their father’s
nakedness. Shem and Japheth had the embarrassment and
respect to their father to not even glance upon his shame.
9:24-27 And Noah awoke from his wine, and knew

what his younger son had done unto him. As Noah awoke
from his drunken stupor it is recorded that he knew what his
younger son had done unto him. The word translated as done
(hse asah) can among other things also have the sense of
‘committed.’ At the least, Ham was guilty of improperly staring
at his incapacitated father. At the worst, there may be implied
some sort of homosexual act. Noah seemed to view it as a very
serious matter. (From what this commentator has read, most
homosexual acts are perpetrated through the involvement of
alcohol.)
25 And he said, Cursed be Canaan; a servant of servants
shall he be unto his brethren. He thereupon issued a curse
upon Ham’s son, Canaan: “Cursed be Canaan; a servant of
servants shall he be unto his brethren.” It should be noted the
curse was upon Canaan. It is possible, Canaan was already born
and in some way participated in whatever had happened. It may
also be that Canaan was the actual perpetrator and he is referred
to seminally as Ham. It is further noteworthy that the curse was
upon Canaan and his descendants—the Canaanites. Some have
wrongfully assumed the curse was upon Ham and his descend-
ants—the black race. However, the curse was specifically
against Canaan and his descendants. The Canaanites would
later prove to be a wicked, immoral people.
26 And he said, Blessed be the LORD God of Shem; and
Canaan shall be his servant. Noah further blessed Shem and
noted that Canaan would be his servant. That certainly proved
true in how the Canaanites were subdued by Israel, the descend-
ants of Shem.
27 God shall enlarge Japheth, and he shall dwell in the
tents of Shem; and Canaan shall be his servant. Finally,
Noah prophesied a blessing upon Japheth how that God would
enlarge him. The European peoples in relation to other ethnic
groups down through the centuries have by and large been a
blessed people. Further prophecy of Japheth dwelling in the
tents of Shem may be some indication how that European
nations in time would dominate eastern, Semitic nations. That
certainly has come to pass not only in Greece and Rome, but
also in more modern imperial nations.
Once again, Canaan and his descendants would be servants
to all. A profound lesson that the sin of parents can be passed
onto their descendants is made clear. Noah probably had no idea
how profoundly accurate his prophecy concerning his three
sons and their lineage would prove to be.
9:28-29 And Noah lived after the flood three hundred

and fifty years. Noah’s final days are noted living three-
hundred-fifty years after the flood for a total of nine-hundred-
fifty years. The flood took place in the year 1656 after creation
and lasted slightly more than one year (1657). Living 350 years
thereafter, Noah would have died about 2006 years after the
flood. (The beginning of the flood is the actual date-marker and
not the end thereof.) What is of interest is the Abraham was born
two years later (2008 after creation).
29 And all the days of Noah were nine hundred and fifty
years: and he died. Noah was born in the year 1056 after
creation. He died 950 years later in 2006 after the creation.
Noah thus lived for almost one half of recorded time since the
creation to his death.
*****
Overview of Genesis 10: Genesis 10 presents the posterity

of Noah and his sons. Of these was the whole earth overspread.
The chapter is organized around the descendants of three sons
of Noah: (1) the sons of Japheth in verses 1-5; (2) the sons of
Ham in verses 6-14 including record of Nimrod and the
descendants of Canaan in verses 15-20; (3) finally, the sons of
Shem in verses 21-32.
10:1 Now these are the generations of the sons of Noah,

Shem, Ham, and Japheth: and unto them were sons born
after the flood. The word translated as generations (hdlwt
toledaw) has the primary sense of ‘descendants.’ Thus the
chapter sets forth the immediate descendants of the sons of
Noah—those born after the flood.
10:2-5 The sons of Japheth; Gomer, and Magog, and

Madai, and Javan, and Tubal, and Meshech, and Tiras.
Though usually noted as the last son of Noah, Japheth’s descent
is noted first. Gomer is thought to be the progenitor of the Celtic
races and later the Germanic peoples. Magog became the pro-
genitor of the Tartars (Scythians) and would be related to the
Russian peoples today. Madai was the progenitor of the Medes
which today would be the southern republics of the former
Soviet Union. Javan was the progenitor of those who peopled
the Greek peninsula.
Tubal became the progenitor of peoples who settled around
the Black Sea who later migrated north whose chief city came
to be known as Tobolsk. Portions of this line also migrated to
Spain. Meshech would also be the progenitor of Slavic and
Russian peoples. Tiras became the progenitor of the Thracians,
a Mediterranean people.
3 And the sons of Gomer; Ashkenaz, and Riphath, and
Togarmah. As is obvious, the descendants of Japheth became
the Indo-European, or Caucasian race. More specifically, the
sons of Gomer were Ashkenaz which to this day is the Yiddish
word for German and more broadly European. Little if anything
is known concerning Riphath. However, Togarmah is the
thought to be the peoples later known as the Turks.
4 And the sons of Javan; Elishah, and Tarshish, Kittim,
and Dodanim. Also the descendants of Javan were largely
those who settled the areas which later came to be known as
Greek. Dodanim probably refers to the peoples of Rhodes.
5 By these were the isles of the Gentiles divided in their
lands; every one after his tongue, after their families, in
their nations. It is further noteworthy that the first use of the
word translated as gentiles (mywg goyim) in the Bible is found
here. Of interest is that the descendants of Japheth are noted as
gentiles (i.e., heathen) in distinction to the descendants of the
Ham or Shem. Clearly, the perspective of verse 5 is prospective
looking beyond the events of the tower of Babel in chapter 11.
10:6-7 And the sons of Ham; Cush, and Mizraim, and

Phut, and Canaan. The sons of Ham were Cush, and
Mizraim, and Phut, and Canaan. These each were progen-
itors of peoples who lived to the south of the cradle of
civilization and largely are the peoples who settled the African
continent. Cush is largely the same as Ethiopia, though the
original Ethiopians populated the Arabian peninsula before
migrating to northwest Africa. Mizraim is overwhelmingly
otherwise translated as Egypt. Phut peopled other portions of
north Africa and is thought to otherwise be Libya. Canaan, the
fourth son of Ham remained in the region of Palestine,
populating the area which later would be known as the prom-
ised land or biblical Israel.
7 And the sons of Cush; Seba, and Havilah, and Sabtah,
and Raamah, and Sabtecha: and the sons of Raamah;
Sheba, and Dedan. Seba is generally thought to be a sub-
division of Ethiopia. Havilah is thought to be a part of the
Arabian peninsula, perhaps Yemen today. Little is know of
Sabtah or Raamah. Sheba was the progenitor of peoples who
lived in southern Arabia. Dedan likewise was a region of
southern Arabia.
10:8-12 And Cush begat Nimrod: he began to be a

mighty one in the earth. 9 He was a mighty hunter before the
LORD: wherefore it is said, Even as Nimrod the mighty
hunter before the LORD. Perhaps the most notable son of Cush
was Nimrod who is noted as becoming a mighty hunter in the
earth and before the Lord.
10 And the beginning of his kingdom was Babel, and
Erech, and Accad, and Calneh, in the land of Shinar. He
settled and founded the area which became Babel, later called
Babylon. Erech, Accad, and Calneh were cities in the region of
Babylon (modern day Iraq) and were part of the greater region
of Shinar which corresponds to later Babylon or Chaldea. In
modern geography, it is the region along the Euphrates and
Tigris rivers from Kuwait to Iraq.
11 Out of that land went forth Asshur, and builded
Nineveh, and the city Rehoboth, and Calah. The reference to
Asshur here may not refer to a person, but rather to a place.
Evidently, peoples descended from Nimrod went into what
came to be known as Assyria and built Nineveh as well as Reho-
both and Calah.
12 And Resen between Nineveh and Calah: the same is
a great city. Nothing else is known of Resen other than the
geographical coordinates found here. It is also noteworthy how
all false, counterfeit religion in the world to this day was
channeled through Babel and Nineveh. The notorious Babyl-
onian mystery religion began at the time of Nimrod and
continues to this day largely through the aegis of the Roman
Catholic Church.
10:13-14 And Mizraim begat Ludim, and Anamim,

and Lehabim, and Naphtuhim, 14 And Pathrusim, and
Casluhim, (out of whom came Philistim,) and Caphtorim.
The second son of Ham was Mizraim who begat the nations
noted here. The Anamims are thought to be another strain of
Egypt-ians along with Lehabim and Naphtuhim. Notably, the
Phil-istim (i.e., Philistines) descended from Ham through
Mizraim. The Caphtorim were the early inhabitants of Crete.
10:15-19 And Canaan begat Sidon his firstborn, and

Heth, 16 And the Jebusite, and the Amorite, and the
Girgasite, 17 And the Hivite, and the Arkite, and the Sinite,
18 And the Arvadite, and the Zemarite, and the Hamathite:
and afterward were the families of the Canaanites spread
abroad. The descendants of Canaan (the fourth son of Ham)
are names more familiar in later Bible geography and history.
The Sidonians of Lebanon descended from Canaan along with
the Jebusites, the Amorites, the Girgashites, the Hivites, and
other lessor known peoples such as the Arkites, the Sinites, the
Arvadites, the Zemarites, and the Hamathites.
19 And the border of the Canaanites was from Sidon, as
thou comest to Gerar, unto Gaza; as thou goest, unto
Sodom, and Gomorrah, and Admah, and Zeboim, even
unto Lasha. Recall that the curse Noah placed was upon the
Canaanites. These were the godless peoples who inhabited the
land when Israel later conquered it. Their region was the land
which historically has been known generally as Palestine rang-
ing from Lebanon on the north (Sidon) to Gaza on the south, to
Sodom and Gomorrah on the east (the Dead Sea) and thence
northward.
10:20 These are the sons of Ham, after their families,

after their tongues, in their countries, and in their nations.
A summary of the peoples and lands of Ham are those noted.
They formed the peoples of the southern portion of the Middle
East southward and including Africa.
10:21 Unto Shem also, the father of all the children of
Eber, the brother of Japheth the elder, even to him were
children born. The descendants of Shem are noted. Reference
is made to him being the brother of Japheth, possibly noting the
spiritual similarity between the two in distinction to Ham and
his behavior toward his father. The note of the elder refers to
Shem who was the oldest son of Noah. The Shemites migrated
for the most part to east after the matter of the tower of Babel
and would form the root of the eastern, oriental, and Asiatic
peoples of the world. It is also of note that the term ‘Semitic’
derives from Shem. Technically, all eastern peoples are Semitic
and not just the Jews as is the common application today.
10:22-30 The children of Shem; Elam, and Asshur, and

Arphaxad, and Lud, and Aram. The children of Shem are
Elam who is essentially the progenitor of the Persian peoples
and known as Iran today. Asshur refers to the peoples of
Assyria, modern Syria and the southern Caucasus. Little is
known of Arphaxad or Lud.
23 And the children of Aram; Uz, and Hul, and Gether,
and Mash. 24 And Arphaxad begat Salah; and Salah begat
Eber. 25 And unto Eber were born two sons: the name of one
was Peleg; for in his days was the earth divided; and his
brother’s name was Joktan. 26 And Joktan begat Almodad,
and Sheleph, and Hazarmaveth, and Jerah, 27 And
Hadoram, and Uzal, and Diklah, 28 And Obal, and
Abimael, and Sheba, 29 And Ophir, and Havilah, and
Jobab: all these were the sons of Joktan. Aram is the basic
progenitor of the Syrian peoples and is the base of the later
Aramaic language. Other names of some note are Uz of the
book of Job. Uz likely were peoples who populated a region
perhaps south and east of Palestine. Of note is Peleg which
evidently was the time of the division of languages at the tower
of Babel. Joktan became the progenitor of some of the Arabian
peoples. Ophir, noted later in Scripture, along with Havilah
were regions of the Arabian peninsula and patriarchs of other
branches of the Arabic peoples. Their range spread to the east as
noted in verse 30.
30 And their dwelling was from Mesha, as thou goest
unto Sephar a mount of the east. Though the word Sephar
refers to a place in Arabia, the Jews even today use it to refer to
the orient, noting ‘Sephardic’ Jews as oriental in distinction to
Ashkenazi or western (European) Jews.
10:31 These are the sons of Shem, after their families,

after their tongues, in their lands, after their nations.
Summary is again noted of the descendants of Shem which to
this day form the base of the oriental, eastern, and Asiatic
peoples. American Indians are presumably descended from this
stock.
10:32 These are the families of the sons of Noah, after

their generations, in their nations: and by these were the
nations divided in the earth after the flood. As noted here, the
entire earth was populated and divided after the flood by these
three sons of Noah and their descendants. The time line from
chapter 10 into the early portion of chapter 11 is approximately
100 years. According to the genealogy in 11:10-16, three
generations, totaling 101 years were from the time of Shem
after the flood to the time of Peleg at the time of the division.
*****
Overview of Genesis 11: The eleventh chapter of Genesis

presents a summary history of mankind from the end of the flood
to the time of Abraham. Several significant matters are in view.
(1) The first endeavor for a one-world system is attempted by
man and aborted by God at Babel. Also the actual cause of the
dispersion of nationalities is noted. (2) The continuing lineage
of the godly seed is noted in tracing the line of Christ to
Abraham. (3) Some detail of the life and heritage of Abraham
are provided.
11:1 And the whole earth was of one language, and of

one speech. Evidently, God created only one language in
Adam. Though often taken for granted, verbal communication
is another aspect of man being created in the image of God. No
other creature on earth has such capacity. It no doubt would be
interesting to know with which original language God created
Adam. Some have suggested that Hebrew was the original lang-
uage, based on the assumption that it was the language the
earliest biblical patriarchs. That however is only an assumption.
There is no biblical verification thereto.
11:2 And it came to pass, as they journeyed from the

east, that they found a plain in the land of Shinar; and they
dwelt there. The reference to journeying “from the east” could
also be rendered as journeying ‘to the east.’ Neither the
preposition ‘from’ or ‘to’ is present in the Hebrew text. The ark
rested upon the mountains of Ararat which is in northeastern
Turkey. Shinar is another name for Chaldea or its later name,
Babylon. Shinar is on an southeasterly bearing from Ararat. The
they undoubtedly is the total families of Noah and his
descendants.
11:3-4 And they said one to another, Go to, let us make

brick, and burn them throughly. And they had brick for
stone, and slime had they for morter. In the course of events,
at the time of Peleg (see 10:25) at least 100 years after the flood,
the ‘community’ of man decided to build a monument to their
presumptuous plans. 4 Let us build us a city and a tower,
whose top may reach unto heaven; and let us make us a
name, lest we scattered abroad upon the face of the whole
earth. The phrase “go to,” used twice here, is translated from
the Hebrew word bhy (yahab) and has the idiomatic sense of
‘come’ or ‘come on.’ In essence the ‘world community’ called
out amongst themselves to come together—come on, let us
build us a city.
A number of comments beg here to be made. (1) It is
evident no seeking of God’s will in the matter was sought. To
the contrary, their plan was in direct rebellion to God’s will. See
9:1. (2) Rather, it seems they had in mind to reach heaven on
their own terms and through their own ability. In retrospect,
their project was absurd—thinking they could build a tower
high enough to reach heaven and God. Nevertheless, human
schemes of religion down through the ages are just as absurd.
(3) The pride of life is evident. They sought to make a name for
themselves. (4) The first organized attempt for a one-world
system was launched. As has been the case down through the
ages, God was left out. The essence of humanism is evident:
going about to accomplish a human plan ignoring God all the
while. In any event, God was not ready to allow such an attempt.
That fullness of time was not yet ready. The ultimate one world
government will be when Jesus Christ returns and establishes
His kingdom on this earth.
Other points of interest are: (5) the phrase ‘go to.” As noted
above, it for all practical purposes could be rendered as ‘come
on’—let us make brick etc. (6) The primary building material
was some sort of brick which evidently was fired in kilns. The
slime mentioned was a sort of asphalt or tar. (7) Towers,
zigurats, and pyramids were not uncommon structures in the
civilization after the flood. (They usually were built as high
places for idolatrous altars.) However, this project seemed to be
a direct challenge to God and an organized effort of collective
human endeavor.
11:5-6 And the LORD came down to see the city and the
tower, which the children of men builded. An anthropo-
morphism of God is used. He did not need to actually go down
and see what was going on. He already knew. However, the
Holy Spirit chose to portray Him so doing, perhaps to convey
His likeness to mankind and that a man would investigate a
matter. God noted their united effort and their common
language.
6 And the LORD said, Behold, the people is one, and they
have all one language; and this they begin to do: and now
nothing will be restrained from them, which they have
imagined to do. What might be implied is that there were those
who remained faithful and true to God, particularly in the
lineage of Shem. As noted, the tower of Babel was commenced
in the lifetime of Peleg (10:25) which according to 11:10-16
was born about a century after the flood. (It should be noted
however that Peleg lived to be about 239 years old {see 11:16-
19}.) Noah lived after the flood 350 years. (See 10:28.)
Therefore, Noah likely was living when the matter of Babel
got under way. It would seem possible, if not likely, that he and
others perhaps protested such an undertaking. The comment
that “nothing will be restrained from them, which they have
imagined to do” is likely in that context. It is not that God could
not restrain them from anything they would imagine to do.
Rather, and more likely, no longer could the godly minority
restrain them from such impudent folly. Therefore, God took
steps to thwart man’s pride and folly. God’s plan was for man-
kind to be fruitful, and multiply, and replenish the earth (9:1).
Implied is that God’s plan was for mankind to spread out and
inhabit the entire earth. The planned tower at Babel was a direct
violation of His expressed will.
11:7 Go to, let us go down, and there confound their

language, that they may not understand one another’s
speech. As noted above, the phrase “go to” might once again be
rendered ‘Come’ or ‘Come on.’ God’s plan was simple. He
would “confound their language, that they may not understand
one another’s speech.” God can thwart man’s plans with the
simplest adjustment. Willful, rebellious mankind’s presumptive
plans were based upon the assumption they could readily
communicate with each other. God simply changed the lan-
guage of the various tribes, clans, and family groups. No longer
could they work together. No longer could their willful,
rebellious plans function. They were of necessity forced to
break off the work.
One can only imagine the consternation of waking one
morning, going off to the big project, and not being able to
communicate with the other parties in the undertaking. There
must have been immediate squabbling and distrust as the
various work groups could not communicate with each other.
Material suppliers could not understand the tradesmen laying
the brick. Those keeping record of materials could not com-
municate with those who supplied them. The tower project all
came to a screeching halt; no doubt with acrimony, friction and
distrust.
11:8 So the LORD scattered them abroad from thence

upon the face of all the earth: and they left off to build the
city. Each basic family group, clan, or tribe evidently could
understand each other. Therefore, they remained segregated to
function and meet their basic needs. The friction and distrust
which no doubt arose between these babel of languages likely
caused them to therefore disperse to the four winds of the
compass, seeking new places to settle and start over.
It is of note that linguists have determined of all the earth’s
languages present today, there are only three basic, root
linguistic families. Linguists further have suggested that of
those three root languages, they likely at one time had one root.
It should not be amazing that the discoveries of ungodly
linguists to this day verify the accuracy of the Word of God.
Recall that Noah had three sons and that there are three basic
racial groups in the world.
Moreover, it is of interest that the basic nationalities which
spread across the earth did so on the basis of languages. Each
nationality to this day has its own distinct language.
11:9 Therefore is the name of it called Babel; because

the LORD did there confound the language of all the earth:
and from thence did the LORD scatter them abroad upon
the face of all the earth.
The word Babel is of note. The Hebrew word appears 262
times in the Old Testament. Of these, it is translated as
‘Babylon’ 257 times, ‘Babylonian’ 3 times, and ‘Babel’ twice.
It simply means ‘confusion.’ It is noteworthy that though the
tower of Babel was thus stopped that afterward Nimrod settled
there. He continued to build the city as noted in 10:10.
Historically, Babylon has been the seat of all false religion since
the flood and the source of Satanic counterfeit.
The Babylonian mystery religion has found its way into
most idolatrous, false religions to this day, not the least of which
is the Roman Catholic Church. The ungodly, rebellious spirit
who motivated the original tower of Babel project continued on
through Nimrod and the city he built.
Satan has always favored a one world system. He favors
centralization because it allows him an opportunity to
effectively seek control. He thus has worked at coalescing
governments and religious bodies through the ages, always
seeking power. He was thwarted in his bid at Babel. He will try
again during the Tribulation when the church and the restrain-
ing influence of the Holy Spirit are removed. However, God’s
perfect plan is for a one world government to exist under the
royal authority: the King of Kings, Jesus Christ.
11:10-26 These are the generations of Shem: Shem was
an hundred years old, and begat Arphaxad two years after
the flood: 11 And Shem lived after he begat Arphaxad five
hundred years, and begat sons and daughters. 12 And
Arphaxad lived five and thirty years, and begat Salah: 13
And Arphaxad lived after he begat Salah four hundred and
three years, and begat sons and daughters. 14 And Salah
lived thirty years, and begat Eber: 15 And Salah lived after
he begat Eber four hundred and three years, and begat sons
and daughters.
16 And Eber lived four and thirty years, and begat
Peleg: 17 And Eber lived after he begat Peleg four hundred
and thirty years, and begat sons and daughters. 18 And
Peleg lived thirty years, and begat Reu: 19 And Peleg lived
after he begat Reu two hundred and nine years, and begat
sons and daughters.
20 And Reu lived two and thirty years, and begat Serug.
21 And Reu lived after he begat Serug two hundred and
seven years, and begat sons and daughters. 22 And Serug
lived thirty years, and begat Nahor: 23 And Serug lived after
he begat Nahor two hundred years, and begat sons and
daughters.
24 And Nahor lived nine and twenty years, and begat
Terah: 25 And Nahor lived after he begat Terah an hundred
and nineteen years, and begat sons and daughters. 26 And
Terah lived seventy years, and begat Abram, Nahor, and
Haran.
Another major lineage is set forth. Of note is that this line
is the descendants of Shem and is the lineage of Christ. It is
quoted in Luke’s lineage of Christ in Luke 3:34-38 specifically.
(Of note is that in Luke 3:36 a ‘Cainan’ is inserted between
Arphaxad and Salah. No mention of him is made in Genesis 11
or any other lineage in the Bible.) Otherwise, the lineage of
Luke is the same as here.
Conventional wisdom is that Cainan in Luke 3:36 was in
fact the son of Arphaxad and was simply not mentioned in
Genesis 11:12 However, the interlocking numerical values
given to each patriarch are precise and leave no room for
omitted names. The Cainan mentioned in Luke (but not listed in
Genesis 11) likely is the older brother of Salah, but for reasons
not mentioned did not receive the blessing of the firstborn. In
Luke’s account the oft repeated phrase the son is not in the text,
but interpolated by the translators, leaving room for relation-
ships other than father son. See Floyd Jones’ Chronology of the
Old Testament for a detailed explanation.
The lineage of Genesis 11 tracks Shem’s descendants to
Abram in 12:1. Only those in the direct lineage of Jesus Christ
are noted. The Scripture thus narrows its focus of human history
to the ancestors of our Lord. It zooms in and then follows the life
and descendants of Abraham in chapter 12 and following.
The summary of this lineage is:
Shem lived two years after the flood and begat Arphaxad.
(2 years later)
He lived another 500 years thereafter.
Arphaxad begat Salah at the age of 35. (35 years later)
He lived another 403 years.
Salah begat Eber at the age of 30. (30 years later)
Eber begat Peleg at the age of 34. (34 years later)
Peleg begat Reu at the age of 30. (30 years later)
Reu begat Serug at the age of 32. (32 years later)
Serug begat Nahor at age 30. (30 years later)
Nahor begat Terah at age 29. (29 years later)
Terah begat Abram, Nahor, and Haran at age 70. (70 years
later)
Terah died at the total age of 205 (11:32).
In adding the time-line, there are 292 years from the end of
the flood to the birth of Terah’s first son. (We categorically
reject the notion that there are gaps in the chronology not noted.
See comments above for Arphaxad, Cainan, Salah.) What
might be implied is that Abram, Nahor, and Haran were triplet
brothers. However, Abram was 75 when he departed out of
Haran (12:4). Terah died at the age of 205 (11:32). Therefore, it
likely is that Haran was born when his father was 70 and Abram
was born when he was 130.
11:27-30 Now these are the generations of Terah: Terah

begat Abram, Nahor, and Haran; and Haran begat Lot. 28
And Haran died before his father Terah in the land of his
nativity, in Ur of the Chaldees. 29 And Abram and Nahor
took them wives: the name of Abram’s wife was Sarai; and
the name of Nahor’s wife, Milcah, the daughter of Haran,
the father of Milcah, and the father of Iscah. The focus of
divine history now narrows to the family of Abraham. “Haran
died before his father Terah in the land of his nativity, in Ur of
the Chaldees.” However, he first had a son named Lot. Abram
and Nahor (not to be confused with the Nahor of verses 22-25)
married also. Abram’s wife’s name was Sarai. It is noteworthy
that Nahor married his first cousin. Such practices were not
prohibited until the giving of the law in Leviticus. (Abram also
apparently married his half sister. See Genesis 20:12).
30 But Sarai was barren; she had no child. As recorded in
later chapters, Sarah did not have children until she was 90
years old.
11:31-32 And Terah took Abram his son, and Lot the
son of Haran his son’s son, and Sarai his daughter in law, his
son Abram’s wife; and they went forth with them from Ur
of the Chaldees, to go into the land of Canaan; and they
came unto Haran, and dwelt there. The land of Abram’s birth
was the Ur of the Chaldees, a region near the mouth of the
Euphrates River where it joins the Persian Gulf. It was an idol-
atrous area. Evidence exists the inhabitants there worshiped the
moon. From Joshua 24:2 it seems clear Terah and, perhaps in
his earlier years, Abram as well as Nahor were idolaters.
The account of Genesis simply indicates that Terah took his
small clan including Abram, Sarah, and Lot, departed from the
Ur of the Chaldees and began a journey to Canaan. Hebrews
11:8 however, seems to indicate it was God’s call to Abram
which prompted the family to begin the journey. For reasons
undisclosed, they made it as far as Haran which would be in
present day Syria. It may be the place was named by Terah in
honor of his deceased son, Haran. Again, for reasons not told us,
they dwelt there. How long, we are not told.
32 And the days of Terah were two hundred and five
years: and Terah died in Haran. In Haran, Terah, Abram’s
father died at the age of 205. It might be inferred the reason
Abram, and his family tarried at Haran was the declining health
of Terah, though that is not stated in the text.
*****
Overview of Genesis 12: The twelfth chapter of Genesis

deals with God’s call of Abraham and the initial issuing of the
Abrahamic Covenant. It follows with the story of Abraham’s
journey into Canaan and his later lapse of faith. The chapter
includes these sections: (1) the call of Abram with a promise of
blessing in verses 1-3). (2) Abram departs from Haran in verses
4-5. (3) Abram journeys through Canaan and worships God in
that land in verses 6-9. And, (4) Abram is driven by a famine into
Egypt where He feigns his wife to be his sister in verses 10-20.
12:1 Now the LORD had said unto Abram, Get thee out
of thy country, and from thy kindred, and from thy father’s
house, unto a land that I will shew thee. The name Abram in
Hebrew literally means ‘exalted father.’ It was the forerunner of
his later name, Abraham (‘father of many’). It is of note the text
reads, “Now the LORD had said unto Abram.” What is implied
is that the charge to pack up and leave was given while he still
lived back in the Ur of the Chaldees. The inspired commentary
of Acts 7:2 makes it clear that “The God of glory appeared unto
our father Abraham, when he was in Mesopotamia, before he
dwelt in Charran.” Precisely why Abram and his family stopped
and dwelt in Haran is not explained.
It was along the common route of travel between the
Euphrates valley and Palestine. It may have been an attractive
place and they decided to stop and live there. If so, it might
indicate that Abraham was distracted as Christians even today
are. It might be the health of his father was failing and they
found a convenient place to spend his final days in Haran. (Acts
7:4 seems to hint at this option.) It is also noteworthy in 11:31
that “Terah took Abram his son . . . and they came unto Haran,
and dwelt there.” In any event, the original call of Abraham took
place back in Mesopotamia, in the Ur of the Chaldees.
There, God had told him, Get thee out of thy country, and
from thy kindred, and from thy father’s house, unto a land
that I will shew thee. Hebrews 11:8 adds inspired insight.
There we read how “by faith Abraham, when he was called to
go out into a place which he should after receive for an in-
heritance, obeyed; and he went out, not knowing whither he
went.” What seemingly is indicated is that Abraham did not
know where God was leading him. He simply obeyed and went.
What therefore might be implied is that God again stirred him to
move on after dwelling in Haran for a time. This seemingly is
noted in verse 4.
12:2 And I will make of thee a great nation, and I will

bless thee, and make thy name great; and thou shalt be a
blessing. Not only did God call Abraham, but He also made a
covenant with him. It is not clear if the essence of the covenant
was made with Abraham originally in the Ur of the Chaldees or
at Haran, though the context of verse 4 would seem to indicate
the covenant was made in Haran. Acts 7:4-5 leans toward the
possibility that the covenant was made at or after Haran.
The essence of the covenant (promise) was that God would
make of him a great nation, “and I will bless thee, and make thy
name great; and thou shalt be a blessing.” God’s covenant of
promise to Abraham is of note. It certainly is an example of
God’s grace that He unilaterally chose Abraham and promised
to bless him. However, some take the matter of sovereign grace
and unmerited favor to a degree the Scripture does not imply. If
the making of the covenant was not until Haran as verse 4 seems
to indicate, then Abraham had already exhibited obedience and
faith to God in coming as far as Haran. God therefore had some
basis in Abraham’s spiritual track record in making His
covenant with him. What Hebrews 11:8 emphasizes is the faith
and obedience of Abraham, evident by the time he departed
from Haran.
The initial uttering of the covenant with Abraham was
fourfold. (1) “I will make of thee a great nation.” God in the
course of time certainly did make a great nation of Abraham’s
descendants in Israel (not counting the other various Arab
nations which trace their lineage back to him). Israel at one time
under David and Solomon was the dominant nation of the
civilized middle-eastern world. Someday when Israel’s greatest
Son returns, it will be the capital nation of the world. (2) “And
I will bless thee.” God indeed blessed Abraham along the
course of his life. Though his later life indeed would continue to
exhibit great faith and obedience, nevertheless as Abraham’s
servant would later note in 24:35, “the LORD hath blessed my
master greatly.” (3) “I will . . . make they name great.”
Abraham’s name certainly became great. He to this day is
considered the patriarch of not only the Jewish people, but even
of some Arab people. Moreover, people to this day name their
sons Abraham. (4) “And thou shalt be a blessing.” Indeed, the
lineage of Christ would pass through Abraham. The various
prophets and writers of Scripture would descend from him. We
to this day are spiritually descended from Abraham through
Christ. Indeed, the blessing of Abraham has blessed even us to
this day. See Galatians 3:16. Those blessings include those
noted by Paul in Ephesians 1:3 ff.
12:3 And I will bless them that bless thee, and curse him
that curseth thee: and in thee shall all families of the earth
be blessed. Moreover, God added further that He would “bless
them that bless thee, and curse him that curseth thee.” God
fulfilled the same in Abraham’s day and that promise remains to
this day. Nations in modern history which have helped the Jews
and the State of Israel have been blessed by God. The United
States formally recognized the State of Israel within twenty-
four hours of its declaration of independence in 1948. Since
then, America has given much aid and helped Israel in times of
war. One reason for the blessing on this land has been the
fulfilling of God’s promise to Abraham. The promise remains
in force to this day.
Likewise, the curse of the covenant remains in force to this
day. Nations down through history which have oppressed the
Jewish people or the nation of Israel have been cursed by God.
Ancient Egypt mightily oppressed Israel. They from then to
now have been a third and fourth rate impoverished nation.
Babylon oppressed the Jew and where are they? Greece rode
rough shod over Israel and they have ever since been an
impoverished, backwater nation. Rome powerfully persecuted
both Jewish people and the remnant of the Jewish state. Look
what happened to Rome. In modern history, recall what
happened to Nazi Germany or Saddam Hussein. God keeps His
word. His promise to Abraham has never changed or ever will.
Moreover, “in thee shall all families of the earth be
blessed.” Not only through the seed of Abraham has come the
Scriptures, but also the Savior Himself. Our salvation and all the
blessings thereof are easily traceable through Christ back to
Abraham. He would become not only the friend of God, but also
the father of faith. Indeed, we as gentiles of every nationality to
this day have been blessed through the faith, obedience and
posterity of Abraham. See Galatians 3:7-9. See also 22:18.
12:4 So Abram departed, as the LORD had spoken unto

him; and Lot went with him: and Abram was seventy and
five years old when he departed out of Haran. The impli-
cations are: (1) the details of the covenant were at the least
reiterated if not issued for the first time by God to Abraham at
Haran. (2) Abraham in direct obedience again departed “as the
LORD had spoken unto him.” (3) Though not explicit, faith
certainly is implicit in Abraham’s departure in taking God at
His word. (4) God may in fact have spoken a second time to
Abraham at Haran as well as when he was in Mesopotamia.
He took his nephew Lot with him. He was seventy-five
years old when he departed from Haran. Evidently, that is also
when the promise of a great posterity as per the covenant was
made.
12:5 And Abram took Sarai his wife, and Lot his
brother’s son, and all their substance that they had
gathered, and the souls that they had gotten in Haran; and
they went forth to go into the land of Canaan; and into the
land of Canaan they came. In departing Haran, Abraham’s
retinue included not only his wife Sarai, but also Lot “and all
their substance that they had gathered, and the souls that they
had gotten in Haran.”
Abraham and Sarah certainly had no children as yet. “The
souls that they had gotten in Haran” may refer to any children
Lot may have had as well as servants they had accumulated.
Genesis 14:14 notes that Abraham by then had accumulated
318 male servants. That in itself is some indication that God had
mightily blessed him (even at that relatively early point after
making His covenant with him).
“And they went forth to go into the land of Canaan.”
Hebrews 11:8 notes that Abraham did not know where he was
going though Genesis 11:31 (as well as here) makes it clear he
had been directed to go to Canaan. The reconciliation likely is
that though Abraham knew he was heading toward the region of
Canaan, he did not know precisely where. The seeming repe-
tition notes that (1) “he went forth to go in the land of Canaan”
and (2) “into the land of Canaan they came.” He set out on the
arduous journey and he arrived. This time, he was not distracted
for whatever reason.
12:6 And Abram passed through the land unto the

place of Sichem, unto the plain of Moreh. And the Ca-
naanite was then in the land. Entering Palestine from the
north, Abraham traveled southward to “Sichem, unto the plain
of Moreh.” Sichem later was called ‘Shechem’ and in New
Testament times probably was called ‘Sychar.’ It is in the same
area where Samaria later would be about half way through the
length of Palestine. “And the Canaanite was then in the land.”
By now the descendants of Canaan had settled into the area and
would remain there another five-hundred years, when Israel
under the leadership of Joshua would drive them out.
12:7 And the LORD appeared unto Abram, and said,
Unto thy seed will I give this land: and there builded he an
altar unto the LORD, who appeared unto him. For the first
time it is specifically noted that “the LORD appeared unto
Abram.” Exactly how He had manifested Himself to Abraham
at Ur or Haran is not noted. Though not otherwise described,
evidently the appearance of Jehovah God to Abraham at
Shechem was in the form of a ‘theophany’—God appearing in
a human form. God there made further promise to Abraham
concerning the land of Palestine. “Unto thy seed will I give this
land.” That promise has never been abrogated! God gave the
land to Abraham’s seed and that promise remains in force to this
day.
The contention swirling around the modern State of Israel
largely is over who has right to the land: the Jews or the
Palestinians. The first mention of Abraham building an “altar
unto the LORD” is noted. He may have done so earlier. There
simply is no record of such. Implicit is that Abraham in so doing
worshiped the Lord at this altar. It may have been as God
promised the land before him, he in thanksgiving built an altar
to worship the Lord in return.
12:8 And he removed from thence unto a mountain on

the east of Bethel, and pitched his tent, having Bethel on the
west, and Hai on the east: and there he builded an altar unto
the LORD, and called upon the name of the LORD. There-
after, Abraham for reasons not noted moved on southward and
pitched his tent on a mountain between what later would be
called Bethel (to the west) and Hai (or Ai to the east). There, “he
builded an altar unto the Lord, and called upon the name of the
LORD.” Again, Abraham formally worshiped Jehovah God,
perhaps pleading for fresh mercies as well as additional
gratitude for blessings already received. It is of note for the first
time in his life, he “called upon the name of the LORD.” He most
likely already had, but the prayer life of Abraham is thus
initially noted.
12:9 And Abram journeyed, going on still toward the

south. He continued southward, perhaps exploring the land
God had promised him. He may at this time have gone as far as
Hebron.
12:10-13 And there was a famine in the land: and

Abram went down into Egypt to sojourn there; for the
famine was grievous in the land. The remainder of the chap-
ter, though undoubtedly historically accurate, also is allegorical
of the Christian life. The Christian life is never easy. And so it
was, even after God had made His covenant and promises to
Abraham and blessing him that He allowed adversity to con-
front him. A bad famine developed in the land. As a keeper of
livestock, it was a difficult time. Abraham faced losing his
accumulated wealth. God’s promise notwithstanding, he faced
(from his perspective) a genuine crisis. He therefore opted to
flee the problem. It only got him into worse trouble as fleeing
usually does.
11 And it came to pass, when he was come near to enter
into Egypt, that he said unto Sarai his wife, Behold now, I
know that thou art a fair woman to look upon. 12 Therefore
it shall come to pass, when the Egyptians shall see thee, that
they shall say, This is his wife: and they will kill me, but they
will save thee alive. 13 Say, I pray thee, thou art my sister:
that it may be well with me for thy sake; and my soul shall
live because of thee. Even though his wife Sarah was already
more than sixty-five years old, she yet was an attractive woman.
As they entered into Egypt, he instructed his wife to inform
them that she was his sister. He feared some influential Egypt-
ian would kill him to have her. Sarah in fact was a half sister to
Abraham according to Genesis 20:12. Such marriages were
sociably permissible in that era. Nevertheless, though what they
agreed to do was technically the truth, it was devious. Abraham
was digging himself into a hole.
12:14-16 And it came to pass, that, when Abram was

come into Egypt, the Egyptians beheld the woman that she
was very fair. 15 The princes also of Pharaoh saw her, and
commended her before Pharaoh: and the woman was
taken into Pharaoh’s house. 16 And he entreated Abram
well for her sake: and he had sheep, and oxen, and he asses,
and menservants, and maidservants, and she asses, and
camels. Abraham’s expectation developed as he feared. Sarah
was taken away from Abraham into Pharaoh’s house. He
accordingly treated Abraham well for whom he perceived was
her brother. Further description of Abraham’s wealth and the
size of his household are noted.
12:17 And the LORD plagued Pharaoh and his house

with great plagues because of Sarai Abram’s wife. The word
translated as plagued (egn naga) has the most basic sense to
‘touch.’ The word translated as plagues (egn nega) can among
other things mean ‘sores.’ It may be God struck the household
of Pharaoh with painful sores.
12:18-20 And Pharaoh called Abram, and said, What is

this that thou hast done unto me? why didst thou not tell me
that she was thy wife? 19 Why saidst thou, She is my sister?
so I might have taken her to me to wife: now therefore
behold thy wife, take her, and go thy way. 20 And Pharaoh
commanded his men concerning him: and they sent him
away, and his wife, and all that he had. In some undisclosed
way, Pharaoh perceived that Abraham had misled him. It may
be, he called in Sarah and she confessed the whole matter. In any
event, the Pharaoh who was not timid about adding another
woman to his list of conquests suddenly became pious and
scolded Abraham for misleading him. The plague from God
likely persuaded him to be suddenly circumspect. The Pharaoh
therefore sent them and all which pertained to them away. God
not only preserved Abraham and his marriage, he also
precluded Sarah from being defiled thus maintaining the
lineage of Christ.
*****
Overview of Genesis 13: More of the early ‘ministry’ of

Abram is noted, specifically (1) his return to the land in verses
1-4; (2) his separation from Lot in verses 5-13; and (3) God’s
reaffirmation of His covenant with Abram in verses 14-18.
13:1-4 And Abram went up out of Egypt, he, and his

wife, and all that he had, and Lot with him, into the south.
Upon being expelled from Egypt, Abram returned to Palestine
into the south. The idea is of the southern portion of the land.
The initial prospects of God’s blessing upon Abram were
already evident.
For 2 Abram was very rich in cattle, in silver, and in
gold. Though God has not promised to enrich those who by
faith obey Him, He has promised to bless them. In the case of
Abram, God did both.
3 And he went on his journeys from the south even to
Bethel, unto the place where his tent had been at the
beginning, between Bethel and Hai. Abram continued
northward in his journey “even to Beth-el, unto the place where
his tent had been at the beginning, between Beth-el and Hai.”
The name Beth-el in Hebrew literally means ‘house of God.’
Though Abram had wavered in faith, going back into the world
(Egypt, as it were), he now returned to the house of God. The
spiritual picture of his getting back into fellowship is all to
obvious. The reference to “the beginning” simply harkens back
to the initial place Abram had worshiped God when he first
arrived in Canaan.
He returned in fact 4 unto the place of the altar, which he
had made there at the first: and there Abram called on the
name of the LORD. It should not be thought that from the time
Abram left Beth-el until the time he returned that he had not
prayed. Rather, what is implied is that upon returning to the
place where he had once served God, he especially, openly, and
publicly prayed, giving thanks to God for His blessing and
deliverance.
13:5-7 And Lot also, which went with Abram, had

flocks, and herds, and tents. Meanwhile, not only had Abram
prospered, but Lot had as well. He, by now, had flocks, and
herds, and tents. Lot had grown into a young, prosperous
rancher.
6 And the land was not able to bear them, that they
might dwell together: for their substance was great, so that
they could not dwell together. The grazing land in the vicinity
of Beth-el was not sufficient to support both the herds of Abram
and Lot. It led to squabbling and friction between the shepherds
employed by Lot and Abram.
7 And there was a strife between the herdmen of
Abram’s cattle and the herdmen of Lot’s cattle: and the
Canaanite and the Perizzite dwelled then in the land. The
mention of the Canaanite and the Perizzite dwelling then in the
land is related to the friction between Abram’s men and Lot’s.
The point is the country was not wide open. The Canaanites as
well as the Perizzites (evidently a sub-division of the
Canaanites) had herds in the area as well. Therefore, neither Lot
nor Abram could arbitrarily spread out farther.
13:8-9 And Abram said unto Lot, Let there be no strife,
I pray thee, between me and thee, and between my herdmen
and thy herdmen; for we be brethren. The generous, selfless,
and magnanimous nature of Abram is evident. Rather than add
fuel to the fire in demanding his ‘rights,’ Abram graciously
offered to move. His reference to them being brethren is in the
broader sense of ‘relatives.’ Lot was Abram’s brother’s son. In
that sense, they were indeed brethren. Abram viewed his
brother’s son in his place. Abram offered Lot first choice of the
region.
9 Is not the whole land before thee? separate thyself, I
pray thee, from me: if thou wilt take the left hand, then I will
go to the right; or if thou depart to the right hand, then I will
go to the left. Not only is Abram’s graciousness evident, his
selfless maturity shines as well. Whatever monetary gain he
might receive by putting himself first was not worth the friction
and trouble which would come in his family relationship. A
lesson remains in that regard to this day.
13:10 And Lot lifted up his eyes, and beheld all the plain
of Jordan, that it was well watered every where, before the
LORD destroyed Sodom and Gomorrah, even as the garden
of the LORD, like the land of Egypt, as thou comest unto
Zoar. As Lot and Abram stood in what later would be called the
Judaean highlands near Beth-el, they probably were upon a
peak from which they could see the entire region. From there
Lot could evidently see the Jordan valley reaching as far as the
south shore of the Dead Sea. Not only was the Jordan valley
verdant, but evidently prior to the destruction of Sodom and
Gomorrah, the south shore areas of the Dead Sea were lush as
well. What seemingly is implied is that after the judgement
came against Sodom and Gomorrah, God caused the area to
become arid as it is to this day. Zoar was one of five cities in the
area around the south shore of the Dead Sea and a neighboring
community of Sodom and Gomorrah. Perhaps Lot had visited
there earlier in selling products from his herds. He realized the
business potential in not only the well watered plains, but also
in being closer to lucrative markets.
13:11 Then Lot chose him all the plain of Jordan; and
Lot journeyed east: and they separated themselves the one
from the other. Lot made the crucial mistakes people make to
this day. He made life-altering decisions based upon economic
concerns and ignored the spiritual implications thereof. He
made a major move to make more money, but gave little thought
upon how it would impact him spiritually, much less his family.
Though he would evidently prosper there, he would eventually
lose his family to the world. Moreover, he purposely departed
from Abram who had been his spiritual mentor. Lot knew old
uncle Abram was strict in his following of Jehovah God. He
now would have more freedom of choice in his new place.
13:12-13 Abram dwelled in the land of Canaan, and Lot

dwelled in the cities of the plain, and pitched his tent toward
Sodom. Old, God-fearing Abram continued to live in Canaan
land, the place where God had promised to bless him. Lot,
however, “dwelled in the cities of the plain, and pitched his tent
toward Sodom.” Another step in Lot’s sorry slide is noted. He
first had noted the well-watered plains of Jordan. Soon he
would actually moved into the cities on the plain. Surely, Lot
was aware of the sinful reputation of those cities. He undoubt-
edly knew of the wickedness and perversity for which they were
notorious.
It may have been because business was better in Sodom,
but for whatever reason, Lot “pitched his tent toward Sodom.”
The next time we read of Lot (14:12), he had moved into
Sodom.
It was no secret. 13 The men of Sodom were wicked and
sinners before the LORD exceedingly. Lot without question
was aware of it.
13:14-15 And the LORD said unto Abram, after that Lot
was separated from him, Lift up now thine eyes, and look
from the place where thou art northward, and southward,
and eastward, and westward. Abram, no doubt, was
saddened in the shallow decision made by his nephew Lot.
Abram had more or less brought him up as if he were his own
son. There no doubt was a bond of fellowship which trans-
cended normal uncle and nephew relationships. In his hour of
rejection, the Lord came and brought encouraging news. God
instructed Abram to look to the north, south, east and west. He
likely was still upon a mountain, perhaps where he had built his
altar unto God near Beth-el. From that vantage, Abram could
see for miles in every direction.
15 For all the land which thou seest, to thee will I give it,
and to thy seed for ever. God, in so doing, gave further details
of his covenant with Abram. Two specific promises were made.
(1) “All the land which thou seest, to thee will I give it, and to thy
seed for ever.” God there promised ‘the land’ to Abram and his
descendants. The phrase in Hebrew for the land (Urah ‘ha-
eretz) is to this day used by the Jews to refer to their land. All the
fighting and trouble which has gone on in Israel over the past
decades is very simple. The Jews seek to reclaim the land God
gave to Abram almost four-thousand years ago. The Arabs are
not willing to recognize that claim. It is noteworthy that God
promised that land to Abram’s descendants “for ever.” That
promise has never been abrogated.
13:16 God moreover promised And I will make thy seed

as the dust of the earth: so that if a man can number the dust
of the earth, then shall thy seed also be numbered. Not only
did God promise Abram a land, but also a posterity in that land.
The fulfillment of that promise is not only in the coming seed of
Israel, but also all who would someday be his seed by faith in
Christ.
13:17 God therefore instructed Abram to Arise, walk

though the land in the length of it and in the breadth of it;
for I will give it unto thee. The promise of the land is again
reiterated. God in effect therefore said, “Go see the land I have
given you.” It is only to be expected for a land owner to check
out the land he is about to procure.
13:18 Then Abram removed his tent, and came and

dwelt in the plain of Mamre, which is in Hebron, and built
there an altar unto the LORD. Whether a part of his tour or
thereafter, in any event Abram therefore moved southward
from Beth-el and relocated again to the “plain of Mamre, which
is Hebron.” This is south of what later would be called
Jerusalem. He not only dwelt there, he also again “built there an
altar unto the LORD.”
*****
Overview of Genesis 14: Chapter 14 presents (1) the battle

of the kings with Abram along with Lot being taken prisoner in
verses 1-12. (2) Abram rescues (3) Lot in verses 13-16. (4)
Melchizedek blesses Abram in verses 17-20. (5) And, Abram
restores the spoil in verses 21-24.
14:1-12 And it came to pass in the days of Amraphel

king of Shinar, Arioch king of Ellasar, Chedorlaomer king
of Elam, and Tidal king of nations; 2 That these made war
with Bera king of Sodom, and with Birsha king of
Gomorrah, Shinab king of Admah, and Shemeber king of
Zeboiim, and the king of Bela, which is Zoar. 3 All these
were joined together in the vale of Siddim, which is the salt
sea. 4 Twelve years they served Chedorlaomer, and in the
thirteenth year they rebelled.
5 And in the fourteenth year came Chedorlaomer, and
the kings that were with him, and smote the Rephaims in
Ashteroth Karnaim, and the Zuzims in Ham, and the
Emims in Shaveh Kiriathaim, 6 And the Horites in their
mount Seir, unto Elparan, which is by the wilderness. 7 And
they returned, and came to Enmishpat, which is Kadesh,
and smote all the country of the Amalekites, and also the
Amorites, that dwelt in Hazezontamar.
8 And there went out the king of Sodom, and the king of
Gomorrah, and the king of Admah, and the king of
Zeboiim, and the king of Bela (the same is Zoar;) and they
joined battle with them in the vale of Siddim; 9 With
Chedorlaomer the king of Elam, and with Tidal king of
nations, and Amraphel king of Shinar, and Arioch king of
Ellasar; four kings with five. 10 And the vale of Siddim was
full of slimepits; and the kings of Sodom and Gomorrah
fled, and fell there; and they that remained fled to the
mountain.
11 And they took all the goods of Sodom and Gomorrah,
and all their victuals, and went their way. 12 And they took
Lot, Abram’s brother’s son, who dwelt in Sodom, and his
goods, and departed.
Over the next several years, Lot moved into Sodom,
perhaps oblivious to the political machinations which were
developing. The cities located on the south shore of the Dead
Sea (Sodom, Gomorrah, Admah, Zeboiim, and Zoar) had been
subjugated by a confederacy of kings to the east headed by Che-
dorlaomer. Though not noted, they evidently were obligated to
pay taxes to Chedorlaomer. After twelve years of subjugation
by the kingdoms of what later would be called Babylon, the
Canaanite cities at the southern end of the Dead Sea rebelled.
Therefore, a coalition of kings (Amraphel, king of Shinar
{Babylon}, Arioch, king of Ellasar, Chedorlaomer, king of
Elam {later called Persia}, and Tidal, a king of a city-state of
various nations) made war against the rebellious city states.
The battle was joined in “the vale of Siddim, which is the salt
sea.” The phrase “vale of Siddim” has the sense, ‘the valley of
the Dead Sea.’ Not only were the five cities above mentioned
attacked, but also other city states of the region as noted in
verses 5-7.
Therefore, the kings of the five cities on the south shore of
the Dead Sea went out to battle with the overlords against whom
they had rebelled. They got their clocks cleaned. Note is made
that the “vale of Siddim was full of slimepits.” The significance
of that statement evidently is that the five city states of the area
hoped to draw their enemies into battle and they being ignorant
of them would become stuck therein. The reference to slimepits
is of tar, asphalt, and crude oil pits on the surface of the ground
in that area.
The tactic did not work. The invading forces of Chedor-
laomer utterly defeated the forces of Sodom and its allies. They
spoiled their foes and left. “And they took Lot, Abram’s bro-
ther’s son, who dwelt in Sodom, and his goods, and departed.”
Lot’s aspirations had backfired. What had seemed to be gold
surely now did not glitter.
14:13 And there came one that had escaped, and told
Abram the Hebrew; for he dwelt in the plain of Mamre the
Amorite, brother of Eshcol, and brother of Aner: and these
were confederate with Abram. One escaped the fray and
brought word to Abram what had happened. The first use of the
word Hebrew (yrbe) in the Bible is made. The word essentially
means ‘one who is from beyond.’ The implication is that Abram
was a stranger and a foreigner in the midst of the Canaanites.
There no doubt is allusion to that in Hebrews 11:9, 13. There
Abraham sojourned in a “strange country.” The idea is of a
foreign land. He along with others of faith “confessed that they
were strangers and pilgrims on the earth.” Indeed, this world is
not our home. We’re just a passing through.
Though God had promised the land to Abraham, he still
was a stranger or foreigner in it. The Canaanites there viewed
him as such, and he himself must not have felt at home in the
world that then was. Truly he looked for a city which had
foundations whose builder and maker is God. The reference to
several Canaanites being “confederate with Abram” literally
means they were ‘men’ with Abram. The greater thought is that
he was surrounded by Canaanite peoples and some perhaps
joined with him.
14:14-16 And when Abram heard that his brother was

taken captive, he armed his trained servants, born in his
own house, three hundred and eighteen, and pursued them
unto Dan. Abram therefore gathered his household servants
which by now numbered 318 and pursued the marauding kings
to Dan. There is great courage thus evidenced. In all likelihood,
Abram was outnumbered. Also evident is that God had contin-
ued to bless him in the land. Having 318 servants suitable to go
to war is indicative of considerable prosperity. Their pursuit
took them to Dan which is the northernmost extremity of
Canaan (Palestine).
15 And he divided himself against them, he and his
servants, by night, and smote them, and pursued them unto
Hobah, which is on the left hand of Damascus. Realizing he
likely did not have the overwhelming strength to confront his
enemy head on, Abram divided his forces and attacked by night.
He evidently came at them from several sides and in the dark-
ness deceived his foe into thinking a far greater force was
attacking them. They fled. Abram “smote them and pursued
them unto Hobah, which of on the left hand of Damascus.”
16 And he brought back all the goods, and also brought
again his brother Lot, and his goods, and the women also,
and the people. He recovered the goods of the looted cites of
the south and more importantly recaptured Lot along with
others who had been taken captive.
14:17 And the king of Sodom went out to meet him after
his return from the slaughter of Chedorlaomer, and of the
kings that were with him, at the valley of Shaveh, which is
the king’s dale. Abram therefore marched back to Sodom and
vicinity with all he had recovered. The king of Sodom upon
hearing of what happened met him at the “valley of Shaveh,
which is the king’s dale.”
14:18-20 And Melchizedek king of Salem brought forth

bread and wine: and he was the priest of the most high God.
Meanwhile, another king appeared on the scene, “Melchizedek
king of Salem.” Salem is generally thought to be what later was
called Jerusalem. In Hebrew, it means ‘peace.’ The name
Melchizedek is made up of several simpler words and literally
means ‘ my king is righteous,’ or as Hebrews 7:2 comments,
“King of righteousness.” He is described as “the priest of the
most high God.” Hence, here appeared one described (1) as
king of peace, (2) king of righteousness, and (3) priest of the
most high God. Moreover, Hebrews 7:3 notes that he was
“without father, without mother, without descent, having
neither beginning of days, nor end of life, but made like unto the
Son of God; abideth a priest continually.” Clearly, Melchizedek
was not a mere mortal. Moreover, the spiritual characteristics of
his title strongly hint that he in fact was none other than a pre-
incarnate appearance of Jesus Christ (a Christophany).
19 And he blessed him, and said, Blessed be Abram of
the most high God, possessor of heaven and earth. Melchi-
zedek blessed Abram and received tithes of him. In blessing
him, He noted that Abram was of the “most high God, possessor
of heaven and earth.” The word translated as possessor (hnq
qanah) has the sense of ‘owner.’ Indeed, God is the owner of
heaven and earth. David, writing centuries later, could with
authority say, “The earth is the LORD’s and the fullness
thereof.”
20 And blessed be the most high God, which hath
delivered thine enemies into thy hand. And he gave him
tithes of all. The first reference to tithing is thus noted in the
Bible. What is seemingly implied is that it was already thought
appropriate by Abram to give a tenth of his increase to God. It
should be also noted that this first mention of tithing is hundreds
of years before the law of Moses included it. It was therefore
long established before the law.
14:21-24 And the king of Sodom said unto Abram, Give

me the persons, and take the goods to thyself. The king of
Sodom, delighted to have his captured people returned, offered
to Abram the spoil he had recovered.
22 And Abram said to the king of Sodom, I have lift up
mine hand unto the LORD, the most high God, the possessor
of heaven and earth. Notice also that Abram lifted up his hand
unto the LORD, the most high God, the possessor of heaven
and earth. He evidently in a solemn oath swore before God the
above. Three Old Testament names of God are noted in one
verse. LORD (Jehovah), “The most high” (Elyon), and God (El).
The Trinity is hinted at. Again, God is noted as the owner of the
heaven and earth. In the context, what might be implied is that
Abram intended to look to the Lord who owned the heaven and
earth to supply his needs and not the pagan king of Sodom.
23 That I will not take from a thread even to a
shoelatchet, and that I will not take any thing that is thine,
lest thou shouldest say, I have made Abram rich: 24 Save
only that which the young men have eaten, and the portion
of the men which went with me, Aner, Eshcol, and Mamre;
let them take their portion. Abram in effect swore he would
not receive even a thread or a shoe thong lest he be accused of
having been enriched by him. He rather asked only that the men
who had assisted him be allowed a portion of the spoils
recovered as well as what they had eaten. (Also implied is that
the tithe went to the Lord.)
*****
Overview of Genesis 15: The fifteenth chapter of Genesis

takes place after the matter of rescuing Lot and Melchizedek.
God confirmed again to Abram His covenant reiterating the
promise of a numberless seed and the promise of the land. One
thing is for sure. As the Abrahamic covenant is repeated in the
mid chapters of Genesis, God makes clear to Abram and any
others, His promise to him is no fluke.
The chapter contains the following subdivisions: (1) God’s
encouragement to Abram in verse 1. (2) Abraham’s justifi-
cation by faith in verses 2-6. (3) The promises of the land to
Abraham for an inheritance in verses 7-11. (4) The covenant
confirmed in a vision in verses 12-16. And, (5) The covenant
confirmed by a sign in verses 17-21.
15:1 After these things the word of the LORD came unto
Abram in a vision, saying, Fear not, Abram: I am thy shield,
and thy exceeding great reward. The “after these things”
evidently refers to the events ending chapter 14—of Lot and
Melchizedek. At that time, “the word of the LORD came unto
Abram in a vision.” Precisely how God spoke to Abram is not
noted other than in a vision. Some have speculated whether
Jesus Christ manifested Himself in a Christophany (a pre-
incarnate appearance of Christ). In any event, the Lord clearly
spoke to Abram.
As is the case in scores of divine messages, He introduced
what He had to say with a word of comfort, “Fear not, Abram.”
Then God uttered a profound promise specifically to Abram.
However, by extension, the promise in general remains for
God’s people to this day. “I am thy shield, and thy exceeding
great reward.” God promised Abram that He would be a
protective shield to him. That promise is reiterated in general to
God’s people elsewhere. See Psalm 3:3, 5:12, 28:7 et al.
Moreover, not only does God reward His people (Psalm 58:12),
He Himself is our reward. Furthermore, He is an “exceeding
great reward.”
15:2 And Abram said, Lord GOD, what wilt thou give
me, seeing I go childless, and the steward of my house is this
Eliezer of Damascus? Some years had passed since God had
made His original promise to Abram concerning making him a
great nation in Genesis 12. Lot, his nephew, had departed and
Abram now into his eighties had no children. As we all on
occasion do, Abram became impatient and contemplated taking
matters into his own hands. At the least, it is evident Abram was
worried about the situation. As Jehovah God spoke with him in
the vision begun in verse 1, Abram asked, “Lord God, what wilt
thou give me, seeing I go childless, and the steward of my house
is this Eliezer of Damascus.”
Of note is that Abram addressed God as “Lord GOD.” The
Hebrew words are Adonai Jehovah. This is the first place in the
Bible where ‘Adonai’ is used in regard to God (in fact, the first
time the word Adonai is used in the Bible.) The word has the
sense of Lord in the New Testament sense. (Of course, the
Authorized Version often renders Jehovah as LORD as already
found in Genesis.)
In as much Abram had no children and had no prospects of
children, he therefore came up with the idea to make one
already within his household his heir. What clearly is implied is
that Abram suggested to God that perhaps Eliezer, his chief
servant or (more likely) his son be made heir. Of interest is that
the word translated as steward (Nb ben) is the common Hebrew
word for ‘son’ and is overwhelmingly rendered as ‘son.’
However, the word is modified with the Hebrew word qvm
(mesheq) which literally means ‘acquired.’ Eliezer was
Abram’s ‘acquired son.’ The thought likely implies he was a
servant like unto a son.
15:3 Continuing, Abram said, Behold to me thou hast

given no seed: and, lo, one born in my house is mine heir.
What may be implied is that Eliezer had a son which had been
born while serving Abram and he therefore suggested him. Or
more likely, Eliezer had been born to a servant of Abram and
had thus grown up in Abrams’s house. Abram, as we all do on
occasion, suggested to God what he could see by sight, and not
by faith.
15:4 And, behold, the word of the LORD came unto him,
saying, This shall not be thine heir; but he that shall come
forth out of thine own bowels shall be thine heir. God’s
answer was plain. (It is not clear if this is a part of the original
dialogue. Some have advanced that this may have been a
reappearing of God to Abram later in distinction to verses 1-3.)
“This shall not be thine heir; but he that shall come forth out of
thine own bowels shall be thine heir.” God made clear to Abram
His promise would be through and to one born of Abram. The
word translated as bowels (hem me-ah) in this context refers to
his reproductive organs.
15:5 And he brought him forth abroad, and said, Look
now toward heaven, and tell the stars, if thou be able to
number them: and he said unto him, So shall thy seed be.
The text seems to imply (at least this portion) that God spoke to
Abram at night. The phrase “and he brought him forth abroad”
has the sense of bringing Abram without, perhaps out of his tent.
God said to him, “Look now toward heaven, and tell the stars,
if thou be able to number them: and he said unto him, So shall
thy seed be.” Implied is that this took place on a clear, moonless
night.
As Abram looked up into the starry sky, seeing the Milky
Way, the prospect of God’s promise must have been made
clear. In an age before there was air or light pollution, the skies
were awash in stars. The greater implication is that Abram’s
seed (his descendants) would be numberless. That promise
finds its fulfillment in not only the coming nation of Israel and
its eternal posterity, but even more so, those gentile peoples
who through faith in Christ have become heir of the promise
God made to Abraham.
15:6 And he believed in the LORD; and he counted it to

him for righteousness. The first mention of faith is herein
found in the Bible. It is a monumental one. The phrase could
literally be rendered, “And he believed the Lord,” or “He
trusted the Lord.” The idea is that Abram simply took God at
His word. Therein is a simple, yet profound definition of faith.
It can be defined as taking God at His word. The word translated
as counted (bvx khaw-shab) among other things has the sense
‘to impute’ or ‘to account.’
The Apostle Paul clearly and forcibly harkens back to this
very passage in establishing the New Testament principle of
justification by faith in Romans 4. What is clear is that Abraham
was justified by faith. He took God at His word. He trusted Him.
He believed Him. Though faith as a spiritual principle would
later be more fully developed, its essence is here. Abram took
God at face value. He trusted Him. He relied upon His promise.
That principle remains to this day and is the essence of not only
saving faith, but also living by faith.
15:7 And he said unto him, I am the LORD that brought

thee out of Ur of the Chaldees, to give thee this land to
inherit it. God seemingly concluded his reaffirmation of His
covenant to Abram by reminding him that He was the same
Jehovah who “brought thee out of Ur of the Chaldees, to give
thee this land to inherit it.” Lest there be any doubt in Abram’s
mind, God made it clear that He was one and same with the One
who had called him. He Himself had called him. He had now
justified him, and He would in due season glorify him. There is
a striking parallel to Romans 8:29-30.
15:8 And he said, Lord GOD, whereby shall I know that

I shall inherit it? Though on the face of it, there seems to be
doubt in Abram, it may be rather he was asking God to present
a further sign of confirmation thereof for future posterity to
believe. Other godly men sought signs verifying God’s promise
such as Gideon in Judges 6:36-40, or Hezekiah in II Kings 20:8-
11. It may be that Abram only doubted himself. He may have
wondered if it was actually God speaking to him or if he merely
was experiencing a dream. Therefore, to make it clear, he asked
God for verification. The following is what God instructed him
for that verification.
15:9-11 And he said unto him, Take me an heifer of

three years old, and a she goat of three years old, and a ram
of three years old, and a turtledove, and a young pigeon.
Evidently, at the least, another day passed. It apparently had
been night, and now Abram went about the following culmin-
ating at sun down. God instructed him to “take me an heifer of
three years old, and a she goat of three years old, and a ram of
three years old, and a turtle-dove, and a young pigeon.” Some
have speculated as to what the significance the various animals
mean. There is a wide variety of speculation, however, the text
does not given any specific significance.
10 And he took unto him all these, and divided them in
the midst, and laid each piece one against another: but the
birds divided he not. Abram that day evidently split the
animals each into two parts (though not the birds). It may be that
each of the animals (the heifer, she goat and ram) were divided
in two, and each half laid on the ground apart from the other
half. It has been advanced how this may have been a custom of
the day in making a covenant. The idea was that in providing a
passage between the divided animals both covenantors would
walk between them. If either party should break the covenant,
they should likewise be cut asunder as the animals were.
11 And when the fowls came down upon the carcases,
Abram drove them away. The record of fowls coming down
upon the carcasses and Abram driving them away implies
significance. Some have advanced the idea that in allegorical
form, the fowls of the air coming down symbolized the various
nations which would descend like birds of prey upon future
Israel. Yet, God would in due season drive them off. It may
rather simply be part of the narrative. When airborne scaven-
gers swooped down for a meal, Abram dove them away.
15:12 And when the sun was going down, a deep sleep
fell upon Abram; and, lo, an horror of great darkness fell
upon him. As night-fall came, “a deep sleep fell upon Abram;
and, lo, an horror of great darkness fell upon him.” Again, it may
be assumed the record of a “horror of great darkness” coming
upon Abram has significance. It is not noted. However, some
have advanced that this may be indicative of the times of
difficulty and darkness which would befall Abraham’s seed in
the coming millennia. The word translated as horror (hmya ay-
maw) has the sense of ‘fear’ or ‘dread.’ In any event, as Abram
fell into a sleep/trance type of vision, it was horror provoking in
its darkness.
15:13-16 And he said unto Abram, Know of a surety

that thy seed shall be a stranger in a land that is not theirs,
and shall serve them; and they shall afflict them four
hundred years. God added further insight to Abram as to what
would befall his promised posterity. They would “be a stranger
in a land that is not their’s, and shall serve them; and they shall
afflict them four hundred years.” From the clear perspective of
hindsight, it is evident that God revealed to Abram a prophecy
that his seed (i.e., the coming nation of Israel) would be in
servitude for four-hundred years. This was clearly was illus-
trated in detail in Exodus.
Continuing, God foretold to Abram how 14 also that
nation, whom they shall serve, will I judge: and afterward
shall they come out with great substance. Again, God
foretold in precise detail that He would judge Egypt and bring
His people out thereof with great substance. This was fulfilled
precisely as noted in Exodus 11:2-3, 12:35-36 as well as Psalm
105:37.
15 And thou shalt go to thy fathers in peace; thou shalt
be buried in a good old age. God promised Abram that he
would die in peace and be buried in “good old age.” As noted in
Psalm 37:37, the upright can look forward to a peaceable death.
Though that might be taken for granted, multitudes down
through the ages have died otherwise. Indeed, Abram so died at
the ripe age of 175 years. See Genesis 25:7.
Finally, God promised to Abram that 16 in the fourth
generation they shall come hither again: for the iniquity of
the Amorites is not yet full. Biblical generations are not all the
same. In Abram’s day, men lived longer. Scripture records that
there were four generations between Levi and Moses. At that
time, they would come forth out of “that nation” (i.e., Egypt).
One reason for the delay was that “the iniquity of the
Amorites” was not yet full. God works in ways which we at
times do not comprehend. Not only was he developing a people
in Egypt, but in His perfect omniscience, “the iniquity of the
Amorites” was not yet full. There was a right and just time for
Israel to dislodge the Amorites. The Amorites were a sub-
division of the Canaanites and perhaps would be the most
wicked. As their cup of iniquity became full, God would in full
justice cast them out of the land and give it to Abraham’s seed.
At times, we may not understand why God lingers in acting. But
in His perfect will, He knows the right and just time to act.
15:17 And it came to pass, that, when the sun went

down, and it was dark, behold a smoking furnace, and a
burning lamp that passed between those pieces. Recall, that
Abram had asked God for verification of his promise in verses
5-7. God had instructed him to divide several animals and lay
them out on the ground as noted in verses 9-11. The time is still
that same night. God had made further revelation to Abram in
verses 13-16. Now, the context returns to Him granting the sign
for which Abram had asked. Evidently, that same night,
“behold a smoking furnace, and a burning lamp that passed
between those pieces.” In becoming party to the covenant He
had made with Abram, God in symbolic fashion passed
between the divided animals laid out upon the ground. In so
doing, He signified that He had thus confirmed the covenant to
Abram as noted in verse 10.
The “smoking furnace” or at least the likeness of such may
have been a symbol of the great troubles Israel would under go
in Egypt. Deuteronomy 4:20 likens their affliction in Egypt to
an iron furnace. Moreover, they there were forced to make
bricks which were fired in furnaces. See Exodus 9:8.
The phrase “burning lamp” could be rendered as ‘a lamp of
fire.’ It may have significance to the later pillar of fire, to the
Shekinah glory, to God being a consuming fire, or perhaps to
Him as light. The Scripture is not clear in its application. No
doubt some or all of the above are in mind. In any event, the
passing of (or the likeness of) a furnace and a lamp of fire was
God’s sign verifying to Abram His covenant and the promises
contained therein.
15:18 In the same day the LORD made a covenant with

Abram, saying, Unto thy seed have I given this land, from
the river of Egypt unto the great river Euphrates. God
specified in considerably more detail the boundaries of the land
he promised to Abram’s seed. The river of Egypt probably is the
Nile River, though some have thought it to be a lessor stream
flowing between what today is thought of as Israel and Egypt. In
any event, the land would some day stretch all the way from
Egypt to the Euphrates River. Only during the time of David and
Solomon has Israel ever come close to realizing the full extent
of the land God promised to Abraham. See II Samuel 8:3 and I
Kings 4:21. That greatness of course will reach its full extent
someday when Jesus Christ sits upon His throne in the
Millennium.
15:19-21 The Kenites, and the Kenizzites, and the

Kadmonites, 20 And the Hittites, and the Perizzites, and the
Rephaims, 21 And the Amorites, and the Canaanites, and
the Girgashites, and the Jebusites.
Specifically, the seed of Abram would someday occupy the
lands presently occupied by the nations noted. All was
promised to the seed of Abraham in the full extent of the
kingdom. From other Scripture, we know that will take place
during Millennium, though there was a temporary fulfillment
thereof during the reigns of David and Solomon.
*****
Overview of Genesis 16: Chapter 16 deals with how

Abram and Sarai were childless and how they sought to take
matters into their own hands. The chapter has these subdiv-
isions: (1) Sarai gives Hagar to Abram in verses 1-3. (2)
Hagar’s impudence to Sarai in verses 4-6. (3) The Angel of the
Lord commands and give promise to Hagar in verses 7-16.
16:1 Now Sarai Abram’s wife bare him no children:

and she had an handmaid, an Egyptian, whose name was
Hagar. Ten years had passed since God had appeared to Abram
at Haran and his original promise of a posterity. Yet Abram and
Sarai had no children. It may be significant that Sarai’s maid,
Hagar, was an Egyptian. Throughout the Scripture, Egypt is
generally symbolic of the world.
During a time of testing, doubt, and wavering, Abram and
Sarai had gone into Egypt. Though not explicitly stated, it may
be inferred that it was there they obtained Hagar. If so, while in
the world, they received influences which would trouble them
long thereafter.
16:2-3 And Sarai said unto Abram, Behold now, the

LORD hath restrained me from bearing: I pray thee, go in
unto my maid; it may be that I may obtain children by her.
And Abram hearkened to the voice of Sarai.
It is of note that Sarai suggested to Abram to go in unto my
maid. Sarai never was woman of faith to the degree that
Abraham was. Evidently, she became impatient waiting for
God to fulfill His promise. Notice further that Sarai said, it may
be that I may obtain children by her. In any event, Sarai
thought it was time to take matters into their own hands. Her
unwillingness to wait on the Lord is indicative of her lack of
faith. That lack of faith would bring much trouble thereafter.
3 And Sarai Abram’s wife took Hagar her maid the
Egyptian, after Abram had dwelt ten years in the land of
Canaan, and gave her to her husband Abram to be his wife.
It apparently was a socially acceptable custom of the day for a
couple to seek children through the maid of the wife. However,
it should be noted that though it may have been socially
acceptable, it was not God’s way. It might be further inferred
that Abram and Sarai picked up this idea while in Egypt.
Alternately, they may have gotten the idea from their Canaanite
neighbors. In either event, the idea came from the world, and not
from God.
Though polygamy was a socially acceptable custom in
biblical times, it never has been God’s perfect will. Notwith-
standing, Sarai gave Hagar “to her husband Abram to be his
wife.” The idea is not that Hagar received equal standing with
Sarai. Rather, she was allowed to sleep with Abram for the
express purpose of conceiving a child by him.
16:4 And he went in unto Hagar, and she conceived:

and when she saw that she had conceived, her mistress was
despised in her eyes. The scheme of Sarai worked. Her maid
conceived by Abram. However, when Hagar discovered she
was pregnant by Abram, “her mistress was despised in her
eyes.” Sarai had not anticipated this. Now Hagar looked with
contempt upon her barren mistress. She, the lowly maid-
servant, had been able to achieve what Sarai had not been able
to do in many years of married life. Sarai was now the one
looked down upon by Hagar. Hagar exhibited carnal pride,
thinking she was more of a woman than Sarai.
16:5 And Sarai said unto Abram, My wrong be upon

thee: I have given my maid into thy bosom; and when she
saw that she had conceived, I was despised in her eyes: the
LORD judge between me and thee. It may be that Sarai had
wondered in the back of her mind if the problem of infertility
had been on Abram’s part. It was now clear the opposite was in
fact the case. In any event, she was acutely aware of Hagar’s
newly achieved rivalry.
Therefore, Sarai, went to Abram and said, “My wrong be
upon thee.” The idea is that she came to her husband and said in
effect, “My problem is now your problem.” This no doubt was
an emotionally charged scene. Sarai in effect said, “Look at her
attitude! I am despised by her!” In so many words, Sarai said to
Abram, “What are you going to do about it?” Moreover, she (in
apparent emotion) blurted out, “the LORD judge between me
and thee.” Through their lack of faith, they had made a major
error. They could not undo it. Sarai, in frustration implied if
Abram would not do anything about it, then she would appeal to
God. Their marriage without question was in a crisis.
16:6 But Abram said unto Sarai, Behold, thy maid is in

thy hand; do to her as it pleaseth thee. And when Sarai dealt
hardly with her, she fled from her face. Abram therefore told
his wife, thy maid is in thy hand; do to her as it pleaseth thee.
Notwithstanding, her being upset, Sarai still needed Abram’s
permission to evict Hagar from their home. Abram told Sarai to
do whatever she wished in the matter. It must have been a time
of bitter emotions.
Abram was finally going to be a father, but now his wife
was terribly upset. Moreover, the poor maid-servant involved
was going to be unceremoniously kicked out along with his
unborn child. The word translated as hardly (hne awnaw) has
the sense of ‘harshly.’ Therefore, Hagar fled.
16:7-9 And the angel of the LORD found her by a

fountain of water in the wilderness, by the fountain in the
way to Shur. One can only imagine Hagar’s bitter emotions.
She had in obedience, loyalty, and total innocence participated
in her mistress’ scheme. Now the whole affair had blown up in
her face. She was alone, pregnant, and rejected.
8 And he said, Hagar, Sarai’s maid, whence camest
thou? and whither wilt thou go? And she said, I flee from
the face of my mistress Sarai. What is clear is God’s mercy
upon her. He sent an angel to assist her. (This is the first direct
mention of angels in the Bible.) The angel found her by a spring
of water on the way to Shur. Shur was the border of Egypt.
Hagar quite evidently was heading home.
9 And the angel of the LORD said unto her, Return to thy
mistress, and submit thyself under her hands. The angel had
a profound message for this young, unwed mother. “Return to
thy mistress, and submit thyself under her hands.” The word
translated as submit (hne awnaw) in this conjugation has the
idea ‘to humble.’ Hagar’s arrogance is what had exacerbated
her trouble. She was instructed to thus return and humble
herself.
16:10-11 And the angel of the LORD said unto her, I will
multiply thy seed exceedingly, that it shall not be numbered
for multitude. God promised Hagar that He would multiply
her seed exceedingly, that it shall not be numbered for
multitude.
11 And the angel of the LORD said unto her, Behold,
thou art with child, and shalt bear a son, and shalt call his
name Ishmael; because the LORD hath heard thy affliction.
Moreover, her child would be a son. She was to name him
“Ishmael; because the LORD hath heard thy affliction.” The
name Ishmael literally means, ‘God will hear.’ God had heard
and intervened to help Hagar.
About fourteen years later when Sarah demanded again
that Hagar and her son be cast out, God again heard the cry of
this maid servant and providentially preserved them. See
Genesis 21:9-10. Ishmael indeed would become a great people.
The Arabic peoples to this day are descended from the seed of
Ishmael.
16:12 And he will be a wild man; his hand will be against

every man, and every man’s hand against him; and he shall
dwell in the presence of all his brethren. The angel went on
to prophesy that Ishmael would be a “wild man; his hand will be
against every man, and every man’s hand against him; and he
shall dwell in the presence of all his brethren.” The word
translated as wild (arp pereh) literally means ‘wild ass.’
Ishmael evidently would grow up as an unruly, stubborn man.
Sadly, that often is the case of fatherless children of which
Ishmael would become during his formative teenage years. The
reference to his hand being against every man and every man
against him may have long term fulfillment. The Arabic nations
down through the centuries have been a warring people mar-
auding against and being raided by their neighbors. The
notation of him dwelling in the presence of his brethren may be
prophetic that the Arabs also have been a nomadic people as
Bedouins living in the midst of other neighboring nations (the
Midianites, the Edomites, and the Israelites). All of these
peoples were in some fashion related.
16:13-14 And she called the name of the LORD that

spake unto her, Thou God seest me: for she said, Have I also
here looked after him that seeth me? Hagar coined her own
name for Jehovah God: “Thou God seest me” (yaral Lahai-
roi). The final phrase in verse 13 could be rendered, ‘For said
she, I have also here seen Him that saw me.’ What is implied is
that Hagar (in her mind) thought the angel of the Lord to in fact
be the Lord Himself. Some have taken the position that angel
was in fact a Theophany—God appearing in a visible form. The
greater truth is that God indeed does see us. He saw this miser-
able maid-servant in her distress.
14 Wherefore the well was called Beerlahairoi; behold,
it is between Kadesh and Bered. It is not clear if she or
someone else named the well-spring of water, but in any event,
it came to be known Beer-Lahai-roi. That phrase literally
means ‘The well of the Living One Who saw me.’ It is in
southern Palestine in what today is called the Negev.
16:15-16 And Hagar bare Abram a son: and Abram

called his son’s name, which Hagar bare, Ishmael. 16 And
Abram was fourscore and six years old, when Hagar bare
Ishmael to Abram. Hagar therefore returned to Abram’s
place, bore her son, and Abram named him Ishmael. Abram was
86 years old when Ishmael was born. Recall how that Abram
was 75 years old when God first promised him a son in Genesis
12:1ff. Thus, eleven years had passed. Or, put another way, after
waiting for about ten years, Sarai and Abram took events into
their own hands in the matter of Hagar. That decision of the will
of the flesh would haunt them and their descendants from that
day to the present hour.
*****
Overview of Genesis 17: In this chapter, God renews and

confirms His covenant with Abram. The chapter contains these
subdivisions: (1) God renews His covenant with Abram in
verses 1-6. (2) The practice of circumcision was instituted in
verses 7-14. (3) Sarai’s name is also changed, and Isaac is
promised in verses 15-22. Finally, (4) Abraham and his
household are circumcised in verses 23-27.
17:1 And when Abram was ninety years old and nine,
the LORD appeared to Abram, and said unto him, I am the
Almighty God; walk before me, and be thou perfect.
Thirteen years passed. No other information is given of what
took place during those years. It may be Abram assumed
Ishmael would be God’s fulfillment of His promise. God
referred to Himself to Abram with a name not heretofore
mentioned in the Bible.
The name Almighty God in Hebrew is El Shaddai. It
literally means ‘God Almighty.’ This is the first of forty-eight
times God is so described in the Old Testament. He uttered a
simple command for Abram which by extension applies to any
believer to this day. “Walk before me, and be thou perfect.” The
word translated as perfect (Mymt tamiym) has a spectrum of
thought ranging from ‘without blemish,’ to ‘upright,’ to ‘com-
plete and whole.’ The idea might be paraphrased, ‘Walk before
me uprightly.’ Or, ‘Walk before me without blemish.’ Or,
‘Walk before me completely.’ The composite thought is that
God commanded (the verb ‘to walk’ is an imperative) Abram to
walk before him in righteousness, purity, and total dedication.
The word perfect as rendered in the Authorized Version is
an accurate representation of the overall thought. In light of the
evident wavering of Abram noted later in the chapter, God may
have been admonishing him to return to complete faith.
17:2 And I will make my covenant between me and

thee, and will multiply thee exceedingly. God’s promise to
make my covenant between me and thee is not conditioned
upon His command in verse 1. God had already made His
covenant with Abram. However, here God is reiterating or
confirming it once again to Abram. In effect, God reminded
Abram to walk worthy of His promise to Him. The word
translated as make (Ntn nathan) has a broad sense of thought
which may be summed up in the word ‘give.’ The idea here
likely is that God was about to establish or to begin to fulfill His
covenant with Abram. The proceeding context makes clear that
Abram was about to receive His son of promise. Once again,
God announced that He would multiply Abram exceedingly.
This promise was to a ninety-nine year old man who had as yet
to have any children by his wife.
17:3-5 And Abram fell on his face: and God talked with
him, saying, 4 As for me, behold, my covenant is with thee,
and thou shalt be a father of many nations As God proceeded
to re-affirm His covenant, Abram fell on his face. Indeed,
Abram would be father to not only the coming nation of Israel,
but also of the Arabic peoples, the Turks through Ishmael, and
other peoples through the sons of Keturah. He spiritually also
became the father to all thereafter who would believe.
5 Neither shall thy name any more be called Abram, but
thy name shall be Abraham; for a father of many nations
have I made thee. God changed Abram’s name. Abram meant
‘exalted father.’ However, his new name Abraham literally
meant ‘father of multitudes.’ Indeed, Abraham would become
the father of many nations.
17:6-8 And I will make thee exceeding fruitful, and I

will make nations of thee, and kings shall come out of thee.
God for the fourth time reiterated His covenant to Abraham.
Each time, a little more detail is added. Again, as implied
earlier, God promised him that he would make him “exceeding
fruitful, and I will make nations of thee, and kings shall come
out of thee.” There needed to be faith on Abraham’s part to
believe such a promise. As a ninety-nine year old man, he had
yet to have one child by his wife. Now, God said he would
become “exceeding fruitful?” Through his posterity, that came
true. Indeed, many kings were born of the seed of Abraham,
from Saul to Zedekiah. The greatest king of course is Christ.
However, as will be soon noted, Abraham was perhaps con-
fused as through whom God would fulfill His promise.
7 And I will establish my covenant between me and thee
and thy seed after thee in their generations for an ever-
lasting covenant, to be a God unto thee, and to thy seed after
thee. Moreover, the covenant which God promised would be
established between him and his seed forever. Jehovah
promised to be God unto him and his seed forever.
8 And I will give unto thee, and to thy seed after thee, the
land wherein thou art a stranger, all the land of Canaan, for
an everlasting possession; and I will be their God.
Furthermore, God once again promised the land wherein he was
a stranger to Abraham and his seed. The word translated as
stranger (rwgm maguwr) has the sense of being a ‘pilgrim.’ It
no doubt hearkens forward to Hebrews 11:13 wherein Abra-
ham and Sarah “confessed they were strangers and pil-grims on
the earth.” Nevertheless, God promised the land (Urah ha-
eretz) to Abraham and his seed.
Lest there be any question, the land was Canaan and later
known as Palestine. It was given to Abraham’s seed. That clear-
ly is not Ishmael or his descendants. The promised seed had yet
to be born. Moreover, the promise of the land to Abraham’s
seed was “for an everlasting possession.” Again, God promised
to be their God forever. God gave the land to the Jew. That
promise has never been abrogated!
17:9-14 And God said unto Abraham, Thou shalt keep

my covenant therefore, thou, and thy seed after thee in their
generations. 10 This is my covenant, which ye shall keep,
between me and you and thy seed after thee; Every man
child among you shall be circumcised. 11 And ye shall
circumcise the flesh of your foreskin; and it shall be a token
of the covenant betwixt me and you. 12 And he that is eight
days old shall be circumcised among you, every man child
in your generations, he that is born in the house, or bought
with money of any stranger, which is not of thy seed. The
token or symbol of the covenant made by God to Abraham was
to be the circumcision of Abraham and every male (eight days
and older) in his household. This practice was to be observed in
his “seed after thee in their generations.”
13 He that is born in thy house, and he that is bought
with thy money, must needs be circumcised: and my
covenant shall be in your flesh for an everlasting covenant.
14 And the uncircumcised man child whose flesh of his
foreskin is not circumcised, that soul shall be cut off from
his people; he hath broken my covenant.
Several comments are in order. (1) The matter of circum-
cision was made approximately fifteen years after Abraham
believed God and it was counted to him for righteousness
(Genesis 15:6). Romans 4 makes it clear, Abraham was
justified (i.e., saved) when he believed God in Genesis 15:6. His
circumcision had nothing to do with it. (2) His circumcision was
a “token of the covenant betwixt me and you.” The word
translated as token (twa owth) has the sense of ‘a sign.’
Circumcision was a sign or a ‘seal’ (Romans 4:11) of the
righteousness he already had. It became a symbol of the
covenant which God made with Abraham and his descendants
after him. See comments for Romans 4:11.
17:15-16 And God said unto Abraham, As for Sarai thy

wife, thou shalt not call her name Sarai, but Sarah shall her
name be. Moreover, God announced that Sarai’s name was to
be changed. No longer would she be called Sarai which
essentially meant ‘princess,’ but now she would be called
Sarah. The distinction is that she now had been promoted.
Sarah has a higher rank than Sarai. It might be likened to
duchess, queen, or lady in its highest sense in distinction to a
mere princess.
16 And I will bless her, and give thee a son also of her:
yea, I will bless her, and she shall be a mother of nations;
kings of people shall be of her. God specifically noted that He
would bless her, and give Abraham a son also of her. She like
Abraham would become a mother of nations and kings would
be through her.
17:17-18 Then Abraham fell upon his face, and

laughed, and said in his heart, Shall a child be born unto him
that is an hundred years old? and shall Sarah, that is ninety
years old, bear? Some have advanced the view that Abraham
laughed in joy. However, the context seems to indicate his
laughter was in disbelief. How could a man nearly one hundred
years old and his wife at ninety have children? Though
Abraham was a great man of faith, it would seem in the frailty
of his humanity, he had given up hope on God’s original
promise to him.
18 And Abraham said unto God, O that Ishmael might
live before thee! Rather, Abraham proposed to God, O that
Ishmael might live before thee! Ishmael by now was thirteen
years old. Though not the son of promise, he still was Abra-
ham’s son. He no doubt had come to be the apple of his dad’s
eye. Therefore, Abraham pled with God to put his promised
blessing on Ishmael.
17:19 And God said, Sarah thy wife shall bear thee a son
indeed; and thou shalt call his name Isaac: and I will
establish my covenant with him for an everlasting coven-
ant, and with his seed after him. Nevertheless, God made
clear that Sarah would bear a son to Abraham and he was to call
his name Isaac. That name literally means ‘laughter.’ Though
Abraham was weak in faith to the point of laughter, God
informed him that that is exactly what he would name him. It
perhaps would be a reminder to Abraham of his weakness of
faith.
17:20-22 And as for Ishmael, I have heard thee: Behold,
I have blessed him, and will make him fruitful, and will
multiply him exceedingly; twelve princes shall he beget,
and I will make him a great nation. Notwithstanding, God
promised Abraham that he would still bless Ishmael,
multiplying him and making him fruitful. The twelve princes of
Ishmael are noted in Genesis 25:12-16.
21 But my covenant will I establish with Isaac, which
Sarah shall bear unto thee at this set time in the next year.
The covenant which God had long promised to Abraham would
be with and through his coming son Isaac. Moreover, Sarah
would bear him to Abraham “at this set time next year.” The “set
time” has the sense of the ‘appointed time’ in the next year. No
longer was God’s promise on the distant horizon. It would come
to pass in the next year.
22 And he left off talking with him, and God went up
from Abraham. With that, God departed. The word translated
as “went up” (hle alah) has the sense of ‘ascending.’ God
therefore evidently ascended back to heaven in sight of
Abraham.
17:23-27 And Abraham took Ishmael his son, and all

that were born in his house, and all that were bought with
his money, every male among the men of Abraham’s house;
and circumcised the flesh of their foreskin in the selfsame
day, as God had said unto him.
24 And Abraham was ninety years old and nine, when
he was circumcised in the flesh of his foreskin. 25 And
Ishmael his son was thirteen years old, when he was
circumcised in the flesh of his foreskin.
26 In the selfsame day was Abraham circumcised, and
Ishmael his son. 27 And all the men of his house, born in the
house, and bought with money of the stranger, were
circumcised with him.
The obedience of Abraham is indicative of his renewed
faith in God’s promise. He forthwith proceeded to circumcise
every male in his household including himself and his son
Ishmael. Abraham is specifically noted as being ninety-nine
and Ishmael as thirteen years old.
*****
Overview of Genesis 18: The eighteenth chapter of Gene-

sis describes two momentous events in the life of Abraham:(1)
God’s reappearance to Abraham and Sarah con-firming the
impending pregnancy of Sarah with Isaac in verses 1-15. Then
(2) at that same time, God’s announcement of judgment against
Sodom followed by Abraham’s intercession on its behalf for
Lot’s sake in verses 16-33.
18:1-2 And the LORD appeared unto him in the plains of

Mamre: and he sat in the tent door in the heat of the day.
The specific time of events in this chapter are not directly noted.
However, it must have been not long after God’s appearance to
Abraham in the previous chapter. There, it is evident Abraham
was ninety-nine going on one-hundred years old. In 21:5 when
Isaac was born, Abraham was in fact one-hundred years old.
Therefore, it may be assumed this event took place no longer
than three months after those of chapter 17. The place is the
“plains of Mamre” which is Hebron and evidently had a grove
of oak trees thereat. He most likely had pitched his tent in that
grove for shade. Recorded thus is another major Theophany—
a physical appearance of God or even a Christophany.
2 And he lift up his eyes and looked, and, lo, three men
stood by him: and when he saw them, he ran to meet them
from the tent door, and bowed himself toward the ground.
At midday, “three men stood by him.” The proceeding context
will quickly make clear the supernatural, divine nature of these
three individuals. In fact, the succeeding text makes clear one of
the three is Jehovah (verse 13). If the position is assumed that
Jehovah of the Old Testament is Jesus of the New Testament,
what is described here is a Christophany.
The question therefore remains who the other two ‘men’
were. It would seem this is the historical basis for the comments
made in Hebrews 13:2 of entertaining strangers, “for thereby
some have entertained angels unawares.” The inspired com-
mentary there calls the other two ‘angels.’ Alternately, some
have taken the position the other two were the other two
persons of the Trinity in the person of the Holy Spirit and the
Father.
However, that does not seem to fit with Hebrews 13:2.
Moreover, if Jesus is Jehovah, He took the lead in the pro-
ceedings and not the Father which seems untoward. Most
likely, the three were a pre-incarnate appearance of Jesus Christ
accompanied by two chosen angels.
The reference in Hebrews to them being strangers is
tempered in some measure by the fact the Lord (Jehovah) had
appeared not long before to Abraham. Presumably, Abraham
recognized him. This would explain how and why Abraham
responded to him so hospitably. Abraham realized the stature of
his guests. He likely did not so respond to total strangers who
showed up at his place. Subsequently, “he ran to meet them
from the tent door, and bowed himself toward the ground.” It is
clear Abraham recognized at least one of his guests as the Lord.
Moreover, he no doubt perceived all three were heavenly in
nature.
18:3-5 And said, My Lord, if now I have found favour

in thy sight, pass not away, I pray thee, from thy servant. 4
Let a little water, I pray you, be fetched, and wash your feet,
and rest yourselves under the tree: 5 And I will fetch a
morsel of bread, and comfort ye your hearts; after that ye
shall pass on: for therefore are ye come to your servant. And
they said, So do, as thou hast said.
Abraham therefore besought his distinguished guests to
stay. He immediately offered to them middle-eastern hospi-
tality. The thought in Hebrews 13:2 of entertaining strangers
actually has more of the sense of being hospitable. That is
precisely what Abraham did.
18:6-8 And Abraham hastened into the tent unto Sarah,

and said, Make ready quickly three measures of fine meal,
knead it, and make cakes upon the hearth. 7 And Abraham
ran unto the herd, and fetcht a calf tender and good, and
gave it unto a young man; and he hasted to dress it. 8 And he
took butter, and milk, and the calf which he had dressed,
and set it before them; and he stood by them under the tree,
and they did eat
Abraham therefore urged his wife to bake fresh bread. He
personally selected a choice calf and had it butchered for the
choice cuts. As his guests rested under the shade of the oaks of
Mamre, Abraham set a dinner of fresh baked bread, choice veal,
butter, and milk before them. The mention of Abraham standing
by them under the tree implies that he himself served as their
waiter. Moreover, it is of interest that even in a Christophany,
both the Lord along with the accompanying angels actually ate
physical food. They clearly had assumed temporary human
bodies for the mission at hand.
18:9-10 And they said unto him, Where is Sarah thy

wife? And he said, Behold, in the tent. It is of interest that they
asked, Where is Sarah thy wife? Because of the seeming
equality of the three, some have therefore taken the position that
these represented the Trinity. In any event, the speaker becomes
singular and apparently is Jehovah as noted in verse 13.
10 And he said, I will certainly return unto thee
according to the time of life; and, lo, Sarah thy wife shall
have a son. And Sarah heard it in the tent door, which was
behind him. God announced that he would certainly return
unto Abraham according to the time of life, and, lo, Sarah his
wife would have a son. The initial phrase could also be
rendered, ‘I will certainly return unto thee the time of life.’ The
time of life may be idiomatic referring to the normal human
gestation period of nine months. His returning to them may
refer to the revitalizing of their reproductive organs or the
strength for Sarah to give a healthy birth at term. In any event,
God’s promise no longer was on the distant horizon. Its focus
had now narrowed to the present.
Though they had waited (at times with wavering faith) for
twenty-four years, God clearly implied Sarah would be
pregnant with Abraham’s son soon. Three months earlier in
17:21, God had told them “at this set time in the next year,”
Sarah would bear a son. Three months had evidently passed.
Nine months were needed for gestation. The promise was about
to become fact. Sarah behind the tent door heard the pro-
ceedings outside.
18:11-12 Now Abraham and Sarah were old and well

stricken in age; and it ceased to be with Sarah after the
manner of women. Notwithstanding the fact, people lived
longer in the centuries after the flood, nevertheless, Abraham
and Sarah “were old and well stricken in age.” The comment
that it had “ceased to be with Sarah after the manner of women”
implies she had already gone through menopause. Conception
therefore was humanly impossible.
12 Therefore Sarah laughed within herself, saying,
After I am waxed old shall I have pleasure, my lord being
old also? As Sarah stood behind the tent door and heard the
Lord’s prediction, she laughed and thought to herself, “After I
am waxed old shall I have pleasure, my lord being old also.” She
knew that humanly she was beyond the simple pleasure of
conceiving a son, nursing him, and bringing him up.
18:13-14 And the LORD said unto Abraham, Where-

fore did Sarah laugh, saying, Shall I of a surety bear a child,
which am old? Abraham evidently did not hear Sarah for she
“laughed within herself.” But God did. He therefore confronted
them with the question, “Wherefore did Sarah laugh, saying,
Shall I of a surety bear a child, which am old?”
14 Is any thing too hard for the LORD? At the time
appointed I will return unto thee, according to the time of
life, and Sarah shall have a son. And then God, removing any
question of what was going to happen, asked “Is any thing too
hard for the LORD.” Though humanly impossible for Sarah to
become pregnant, it was not too hard for God. Indeed, nothing
is impossible with God. The “time appointed” likely is the time
God announced in 17:21” the set time.” God therefore reiter-
ated again to Abraham, perhaps for Sarah’s benefit, that He
would ‘return unto thee, according to the time of life, and Sarah
shall have a son.”
18:15 Then Sarah denied, saying, I laughed not; for she

was afraid. And he said, Nay; but thou didst laugh. Sarah
was embarrassed and now frightened. She therefore retreated
and denied, saying, “I laughed not; for she was afraid.” Yet God
still confronted her with her doubting laughter.
18:16-18 And the men rose up from thence, and looked

toward Sodom: and Abraham went with them to bring
them on the way The meeting was over. Again, Abraham’s
visitors were referred to as ‘men.’ Though they without quest-
ion were heavenly and at least one was Deity, they clearly were
in human form. This is one of the clearest examples of a
Theophany or Christophany in the Bible. As a good host,
Abraham escorted them on their way. Yet, they looked toward
Sodom.
The heavenly party paused to confer. 17 And the LORD
said, Shall I hide from Abraham that thing which I do. It is
of interest that (1) Jehovah clearly is one of the three. (2) It is
evident He already knew what He was going to do in regard to
Sodom. (3) Yet, he asked the advice of His two companions.
Maybe they indeed were more than angels. Added evidence
therefore is at hand that in fact the three may have been the
Trinity.
18 Seeing that Abraham shall surely become a great and
mighty nation, and all the nations of the earth shall be
blessed in him? It is of interest that Jehovah in conferring with
his companions noted to them that Abraham would become a
great nation and all other nations would be blessed in him.
18:19 For I know him, that he will command his

children and his household after him, and they shall keep
the way of the LORD, to do justice and judgment; that the
LORD may bring upon Abraham that which he hath spoken
of him. How profound is the following statement. God knew
Abraham. He knew he would command his children and his
household to (1) keep the way of the LORD, (2) and to do justice
and judgment. God knew what Abraham would do not only
from His omniscience, but also from observing Abraham over
the years. The word translated as justice (hqdu zedek) is the
basic word otherwise translated as ‘righteousness.’ The word
translated as judgment (jpvm mishpat) also has the sense of
doing justly.
God knew Abraham would train his children to do right and
be just. For that reason, the Lord would bring upon Abraham
that which he had spoken of him. There is a piercing analysis by
God that Abraham would train his coming family. Implied is a
hint as to why God chose Abraham in the first place. He knew
what kind of a father he would be in training his children after
him.
18:20-22 And the LORD said, Because the cry of Sodom

and Gomorrah is great, and because their sin is very
grievous. The conversation by Jehovah to his companions now
shifted back to the matter of Sodom and Gomorrah. The word
translated as grievous (dbk kabawd) has the sense of ‘heavy’
or ‘weighty.’ In other words, the sin of Sodom was immense.
God knew full well of their sin and He knew what He was going
to do about it. However, for Abraham’s sake to show Himself
just in His judgment, He gave the appearance of investigating
the sin of Sodom.
God therefore announced that He would 21 go down now,
and see whether they have done altogether according to the
cry of it, which is come unto me; and if not, I will know. 22
And the men turned their faces from thence, and went
toward Sodom: but Abraham stood yet before the LORD.
What seemingly is implied is that the two companions of
the Lord therefore departed for Sodom. However and evidently,
the Lord lingered with Abraham. The word translated as before
(Mynp paniym) can also have the sense of ‘in the presence of.’
Therefore, apparently while the Lord’s two companions headed
for Sodom, Abraham remained in His presence. Abraham’s
purpose therefore becomes clear. He intended to intercede on
behalf of his nephew Lot. There was no question in Abraham’s
mind what God would find in Sodom and Gomorrah. More-
over, there was little question in his mind what God was going
to do. Therefore, he began to plead with God.
18:23-25 And Abraham drew near, and said, Wilt thou

also destroy the righteous with the wicked? Though Abra-
ham knew his nephew, Lot, had compromised himself in
moving to Sodom, yet he counted him as basically righteous. It
may be he thought of Lot as being both personally righteous as
well as in his position having perhaps believed God as he had in
15:6. Therefore, he queried God, “Wilt thou also destroy the
righteous with the wicked?” Then Abraham began to negotiate
with God as he interceded.
24 Peradventure there be fifty righteous within the city:
wilt thou also destroy and not spare the place for the fifty
right-eous that are therein? It may be Abraham viewed the
five cities of the plain as one under the greater name of Sodom.
If that be the case, if there were fifty (ten in each the five
municipalities), would God spare them?
Abraham continued to embellish: 25 That be far from thee
to do after this manner, to slay the righteous with the
wicked: and that the righteous should be as the wicked, that
be far from thee: Shall not the Judge of all the earth do
right? It is of interest that Abraham clearly knew the Lord. He
pled his case with God on the basis of personal friendship. He
pled that it was not in God’s character to judge the righteous
with the wicked.
Clearly there was a longstanding intimacy between Abra-
ham and God. They knew each other. That may not seem
remarkable for God, but it is remarkable for Abraham. What is
implied is that Abraham had spent much time with God in the
fellowship of prayer. He had gotten to know the Lord and how
He worked.
Abraham finished His initial argument by pleading “Shall
not the Judge of all the earth do right?” Several comments beg
to be made. (1) Abraham viewed Jehovah God as the Judge of
all the earth. There was no question in his mind of the sovereign
omnipotence and omnipresence of God. (2) The word trans-
lated as right (jpvm mishpat) is the word more commonly
translated as ‘judgment.’ It has the sense of righteous judgment.
In effect, Abraham pointedly asked God if He would not in fact
judge righteously? (3) Though respectful, Abraham went head
to head with God in pleading his cause.
18:26 And the LORD said, If I find in Sodom fifty

righteous within the city, then I will spare all the place for
their sakes. God acknowledged that he would spare the place
for fifty righteous within the city.
18:27-28 And Abraham answered and said, Behold

now, I have taken upon me to speak unto the Lord, which
am but dust and ashes. 28 Peradventure there shall lack five
of the fifty righteous: wilt thou destroy all the city for lack of
five? And he said, If I find there forty and five, I will not
destroy it. Abraham, perhaps realizing how forward he had
been with God, now humbled himself in referring to himself as
“dust and ashes.” Nevertheless, he pressed on asking God to
spare the city for forty-five righteous. God acknowledged for
forty-five righteous, He would not destroy it.
18:29-32 And he spake unto him yet again, and said,

Peradventure there shall be forty found there. And he said,
I will not do it for forty’s sake. 30 And he said unto him, Oh
let not the Lord be angry, and I will speak: Peradventure
there shall thirty be found there.
31 And he said, I will not do it, if I find thirty there. And
he said, Behold now, I have taken upon me to speak unto the
Lord: Peradventure there shall be twenty found there. And
he said, I will not destroy it for twenty’s sake. 32 And he said,
Oh let not the Lord be angry, and I will speak yet but this
once: Peradventure ten shall be found there. And he said, I
will not destroy it for ten’s sake.
Undeterred, Abraham continued to ‘bargain.’ He then pled
for thirty. Then for twenty and finally ten. God promised that He
would “not destroy it for ten’s sake.”
The irony of it was, Abraham knew there probably were not
ten righteous in the city. Yet, he hoped against hope. As will
later be noted Lot still had two daughters at home. That along
with his wife made four. He also had sons in law. That implied
at least two other daughters and their husbands. That was
another four, maybe more. Those two married daughters likely
may have had children.
Lot’s immediate family probably included at least ten
persons in Sodom. Yet, as the unfolding story shows, there were
not even ten righteous in that city. Abraham likely knew that Lot
had totally neutralized his influence and testimony not only
with his own family, but in the community at large in his quest
for gain.
18:33 And the LORD went his way, as soon as he had left
communing with Abraham: and Abraham returned unto
his place. Upon concluding communing, the Lord therefore
went His way and Abraham returned to his place. God evidently
went on to Sodom. Though the agents of His judgement are
there called angels, He no doubt was at hand. Abraham’s place
likely was home to Hebron.
*****
Overview of Genesis 19: Chapter 19 sets forth the final

sordid results of Lot’s backsliding. God in fact judged Sodom
and Gomorrah. Lot lost his home, his business, his wife, and in
a most sordid way, his daughters. Apart from the lessons of
history, it is a lesson of the sad end of a man who sought gain at
the expense of his relationship with God.
The chapter contains two sections: (1) the destruction of
Sodom and the deliverance of Lot in verses1-29. And, (2) the sin
and disgrace of Lot in verses 30-38.
19:1-3 And there came two angels to Sodom at even;
and Lot sat in the gate of Sodom: and Lot seeing them rose
up to meet them; and he bowed himself with his face toward
the ground. These two angels evidently were the two ‘men’
who departed from Abraham and the Lord in 18:22. Several
opinions have been expressed concerning Lot sitting in the gate
of Sodom. Some have presumed him therefore to have become
an official of the city, perhaps the mayor. Others have suggested
particularly in light of the succeeding context that he operated
an establishment of lodging for unwary travelers. In any event,
he knew the moral depravity of the city and how the Sodomites
therein would prey upon unknowing visitors.
2 And he said, Behold now, my lords, turn in, I pray you,
into your servant’s house, and tarry all night, and wash
your feet, and ye shall rise up early, and go on your ways.
And they said, Nay; but we will abide in the street all night.
In not knowing these two travelers appearing at the gate in
the evening, his offer of lodging may have been more com-
mercial in nature than genuine hospitality. The two angels de-
clined his invitation. They indicated they would ‘camp out’ for
the night in the street. The word so translated (bxr rekhope)
can also have the idea of a ‘plaza.’ In any event they intended to
spend the night in a public place.
Nevertheless, Lot 3 pressed upon them greatly; and they
turned in unto him, and entered into his house; and he made
them a feast, and did bake unleavened bread, and they did
eat. He prepared a meal for them and “they did eat.” Of interest
again is that angelic creatures partook of physical food during
their visit.
19:4-5 But before they lay down, the men of the city,
even the men of Sodom, compassed the house round, both
old and young, all the people from every quarter. Mean-
while, the men of the city having observed Lot’s guests,
surrounded his house. It is significant that those who came were
“both old and young.” Apparently, those too old to participate
in what all knew was going to happen came to watch and
vicariously be gratified as the younger men satisfied their per-
verted lust.
5 And they called unto Lot, and said unto him, Where
are the men which came in to thee this night? bring them out
unto us, that we may know them. The homosexuals of the city
therefore called unto Lot for him to deliver the men to them they
had seen enter his house that night “that we may know them.”
The ensuing context makes it clear they were not interested in a
mere social introduction. The word translated as know (edy
yada) among other things is a euphemism for sexual intimacy.
The Sodomites of the city planned to homosexually gang rape
Lot’s guests. Lot knew it.
19:6-8 And Lot went out at the door unto them, and
shut the door after him, 7 And said, I pray you, brethren, do
not so wickedly.
8 Behold now, I have two daughters which have not
known man; let me, I pray you, bring them out unto you,
and do ye to them as is good in your eyes: only unto these
men do nothing; for therefore came they under the shadow
of my roof.
Insight into how deeply backslidden Lot had become is
revealed. With all due respect to Lot, he may have realized that
(1) the perverts at his door might do his family even worse harm
as they threatened. (2) He may have perceived that his guests
were heavenly and thus was especially considerate of them.
However, to offer his virgin daughters to men he knew were
sexual perverts to be abused by them is despicable. Yet, he
seemed more concerned about his social reputation of protect-
ing guests than the integrity of his own family. Even worse, if
his home was a ‘bed and breakfast’ type of lodging establish-
ment, he may have feared that his business reputation would be
tarnished in turning over guests to the sexual predators of the
city. If that be the case, his sin was even the worse. In that event,
he was willing to sacrifice his daughters for a business repu-
tation.
Nevertheless, Peter refers to Lot as a “righteous man” and
his “righteous soul” in II Peter 2:28. In collating these two seem-
ingly contradictory accounts, it might be said, Lot was essen-
tially a righteous man who neither condoned nor cooperated in
the sin of the city. However, when great pressure was brought to
bear upon him, as it was that night, he exercised exceedingly
poor judgment. It may even be, he knew how the Sodomites
would react to his offer.
19:9-11 And they said, Stand back. And they said again,
This one fellow came in to sojourn, and he will needs be a
judge: now will we deal worse with thee, than with them.
And they pressed sore upon the man, even Lot, and came
near to break the door. The homosexuals of the city re-
sponded with ferocity threatening Lot with even worse if he did
not cooperate with them. As a mob, they “pressed sore upon the
man, even Lot, and came near to break the door.” There was no
question of the severity of the crisis Lot faced. At that point,
God intervened.
10 But the men put forth their hand, and pulled Lot
into the house to them, and shut to the door. The two
‘men’ (angels) pulled Lot back into the house, and slammed the
door.
They then 11 smote the men that were at the door of the
house with blindness, both small and great: so that they
wearied themselves to find the door. God’s judgment had
begun against them, yet they remained oblivious to it. Even in
their blindness, they in their lust continued to try and find the
door to Lot’s house and could not.
19:12-13 And the men said unto Lot, Hast thou here any
besides? son in law, and thy sons, and thy daughters, and
whatsoever thou hast in the city, bring them out of this
place. As the tumult of the riot continued in the street, the two
angels got down to business with Lot. If he had had any
suspicion that his two guests were divine, it was now con-
firmed. They interrogated Lot whether he had any other family
in the city.
13 For we will destroy this place, because the cry of them

is waxen great before the face of the LORD; and the LORD
hath sent us to destroy it. They ordered him to get them out of
the city. Their purpose was simple. They intended to destroy the
place. The reason was plain. “The cry of them is waxen great
before the face of the LORD; and the LORD hath sent us to
destroy it.” The word translated as cry (hqeu tasàqah) has the
sense of an ‘outcry’ or a ‘cry of distress.’ What might be implied
is that the cry of those who evidently were being routinely raped
had reached God. Sodom’s sin had come before God. The day
of judgment had thus come for this wicked city-state. See 18:20.
19:14 And Lot went out, and spake unto his sons in law,
which married his daughters, and said, Up, get you out of
this place; for the LORD will destroy this city. But he seemed
as one that mocked unto his sons in law. Apparently, the
tumult in front of Lot’s house had subsided as the night wore on.
He therefore went out into the night to the homes of his married
daughters and said, “Up, get you out of this place: for the LORD
will destroy this city.”
His sons-in-law were not impressed. They thought their
father-in-law was a big joke. In fact, the idea of God’s judgment
to them was something to be snickered about. One thing is for
sure. Lot had such an inconsistent testimony before his own
family, they only laughed when he came to warn of God’s
judgment. They may have thought the ‘old-man’ had gone off
the deep end on religion. Lot therefore went home.
19:15-16 And when the morning arose, then the angels

hastened Lot, saying, Arise, take thy wife, and thy two
daughters, which are here; lest thou be consumed in the
iniquity of the city. When the grey light of dawn began to
appear, “the angels hastened Lot, saying, Arise, take thy wife,
and thy two daughters, which are here; lest thou be consumed in
the iniquity of the city.” Yet, Lot lingered. It may be, his wife
was dragging her feet.
Whereupon, 16 the men laid hold upon his hand, and
upon the hand of his wife, and upon the hand of his two
daughters; the LORD being merciful unto him: and they
brought him forth, and set him without the city. Notwith-
standing Lot’s intransigence, the angels spirited him and his
family out of town. The greater reason was God’s mercy to him.
The angelic messengers could have washed their hands and
done their deed. Yet, God’s mercy was poured out upon Lot and
his family. Indeed, His mercy endureth forever.
19:17 And it came to pass, when they had brought them

forth abroad, that he said, Escape for thy life; look not
behind thee, neither stay thou in all the plain; escape to the
mountain, lest thou be consumed. The angels therefore urged
them to “Escape for thy life; look not behind thee, neither stay
thou in all the plain; escape to the mountain, lest thou be
consumed.” It is noteworthy that Lot and his family were
commanded to not look back. His wife ignored that command to
her peril.
19:18-20 And Lot said unto them, Oh, not so, my Lord:
19Behold now, thy servant hath found grace in thy sight,
and thou hast magnified thy mercy, which thou hast
shewed unto me in saving my life; and I cannot escape to the
mountain, lest some evil take me, and I die. Lot, perhaps not
perceiving the severity of the judgment about to fall, and
perhaps having loved that present world, tried to negotiate a less
austere destination. Up in the mountains is where Uncle Abra-
ham lived and from whence he had come. He had come to love
the world and the things therein. Maybe he was just unwilling to
make the arduous trek up into the nearby mountains.
20 Behold now, this city is near to flee unto, and it is a
little one: Oh, let me escape thither, (is it not a little one?)
and my soul shall live. Lot, therefore, begged to flee unto the
small town nearby. His plea, “is it not a little one?” may have
had the implication that in the smaller town there was not the
depth of sin and perversity as metropolitan Sodom.
19:21-23 And he said unto him, See, I have accepted

thee concerning this thing also, that I will not overthrow
this city, for the which thou hast spoken. 22 Haste thee,
escape thither; for I cannot do any thing till thou be come
thither. Therefore the name of the city was called Zoar. 23
The sun was risen upon the earth when Lot entered into
Zoar. The lead angel therefore accepted Lot’s plea. He pro-
mised to spare the small adjacent town which came to be known
as Zoar. The name literally means ‘insignificant’ or ‘small.’ It
evidently is the same place called Bela as noted in 14:2. By then,
the sun was rising and Lot entered into Zoar.
19:24-25 Then the LORD rained upon Sodom and upon

Gomorrah brimstone and fire from the LORD out of
heaven; And he overthrew those cities, and all the plain, and
all the inhabitants of the cities, and that which grew upon
the ground. The word translated as brimstone (tyrpg
gophriyth)is unclear in Hebrew. The English sense is of burning
sulphur or of burning stone. It may well be that God super-
naturally rained such down upon Sodom and the cities of the
plain. It may also be that He caused a volcanic eruption in the
area to do the same. Though there are no active volcanoes in the
region today, the dead sea valley is an active tectonic zone
which could easily so erupt. Moreover, the fact there were
‘slimepits’ in the area (surface pools of asphalt and petroleum)
only enlarge the prospect of the conflagration. As was so
graphically seen in the Gulf War of 1991, ignited petroleum in
the Middle East burns with a ferocity.
Whether God altogether sent fire and brimstone from
heaven, or used more natural means such as a volcanic eruption
to shower down burning rock and fire upon those cities igniting
the petroleum of the area, the result was the same. They were
destroyed. Some take the position, Sodom and Gomorrah along
with its other neighboring cities actually were where the Dead
Sea now lies. After the conflagration of God’s judgment the
area sunk further and became the basin of what now is the Dead
Sea. The Arabs until just recently have called it Lake
Asphaltites.
25 And he overthrew those cities, and all the plain, and
all the inhabitants of the cities, and that which grew upon
the ground. The other cities of the plain evidently included
Sodom, Gomorrah, Zeboim, and Admah. See Deuteronomy
29:23. Not only were the cities destroyed in the conflagration,
even that which grew upon the ground was destroyed. That
region to this day is essentially a desert.
19:26 But his wife looked back from behind him, and
she became a pillar of salt. In violation of the divine command,
Lot’s wife became a pillar of salt. It is apparent, Mrs. Lot loved
that world and the things which were in it. Implied is that she
looked back evidently longing for what was there. She may in
maternal concern have also longed for her perishing daughters
and perhaps grandchildren there. Nevertheless, she in violation
of the angel’s command did what she had been ordered not to
do. Her judgment was swift. It may also be implied that she was
the negative influence upon Lot who drew him continually
deeper into the world and the things thereof. A carnal spouse
can profoundly influence for the worse one otherwise spirit-
ually inclined.
19:27 And Abraham gat up early in the morning to the

place where he stood before the LORD. Meanwhile, back in
the Judean highlands, Abraham arose early that morning
anticipating what might happen. Some have taken the position
that this place was the place where he had met the Lord the day
before. However, more likely, it was the regular place where he
met the Lord in prayer each morning. Therein is implied the
friendship of Abraham and God in meeting together each
morning at the beginning of the day.
19:28 And he looked toward Sodom and Gomorrah,

and toward all the land of the plain, and beheld, and, lo, the
smoke of the country went up as the smoke of a furnace. As
he looked to the southeast toward Sodom and Gomorrah, Abra-
ham saw the smoke of God’s judgment ascending up “as the
smoke of a furnace.” He saw perhaps what the world saw in the
Gulf War in Kuwait, the massive smoke ascending up toward
heaven. Abraham could only wonder if Lot and all his family
had been spared. He no doubt prayed toward that end that
morning.
19:29 And it came to pass, when God destroyed the

cities of the plain, that God remembered Abraham, and
sent Lot out of the midst of the overthrow, when he
overthrew the cities in the which Lot dwelt. What clearly is
implied is that God remembered His promise to Abraham in
sparing any righteous in Sodom. This may be the implication by
which Peter spoke of Lot as being righteous. In any event,
whatever righteousness Lot possessed must have been slight. It
may be, he as his uncle Abraham had believed God and thereby
been imputed righteous. He surely did not possess any great
degree of personal righteousness.
19:30 And Lot went up out of Zoar, and dwelt in the

mountain, and his two daughters with him; for he feared to
dwell in Zoar: and he dwelt in a cave, he and his two
daughters. The once prosperous and proud Lot departed from
Zoar after the judgment and dwelt in the mountain. He wound
up doing what he had been commanded at the first. There, he
dwelt in a cave, he and his two daughters. The extent of his
backslidden condition was now being realized though not yet
complete. He who had had flocks and herds similar in size to
Abraham and had been a prominent man in Sodom was now a
broken man. He had lost his business. He had lost his wife. He
had lost most of his family. Soon, he would lose even his own
integrity. The backsliding of a Christian can have awful results.
19:31-35 And the firstborn said unto the younger, Our

father is old, and there is not a man in the earth to come in
unto us after the manner of all the earth: 32 Come, let us
make our father drink wine, and we will lie with him, that
we may preserve seed of our father. Though his daughters
may have been virgins physically, they certainly were worldly-
wise of mind. It may have been a custom of the Canaanites (i.e.,
Sodom) for a man to sire children of a daughter if there were no
other alternative. However, such a custom was wicked before
God. Moreover, Lot’s daughters must have known such an idea
would be repugnant to their father for they knew he would never
consent to such a thing in his right mind.
In looking over their situation in life, they came to the
conclusion, they would be never have families of their own.
Therefore, they concocted their degenerate scheme to get their
father drunk and then each seduce him sexually while he was
inebriated. They evidently were aware of their time of the
month when they would be most fertile. They also evidently
were knowledgeable in how to effectively seduce a man. (The
latter speaks of their spiritual degeneracy. They were evidently
still adolescents.)
33 And they made their father drink wine that night:
and the firstborn went in, and lay with her father; and he
perceived not when she lay down, nor when she arose.
34 And it came to pass on the morrow, that the firstborn
said unto the younger, Behold, I lay yesternight with my
father: let us make him drink wine this night also; and go
thou in, and lie with him, that we may preserve seed of our
father.
35 And they made their father drink wine that night
also: and the younger arose, and lay with him; and he
perceived not when she lay down, nor when she arose.
Lot quite apparently was not adverse to becoming
intoxicated which further bespeaks his spiritual condition.
They therefore placed their corrupt scheme into action. Each
girl, after getting her father drunk, did what was necessary to
arouse him and engage in intercourse with him. He being drunk
did not realize with whom he was being intimate. Maybe in his
stupor, he thought he still had his wife. The alcohol had dulled
his sensibilities, but not his libido. A lesson on the evil of
alcohol is clearly apparent.
19:36-38 Thus were both the daughters of Lot with

child by their father. 37 And the firstborn bare a son, and
called his name Moab: the same is the father of the
Moabites unto this day. 38 And the younger, she also bare a
son, and called his name Benammi: the same is the father of
the children of Ammon unto this day. Both girls became
pregnant by their own father. Both bore sons. The first was
named Moab: the same is the father of the Moabites unto this
day. The other was named Ben-ammi: the same is the father of
the children of Ammon unto this day. Lot’s backsliding had
reached its full depth. His life had been one of compromise and
placing personal gain before godliness. He reaped a bitter har-
vest. The Moabites and Ammonites (later the people of Jordan)
have remained enemies to the Jews unto this day.
*****
Overview of Genesis 20: The story of Abraham’s life con-

tinues. For reasons not clear, he traveled to Gerar and once
again lied about the status of his wife. Again, it provoked a
crisis for all involved.
The chapter has these subdivisions: (1) Sarah is taken by
Abimelech in verses 1-8. (2) Abimelech rebukes Abraham in
verses 9-13. And, (3) Abimelech restores Sarah in verses 14-18.
20:1 And Abraham journeyed from thence toward the

south country, and dwelled between Kadesh and Shur, and
sojourned in Gerar. For reasons not disclosed, Abraham
moved from Hebron (where he had lived for fifteen or twenty
years) to Gerar. Various reasons have been advanced such as he
became bored with the oaks of Mamre, or his livestock had over
grazed that area, or he wanted to live in other portions of the land
which God had promised him. Perhaps, God wished to keep
him as a sojourner in the earth and therefore prompted him to
move.
Others have speculated, he wanted to get away from the
disgrace with which his nephew Lot had become involved.
Gerar is in the southern portion of Palestine in the area later
known as Gaza, the region of the Philistines.
20:2 And Abraham said of Sarah his wife, She is my
sister: and Abimelech king of Gerar sent, and took Sarah.
Once again, Abraham had agreed with Sarah that they would
tell the locals she was his sister. It was a half truth, but it also was
a half lie. As events would demonstrate, it got every one in
trouble. Whereupon, “Abimelech king of Gerar sent, and took
Sarah.” Though she was a woman approaching ninety years old,
she quite evidently was still provocatively attractive. She
apparently was endowed with a most attractive figure.
20:3-7 But God came to Abimelech in a dream by night,

and said to him, Behold, thou art but a dead man, for the
woman which thou hast taken; for she is a man’s wife. It is
important to recall that these events took place in the days not
long after God had reaffirmed to Abraham that he would have
a son in that very year by Sarah. God therefore appeared to
Abimelech in a dream and warned him that he had taken another
man’s wife. Moreover, if Abimelech proceeded to be intimate
with her he would be a dead man.
4 But Abimelech had not come near her: and he said,
Lord, wilt thou slay also a righteous nation? 5 Said he not
unto me, She is my sister? and she, even she herself said, He
is my brother: in the integrity of my heart and innocency of
my hands have I done this. 6 And God said unto him in a
dream, Yea, I know that thou didst this in the integrity of
thy heart; for I also withheld thee from sinning against me:
therefore suffered I thee not to touch her Abimelech
protested to God that he did not realize this. God acknowledged
this and noted that he had prevented Abimelech from touching
her.
7 Now therefore restore the man his wife; for he is a
prophet, and he shall pray for thee, and thou shalt live: and
if thou restore her not, know thou that thou shalt surely die,
thou, and all that are thine. God therefore ordered Abimelech
to restore Sarah to Abraham. Still he warned him if he failed to
do so, he and his people would die.
20:8-10 Therefore Abimelech rose early in the morn-

ing, and called all his servants, and told all these things in
their ears: and the men were sore afraid. 9 Then Abimelech
called Abraham, and said unto him, What hast thou done
unto us? and what have I offended thee, that thou hast
brought on me and on my kingdom a great sin? thou hast
done deeds unto me that ought not to be done. 10 And
Abimelech said unto Abraham, What sawest thou, that
thou hast done this thing?
The next morning, Abimelech informed his men who like-
wise were frightened by the news. Therefore, he called in
Abraham and confronted him with his deception. He wanted to
know what he had done to so offend Abraham in luring him into
such a dangerous position. As in the case of Pharaoh and Sarah
years earlier (chapter 13), Abimelech suddenly became pious.
He had initially acted in the lust of his flesh to gratify it. Yet
now, he suddenly became quite pious in the matter. He
therefore sought to blame Abraham for all which had happened.
20:11-13 And Abraham said, Because I thought, Surely

the fear of God is not in this place; and they will slay me for
my wife’s sake. 12 And yet indeed she is my sister; she is the
daughter of my father, but not the daughter of my mother;
and she became my wife. 13 And it came to pass, when God
caused me to wander from my father’s house, that I said
unto her, This is thy kindness which thou shalt shew unto
me; at every place whither we shall come, say of me, He is
my brother.
Chagrined and caught in his less than forthrightness, Abra-
ham confessed that he suspected Abimelech and his people did
not fear God. Then he confessed that she was indeed his half-
sister. (Terah, his father, quite evidently had more than one
wife. Both he and Sarah had the same father, but not the same
mother. Such marriages were allowable in that day.) He further
confessed that they had agreed years ago to use this same ploy
whenever a strange ruler sought to take Sarah from Abraham. A
simple lesson is obvious. Though telling a half truth, they also
presented a half lie. The result was deception.
20:14-16 And Abimelech took sheep, and oxen, and

menservants, and womenservants, and gave them unto
Abraham, and restored him Sarah his wife. 15 And Abi-
melech said, Behold, my land is before thee: dwell where it
pleaseth thee. 16 And unto Sarah he said, Behold, I have
given thy brother a thousand pieces of silver: behold, he is to
thee a covering of the eyes, unto all that are with thee, and
with all other: thus she was reproved.
Abimelech therefore restored Sarah. Having had the fear of
God placed in him, he further gave to Abraham livestock and
servants as a gift. He offered Abraham the privilege to dwell
wherever he pleased in the area. Moreover, he spoke straightly
to Sarah. The reference to the thousand pieces of silver may be
the sum total of the gift of livestock and servants Abimelech had
given Abraham.
Moreover, he apparently scolded her to wit: “he is to thee a
covering of the eyes, unto all that are with thee, and with all
other.” Implied is that Abraham as her husband ought to be her
protection and modesty. Also implied is that Sarah may not
have been as discreet or modest in her decorum as would be
proper. “Thus she was reproved.” Sarah was as guilty in the
whole matter as Abimelech or Abraham.
20:17-18 So Abraham prayed unto God: and God

healed Abimelech, and his wife, and his maidservants; and
they bare children. 18 For the LORD had fast closed up all the
wombs of the house of Abimelech, because of Sarah
Abraham’s wife. Abraham therefore prayed for God to heal
Abimelech and his household so that they might again bare
children. Implied is that God had at the least caused Abi-
melech’s household to be barren.
However, the time frame is so limited, the problem must
have been more obvious. Some have speculated that in fast
closing up all the wombs of the house of Abimelech, God had
sent severe tumors to the female organs of the women of
Abimelech’s house. If so, it had precluded not only future child
birth, but even normal conjugal relations between husbands and
wives. In any event, as Abraham prayed, God healed Abi-
melech’s household of the plague.
*****
Overview of Genesis 21: As the life of Abraham continues,

this next chapter sets forth the birth of Isaac and further trouble
over Hagar. The chapter contains this subdivisions: (1) The
birth of Isaac in verses 1-8. Conflict over Isaac by Ishmael and
Hagar in verses in 9-13. Hagar and Ishmael are cast out, yet
helped by an angel in verses 14-21. And, (4) Abimelech’s
covenant with Abraham in verses 22-34.
21:1 And the LORD visited Sarah as he had said, and the
LORD did unto Sarah as he had spoken. In one of the classic
statements of the entire Bible, God did what He said He was
going to do. The simple lesson is that God always keeps His
Word! He never reneges on it. See the last phrase of Daniel
11:36.
21:2-4 For Sarah conceived, and bare Abraham a son in

his old age, at the set time of which God had spoken to him.
3 And Abraham called the name of his son that was born
unto him, whom Sarah bare to him, Isaac. 4 And Abraham
circumcised his son Isaac being eight days old, as God had
commanded him.
As God had long promised, Sarah conceived and bare
Abraham a son in his old age at the set time of which God had
spoken to him. Recall from 17:21 that God had not only again
promised Abraham a son by Sarah. He had told him “the set
time” in the next year it would happen. God not only did what
He said He would do, but He did so at the exact time He said it
would happen. As commanded in 17:19, Abraham named his
son, Isaac. Moreover, Abraham had him circumcised when he
was eight days old as God had commanded him about a year
earlier. See 17:12.
21:5 And Abraham was an hundred years old, when his

son Isaac was born unto him. Approximately twenty-five
years had passed since God had first promised Abraham and
Sarah a son. He was now 100 years old and she was 90.
21:6-7 Though Sarah had doubted God in chapter 18, she

now gladly testified that God hath made me to laugh, so that
all that hear will laugh with me. She continued, 7 Who would
have said unto Abraham, that Sarah should have given
children suck? for I have born him a son in his old age.
21:8 And the child grew, and was weaned: and

Abraham made a great feast the same day that Isaac was
weaned. When little Isaac was weaned away from his mother’s
milk, Abraham made a great feast the same day that Isaac was
weaned.
21:9-10 And Sarah saw the son of Hagar the Egyptian,

which she had born unto Abraham, mocking. 10 Wherefore
she said unto Abraham, Cast out this bondwoman and her
son: for the son of this bondwoman shall not be heir with my
son, even with Isaac. At about the same time, perhaps the very
day of the feast of Isaac’s weaning, Sarah noticed Ishmael,
Hagar’s son, mocking little Isaac. It should be noted that Ish-
mael by now was at least fourteen years old. It may be, he
mocked his little brother in that he was the first born and thus
would receive the lion’s share of their father’s inheritance.
He evidently shared the same indiscretions as his mother.
See 16:4 ff.
Sarah therefore went to her husband and demanded that “he
cast out this bondwoman and her son.” The word translated as
bondwoman (hma awmah) might also be rendered as ‘maid
servant.’ Sarah continued, “for the son of this bondwoman shall
not be heir with my son, even Isaac.” Sarah’s maternal instincts
and jealousies were not long in coming. No way would Ishmael
share in the inheritance of her son!
21:11 And the thing was very grievous in Abraham’s

sight because of his son. The bitter harvest of their folly in the
affair of Hagar continued to arrive. (An alternate lesson is the
bitter rivalries which erupt from a polygamous family.) Though
not the son of promise, Ishmael nevertheless was still Abra-
ham’s son. He had watched him grow up for fourteen years.
Now, under pressure from his wife, he had the miserable task of
evicting him and his mother from their home. Unquestionably,
the thing was very grievous in Abraham’s sight because of his
son. Indeed, whatsoever is not of faith is sin. Abraham’s lack of
faith in becoming involved with Hagar in the first place
prompted trouble for years to come. The descendants of
Ishmael to this day remain a thorn in the side of Israel.
21:12-13 And God said unto Abraham, Let it not be

grievous in thy sight because of the lad, and because of thy
bondwoman; in all that Sarah hath said unto thee, hearken
unto her voice; for in Isaac shall thy seed be called. 13 And
also of the son of the bondwoman will I make a nation,
because he is thy seed. God, in ways not otherwise described,
spoke to Abraham and confirmed that he ought to hearken to
Sarah, “for in Isaac shall thy seed be called.” Moreover, God
nevertheless promised to make a nation of Ishmael “because he
is thy seed.”
21:14-16 And Abraham rose up early in the morning,

and took bread, and a bottle of water, and gave it unto
Hagar, putting it on her shoulder, and the child, and sent
her away: and she departed, and wandered in the wilder-
ness of Beersheba. 15 And the water was spent in the bottle,
and she cast the child under one of the shrubs. 16 And she
went, and sat her down over against him a good way off, as
it were a bowshot: for she said, Let me not see the death of
the child. And she sat over against him, and lift up her voice,
and wept.
Early the next morning, Abraham therefore sent Hagar and
Ishmael away with bread and water. She therefore wandered for
some time in the wilderness of Beer-sheba. When the water was
used up (and they evidently were dehydrated), she placed
Ishmael under a shrub, and walked some distance from him (a
bowshot). She sat down and said, “Let me not see the death of
the child. And she sat over against him, and lift up her voice and
wept.”
The pathos is overwhelming. Though she had been less
than wise in all that had come to pass, she nevertheless was
essentially a victim of Sarah’s and Abraham’s lack of faith. God
knew that. (Moreover, a lesson can be drawn that sin inevitably
brings misery.) There is no record that Abraham ever saw his
son Ishmael again. The anguish of the scene must have been
pathetic.
21:17-19 And God heard the voice of the lad; and the
angel of God called to Hagar out of heaven, and said unto
her, What aileth thee, Hagar? fear not; for God hath heard
the voice of the lad where he is. 18 Arise, lift up the lad, and
hold him in thine hand; for I will make him a great nation.
19 And God opened her eyes, and she saw a well of water;
and she went, and filled the bottle with water, and gave the
lad drink. God heard Hagar’s cry and sent an angel to comfort
her. He promised her that He would make of her son, Ishmael,
a great nation. Much of the Arabic peoples to this day trace their
lineage to Ishmael. “God therefore opened her eyes, and she
saw a well of water.” God thus became the deliverance of
Ishmael and his mother.
21:20-21 And God was with the lad; and he grew, and
dwelt in the wilderness, and became an archer. 21 And he
dwelt in the wilderness of Paran: and his mother took him
a wife out of the land of Egypt. It is noteworthy that “God was
with the lad Ishmael.” Though he would not inherit the promise
God had made to Isaac, God nevertheless blessed Ishmael and
helped him. As he grew into adulthood, he became an expert
archer, living in the wilderness of Paran which borders Pale-
stine and the Sinai region. In due season, Hagar found him a
wife from Egypt, her home region.
21:22-24 And it came to pass at that time, that

Abimelech and Phichol the chief captain of his host spake
unto Abraham, saying, God is with thee in all that thou
doest:
23 Now therefore swear unto me here by God that thou
wilt not deal falsely with me, nor with my son, nor with my
son’s son: but according to the kindness that I have done
unto thee, thou shalt do unto me, and to the land wherein
thou hast sojourned. 24 And Abraham said, I will swear.
Meanwhile, Abraham and Abimelech had repaired their
differences. (Evidently, Isaac had been born while Abraham
dwelt in the region of Gerar.) Abimelech along with “Phichol
the chief captain of his host” came to Abraham and expressed
that they had observed that “God is with thee in all that thou
doest.” Not only had the fear of God been placed in their hearts
in their contact with Abraham, they had also witnessed God’s
blessing upon him. They therefore proposed to Abraham to
make a covenant together. In effect, they proposed that they
both would deal honorably with each other, including their
descendants. Abraham agreed.
21:25-31 And Abraham reproved Abimelech because

of a well of water, which Abimelech’s servants had violently
taken away. 26 And Abimelech said, I wot not who hath
done this thing: neither didst thou tell me, neither yet heard
I of it, but to day. 27 And Abraham took sheep and oxen, and
gave them unto Abimelech; and both of them made a
covenant.
28 And Abraham set seven ewe lambs of the flock by
themselves. 29 And Abimelech said unto Abraham, What
mean these seven ewe lambs which thou hast set by them-
selves? 30 And he said, For these seven ewe lambs shalt thou
take of my hand, that they may be a witness unto me, that I
have digged this well. 31 Wherefore he called that place
Beersheba; because there they sware both of them.
Before Abraham would ‘sign-off’ on the covenant, he
brought to Abimelech’s attention that some of his servants had
violently taken a well away from his servants. Wells were of
particular value in that semi-arid region. Abimelech, perhaps
embarrassed, pled that he knew nothing about the incident.
Abraham therefore gave sheep and oxen to Abimelech to seal
the covenant between them. Furthermore, Abraham set forth
“seven ewe lambs of the flock by themselves.” When asked
why by Abimelech, Abraham replied that they were a witness
before all that he had dug the disputed well. Abimelech
evidently received the lambs and thus removed any dispute that
the well belonged to Abraham.
Of special interest is that they therefore named the place
Beer-sheba. The Hebrew word ‘beer’ means ‘well.’ The word
sheba means ‘seven.’ Hence, the name Beer-sheba literally
means ‘the well of seven’ (some so refer to it as ‘the well of
seven ewes’). To this day, there remains a place named Beer-
sheba in southern Israel. It was there Abraham and Abimelech
“sware both of them.”
21:32-34 Thus they made a covenant at Beersheba:

then Abimelech rose up, and Phichol the chief captain of his
host, and they returned into the land of the Philistines. 33
And Abraham planted a grove in Beersheba, and called
there on the name of the LORD, the everlasting God. 34 And
Abraham sojourned in the Philistines’ land many days.
After agreeing to the covenant between them, Abimelech
and his party returned into the land of the Philistines. This is the
first mention of the Philistines in the Bible. It is essentially the
same term as the modern name, Palestinian. To this day, there
remains interaction between the same peoples, though perhaps
not as amicably as Abraham managed to accomplish. It is
noteworthy in verse 34 that Abraham sojourned in the Phil-
istines’ land many days. While there, he “planted a grove in
Beer-sheba, and called there on the name of the LORD, the
everlasting God.”
Groves later would be banned by God in the law of Moses
because they became the location of idolatrous practices.
However, Abraham apparently had pure motives in so doing.
He may have sought the shade or fruit such a grove would pro-
vide. In calling upon the name of the Lord, implied is that this
became the place where he specifically worshiped God.
Overview of Genesis 22: One of the great examples of faith
and obedience is set forth in the matter of the offering of Isaac.
Moreover, a profound picture of the Father and Christ is paint-
ed as a type in the same. For a fifth time, the Abrahamic cov-
enant is confirmed.
The chapter contains two basic subdivisions: (1) the offer-
ing of Isaac on Mount Moriah in verses 1-14 and (2) the recon-
firmation of the Abrahamic Covenant in verses 15-24.
22:1 And it came to pass after these things, that God did
tempt Abraham, and said unto him, Abraham: and he said,
Behold, here I am. The after these things obviously is after the
events of the preceding chapter. Specifically, the time thereafter
is not clear. Some have speculated Isaac was as young as 5 years
to as old as thirty-six. The best estimate is that Isaac was at least
a teenage boy or possibly twenty years old. The word translated
as tempt (hon nacah) has the sense to ‘test.’ God in his infinite
wisdom determined to test Abraham. The test was severe
indeed. Abraham had waited twenty-five years for his son of
promise. Now as Isaac was growing into a young adult, God
tested Abraham by ordering him to sacrifice him.
22:2 And he said, Take now thy son, thine only son
Isaac, whom thou lovest, and get thee into the land of
Moriah; and offer him there for a burnt offering upon one
of the mountains which I will tell thee of. God seemed to
remind Abraham that as much he loved his son, he ordered him
to “take now thy son, thine only son Isaac, whom thou lovest,
and get thee into the land of Moriah; and offer him there for a
burnt-offering.” God not only asked Abraham to give his son,
he told him he wanted him as a burnt-offering. The word
Moriah is transliterated and literally means ‘chosen by Je-
hovah.’ It is generally thought that the “land of Moriah” is the
place which later would be Jerusalem and the actual place of
sacrifice would be where the altar of the future temple would be
built. See II Chronicles 3:1. Indeed Jerusalem was the city
which Jehovah would choose. See I Kings 11:13, 32, 36, et al.
22:3 And Abraham rose up early in the morning, and

saddled his ass, and took two of his young men with him,
and Isaac his son, and clave the wood for the burnt offering,
and rose up, and went unto the place of which God had told
him. In fashion characteristic of utter obedience, Abraham
rose up early in the morning and got on with what God had
commanded him. There was no procrastination. There was no
arguing or seeking clarification. He got up early the next day,
“saddled his ass,” took Isaac along with two servants, split the
wood which would be necessary for a burnt-offering, “rose up,
and went unto the place of which God had told him.” There was
no delay. He got on with doing what God had instructed him,
immediately!
22:4 Then on the third day Abraham lifted up his eyes,

and saw the place afar off. The similarity of this event with
that of God the Father and Son of God later begins to emerge.
Three days of anguish on Abraham’s part is evident. One can
only imagine the thoughts which must have whirled through his
mind as they traveled from Beer-sheba to Moriah. As Abraham
pillowed his head each of those nights en route, he must have
remembered the covenant which God had repeatedly affirmed
to him. Yet, he as a man and as a father must have dreaded what
lay ahead. The parallel is striking to the ordeal God the Father
must have endured as Jesus headed to Calvary and His three
days and nights in the grave.
22:5 And Abraham said unto his young men, Abide ye

here with the ass; and I and the lad will go yonder and
worship, and come again to you. Notwithstanding whatever
trepidation and anxiety Abraham must have felt, his faith in
God’s intervention is clear. He instructed his young men to wait
while he and Isaac go yonder to worship, and come again to
you. Abraham did not know what God would do or how He
would do it, but he knew God would do something. He may
have thought God would provide a substitute as He did. Or
rather, he believed God would resurrect him as noted in Heb-
rews 11:19.
In any event, it is clear, he had faith in the promises which
God had repeatedly made that in Isaac would be a great
posterity. He therefore took God at His word and obeyed.
Hebrews 11:17,19 makes clear that “by faith Abraham, when he
was tried, offered up Isaac . . . accounting that God was able to
raise him up, even from the dead; from whence also he received
him in a figure.” Based upon God’s promise to him, by faith,
Abraham obeyed. He simply took God at His word.
22:6-7 And Abraham took the wood of the burnt

offering, and laid it upon Isaac his son; and he took the fire
in his hand, and a knife; and they went both of them
together. 7 And Isaac spake unto Abraham his father, and
said, My father: and he said, Here am I, my son. And he
said, Behold the fire and the wood: but where is the lamb for
a burnt offering?
The picture (type) of Christ in Isaac comes into sharper
focus. Throughout the ordeal of Abraham’s testing, Isaac
willingly cooperated with his father. And so they together
continued on the final leg of their fateful journey. Isaac
willingly bore the burden of the wood upon him even as Jesus
would bear the burden of our sin.
Abraham took the fire and knife and they went both of them
together. Then Isaac asked the fateful question. “My father . . .
behold the fire and the wood: but where is the lamb for a burnt-
offering?”
22:8 And Abraham said, My son, God will provide
himself a lamb for a burnt offering: so they went both of
them together. Abraham, likely not knowing how prophetic he
was about to be, replied, “My son, God will provide himself a
lamb for a burnt-offering.” The picture of Christ’s substitution-
ary sacrifice comes into clear focus. Jesus came and presented
Himself as “the lamb of God which taketh away the sin of the
world” (John 1:29). Isaiah 53:10 makes clear that Christ’s soul
would become an offering for sin. Indeed, Jesus became the
great substitutionary Lamb which God provided on our behalf
to take away our sins.
Moreover, in Revelation 13:8, as God’s substitutionary
Lamb, He was “slain from the foundation of the world.” In both
cases of Isaac and of Christ, God provided a substitutionary
lamb. The faith of Abraham in God’s promise likewise is
evident.
22:9-10 And they came to the place which God had told
him of; and Abraham built an altar there, and laid the wood
in order, and bound Isaac his son, and laid him on the altar
upon the wood. And Abraham stretched forth his hand,
and took the knife to slay his son. Abraham and Isaac came to
the place. Abraham built an altar there, and laid the wood in
order, and bound Isaac his son, and laid him on the altar upon the
wood. It is clear that Isaac as a picture (type) of Christ was
obedient unto death. He willingly submitted to the will of his
father. Abraham therefore stretched forth his hand, and took the
knife to slay his son. Like the Father in heaven would later do,
Abraham “spared not his own son, but delivered him up”
(Romans 8:32).
22:11-12 And the angel of the LORD called unto him out
of heaven, and said, Abraham, Abraham: and he said, Here
am I. 12 And he said, Lay not thine hand upon the lad,
neither do thou any thing unto him: for now I know that
thou fearest God, seeing thou hast not withheld thy son,
thine only son from me. The test was over. Abraham had
passed with flying colors. An angel of the LORD called unto him
from heaven. The identity of the angel (messenger) is clarified
in verse 12. If the voice is not that of God the Father, then it
otherwise is that of the Son.
The final me in verse 12, referring to the angel, is equated
with God. It is of note that God informed Abraham, “now I
know that thou fearest God.” One might think that God would
say, ‘now I know that you believe God,’ or ‘obey God.’ But He
chose to use the word fear. The fear of the Lord on Abraham’s
part prompted him to obey God. And, even as Abraham with-
held not his son, it continued to complete the picture of God the
Father in not withholding His Son someday.
22:13 Whereupon, God opened Abrahams’ eyes. And

Abraham lifted up his eyes, and looked, and behold behind
him a ram caught in a thicket by his horns: and Abraham
went and took the ram, and offered him up for a burnt-
offering in the stead of his son.
The picture of a substitutionary Lamb being offered on our
behalf is completed. Abraham’s prophetic utterance to Isaac not
long before was already being fulfilled. God indeed did provide
Himself a Lamb even as He would later provide the greatest
Lamb of all. The mention that the ram was offered “in the stead
of his son” further completes the picture of Christ’s sub-
stitutionary death.
22:14 And Abraham called the name of that place

Jehovahjireh: as it is said to this day, In the mount of the
LORD it shall be seen. Abraham therefore called the name of
that place Jehovah-jireh. That name literally means ‘Jehovah-
sees.’ God indeed saw the substitutionary death of the lamb
there even as He clearly saw the substitutionary death of Jesus
on that same general site many years later.
22:15 And the angel of the LORD called unto Abraham
out of heaven the second time. The angel of the Lord spoke
from heaven again and once more it is clear from what He said
that it was God speaking.
22:16-18 And said, By myself have I sworn, saith the

LORD, for because thou hast done this thing, and hast not
withheld thy son, thine only son. One of the great invocations
of God’s blessing is uttered. Moreover, God made clear the
solemnity of the occasion in noting how “by myself have I
sworn.” As the author of Hebrews would later write, “he could
swear by no greater” (Hebrews 6:13). God made clear the basis
for His great blessing about to be invoked upon Abraham: “For
because thou hast done this thing, and hast not withheld thy son,
thine only son.” Both the utter obedience of Abraham as well as
another hint of Christ in that He was God’s only son are in view.
17 That in blessing I will bless thee, and in multiplying I
will multiply thy seed as the stars of the heaven, and as the
sand which is upon the sea shore; and thy seed shall possess
the gate of his enemies. The seeming redundancy “in blessing
I will bless thee” was a Hebrew way to emphasize what was
being said. It has the idea that God would bless on top of
blessing. Abraham’s faith which prompted such obedience
became the basis for God’s blessing. Moreover, God again reit-
erated His covenant promise to Abraham that “in multiplying I
will multiply thy seed as the stars of the heaven, and as the sand
which is upon the sea shore; and thy seed shall possess the gate
of his enemies.”
For a fifth time, God reiterated His covenant promise to
Abraham. As was the case in each of the previous accounts, He
added more detail. God noted that Abraham’s seed would
possess the gate of his enemies. In other words, not only would
they become numberless, they also would prevail over their
enemies. The ultimate fulfillment of that promise is yet to come
when Christ returns.
18 And in thy seed shall all the nations of the earth be
blessed; because thou hast obeyed my voice. As in His initial
promise to Abraham in Genesis 12:1, God again reminded
Abraham that in his seed all nations would someday be blessed.
This is the last time God would reiterate His covenant to
Abraham.
Though Hebrews 11 portrays Abraham as a man of great
faith which indeed he was, the actual focal point of God’s
blessing was Abraham’s obedience. (And indeed, “by faith . . .
he obeyed” Hebrews 11:8.) A major channel of God’s blessing
is obedience to Him. That in part is prompted by the fear of the
Lord (verse 12) as well as faith (Hebrews 11:8). But throughout
the Word of God, obedience is the most basic avenue through
which God blesses His people.
22:19 So Abraham returned unto his young men, and

they rose up and went together to Beersheba; and Abraham
dwelt at Beersheba. Abraham therefore returned to Beer-
sheba and dwelt there.
22:20-24 And it came to pass after these things, that it

was told Abraham, saying, Behold, Milcah, she hath also
born children unto thy brother Nahor. Record is given that
Abraham received word of his family roots and that his sister-
in-law Milcah had born eight children to her husband, Nahor,
Abraham’s brother.
21 Huz his firstborn, and Buz his brother, and Kemuel
the father of Aram. Of interest is that Huz is the same word as
Uz in Job 1.
22 And Chesed, and Hazo, and Pildash, and Jidlaph,
and Bethuel. 23 And Bethuel begat Rebekah: these eight
Milcah did bear to Nahor, Abraham’s brother. 24 And his
concubine, whose name was Reumah, she bare also Tebah,
and Gaham, and Thahash, and Maachah. Little is known of
most of those named. However, record is made that Bethuel (a
nephew of Abraham) had a daughter named Rebekah. She of
course would go on later to become Isaac’s wife.
*****
Overview of Genesis 23: The death and burial of Sarah are

detailed in this chapter. (1) Abraham negotiates for a burial
place for Sarah in verses 1-13. The procuring of the burial
place for Sarah and her burial are found in verses 14-20.
23:1-2 And Sarah was an hundred and seven and

twenty years old: these were the years of the life of Sarah. 2
And Sarah died in Kirjatharba; the same is Hebron in the
land of Canaan: and Abraham came to mourn for Sarah,
and to weep for her. Thirty-seven years after bearing Isaac,
Sarah died at the age of 127. Note is made of Kirjatharba
which literally means ‘city of Arba,’ also known as Hebron and
in modern times as Kirioth-arba.
23:3-16 And Abraham stood up from before his dead,

and spake unto the sons of Heth, saying, 4 I am a stranger
and a sojourner with you: give me a possession of a burying
place with you, that I may bury my dead out of my sight. 5
And the children of Heth answered Abraham, saying unto
him,
6 Hear us, my lord: thou art a mighty prince among us:
in the choice of our sepulchers bury thy dead; none of us
shall withhold from thee his sepulcher, but that thou may-
est bury thy dead. 7 And Abraham stood up, and bowed
himself to the people of the land, even to the children of
Heth. 8 And he communed with them, saying, If it be your
mind that I should bury my dead out of my sight; hear me,
and entreat for me to Ephron the son of Zoar, 9 That he may
give me the cave of Machpelah, which he hath, which is in
the end of his field; for as much money as it is worth he shall
give it me for a possession of a burying place amongst you.
10 And Ephron dwelt among the children of Heth: and
Ephron the Hittite answered Abraham in the audience of
the children of Heth, even of all that went in at the gate of his
city, saying, 11 Nay, my lord, hear me: the field give I thee,
and the cave that is therein, I give it thee; in the presence of
the sons of my people give I it thee: bury thy dead. 12 And
Abraham bowed down himself before the people of the
land. 13 And he spake unto Ephron in the audience of the
people of the land, saying, But if thou wilt give it, I pray thee,
hear me: I will give thee money for the field; take it of me,
and I will bury my dead there.
14 And Ephron answered Abraham, saying unto him, 15
My lord, hearken unto me: the land is worth four hundred
shekels of silver; what is that betwixt me and thee? bury
therefore thy dead. 16 And Abraham hearkened unto
Ephron; and Abraham weighed to Ephron the silver, which
he had named in the audience of the sons of Heth, four
hundred shekels of silver, current money with the
merchant.
Abraham negotiated with the local Canaanites for a burial
place for Sarah. It is noteworthy that after all the years he had
lived in Canaan (approximately 62 years), he still viewed
himself as a “stranger and sojourner.” Though he lived there, he
knew, this world was not his home. He just was passing
through.
The Canaanites graciously offered Abraham the choice of
their grave sites. It bespeaks the testimony Abraham had
maintained amongst the people of the world with which he had
lived all those years. He requested the cave of Machpelah which
was owned by Ephron the son of Zoar. Ephron offered to give
the land to Abraham. However, Abraham insisted on paying for
it. Ephron therefore told him the land was worth four-hundred
shekels of silver.
23:17-20 And the field of Ephron, which was in

Machpelah, which was before Mamre, the field, and the
cave which was therein, and all the trees that were in the
field, that were in all the borders round about, were made
sure. 18 Unto Abraham for a possession in the presence of
the children of Heth, before all that went in at the gate of his
city. 19 And after this, Abraham buried Sarah his wife in the
cave of the field of Machpelah before Mamre: the same is
Hebron in the land of Canaan. 20 And the field, and the cave
that is therein, were made sure unto Abraham for a
possession of a burying place by the sons of Heth. The site
evidently was near where Abraham had lived for years at
Mamre.
Abraham purchased the “field, and the cave which was
therein, and all the trees that were in the field, that were in all the
borders round about.” It all was made sure or secured before the
sons of Heth as witnesses. There Abraham buried his wife
Sarah of many years. The greater name of the area to this day is
Hebron.
*****
Overview of Genesis 24: Genesis 24 presents the narrative

of Abraham’s servant seeking a wife for Isaac. It is a story of
Abraham’s determination to guide his son toward’s God’s
will. It is a story of God’s providential guidance. Moreover,
there is a not too thinly veiled picture of Christ and the church.
God chose a gentile bride for Isaac, the son of promise, even as
He did the same for Jesus in the church.
This lengthy chapter has these divisions: (1) Abraham’s
direction for Isaac’s marriage in verses 1-9. (2) The expedition
of Abraham’s servant to Mesopotamia and his is meeting
Rebekah in verses10-28. (3) Rebekah and her family agree to
her marriage to Isaac in verses 29-53. And (4) the joyful
meeting of Isaac and Rebekah and their marriage in verses 54-
67.
24:1-6 And Abraham was old, and well stricken in age:

and the LORD had blessed Abraham in all things. 2 And
Abraham said unto his eldest servant of his house, that
ruled over all that he had, Put, I pray thee, thy hand under
my thigh: 3 And I will make thee swear by the LORD, the
God of heaven, and the God of the earth, that thou shalt not
take a wife unto my son of the daughters of the Canaanites,
among whom I dwell:
4 But thou shalt go unto my country, and to my kindred,
and take a wife unto my son Isaac. 5 And the servant said
unto him, Peradventure the woman will not be willing to
follow me unto this land: must I needs bring thy son again
unto the land from whence thou camest? 6 And Abraham
said unto him, Beware thou that thou bring not my son
thither again.
Abraham in his old age determined to seek a wife for his son
Isaac. As God had promised in Genesis 22:16-17, “the LORD
had blessed Abraham in all things.” The domestic, oriental
culture of the age was for the parents to select a spouse for their
children. Abraham delegated the mission to his chief servant to
obtain a wife for Isaac. Several comments are in order: (1) the
placing of his servants hand “under his thigh” is not altogether
clear in its significance. However, such an intimate gesture
likely indicates a solemnity of vow. (2) Abraham sought to have
his servant swear he would not obtain a wife for Isaac from the
daughters of the Canaanites. They lived in the midst of the
Canaanites and Abraham knew the ungodly, pagan nature
thereof.
Rather, he directed his servant to go back to his kindred for
his search. His servant wondered if he should bring Isaac to
Abraham’s kindred if a prospective bride would not come with
him first. (3) Abraham straightly enjoined him, “Beware thou
that thou bring not my son thither again.” God had promised the
land to Abraham and his seed. He was not about to allow his son
to be tempted to go elsewhere, even to Haran. Therefore, to
ensure Isaac stayed in the land of promise, he clearly warned his
servant not to take Isaac there.
24:7-9 The LORD God of heaven, which took me from

my father’s house, and from the land of my kindred, and
which spake unto me, and that sware unto me, saying, Unto
thy seed will I give this land; he shall send his angel before
thee, and thou shalt take a wife unto my son from thence.
Abraham continued to instruct his servant noting that God
would “send his angel before thee, and thou shalt take a wife
unto my son from thence.” It may be that God had revealed to
Abraham that he would send an angel before his servant to
providentially prosper his journey.
8 And if the woman will not be willing to follow thee,
then thou shalt be clear from this my oath: only bring not
my son thither again.
9 And the servant put his hand under the thigh of
Abraham his master, and sware to him concerning that
matter. Abraham directed his servant that if the woman of
choice would not agree to return with him, he would then be
freed from the oath. Regarding putting his hand under his thigh,
see comments for verse 2.
24:10-11 And the servant took ten camels of the camels
of his master, and departed; for all the goods of his master
were in his hand: and he arose, and went to Mesopotamia,
unto the city of Nahor. And he made his camels to kneel
down without the city by a well of water at the time of the
evening, even the time that women go out to draw water.
Abraham’s unnamed servant therefore took ten camels and
journeyed to the region of Mesopotamia to the city of Nahor,
Abraham’s brother. He arrived one day late in the afternoon.
Knowing young women customarily would come out to the
municipal well to draw water late in the day, he there made his
camel’s kneel. He perhaps hoped to survey eligible young
women there.
24:12-15 And he said, O LORD God of my master

Abraham, I pray thee, send me good speed this day, and
shew kindness unto my master Abraham. 13 Behold, I stand
here by the well of water; and the daughters of the men of
the city come out to draw water:
14 And let it come to pass, that the damsel to whom I
shall say, Let down thy pitcher, I pray thee, that I may
drink; and she shall say, Drink, and I will give thy camels
drink also: let the same be she that thou hast appointed for
thy servant Isaac; and thereby shall I know that thou hast
shewed kindness unto my master.
15 And it came to pass, before he had done speaking,
that, behold, Rebekah came out, who was born to Bethuel,
son of Milcah, the wife of Nahor, Abraham’s brother, with
her pitcher upon her shoulder.
Before Abraham’s servant did anything, however, he first
prayed and asked God to providentially direct his search. He
therefore, proposed a simple sign and asked God to so indicate.
The greater truth is that he sought God’s guidance in the matter.
There clearly is an example of seeking God’s leading by faith.
The proposed test is self-evident. It is also apparent from 24:45
that the servant had prayed silently in his heart and not aloud.
24:16-20 And the damsel was very fair to look upon, a

virgin, neither had any man known her: and she went down
to the well, and filled her pitcher, and came up. 17 And the
servant ran to meet her, and said, Let me, I pray thee, drink
a little water of thy pitcher. 18 And she said, Drink, my lord:
and she hasted, and let down her pitcher upon her hand,
and gave him drink.
19 And when she had done giving him drink, she said, I
will draw water for thy camels also, until they have done
drinking. 20 And she hasted, and emptied her pitcher into
the trough, and ran again unto the well to draw water, and
drew for all his camels.
No sooner had the servant finished his prayer than “Be-
hold, Rebekah came out, who was born to Bethuel, son of
Milcah, the wife of Nahor, Abraham’s brother, with her pitcher
upon her shoulder.” Rebekah was Abraham’s great-niece, and
a second cousin to Isaac. Details of the customs of the orient are
evident in that she carried a pitcher of water on her shoulder.
The text notes that “the damsel was very fair to look upon, a
virgin.” Her natural beauty quite evidently was apparent. It
likely was that the custom of the day for virgin girls to wear
clothing which was distinctive of their estate. That likely is how
her standing could be determined at a glance.
Rebekah proceeded to fill her pitcher whereupon Abra-
ham’s servant asked her for a drink of water. To his amazement,
she not only gave him water, but also volunteered to water his
camels.
24:21 Abraham’s servant therefore wondering at her held

his peace, to wit whether the LORD had made his journey
prosperous or not. To his amazement, the first girl to come out
fulfilled the conditional request he had made to God. He
therefore said not a thing, wondering if she was the one.
24:22-27 And it came to pass, as the camels had done

drinking, that the man took a golden earring of half a shekel
weight, and two bracelets for her hands of ten shekels
weight of gold;
23 And said, Whose daughter art thou? tell me, I pray
thee: is there room in thy father’s house for us to lodge in?
24 And she said unto him, I am the daughter of Bethuel
the son of Milcah, which she bare unto Nahor. 25 She said
moreover unto him, We have both straw and provender
enough, and room to lodge in.
Abraham’s servant therefore gave her “a golden earring . .
. and two bracelets” of gold. That perhaps was prompted in part
by his gratitude for her assistance, but also perceiving she was
the one God had chosen. He therefore asked her family’s name
and if he could lodge there that night. Then, to his amazement,
she informed him that she was the daughter of Bethuel, the son
of Nahor (Abraham’s brother). Moreover, she volunteered that
she was sure there was room for him and his entourage to lodge
that night.
The servant therefore 26 bowed down his head, and
worshiped the LORD. 27 And he said, Blessed be the LORD
God of my master Abraham, who hath not left destitute my
master of his mercy and his truth: I being in the way, the
LORD led me to the house of my master’s brethren.
The servant now knew that God had providentially led him
and answered his prayer. Of further interest is that even the
servant of Abraham had become a godly man. Evident is his
faith in Jehovah and his worship of Him. He had clearly become
a part of the household of faith and had certainly walked by faith
on his crucial mission.
24:28-32 And the damsel ran, and told them of her
mother’s house these things. 29 And Rebekah had a brother,
and his name was Laban: and Laban ran out unto the man,
unto the well.
30 And it came to pass, when he saw the earring and
bracelets upon his sister’s hands, and when he heard the
words of Rebekah his sister, saying, Thus spake the man
unto me; that he came unto the man; and, behold, he stood
by the camels at the well.
31 And he said, Come in, thou blessed of the LORD;
wherefore standest thou without? for I have prepared the
house, and room for the camels.
32 And the man came into the house: and he ungirded
his camels, and gave straw and provender for the camels,
and water to wash his feet, and the men’s feet that were with
him.
Upon meeting Abraham’s servant, Rebekah therefore ran
home and told her family what had happened to her. Her brother
Laban ran back to the well and there met Abraham’s servant. He
formally invited the man and his entourage to their home. Abra-
ham’s servant therefore came, ungirded the camels, fed them,
and gave water for those who had traveled with him.
24:33-37 Rebekah’s family set food before him, but he

declined to partake thereof until he had told them the purpose of
his journey. They therefore said, Speak on. He announced to
them I am Abraham’s servant. And the LORD hath blessed
my master greatly; and is become great. 34 And he said, I am
Abraham’s servant.
35 And the LORD hath blessed my master greatly; and
he is become great: and he hath given him flocks, and herds,
and silver, and gold, and menservants, and maidservants,
and camels, and asses. 36 And Sarah my master’s wife bare
a son to my master when she was old: and unto him hath he
given all that he hath. 37 And my master made me swear,
saying, Thou shalt not take a wife to my son of the daughters
of the Canaanites, in whose land I dwell.
To their likely astonishment, Rebekah’s family learned this
traveler was the servant of their long missed relative, Abraham.
Once again, it is noted that God had meanwhile blessed Abra-
ham as he had promised in 22:16-17 (and elsewhere). He then
proceeded to inform them of Isaac and that Abraham had given
him careful instructions to not search for a wife for him from the
Canaanites.
24:38-41 But thou shalt go unto my father’s house, and

to my kindred, and take a wife unto my son. 39 And I said
unto my master, Peradventure the woman will not follow
me. 40 And he said unto me, The LORD, before whom I walk,
will send his angel with thee, and prosper thy way; and thou
shalt take a wife for my son of my kindred, and of my
father’s house:
41 Then shalt thou be clear from this my oath, when
thou comest to my kindred; and if they give not thee one,
thou shalt be clear from my oath.
The servant continued to rehearse in detail that Abraham
had instructed him to go to his father’s house and his kindred to
take a wife for his son. He furthered told them how God would
send an angel who would providentially prosper his journey.
24:42-48 And I came this day unto the well, and said, O
LORD God of my master Abraham, if now thou do prosper
my way which I go: 43 Behold, I stand by the well of water;
and it shall come to pass, that when the virgin cometh forth
to draw water, and I say to her, Give me, I pray thee, a little
water of thy pitcher to drink; 44 And she say to me, Both
drink thou, and I will also draw for thy camels: let the same
be the woman whom the LORD hath appointed out for my
master’s son. 45 And before I had done speaking in mine
heart, behold, Rebekah came forth with her pitcher on her
shoulder; and she went down unto the well, and drew water:
and I said unto her, Let me drink, I pray thee.
46 And she made haste, and let down her pitcher from
her shoulder, and said, Drink, and I will give thy camels
drink also: so I drank, and she made the camels drink also.
47 And I asked her, and said, Whose daughter art thou? And
she said, The daughter of Bethuel, Nahor’s son, whom
Milcah bare unto him: and I put the earring upon her face,
and the bracelets upon her hands.
48 And I bowed down my head, and worshipped the
LORD, and blessed the LORD God of my master Abraham,
which had led me in the right way to take my master’s
brother’s daughter unto his son.
The preceding text brought the story up to that hour.
Abraham’s servant therefore rehearsed in detail that he had
specifically asked God to indicate His choice and will. He noted
in verse 45 that before he had done speaking in his heart,
Rebekah appeared and fulfilled in detail the test he had asked
God to use to indicate His will. He further noted that he had
therefore bowed his “head and worshiped the LORD, and bless-
ed the LORD God of my master Abraham which had led me in
the right way.” He left little question to his piety and godliness
before his hosts.
24:49-51 Abraham’s servant therefore ‘popped’ the ques-

tion to his hosts. Would they in fact give Rebekah to be Isaac’s
wife. And now if ye will deal kindly and truly with my
master, tell me: and if not, tell me; that I may turn to the
right hand, or to the left. Of interest is that both Laban her
brother and Bethuel her father together. They said, 50 The thing
proceedeth from the LORD: we cannot speak unto thee bad
or good. 51 Behold, Rebekah is before thee, take her, and go,
and let her be thy master’s son’s wife, as the LORD hath
spoken. They urged him therefore to take her to be Isaac’s wife.
24:52-54 And it came to pass, that, when Abraham’s

servant heard their words, he worshipped the LORD,
bowing himself to the earth. 53 And the servant brought
forth jewels of silver, and jewels of gold, and raiment, and
gave them to Rebekah: he gave also to her brother and to
her mother precious things.
54 And they did eat and drink, he and the men that were
with him, and tarried all night; and they rose up in the
morning, and he said, Send me away unto my master.
Abraham’s servant therefore worshipped the LORD. He
gave Rebekah further gifts of jewelry and clothing as well as to
her mother and brother. They therefore spent the greater part of
the night in fellowship together. After what evidently was a
short time of sleep, Abraham’s servant arose in the morning and
said, “Send me away unto my master.”
24:55-57 And her brother and her mother said, Let the
damsel abide with us a few days, at the least ten; after that
she shall go. 56 And he said unto them, Hinder me not, seeing
the LORD hath prospered my way; send me away that I may
go to my master. 57 And they said, We will call the damsel,
and enquire at her mouth. The reality of it all suddenly struck
home. Rebekah’s mother and brother asked that she might be
allowed to wait ten days. It was only natural. They might never
see her again. However, Abraham’s servant thought better lest
they might change their minds. He therefore said, “Hinder me
not, seeing the LORD hath prospered my way: send me away
that I may go to my master.”
24:58-59 And they called Rebekah, and said unto her,

Wilt thou go with this man? And she said, I will go. 59 And
they sent away Rebekah their sister, and her nurse, and
Abraham’s servant, and his men. The family therefore
decided to let Rebekah make the decision. She said, “I will go.”
They therefore sent her nurse along with her and they prepared
to depart.
24:60-61 And they blessed Rebekah, and said unto her,

Thou art our sister, be thou the mother of thousands of
millions, and let thy seed possess the gate of those which
hate them. 61 And Rebekah arose, and her damsels, and
they rode upon the camels, and followed the man: and the
servant took Rebekah, and went his way. Rebekah’s family
therefore blessed her and perhaps prophetically invoked God to
cause her to be “the mother of thousands of millions, and let thy
seed possess the gate of those which hate them.” That promise
would be fulfilled in Israel and Edom which she bore. In Christ,
literally numberless multitudes of God’s people on into eternity
would descend from her. Moreover, in Christ, her seed would
someday in fact possess the gates of those (i.e., dominate)
which hated her seed.
24:62-65 And Isaac came from the way of the well

Lahairoi; for he dwelt in the south country. 63 And Isaac
went out to meditate in the field at the eventide: and he
lifted up his eyes, and saw, and, behold, the camels were
coming.
64 And Rebekah lifted up her eyes, and when she saw
Isaac, she lighted off the camel. 65 For she had said unto the
servant, What man is this that walketh in the field to meet
us? And the servant had said, It is my master: therefore she
took a vail, and covered herself.
Meanwhile, Isaac, back in Canaan land, was living at the
well Lahai-roi (the well where God had appeared to Hagar). In
the early evening, he had gone out to meditate (perhaps, to
commune with God.) As he looked into the distance, he saw the
caravan of his father’s servant drawing near. Rebekah, in seeing
Isaac standing there, dismounted the camel. She had already
asked the servant who this was and he had told her. She there-
fore modestly covered herself with a veil.
24:66-67 And the servant told Isaac all things that he

had done. 67 And Isaac brought her into his mother Sarah’s
tent, and took Rebekah, and she became his wife; and he
loved her: and Isaac was comforted after his mother’s
death. The servant told Isaac all which had happened. Isaac
therefore took Rebekah, and she became his wife. Moreover,
“he loved her: and Isaac was comforted after his mother’s
death.” Genesis 25:20 notes that Isaac was 40 years old when he
married Rebekah.
*****
Overview of Genesis 25: The twenty-fifth chapter of Gen-

esis the epilogue of Abraham’s long life. The chapter contains
these subdivisions: (1) Abraham’s family by Keturah, His
death, and his burial in verses 1-10. (2) The blessing of God
upon Isaac and the descendants of Ishmael in verses 11-18. (3)
The birth of Esau and Jacob in verses 19-26. (4) The diverse
character of Esau and Jacob in verses 27-28. And, (5) Esau
despises and sells his birthright in verses 29-34.
25:1-4 Then again Abraham took a wife, and her name

was Keturah. 2 And she bare him Zimran, and Jokshan, and
Medan, and Midian, and Ishbak, and Shuah.
3 And Jokshan begat Sheba, and Dedan. And the sons of
Dedan were Asshurim, and Letushim, and Leummim. 4
And the sons of Midian; Ephah, and Epher, and Hanoch,
and Abida, and Eldaah. All these were the children of
Keturah.
Abraham therefore remarried following Sarah’s death. His
new wife’s name was Keturah of which little else is known. She
bore six additional sons to Abraham (giving him a total of
seven.) This may be to what Hannah so referred in I Samuel
2:5.) Of these six sons, the only one to which there is any
significant biblical record is Midian. All of them apparently
became progenitors of various tribes which became the essence
of the Arabian peoples to this day.
25:5 However, Abraham gave all that he had unto Isaac.

He was the son of promise. He became heir of all.
25:6 But unto the sons of the concubines, which Abra-

ham had, Abraham gave gifts, and sent them away from
Isaac his son, while he yet lived, eastward, unto the east
country. The reference to the “concubines which Abraham
had” in all likelihood refers to Hagar and Keturah. To their sons
(evidently including Ishmael), he gave gifts and sent these sons
(those noted in verses 2-4) “eastward, unto the east country.”
That likely refers to the region generally known today as
Arabia. He intended a clear line of demarcation between them
and Isaac. A case might be made that Abraham, in remarrying,
may have stepped out of God’s perfect will and into the realm
of His permissive will. Those sons which would become a
significant part of the Arabian peoples would be a thorn in the
side of Israel for millennia to come.
25:7-8 And these are the days of the years of Abraham’s

life which he lived, an hundred threescore and fifteen years.
8 Then Abraham gave up the ghost, and died in a good old
age, an old man, and full of years; and was gathered to his
people. At the age of 175, Abraham died “in a good old age, an
old man, and full of years; and was gathered to his people. “The
final phrase beautifully describes the death of a saint. We will
be someday gathered to our people which have already gone on
before to heaven. A similar description will be made of other of
the patriarchs.
25:9-10 And his sons Isaac and Ishmael buried him in

the cave of Machpelah, in the field of Ephron the son of
Zohar the Hittite, which is before Mamre; 10 The field
which Abraham purchased of the sons of Heth: there was
Abraham buried, and Sarah his wife The sons of Abraham,
Isaac and Ishmael, buried him in the family burial site in the
cave of Machpelah which Abraham had purchased years before
upon the death of Sarah.
25:11 And it came to pass after the death of Abraham,

that God blessed his son Isaac; and Isaac dwelt by the well
Lahairoi. Meanwhile, Isaac continued to live by the well
Lahai-roi and God blessed him there.
25:12-18 Now these are the generations of Ishmael,

Abraham’s son, whom Hagar the Egyptian, Sarah’s
handmaid, bare unto Abraham: 13 And these are the names
of the sons of Ishmael, by their names, according to their
generations: the firstborn of Ishmael, Nebajoth; and
Kedar, and Adbeel, and Mibsam, 14 And Mishma, and
Dumah, and Massa, 15 Hadar, and Tema, Jetur, Naphish,
and Kedemah:
16 These are the sons of Ishmael, and these are their
names, by their towns, and by their castles; twelve princes
according to their nations. 17 And these are the years of the
life of Ishmael, an hundred and thirty and seven years: and
he gave up the ghost and died; and was gathered unto his
people. 18 And they dwelt from Havilah unto Shur, that is
before Egypt, as thou goest toward Assyria: and he died in
the presence of all his brethren.
The lineage of Ishmael is noted. These men also became
progenitors of the various Arabic peoples to this day. Ishmael
had twelve sons which became princes in their respective
nations (i.e., tribes). This notes the fulfillment of the prophecy
made to Abraham concerning Ishmael in Genesis 17:20.
Ishmael died at the age of 137. In fashion similar to
Abraham, it is noted that he was “gathered unto his people.”
The sons of Ishmael came to live “from Havilah unto Shur.” To
this day the descendants of Ishmael populate the Middle East,
largely in the Arabian peninsula and ranging from the borders of
Egypt to the region of Shur (Syria).
25:19-20 And these are the generations of Isaac,

Abraham’s son: Abraham begat Isaac: 20 And Isaac was
forty years old when he took Rebekah to wife, the daughter
of Bethuel the Syrian of Padanaram, the sister to Laban the
Syrian. The word translated as generations (hdlwt towle-
dah) has the essential idea of ‘descendants.’ It is of note that
Isaac was forty years old when he married Rebekah. The
immediate familial descent of Isaac will be noted in the
following text.
25:21 And Isaac intreated the LORD for his wife,

because she was barren: and the LORD was intreated of
him, and Rebekah his wife conceived. From verse 26, it is
evident that Isaac and Rebekah had no children until they had
been married for twenty years. No doubt, it caused constern-
ation and concern for both. However, in the midst of that
problem is a nugget of great spiritual truth. Isaac therefore “en-
treated the LORD for his wife, because she was barren.” Isaac
took the problem to the Lord and asked God to give them
children. It was a clear example of faith. However, it should be
remembered the foundation of faith on which Isaac rested. He
no doubt knew that God had promised his father Abraham a
numberless posterity through Isaac. It therefore followed that
Isaac must have children. He thus reminded God of His
promise. That is faith. Some Jewish authorities claim Isaac took
Rebekah to Moriah even as Abraham had taken him and there
reminded the Lord of his promise to Abraham. In any event,
“the LORD was intreated of him, and Rebekah his wife con-
ceived.”
25:22-23 And the children struggled together within

her; and she said, If it be so, why am I thus? And she went to
enquire of the LORD. 23 And the LORD said unto her, Two
nations are in thy womb, and two manner of people shall be
separated from thy bowels; and the one people shall be
stronger than the other people; and the elder shall serve the
younger. It was immediately evident that Rebekah would have
twins. The record of the unborn children struggling in her womb
seems to portend more than normal fetal movement. The
conflict even before birth apparently was such Rebekah
enquired of the Lord, “Why am I thus?” It is almost as if she
asked God, ‘Why did we ask children of you seeing the diffi-
culty I am having?’ She quite evidently did not have an easy
pregnancy.
God’s answer to her (though not noted how He replied) is
instructive. (1) He informed her that “two nations are in thy
womb.” She apparently already knew that. (2) However, they
would become two distinctly different peoples (“two man-
ner of people shall be separated from thy bowels”). (3) More-
over, “the one people shall be stronger than the other people.”
(4) Finally, “the elder shall serve the younger.” This, of course,
was profoundly prophetic. Esau, the first born in the course of
history, would indeed be subjugated by Israel. However, in the
short run the opposite was true. Initially, the Edomites were
stronger than Jacob and his fledgling nation. But in time, God
indeed saw to it the elder would serve the younger. That
absolutely will be the case when Christ returns in the Millen-
nium.
25:24-26 And when her days to be delivered were

fulfilled, behold, there were twins in her womb. 25 And the
first came out red, all over like an hairy garment; and they
called his name Esau. 26 And after that came his brother
out, and his hand took hold on Esau’s heel; and his name
was called Jacob: and Isaac was threescore years old when
she bare them.
Indeed, upon delivery, Rebekah had twins. The first to be
delivered was reddish in color. The redness evidently referred
to the red hair upon baby Esau which apparently was profuse.
The name Esau literally means ‘hairy.’ When the second baby
was born, he grabbed his brother’s heel. The name Jacob
literally means ‘heel holder’ though the term also came to mean
‘supplanter.’ The latter has the sense of trickery, cheating, or
defrauding. Indeed, Jacob was not above any of that in his
lifetime.
25:27-28 And the boys grew: and Esau was a cunning

hunter, a man of the field; and Jacob was a plain man,
dwelling in tents. 28 And Isaac loved Esau, because he did
eat of his venison: but Rebekah loved Jacob.
As the twins grew, Esau became a skilled hunter and out-
doors-man. Jacob stayed close to home “dwelling in tents.” The
word translated as plain (Mt tam) has a rather broad sense of
thought ranging from ‘complete,’ to ‘handsome,’ to ‘decent.’ In
any event, while Esau was the out-doors-man, Jacob stayed at
home and was more domestic in his outlook. Isaac, however,
favored Esau for the game he brought home. Rebekah favored
Jacob.
25:29-34 And Jacob sod pottage: and Esau came from
the field, and he was faint: 30 And Esau said to Jacob, Feed
me, I pray thee, with that same red pottage; for I am faint:
therefore was his name called Edom. 31 And Jacob said, Sell
me this day thy birthright. 32 And Esau said, Behold, I am at
the point to die: and what profit shall this birthright do to
me?
33 And Jacob said, Swear to me this day; and he sware
unto him: and he sold his birthright unto Jacob. 34 Then
Jacob gave Esau bread and pottage of lentiles; and he did
eat and drink, and rose up, and went his way: thus Esau
despised his birthright.
The time frame is not noted. However, it may well be
concluded that both Esau and Jacob had become young men.
The famine noted in 26:1 likely had already commenced.
Apparently, Esau had moved out and was living off the land.
However, because of the developing famine, he could not find
food and returned home exhausted.
The word translated as faint (Pye ayeph) among other
things can have the sense of being ‘exhausted.’ Esau’s request
for food from his brother may have been in desperation, fearing
he was starving. Jacob, as noted, had in the meantime “sod
pottage” which essentially means, he had boiled soup, perhaps
a stew or chili. The reference to it being red may have something
to do with how Jacob had prepared his stew with lentiles.
Apparently, Esau in begging for the red stew took on the nick-
name Edom which means red.
Jacob, the supplanter, saw an opportunity to profit at his
brother’s expense. Perceiving his brother apparently was des-
perate, he therefore made him a proposition: “Sell me this day
thy birthright.” (The ancient, middle-eastern custom of the
birthright meant the firstborn would be heir of the lion’s share
of his father’s estate when he died. Moreover, the birthright
conferred the transfer of leadership of the clan to the holder
thereof.) Jacob was not above extracting this privilege from his
brother when he was under duress. As far as Esau was
concerned, he was sick and weak to the point of dying. There-
fore, he saw no loss in selling it. Therefore, Jacob forced Esau
to swear the birthright over to him in return for food. Esau
therefore ate, drank, rose up and went his way. In so doing, he
“despised his birthright.”
*****
Overview of Genesis 26: Parallels between the life of

Abraham and Isaac appear. The chapter contains these
subdivisions: (1) The Abrahamic Covenant is confirmed to
Isaac in verses 1-5. (2) Isaac falls into the same foolish
deception of his father in verses 6-16. And (3) The well digging
of Isaac and the problems associated therewith are recorded in
verses 17-35.
26:1 And there was a famine in the land, beside the first
famine that was in the days of Abraham. And Isaac went
unto Abimelech king of the Philistines unto Gerar. History
tends to repeat itself. As in the days of his father Abraham, when
times got tough, Isaac contemplated leaving the place where
God had put him. Another famine (in distinction to the one in
Abraham’s day) developed in the land. Therefore, Isaac packed
up and “went unto Abimelech king of the Philistines unto
Gerar.” Gerar was on the Philistine plain in the southwestern
portion of Palestine and is analogous to Gaza today. Though
occupied by Philistine peoples, it still was a part of the land God
had promised Abraham. The term Abimelech may be as much a
title as it is a name. It literally means ‘my father is king.’ It is con-
ceivable this is the same Abimelech which had met Abraham
about one hundred years earlier, however, it is unlikely. In the
events which soon unfold which are strikingly similar to what
Abraham had done, Abimelech seemed unaware that Abraham
had done the same thing.
26:2-5 Meanwhile, the LORD appeared unto him, and

said, Go not down into Egypt; dwell in the land which I shall
tell thee of. God here confirmed to Isaac the covenant He had
made to Abraham. He began by commanding Isaac not to go to
Egypt as his father had done when discouraged.
Rather, He instructed Isaac to 3 sojourn in this land, and
I will be with thee, and will bless thee; for unto thee, and
unto thy seed, I will give all these countries, and I will
perform the oath which I sware unto Abraham thy father.
4 And I will make thy seed to multiply as the stars of heaven,
and will give unto thy seed all these countries; and in thy
seed shall all the nations of the earth be blessed.
God went on to promise the region to Isaac even as He had
to Abraham. God thus reiterated His promise to multiply
Abraham’s seed as the stars of heaven. Moreover, the blessing
of Abraham would remain on him.
5 Because that Abraham obeyed my voice, and kept my
charge, my commandments, my statutes, and my laws.
Once again, God’s blessing even to Isaac was linked to the
obedience of Abraham. Indeed, God’s blessing to this day is
linked to the obedience of God’s people. See Revelation 1:3,
22:14. The primary charge God made to Isaac was to stay. In
that regard, He promised to be with him and bless him.
Abraham clearly had obeyed God whether in the matter of
departing Ur and then Haran or in offering Isaac. Less clear are
God’s charge, commandments, statutes, and laws. These are
terms routinely related to the Law of Moses which was still
centuries future. Evidently Abraham was aware of God’s ways
either through oral tradition or from direct revelation from God.
In any event, he was consistently obedient to the will and Word
of God. As a direct result, God blessed him and promised to
bless him.
26:6 And Isaac dwelt in Gerar. Isaac therefore stayed in

Gerar. However, in so doing, he had gone halfway to Egypt.
Even as God’s people to this day go halfway into the world, they
get into trouble. The following certainly was the case for Isaac.
26:7-11 And the men of the place asked him of his wife;
and he said, She is my sister: for he feared to say, She is my
wife; lest, said he, the men of the place should kill me for
Rebekah; because she was fair to look upon. 8 And it came
to pass, when he had been there a long time, that Abimelech
king of the Philistines looked out at a window, and saw, and,
behold, Isaac was sporting with Rebekah his wife.
9 And Abimelech called Isaac, and said, Behold, of a
surety she is thy wife: and how saidst thou, She is my sister?
And Isaac said unto him, Because I said, Lest I die for her.
10 And Abimelech said, What is this thou hast done unto us?
one of the people might lightly have lien with thy wife, and
thou shouldest have brought guiltiness upon us. 11 And
Abimelech charged all his people, saying, He that toucheth
this man or his wife shall surely be put to death.
Whether it was God visiting the sins of the father on his son,
or his son picking up on his father’s fault, in any event, Isaac
proceeded to pull the same stunt his father had at Gerar. (See
Genesis 20.) He tried to pass off his wife as his sister fearing
someone would want her and kill him to have her. (She like her
mother-in-law, Sarah, evidently was a very attractive woman.)
It is noteworthy that this deception was accomplished for “a
long time.” However, one day, Abimelech looked out his win-
dow and saw Isaac “sporting with Rebekah his wife.” The word
translated as sporting (qxu tsachaq) in this context essentially
has the idea of ‘playing.’ It is evident the ‘playing’ was suggest-
ive of that which a man and wife would do in distinction to a
brother and sister. Abimelech suspected the same and con-
fronted them. He rebuked them that some man could have taken
her and lien with her (i.e., slept with her) thus bringing guilt
upon his people.
Seemingly, Abimelech was genuinely concerned with such
a travesty having taken place and the onus it would have placed
upon his people. It bespeaks a different morality than prevalent
today. He therefore ordered that no one to touch either Isaac or
Rebekah upon pain of death.
26:12-16 Then Isaac sowed in that land, and received in

the same year an hundredfold: and the LORD blessed him.
13 And the man waxed great, and went forward, and grew
until he became very great:
14 For he had possession of flocks, and possession of
herds, and great store of servants: and the Philistines
envied him.
15 For all the wells which his father’s servants had
digged in the days of Abraham his father, the Philistines
had stopped them, and filled them with earth. 16 And
Abimelech said unto Isaac, Go from us; for thou art much
mightier than we.
It is significant that in the same year Isaac sowed and
received one-hundred fold. God blessed. What is implied is that
God could not and would not bless the lie he had heretofore
been living. Though he had inherited all from Abraham, he now
“waxed great, and went forward, and grew until he became very
great.” His prosperity became so obvious that “the Philistines
envied him.”
All the wells which Abraham had dug had been filled by the
Philistines. What is implied is that in envy, the Philistines had
stopped the valuable wells, perhaps hoping to pressure Isaac to
move away. In fact, Abimelech asked Isaac to leave the area.
“Go from us; for thou art much mightier than we.”
26:17-22 And Isaac departed thence, and pitched his

tent in the valley of Gerar, and dwelt there. 18 And Isaac
digged again the wells of water, which they had digged in
the days of Abraham his father; for the Philistines had
stopped them after the death of Abraham: and he called
their names after the names by which his father had called
them.
19 And Isaac’s servants digged in the valley, and found
there a well of springing water. 20 And the herdmen of
Gerar did strive with Isaac’s herdmen, saying, The water is
ours: and he called the name of the well Esek; because they
strove with him. 21 And they digged another well, and
strove for that also: and he called the name of it Sitnah.
22 And he removed from thence, and digged another
well; and for that they strove not: and he called the name of
it Rehoboth; and he said, For now the LORD hath made
room for us, and we shall be fruitful in the land.
Isaac moved, but not far. He still remained in the valley of
Gerar. His servants began to reopen the valuable wells. Some
dated back to the time of Abraham. Some were more recent.
Moreover, they found new wells. One, in the valley of Gerar,
was “a well of springing water.” However, the Philistine
herdsmen of the area immediately asserted, “the water is our’s.”
From the ancient past to the present, water has been at a premi-
um in the Middle East.
Therefore, Isaac called the well “Esek; because they strove
with him.” They dug another well and there was controversy
over that as well. He called that one Sitnah which also implies
strife. Therefore, “he removed from thence, and digged another
well; and for that they strove not.” Isaac’s servants named this
well Rehoboth which literally means a wide or large place.
Isaac learned his lesson. It was not until he separated from the
world’s influence in Gerar that he finally had peace.
26:23-25 And he went up from thence to Beersheba. 24

And the LORD appeared unto him the same night, and said,
I am the God of Abraham thy father: fear not, for I am with
thee, and will bless thee, and multiply thy seed for my
servant Abraham’s sake. 25 And he builded an altar there,
and called upon the name of the LORD, and pitched his tent
there: and there Isaac’s servants digged a well.
Isaac whereupon “went up from thence to Beer-sheba.”
(Beer-sheba is further east and slightly south from Gerar, but
higher in elevation.) That same night, the Lord appeared to him
and reconfirmed again to him the covenant He had made with
Abraham. Once again, God promised Isaac, I will “bless thee,
and multiply thy seed for my servant Abraham’s sake.” There
Isaac built an altar “and called upon the name of the LORD, an
pitched his tent there.” The implication is that Isaac made a
point to worship God, praising and thanking Him for His bless-
ing. He also dug new wells in that area.
26:26-29 Then Abimelech went to him from Gerar, and

Ahuzzath one of his friends, and Phichol the chief captain of
his army. 27 And Isaac said unto them, Wherefore come ye
to me, seeing ye hate me, and have sent me away from you?
28 And they said, We saw certainly that the LORD was
with thee: and we said, Let there be now an oath betwixt us,
even betwixt us and thee, and let us make a covenant with
thee; 29 That thou wilt do us no hurt, as we have not touched
thee, and as we have done unto thee nothing but good, and
have sent thee away in peace: thou art now the blessed of the
LORD.
Meanwhile, Abimelech and two associates came to visit
Isaac at Beer-sheba. Isaac as might be suspected was suspicious
of them and asked them what they wanted. They told him that it
was obvious the Lord was with him and they desired to there-
fore make a peace covenant with him. No further motive is
noted other than they realized God has blessed Isaac. They
evidently had respect thereto.
26:30-31 And he made them a feast, and they did eat

and drink. 31 And they rose up betimes in the morning, and
sware one to another: and Isaac sent them away, and they
departed from him in peace. Isaac agreed to make an oath
(i.e., agreement) with them and made a feast for his guests.
Whereupon, they swore to peace amongst themselves. Abi-
melech and his party therefore departed. The word translated as
rose up betimes (Mkv shakam) simply means to ‘get up early.’
26:32-33 And it came to pass the same day, that Isaac’s

servants came, and told him concerning the well which they
had digged, and said unto him, We have found water. 33
And he called it Shebah: therefore the name of the city is
Beersheba unto this day.
Meanwhile, Isaac’s servants came and reported that they
had dug another well. Isaac therefore called it Shebah. Though
Abraham had apparently so named the same place years earlier
(Beer-sheba), evidently, Isaac either did not recognize the place
or may have even been unaware of it. The entire incident is
strikingly similar to Abraham’s episode there a century earlier.
See Genesis 21:22-33. The place in any event came to be known
as Beer-sheba (the well of seven) as noted in Genesis 21:31. It
remains to this day.
26:34-35 And Esau was forty years old when he took to

wife Judith the daughter of Beeri the Hittite, and Bashem-
ath the daughter of Elon the Hittite: 35 Which were a grief
of mind unto Isaac and to Rebekah. When Esau turned forty,
he married two wives: “Judith the daughter of Beeri the Hittite,
and Bashemath the daughter of Elon the Hittite.” The presumed
discrepancy between the account here and in 36:2 is resolved in
realizing the differing names in 36:2 likely are the same persons
noted here. However, Isaac and Rebekah were not happy with
his son’s marriages. In fact they “were a grief of mind” unto
them.
The primary reason for their grief is that Esau had married
Canaanite women in violation of the principle of separation
Abraham had so clearly established. In effect, Esau had gone
out and married unsaved girls from the world. Their grief was
not so much at his polygamy which was sociably acceptable at
the time. Rather, they were grieved that he had entered into an
unequal yoke with unbelievers. Their new daughters-in-law
were women of the world and they knew it. Their sorrow was
thus spiritual.
*****
Overview of Genesis 27: The focus now shifts to the life of

Jacob. He, unfortunately, lived up to his name as a usurper and
deceiver. He first purloined his brother’s birthright. Now here,
he through deceit steals the patriarchal blessing due to his
older brother. In turn, he is forced to flee for his life.
The chapter has these subdivisions: (1) the stolen blessing
in verses 1-25, (2) the blessing of Jacob in verses 26-33, and (3)
Esau’s regret and anger in verses 34-46.
27:1-4 And it came to pass, that when Isaac was old, and
his eyes were dim, so that he could not see, he called Esau his
eldest son, and said unto him, My son: and he said unto him,
Behold, here am I. 2 And he said, Behold now, I am old, I
know not the day of my death: 3 Now therefore take, I pray
thee, thy weapons, thy quiver and thy bow, and go out to the
field, and take me some venison; 4 And make me savoury
meat, such as I love, and bring it to me, that I may eat; that
my soul may bless thee before I die.
It is thought Isaac at this time was about 137 years old.
Though he would live another 43 years to be 180, he at this time
thought his time was short. He also had lost most of his eyesight.
He therefore invited his first-born son, Esau, to go hunt venison
and prepare him a meal of wild game, which he loved. He
concluded, “that my soul may bless thee before I die.”
27:5-10 And Rebekah heard when Isaac spake to Esau

his son. And Esau went to the field to hunt for venison, and
to bring it. 6 And Rebekah spake unto Jacob her son, saying,
Behold, I heard thy father speak unto Esau thy brother,
saying, 7 Bring me venison, and make me savoury meat,
that I may eat, and bless thee before the LORD before my
death.
8 Now therefore, my son, obey my voice according to
that which I command thee. 9 Go now to the flock, and fetch
me from thence two good kids of the goats; and I will make
them savoury meat for thy father, such as he loveth: 10 And
thou shalt bring it to thy father, that he may eat, and that he
may bless thee before his death.
Rebekah, Jacob’s wife, heard what her husband had said to
Esau. Her favored son was Jacob. Therefore, after Esau had
departed on his hunting trip, she informed Jacob of what was
going on. Though Jacob received the blame for what would take
place, the idea actually was hatched by his mother, Rebekah. It
is little wonder Jacob became such a ‘supplanter.’ His mother
certainly left him an example.
Her scheme was simple. She ordered Jacob to go to the
family flock, find “two good kids of the goats,” and she would
make the “savoury meat” which she knew her husband loved.
Moreover, her plan was for Jacob to take the wild-game meal to
his father and portray himself as his brother, Esau. The plan was
that Isaac would therefore bless Jacob in place of his brother.
The focus on this entire chapter revolves around the matter
of the patriarchal blessing by Isaac upon one of his sons. Little
otherwise is known of such a blessing elsewhere in the Script-
ure apart from this incident.
However, it seems the custom of the day was that the
patriarch of a family (in this case, Isaac) was allowed to convey
a single special blessing upon his eldest son. It was thought that
blessing was: (1) singular and non-transferable and (2) con-
veyed a special blessing from God to the recipient thereof.
Because God had made such profound promises to Abraham
and Isaac, the recipient of the blessing in this case would be
especially endowed. Rebekah knew this and desired that her
favored son would receive that blessing. It may be, she sought
to justify her chicanery by the fact her sons were twins and
therefore the blessing conceivably could go either way.
It is of further interest that God had already foretold that the
elder would serve the younger. Rebekah knew that. However, it
should not be assumed that God tacitly tolerated the planned
deceit. He would have blessed Jacob regardless in His sover-
eign purpose. What is evident is that Rebekah took things into
her own hands, using deception and fraud.
27:10-13 And thou shalt bring it to thy father, that he

may eat, and that he may bless thee before his death. 11 And
Jacob said to Rebekah his mother, Behold, Esau my
brother is a hairy man, and I am a smooth man: 12 My
father peradventure will feel me, and I shall seem to h
im as a deceiver; and I shall bring a curse upon me, and
not a blessing. 13 And his mother said unto him, Upon me be
thy curse, my son: only obey my voice, and go fetch me
them.
Jacob protested how that his father would know the differ-
ence by touch. Esau was a man of much body hair. Jacob was
not so endowed. Jacob would figure out what was going on and
curse Jacob rather than bless him. Rebekah made the somber
promise that whatever curse might come would be upon her.
Rather, she ordered her son: “only obey my voice, and go fetch
me them.”
27:14-17 And he went, and fetched, and brought them

to his mother: and his mother made savoury meat, such as
his father loved. 15 And Rebekah took goodly raiment of her
eldest son Esau, which were with her in the house, and put
them upon Jacob her younger son: 16 And she put the skins
of the kids of the goats upon his hands, and upon the smooth
of his neck: 17 And she gave the savoury meat and the bread,
which she had prepared, into the hand of her son Jacob.
Jacob did as told. Though his mother had concocted the
scheme, Jacob quite evidently was a willing accomplice. Fur-
thermore, Rebekah took one of the best garments of Esau, with
its distinctive smell, and dressed Jacob therein. Moreover, she
fastened the skins of the kids goats upon his hands and upon his
neck, the exposed portions of his body. She further prepared the
meal of meat in the way she knew her husband enjoyed and sent
Jacob in to his father.
27:18-25 And he came unto his father, and said, My

father: and he said, Here am I; who art thou, my son? 19 And
Jacob said unto his father, I am Esau thy firstborn; I have
done according as thou badest me: arise, I pray thee, sit and
eat of my venison, that thy soul may bless me.
20 And Isaac said unto his son, How is it that thou hast
found it so quickly, my son? And he said, Because the LORD
thy God brought it to me. 21 And Isaac said unto Jacob,
Come near, I pray thee, that I may feel thee, my son,
whether thou be my very son Esau or not. 22 And Jacob
went near unto Isaac his father; and he felt him, and said,
The voice is Jacob’s voice, but the hands are the hands of
Esau. 23 And he discerned him not, because his hands were
hairy, as his brother Esau’s hands: so he blessed him.
24 And he said, Art thou my very son Esau? And he said,
I am. 25 And he said, Bring it near to me, and I will eat of my
son’s venison, that my soul may bless thee. And he brought
it near to him, and he did eat: and he brought him wine, and
he drank.
The deception was underway. Jacob asked who it was that
came to see him. Jacob answered “I am Esau thy firstborn; I
have done according as thou badest me.” He proceeded to invite
his father to eat of the meal he brought him. Isaac immediately
was suspicious. He asked how his son had accomplished the
venture so quickly. Jacob, piously and dishonestly said, “Be-
cause the LORD thy God brought it to me.” Still suspicious,
Isaac ordered him near so he could touch him.
Because of the goat skins upon his hands and neck, Jacob
was confused. He said, “The voice is Jacob’s voice, but the
hands are the hands of Esau.” He therefore asked him again,
“Art thou my very son Esau?” Jacob directly lied and said, “I
am.” Isaac therefore told him to bring the venison which Jacob
did, and Isaac ate thereof. However, the deception prevailed to
the degree that Isaac in fact prepared to bless Jacob.
27:26-27 And his father Isaac said unto him, Come near
now, and kiss me, my son. 27 And he came near, and kissed
him: and he smelled the smell of his raiment, and blessed
him, and said, See, the smell of my son is as the smell of a
field which the LORD hath blessed. Still unsure, Isaac
therefore asked his son to come close to him and kiss him.
Therefore, Jacob did so. In coming that close, Esau smelled the
distinctive smell of Esau’s garment and noted, “the smell of my
son is as the smell of a field which the LORD hath blessed.” The
deception was accomplished to the extent it was necessary.
27:28-29 Isaac therefore proceeded to formally bless Jacob

thinking it was Esau. He said, Therefore God give thee of the
dew of heaven, and the fatness of the earth, and plenty of
corn and wine: 29 let people serve thee, and nations bow
down to thee: be Lord over thy brethren, and let thy
mother’s sons bow down to thee: cursed be every one that
curseth thee, and blessed be he that blesseth thee.
Isaac may not have been aware that Jacob had filched the
birthright from Esau. But he perhaps intended to add special
benefit in his formal blessing to him. He also was aware that
God had foretold that the elder would serve the younger.
Nevertheless thinking Esau was the recipient of the blessing, he
invoked that he would be lord over his brethren (i.e.,) Jacob.
That was not in God’s plan.
However, Isaac was in fact prophetically blessing the
lineage of Jacob which would find its ultimate fulfillment in
Christ. It is of further interest that a portion of the blessing was
virtually identical to the promise God made to Abraham. See
Genesis 12:3. This is the first formal transmission of God’s
promise to Abraham on to Jacob.
27:30-33 And it came to pass, as soon as Isaac had made

an end of blessing Jacob, and Jacob was yet scarce gone out
from the presence of Isaac his father, that Esau his brother
came in from his hunting. 31 And he also had made savoury
meat, and brought it unto his father, and said unto his
father, Let my father arise, and eat of his son’s venison, that
thy soul may bless me.
32 And Isaac his father said unto him, Who art thou?
And he said, I am thy son, thy firstborn Esau. 33 And Isaac
trembled very exceedingly, and said, Who? where is he that
hath taken venison, and brought it me, and I have eaten of
all before thou camest, and have blessed him? yea, and he
shall be blessed.
As is usually the case in deception, it soon enough is
known. In this case, it was almost immediate. Jacob had no
sooner departed his father’s presence than Esau showed up
from his successful hunt. He had made the savoury meat
requested by his father and came and presented it to his father.
Isaac was perplexed. He asked, “Who art thou?” Esau told him
it was he. Isaac therefore trembled exceedingly and asked again,
“Who?” To their mutual consternation, Isaac asked who it
therefore was who had just brought him venison and had been
blessed. The finality of the patriarchal blessing is implicit in the
statement, “yea, and he shall be blessed.”
27:34-36 And when Esau heard the words of his father,

he cried with a great and exceeding bitter cry, and said unto
his father, Bless me, even me also, O my father. 35 And he
said, Thy brother came with subtilty, and hath taken away
thy blessing.
36 And he said, Is not he rightly named Jacob? for he
hath supplanted me these two times: he took away my
birthright; and, behold, now he hath taken away my
blessing. And he said, Hast thou not reserved a blessing for
me.
Both Isaac and Esau knew immediately who had stolen the
blessing. Esau therefore cried bitterly and implored his father,
“Bless me, even me also, O my father.” Isaac no doubt in
frustration and anger said “thy brother came with subtilty, and
hath taken away thy blessing.” The word translated as subtilty
(hmrm mirmah) has the basis sense of ‘deception,’ which is
precisely what Jacob had done.
Esau bitterly noted the implications of his brother’s name.
Jacob has the idea of ‘supplanter:’ that is, usurper, fraudulent, or
cheat. He reminded his father that Jacob had twice ‘supplanted’
him in obtaining his birthright under questionable circumstances
and now the outright theft of his blessing. He therefore
pathetically asked, “Hast thou not reserved a blessing for me?”
27:37 And Isaac answered and said unto Esau, Behold,

I have made him thy lord, and all his brethren have I given
to him for servants; and with corn and wine have I sus-
tained him: and what shall I do now unto thee, my son? Isaac
gives more insight into the nature of the patriarch blessing. It
conveyed leadership of the family clan to the recipient thereof
along with the lion’s share of the family wealth. Isaac pondered
aloud, “And what shall I do now unto thee, my son?”
27:38-40 And Esau said unto his father, Hast thou but
one blessing, my father? bless me, even me also, O my
father. And Esau lifted up his voice, and wept. 39 And Isaac
his father answered and said unto him, Behold, thy
dwelling shall be the fatness of the earth, and of the dew of
heaven from above;
40 And by thy sword shalt thou live, and shalt serve thy
brother; and it shall come to pass when thou shalt have the
dominion, that thou shalt break his yoke from off thy neck.
Esau pled still with his father for a special blessing from
him. Perhaps in genuine grief and perhaps also to move his
father, Esau again wept before him. Isaac therefore uttered this
blessing to his defrauded son. “Behold, thy dwelling shall be of
the fatness of the earth, and of the dew of heaven from above;
And by thy sword shalt thou live and shalt serve thy brother; and
it shall come to pass when thou shalt have the dominion, that
thou shalt break his yoke from off thy neck.”
Esau’s blessing was simple. (1) Isaac invoked material
blessing from God upon him. (2) Though he would live by the
sword, it is implied he would prevail. (3) He would in fact serve
his brother. (4) However, the time would come when he would
finally break the dominion and rule of Jacob from him. That
probably was fulfilled in II Kings 8:20-22.
27:41-42 And Esau hated Jacob because of the blessing

wherewith his father blessed him: and Esau said in his
heart, The days of mourning for my father are at hand; then
will I slay my brother Jacob. 42 And these words of Esau her
elder son were told to Rebekah: and she sent and called
Jacob her younger son, and said unto him, Behold, thy
brother Esau, as touching thee, doth comfort himself,
purposing to kill thee.
Esau therefore hated Jacob and began to plan the murder of
his brother. He assumed his father would soon die and he would
accomplish his deed thereafter. Moreover, Esau’s plan was told
to Rebekah, his mother. She therefore again schemed how to
protect her favored son. She let Jacob know of his brother’s
plan.
27:43-45 Now therefore, my son, obey my voice; and

arise, flee thou to Laban my brother to Haran; 44 And tarry
with him a few days, until thy brother’s fury turn away; 45
Until thy brother’s anger turn away from thee, and he
forget that which thou hast done to him: then I will send,
and fetch thee from thence: why should I be deprived also
of you both in one day? Rebekah therefore urged Jacob to
leave immediately and go stay with her brother, Laban, who still
lived in Haran.
27:46 And Rebekah said to Isaac, I am weary of my life

because of the daughters of Heth: if Jacob take a wife of the
daughters of Heth, such as these which are of the daughters
of the land, what good shall my life do me? The chapter
concludes with Rebekah complaining to her husband Isaac
about their son Esau’s wives, the daughters of Heth. Heth was
a son of Canaan and father of the Hittites of whence Esau’s
wives were. She noted that she did not want Jacob to take a wife
of them also. There likely was both Divine Providence as well
as her trying to justify herself in sending Jacob to Haran.
*****
Overview of Genesis 28: The following chapter presents

Jacob at Bethel. There God confirmed to him the covenant He
had made with Abraham. The chapter has these subdivisions:
(1) Isaac sends Jacob to Padan-aram in verses 1-5. (2) Esau
marries the daughter of Ishmael in verses 6-9. (3) The vision of
Jacob’s ladder is presented in verses 10-19, and, (4) the vow
Jacob made to God in verses 20-22.
28:1-4 And Isaac called Jacob, and blessed him, and

charged him, and said unto him, Thou shalt not take a wife
of the daughters of Canaan. 2 Arise, go to Padanaram, to the
house of Bethuel thy mother’s father; and take thee a wife
from thence of the daughters of Laban thy mother’s
brother.
3 And God Almighty bless thee, and make thee fruitful,
and multiply thee, that thou mayest be a multitude of
people; 4 And give thee the blessing of Abraham, to thee,
and to thy seed with thee; that thou mayest inherit the land
wherein thou art a stranger, which God gave unto
Abraham.
Isaac therefore called in Jacob and straitly enjoined him not
to marry a Canaanite wife. Rather, he ordered his son to go back
to their family heritage at Padan-aram (which literally means
‘the plains of Aram’ which were in Syria where Laban dwelt).
Isaac told Jacob to go there and take a wife of the “daughters of
Laban, thy mother’s brother.” Intra-familial marriage was
socially permissible. In this case, what was suggested was the
marriage of a cousin.
Isaac therefore blessed his son one final time. He said,
“And God Almighty bless thee, and make thee fruitful, and
multiply thee, that thou mayest be a multitude of people; And
give thee the blessing of Abraham, to thee, and to thy seed with
thee; that thou mayest inherit the land wherein thou art a
stranger, which God gave unto Abraham.”
It is clear that Isaac had come to understand that it was
through Jacob that the Abrahamic covenant would flow. He
therefore invoked that blessing upon him. Moreover, Isaac
reminded Jacob that his seed would someday inherit the land
which God had promised Abraham. Moreover, it is of interest
that Isaac noted, Jacob was still a stranger in that land. He was
now a third generation inhabitant yet was still a stranger (i.e.,
foreigner) therein. The full possession of the land would not
take place until the time of Joshua hundreds of years later.
28:5 And Isaac sent away Jacob: and he went to

Padanaram unto Laban, son of Bethuel the Syrian, the
brother of Rebekah, Jacob’s and Esau’s mother. Jacob
therefore departed and headed for Padan-aram in Syria.
28:6-9 When Esau saw that Isaac had blessed Jacob,

and sent him away to Padanaram, to take him a wife from
thence; and that as he blessed him he gave him a charge,
saying, Thou shalt not take a wife of the daughters of
Canaan; 7 And that Jacob obeyed his father and his mother,
and was gone to Padanaram; 8 And Esau seeing that the
daughters of Canaan pleased not Isaac his father; 9 Then
went Esau unto Ishmael, and took unto the wives which he
had Mahalath the daughter of Ishmael Abraham’s son, the
sister of Nebajoth, to be his wife.
Esau was aware of the recent happenings with his brother.
He also was aware that his parents were displeased with the
women he had married and that his father had straitly enjoined
Jacob not to marry a Canaanite woman. Therefore, Esau went to
the descendants of Ishmael (he already was dead) and took
another wife of by the name of “Mahalath, the daughter of
Ishmael, Abraham’s son, the sister of Nebajoth, to be his wife.”
Perhaps, Esau thought he would curry greater favor of his
parents in marrying a woman who had family connections as
they had instructed Jacob to do. However, his ignoring of his
parents’ wishes with his previous two wives had already dam-
aged their relationship.
28:10-15 And Jacob went out from Beersheba, and

went toward Haran. 11 And he lighted upon a certain place,
and tarried there all night, because the sun was set; and he
took of the stones of that place, and put them for his pillows,
and lay down in that place to sleep. 12 And he dreamed, and
behold a ladder set up on the earth, and the top of it reached
to heaven: and behold the angels of God ascending and
descending on it.
13 And, behold, the LORD stood above it, and said, I am
the LORD God of Abraham thy father, and the God of Isaac:
the land whereon thou liest, to thee will I give it, and to thy
seed; 14 And thy seed shall be as the dust of the earth, and
thou shalt spread abroad to the west, and to the east, and to
the north, and to the south: and in thee and in thy seed shall
all the families of the earth be blessed.
15 And, behold, I am with thee, and will keep thee in all
places whither thou goest, and will bring thee again into this
land; for I will not leave thee, until I have done that which I
have spoken to thee of.
Meanwhile, Jacob journeyed on toward Haran. At a certain
place, he prepared to ‘camp out’ for the night, using stones he
found for pillows. That night, he dreamed and saw a ladder
reaching from heaven to earth with angels ascending and
descending upon it. At the top was the Lord. That night, God for
the first time formally confirmed the covenant he had made to
Abraham with Jacob. Again, the land was promised to Abra-
ham’s seed, specifically, that of Jacob. Moreover, God prom-
ised that Jacob’s seed would be as the dust of the earth and
would spread from that point to the west, east, north and south.
(The place he where he stood was near the center of the land
God had promised Abraham.)
As God had promised both Abraham in Genesis 22:18, and
Isaac in 26:4, He likewise promised to Jacob. “In thy seed shall
all the families of the earth be blessed.” Moreover, God
promised to be with Jacob and to keep (i.e., protect) him where
ever he went. He furthermore guaranteed to bring him back
once again to the land of promise. God concluded with a
promise which is precious to any to this day doing His work.
“For I will not leave thee, until I have done that which I have
spoken to thee of.” The idea is that God would fulfill his
purpose and plan for His life and would be with him therefore
throughout. Those who are of that promised seed (in Christ) to
this day may claim that promise as they do His will.
28:16-19 And Jacob awaked out of his sleep, and he

said, Surely the LORD is in this place; and I knew it not. 17
And he was afraid, and said, How dreadful is this place! this
is none other but the house of God, and this is the gate of
heaven. 18 And Jacob rose up early in the morning, and took
the stone that he had put for his pillows, and set it up for a
pillar, and poured oil upon the top of it. 19 And he called the
name of that place Bethel: but the name of that city was
called Luz at the first.
Jacob awaked out of his sleep terrified. Though he was of
the seed of Abraham, he certainly had not to this time been a
godly man nor a God-fearing man. He now had come face to
face (albeit in a dream) with the God of his fathers. He was
rightly frightened. He assumed that he had inadvertently
camped out where Jehovah God dwelt.
Therefore, he thought this place to be the house of God and
the gate of heaven. He therefore got up in the morning, took the
stones he had used for pillows, made an altar of them, poured oil
upon it perhaps as an offering, and called it Beth-el. That name
literally meant, ‘the house of God,’ though it had otherwise
been known as Luz (which meant ‘Almond tree’) and may have
been the name of a nearby town.
28:20-22 And Jacob vowed a vow, saying, If God will be

with me, and will keep me in this way that I go, and will give
me bread to eat, and raiment to put on, 21 So that I come
again to my father’s house in peace; then shall the LORD be
my God: 22 And this stone, which I have set for a pillar, shall
be God’s house: and of all that thou shalt give me I will
surely give the tenth unto thee.
Jacob therefore vowed what turned out to be a weak and
venal vow to God. (Recall that Jacob to this point was not re-
nowned for his godliness or faith). He in effect sought to make
a deal with God. He said, “If God will be with me, and will keep
me in this way that I go, and will give me bread to eat, and
raiment to put on, So that I come again to my father’s house in
peace; then shall the LORD be my God.” In other words, Jacob
said, if Jehovah will bless me and help me, then I will make him
my God.
Moreover, he proposed that the stone altar which he had set
up would be God’s house and he would tithe of his increase to
Him. (It is of interest that Jacob was aware that service to God
involved tithing. It was a common principle long before the law
of Moses.) Notwithstanding his sudden attempted piety, what
Jacob tried to do was make a deal with God, to wit: if God
blesses me, I will worship Him and even tithe to Him. Jacob
would have to learn the hard way in the years to come that that
is not how one approaches God.
*****
Overview of Genesis 29: Chapter 29 of Genesis set forth

the acquisition of a family for Jacob, both in wives and in
children. Also, his accumulation of material wealth is noted as
he dealt shrewdly with his father-in-law, Laban.
This chapter contains the following subdivisions: (1) Jacob
comes to the well of Haran in verses1-8. (2) His meeting of
Rachel and Laban is found in verses 9-14. (3) Jacob’s covenant
for Rachel and Laban’s deceit are recorded in verses 15-30.
And then (4) Leah’s sons are recorded in verses 31-35.
29:1-6 Then Jacob went on his journey, and came into

the land of the people of the east. 2 And he looked, and
behold a well in the field, and, lo, there were three flocks of
sheep lying by it; for out of that well they watered the flocks:
and a great stone was upon the well’s mouth. 3 And thither
were all the flocks gathered: and they rolled the stone from
the well’s mouth, and watered the sheep, and put the stone
again upon the well’s mouth in his place.
4 And Jacob said unto them, My brethren, whence be
ye? And they said, Of Haran are we. 5 And he said unto
them, Know ye Laban the son of Nahor? And they said, We
know him. 6 And he said unto them, Is he well? And they
said, He is well: and, behold, Rachel his daughter cometh
with the sheep.
Upon leaving home, Jacob arrived in Syria in “the land of
the people of the east.” As it turned out, he arrived specifically
at the place where his relatives lived. It is noted that in arriving,
three flocks of sheep lay near a well waiting to be watered. He
therefore enquired of the shepherds there where he was. They
told him that he was at Haran. He asked further if they knew
Laban the son of Nahor. Not only did they know him, they
pointed out that Laban’s daughter was just then coming with her
sheep. The parallel of Isaac’s servant procuring Rebekah for
him is evident. It may justly be assumed the matter was so
arranged by God.
29:7-12 And he said, Lo, it is yet high day, neither is it

time that the cattle should be gathered together: water ye
the sheep, and go and feed them. 8 And they said, We cannot,
until all the flocks be gathered together, and till they roll the
stone from the well’s mouth; then we water the sheep. 9 And
while he yet spake with them, Rachel came with her father’s
sheep: for she kept them.
10 And it came to pass, when Jacob saw Rachel the
daughter of Laban his mother’s brother, and the sheep of
Laban his mother’s brother, that Jacob went near, and
rolled the stone from the well’s mouth, and watered the
flock of Laban his mother’s brother.
11 And Jacob kissed Rachel, and lifted up his voice, and
wept. 12 And Jacob told Rachel that he was her father’s
brother, and that he was Rebekah’s son: and she ran and
told her father.
Jacob urged the waiting shepherds to water their sheep. (It
should be noted that the word translated as cattle {hnqm miq-
neh} refers to livestock in general and not necessarily steers or
cows as modern English might imply.) The custom evidently
was to wait for all participating herds to arrive before the well
was uncovered, lest the moving herds foul it. Once they had
arrived and made to lie down, then the well was uncovered. That
evidently did not take place at high noon which it then was.
Meanwhile, Rachel arrived with her father’s herd of sheep.
Therefore, Jacob went ahead anyway and uncovered the well
for Rachel.
It is noted that Rachel was the daughter of Laban his
mother’s brother and that Laban was his mother’s brother.
Jacob was the son of Rebekah, and thus the cousin of Rachel.
Therefore, Jacob kissed Rachel, and lifted up his voice, and
wept. His weeping may have been for joy or even the pathos in
finding close relatives. He informed her who he was. The
reference to him being her ‘father’s brother’ was an idiom of the
day, referring to how he was a son of her father’s sister. It
essentially meant a close relative. She therefore ran and told her
father.
29:13-14 And it came to pass, when Laban heard the

tidings of Jacob his sister’s son, that he ran to meet him, and
embraced him, and kissed him, and brought him to his
house. And he told Laban all these things. 14 And Laban
said to him, Surely thou art my bone and my flesh. And he
abode with him the space of a month. Laban likewise rejoiced
upon hearing his sister’s son had arrived. As oriental custom
was (and is) “he ran to meet him, and embraced him, and kissed
him, and brought him to his house.” Jacob therefore stayed with
Laban for a month.
29:15-20 And Laban said unto Jacob, Because thou art

my brother, shouldest thou therefore serve me for nought?
tell me, what shall thy wages be? 16 And Laban had two
daughters: the name of the elder was Leah, and the name of
the younger was Rachel. 17 Leah was tender eyed; but
Rachel was beautiful and well favoured. 18 And Jacob loved
Rachel; and said, I will serve thee seven years for Rachel thy
younger daughter.
19 And Laban said, It is better that I give her to thee,
than that I should give her to another man: abide with me.
20 And Jacob served seven years for Rachel; and they
seemed unto him but a few days, for the love he had to her.
Laban therefore sat down and discussed with Jacob about
him going to work for him. He noted since he was a brother (i.e.,
relative), he ought not work for free. Therefore, he requested of
Jacob what his wages should be.
Laban had two daughters which Jacob had already noticed.
The older girl, Leah, “was tender eyed; but Rachel was
beautiful and well favoured.” The description of Leah being
“tendered eyed” probably refers to how her eyes were red and
watery giving her a less than attractive appearance. Her sister in
contrast was beautiful of face, figure, and overall appearance.
She caught Jacob’s eye.
Therefore, he said, “I will serve thee seven years for Rachel
thy younger daughter.” Laban concurred it would be better to
give her to Jacob than to another man. He thus agreed.
Therefore, Jacob went to work for Laban for the following
seven years. “And they seemed unto him but a few days, for he
love he had to her.” Though they assuredly were not intimate
during that time, it likely turned out to be a seven year courtship.
29:21-29 And Jacob said unto Laban, Give me my wife,

for my days are fulfilled, that I may go in unto her. 22 And
Laban gathered together all the men of the place, and made
a feast. 23 And it came to pass in the evening, that he took
Leah his daughter, and brought her to him; and he went in
unto her. 24 And Laban gave unto his daughter Leah Zilpah
his maid for an handmaid.
25 And it came to pass, that in the morning, behold, it
was Leah: and he said to Laban, What is this thou hast done
unto me? did not I serve with thee for Rachel? wherefore
then hast thou beguiled me? 26 And Laban said, It must not
be so done in our country, to give the younger before the
firstborn. 27 Fulfil her week, and we will give thee this also
for the service which thou shalt serve with me yet seven
other years. 28 And Jacob did so, and fulfilled her week: and
he gave him Rachel his daughter to wife also. 29 And Laban
gave to Rachel his daughter Bilhah his handmaid to be her
maid.
Jacob began to reap some of what he had sown in his life.
He had through devious means defrauded his brother, Esau.
Now Laban pulled a fast one on Jacob. Upon fulfillment of the
seven years, Jacob requested his wife as had been agreed. Laban
therefore prepared a great wedding feast. However, when night
came, Laban sent Leah in unto Jacob. In the darkness, Jacob did
not realize who he was sleeping with. “And it came to pass, that
in the morning, behold, it was Leah.”
In his consternation and frustration, he confronted Laban
and demanded to know what was going on. Laban therefore
slyly informed him that the custom of that region was to give the
firstborn daughter in marriage first. He told Jacob to “fulfill her
week, and we will give thee this also for the service which thou
shalt serve with me yet seven other years.” Perhaps there was
indeed such a custom. However, Laban had indeed deceived
Jacob. He was getting some of his own medicine. Indeed,
whatsoever a man soweth, that shall he also reap.
The week referred to likely was a customary ‘honeymoon’
type of week. Then, he could have Rachel. However, in so
doing, Laban had deviously accomplished two apparent object-
ives. (1) He had secured a husband for both of his daughters,
even his less desirable Leah. (2) He had secured what evidently
was a good employee for essentially no hard wages. He
apparently only provided room and board for Jacob. He also
gave to each of his daughters a maid servant in Zilpah for Leah
and Bilhah for Rachel.
29:30-31 And he went in also unto Rachel, and he loved

also Rachel more than Leah, and served with him yet seven
other years. 31 And when the LORD saw that Leah was
hated, he opened her womb: but Rachel was barren. Jacob
therefore ‘married’ Rachel. It is no surprise, “he loved also
Rachel more than Leah.” His ‘love’ had been Rachel for the past
seven years, and he no doubt was not happy in having a second
wife forced upon him without his consent. However, Rachel
turned out to be infertile.
29:32-35 And Leah conceived, and bare a son, and she

called his name Reuben: for she said, Surely the LORD hath
looked upon my affliction; now therefore my husband will
love me. 33 And she conceived again, and bare a son; and
said, Because the LORD hath heard that I was hated, he hath
therefore given me this son also: and she called his name
Simeon.
34 And she conceived again, and bare a son; and said,
Now this time will my husband be joined unto me, because
I have born him three sons: therefore was his name called
Levi.
35 And she conceived again, and bare a son: and she
said, Now will I praise the LORD: therefore she called his
name Judah; and left bearing.
Leah, however, “conceived, and bare a son, and she called
his name Reuben.” This name of this first born of Jacob has the
sense, ‘see a son,’ or perhaps, ‘behold, a son.’ She was acutely
aware that she was not her husband’s first choice. She therefore
said, “Surely the LORD hath looked upon my affliction, now
therefore my husband will love me.” In naming him Reuben,
(behold, a son), she may have also meant to gloat over her rival,
Rachel.
Leah conceived again and named her next son Simeon
which means ‘heard,’ or perhaps, ‘God heard.’ Still, the bitter-
ness of her soul was evident. She noted that “the LORD hath
heard that I was hated, he hath therefore given me this son also.”
The idea of hatred here is relative. It has the idea of not being
loved.
Leah conceived again and bore another son whom she
named Levi. It has the sense of being ‘joined.’ Her heart is
evident as she noted, “Now this time will my husband be joined
unto me, because I have born him three sons.”
Leah then named her fourth son, Judah because she said,
“Now will I praise the LORD.” The name Judah accordingly
means ‘praise,’ or perhaps, ‘praised.’ It may imply, praise to
Jehovah. Thereafter, Leah evidently became temporarily in-
fertile.
*****
Overview of Genesis 30: Chapter 30 continues with the re-

cord of the children of Jacob. The subdivisions of the chapter
are: (1) the other children born to Jacob including Joseph by
Rachel in verses 1-24. And, (2) Jacob’s new agreement with
Laban to work for him for cattle in verses 25-43.
30:1-6 And when Rachel saw that she bare Jacob no

children, Rachel envied her sister; and said unto Jacob,
Give me children, or else I die. 2 And Jacob’s anger was
kindled against Rachel: and he said, Am I in God’s stead,
who hath withheld from thee the fruit of the womb? 3 And
she said, Behold my maid Bilhah, go in unto her; and she
shall bear upon my knees, that I may also have children by
her.
4 And she gave him Bilhah her handmaid to wife: and
Jacob went in unto her. 5 And Bilhah conceived, and bare
Jacob a son. 6 And Rachel said, God hath judged me, and
hath also heard my voice, and hath given me a son:
therefore called she his name Dan.
Rachel by now had become envious of her sister. In what
perhaps was a time of duress, she bitterly complained to her
husband, “Give me children, or else I die.” That made Jacob
angry. In effect, he said, “It’s not my fault.” It evidently was a
middle-eastern custom for a wife to give her maid to her
husband if she could not conceive by him. (Recall the similar
case with Sarah and Hagar.) The reference to Bilhah, her maid
servant bearing upon her knees, probably was a custom of the
maid sitting or laying upon her mistress’ knees while in labor so
that the child seemingly was born of her mistress.
Therefore, Jacob “went in unto” Bilhah.” She accordingly
conceived and bore Jacob a son. It is of interest that it was Ra-
chel who named the new baby boy Dan. She acknowledged that
God had judged her. Implied is that she knew God had judged
her jealousy of her sister in preventing her from conceiving. The
name Dan means ‘judge,’ or more likely in this context,
‘judged.’
30:7-8 And Bilhah Rachel’s maid conceived again, and

bare Jacob a second son. 8 And Rachel said, With great
wrestlings have I wrestled with my sister, and I have pre-
vailed: and she called his name Naphtali. Bilhah conceived
again by Jacob and again Rachel named the baby boy Naphtali.
The name means ‘to wrestle’ or, perhaps, ‘wrestling.’ She
noted that she had wrestled (figuratively) with her sister.
(Though polygamy was a tolerated social custom of that
time, insight into the internal rivalry and strife between
multiple wives is herein evident. Monogamy has always
been God’s perfect will.)
30:9-13 When Leah saw that she had left bearing, she
took Zilpah her maid, and gave her Jacob to wife. 10 And
Zilpah Leah’s maid bare Jacob a son. 11 And Leah said, A
troop cometh: and she called his name Gad. 12 And Zilpah
Leah’s maid bare Jacob a second son. 13 And Leah said,
Happy am I, for the daughters will call me blessed: and she
called his name Asher.
Leah in noting what her sister had done with Bilhah and
realizing her own present infertility thus gave her maid servant
Zilpah to her husband. She in turn bore them a son whom Leah
named Gad which has the idea of a ‘troop.’ Implied is that Leah
now considered her children to be a ‘troop.’ (She had four
natural children, and had used Zilpah as a surrogate mother for
the fifth.) Zilpah bore again another son whom Leah named
Asher. That name means ‘happy’ for “Leah said, Happy am I,
for the daughters will call me blessed.”
30:14-18 And Reuben went in the days of wheat

harvest, and found mandrakes in the field, and brought
them unto his mother Leah. Then Rachel said to Leah, Give
me, I pray thee, of thy son’s mandrakes. 15 And she said
unto her, Is it a small matter that thou hast taken my
husband? and wouldest thou take away my son’s
mandrakes also? And Rachel said, Therefore he shall lie
with thee to night for thy son’s mandrakes.
16 And Jacob came out of the field in the evening, and
Leah went out to meet him, and said, Thou must come in
unto me; for surely I have hired thee with my son’s
mandrakes. And he lay with her that night. 17 And God
hearkened unto Leah, and she conceived, and bare Jacob
the fifth son.
18 And Leah said, God hath given me my hire, because
I have given my maiden to my husband: and she called his
name Issachar.
Meanwhile, Reuben found mandrakes during the wheat
harvest. These evidently were a type of fruit or flower of the
mandrake plant. It was considered to be an aphrodisiac bringing
both sexual desire and fertility. He brought them to his mother
knowing her recent infertility. Rachel upon finding out about
the mandrakes, requested them. The evident bitterness and
rivalry between Leah and Rachel was still alive and well as
noted in verse 15. Leah therefore bargained with her sister. She
offered to give the mandrakes to Rachel in return for having
Jacob sleep with her that night. Rachel agreed.
That evening Leah told Jacob he was to sleep with her that
night and they were intimate. She evidently had asked God to
given her more children. God there “hearkened unto Leah, and
she conceived, and bare Jacob the fifth son.” She named him
Issachar which has the sense of ‘recompense,’ ‘wages,’ or
‘hire.’ She had ‘hired’ the affection of her husband through the
mandrakes she had negotiated to her sister.
30:19-21 And Leah conceived again, and bare Jacob the

sixth son. 20 And Leah said, God hath endued me with a
good dowry; now will my husband dwell with me, because
I have born him six sons: and she called his name Zebulun.
21 And afterwards she bare a daughter, and called her name
Dinah.
Leah again bore another son whom and named him
Zebulun. His name has the sense of ‘dwelling.’ She hoped there-
by her husband would thus ‘dwell’ more with her. She there-
after also bore Jacob a daughter whom she named Dinah which
is a feminine derivative of ‘Dan’ and has the sense of
‘judgment.’ She may have implied that God had judged in her
favor by granting her seven children either directly or with the
aid of her maid.
30:22-24 And God remembered Rachel, and God

hearkened to her, and opened her womb. 23 And she
conceived, and bare a son; and said, God hath taken away
my reproach: 24 And she called his name Joseph; and said,
The LORD shall add to me another son.
Finally, “God remembered Rachel, and God hearkened to
her, and opened her womb.” The idea is that God now turned his
attention to Rachel. Though she had had the favor of her
husband, God had prevented her from bearing children. He now
granted her that privilege. She bore a son and called his name
Joseph. The name means ‘Jehovah has added.’ She perhaps
prophetically or at least hopefully noted, “The LORD shall add
to me another son.” It is of note that both Leah and Rachel on
several occasions used the name Jehovah in naming their
children. Implied is that Jacob had instructed them that Jehovah
was his God. Their father Laban, however, did not appear to be
a worshiper of Jehovah.
30:25-28 And it came to pass, when Rachel had born

Joseph, that Jacob said unto Laban, Send me away, that I
may go unto mine own place, and to my country. 26 Give me
my wives and my children, for whom I have served thee,
and let me go: for thou knowest my service which I have
done thee.
27 And Laban said unto him, I pray thee, if I have found
favour in thine eyes, tarry: for I have learned by experience
that the LORD hath blessed me for thy sake. 28 And he said,
Appoint me thy wages, and I will give it.
At about this time (after his twelfth child had been born),
Joseph determined to return to Canaan land, his birth place.
Though not specifically noted, it may well have been the
completion of his agreed fourteen years of service to Laban. He
therefore requested leave of absence along with his accumu-
lated family. Laban was sorry for not only his daughters and
grandchildren, but he had learned by experience that God had
blessed him for Jacob’s sake.
Jacob perhaps had told Laban of God’s promise to him and
his forefathers. In any event, the blessing of God upon Jacob
had a ripple effect even upon Laban, his father-in-law. Laban
therefore coyly asked him to request his wages. The idea was of
a severance payment.
30:29-34 And he said unto him, Thou knowest how I

have served thee, and how thy cattle was with me. 30 For it
was little which thou hadst before I came, and it is now
increased unto a multitude; and the LORD hath blessed thee
since my coming: and now when shall I provide for mine
own house also?
31 And he said, What shall I give thee? And Jacob said,
Thou shalt not give me any thing: if thou wilt do this thing
for me, I will again feed and keep thy flock. 32 I will pass
through all thy flock to day, removing from thence all the
speckled and spotted cattle, and all the brown cattle among
the sheep, and the spotted and speckled among the goats:
and of such shall be my hire. 33 So shall my righteousness
answer for me in time to come, when it shall come for my
hire before thy face: every one that is not speckled and
spotted among the goats, and brown among the sheep, that
shall be counted stolen with me.
34 And Laban said, Behold, I would it might be
according to thy word.
Jacob reminded Laban that he had served him over fourteen
years and that God had blessed the both of them. Laban’s flocks
had multiplied during that time. Jacob also reminded Laban
how God had blessed him since his coming. Now it was time to
provide for his own family. He therefore made a proposition to
Laban. He offered to continue to work for Laban in overseeing
his flocks. However, the deal would be that Laban agreed to
allow Jacob to keep all the “speckled and spotted cattle, and all
the brown cattle among the sheep, and the spotted and speckled
among the goats.” That would be his wages. What is implied is
that these would be the speckled and spotted offspring which
would be born in the future. He only would take as his own the
speckled and spotted which would be born to the livestock.
Laban therefore agreed.
30:35-36 And he removed that day the he goats that

were ringstraked and spotted, and all the she goats that
were speckled and spotted, and every one that had some
white in it, and all the brown among the sheep, and gave
them into the hand of his sons. 36 And he set three days’
journey betwixt himself and Jacob: and Jacob fed the rest
of Laban’s flocks.
Laban therefore separated the speckled and ringstraked
livestock and set them apart from Jacob a distance of a three
day’s journey. It seemed as though Laban took measures to
keep the spotted livestock from Jacob thus depriving him of
potential gain. This may well be one of the changing of his hire
of which Jacob would later complain. See 31:41.
30:37-42 And Jacob took him rods of green poplar, and

of the hazel and chesnut tree; and pilled white strakes in
them, and made the white appear which was in the rods. 38
And he set the rods which he had pilled before the flocks in
the gutters in the watering troughs when the flocks came to
drink, that they should conceive when they came to drink.
39 And the flocks conceived before the rods, and brought
forth cattle ringstraked, speckled, and spotted.
40 And Jacob did separate the lambs, and set the faces of
the flocks toward the ringstraked, and all the brown in the
flock of Laban; and he put his own flocks by themselves,
and put them not unto Laban’s cattle.
41 And it came to pass, whensoever the stronger cattle
did conceive, that Jacob laid the rods before the eyes of the
cattle in the gutters, that they might conceive among the
rods. 42 But when the cattle were feeble, he put them not in:
so the feebler were Laban’s, and the stronger Jacob’s.
Explained is how Jacob took rods (sticks) or green poplar,
hazel, and chestnut, stripped the bark back and made white
strips or stripes in them. He placed these partially stripped,
striped sticks in the midst of the watering troughs. For reasons
unexplained, the intent of the rods (pealed sticks) was to put the
animals in heat causing them to copulate. Moreover, also im-
plied is that these striped rods would cause the animals to bear
spotted, striped, and speckled offspring. That is exactly what
happened.
Whether Jacob knew tricks of animal husbandry not
otherwise widely known, or whether God simply blessed his
scheme is not clear. However, what did happen is that the herds
of which he had charge multiplied and brought forth primarily
with the desired markings. He continued to breed those animals
which had the desired markings and set those animals in his
personal flocks. Moreover, he saw to it that only the stronger
animals were allowed to breed with the stripped/striped rods
before them.
Thus, his flock was increased with superior livestock. He
would not breed the weaker animals. His herd therefore not only
exceeded Laban’s in number but also in quality. Again, whether
God revealed to him a special way to breed desired charact-
eristics or He simply blessed Jacob, in any event, that is exactly
what happened.
30:43 And the man increased exceedingly, and had

much cattle, and maidservants, and menservants, camels,
and asses. God was blessing the seed of Abraham as He had
promised. Accordingly, Jacob became a wealthy livestock
owner.
*****
Overview of Genesis 31: The life of Jacob continues. After
working for Laban for twenty years, Jacob determined to return
to his homeland. Chapter 31 presents the events surrounding
his departure from Laban. Specifically, these are: (1) Jacob’s
secret departure from Laban in verses 1-21. (2) Laban’s pursuit
of Jacob in verses 23-35. (3) Jacob’s complaint of Laban’s
conduct in verses 36-42. And, the covenant between Jacob and
Laban at Galeed in verses 43-55.
31:1-2 And he heard the words of Laban’s sons, saying,

Jacob hath taken away all that was our father’s; and of that
which was our father’s hath he gotten all this glory. 2 And
Jacob beheld the countenance of Laban, and, behold, it was
not toward him as before. Jacob’s scheme was working too
well. He overheard his brother-in-laws talking about how he
was cheating their father. Moreover, he noticed that Laban no
longer was happy with him.
31:3 And the LORD said unto Jacob, Return unto the
land of thy fathers, and to thy kindred; and I will be with
thee. Meanwhile, the Lord spoke to Jacob, perhaps by a dream
(see verse 11) to “return unto the land of thy fathers, and to thy
kindred; and I will be with thee.” When it came time to move,
God providentially prepared circumstances which made it easy
for Jacob to leave. He had been making money at Haran, but
now God directed him elsewhere.
31:4-10 And Jacob sent and called Rachel and Leah to

the field unto his flock, 5 And said unto them, I see your
father’s countenance, that it is not toward me as before; but
the God of my father hath been with me. 6 And ye know that
with all my power I have served your father. 7 And your
father hath deceived me, and changed my wages ten times;
but God suffered him not to hurt me. 8 If he said thus, The
speckled shall be thy wages; then all the cattle bare speckl-
ed: and if he said thus, The ringstraked shall be thy hire;
then bare all the cattle ringstraked.
9 Thus God hath taken away the cattle of your father,
and given them to me. 10 And it came to pass at the time that
the cattle conceived, that I lifted up mine eyes, and saw in a
dream, and, behold, the rams which leaped upon the cattle
were ringstraked, speckled, and grisled.
Jacob therefore sat down with his two wives and explained
to them his plans. He may have exaggerated a bit for their sakes
noting that he had served their father with all his power and that
the God of his father had been with him. He further reminded
them that Laban had changed his wages ten times.
Perhaps, the first year Laban had been pleased with how
Jacob was increasing both their flocks. But he then noticed that
Jacob was prospering more than he. If sheep lamb twice a year
in that climate which they apparently do, over the next five
years, there would have been ten groups of lambs born. (The
reference to cattle in verse 8 actually refers to flocks of sheep.)
Apparently, as each successive group of lambs was born, Laban
changed the agreement. If the flock bore speckled that time,
then he announced that in the next group, Jacob could have the
ringstraked. This apparently happened ten times leading up to
the events in chapter 31.
31:11-13 And the angel of God spake unto me in a

dream, saying, Jacob: And I said, Here am I. 12 And he said,
Lift up now thine eyes, and see, all the rams which leap upon
the cattle are ringstraked, speckled, and grisled: for I have
seen all that Laban doeth unto thee.
13 I am the God of Bethel, where thou anointedst the
pillar, and where thou vowedst a vow unto me: now arise,
get thee out from this land, and return unto the land of thy
kindred.
Moreover, Jacob told his wives that God had spoken to him
in a dream reminding him that it was He who had so prospered
him. He also reminded Jacob that He was “the God of Beth-el”
where Jacob twenty years earlier had built an altar, having seen
the vision of the ladder reaching to heaven. Having reminded
Jacob of that, God then told him to “arise, get thee out from this
land, and return unto the land of thy kindred.”
31:14-16 And Rachel and Leah answered and said unto

him, Is there yet any portion or inheritance for us in our
father’s house? 15 Are we not counted of him strangers? for
he hath sold us, and hath quite devoured also our money. 16
For all the riches which God hath taken from our father,
that is ours, and our children’s: now then, whatsoever God
hath said unto thee, do.
His wives protested that in so leaving their father, would
they receive any inheritance? They feared being viewed as
strangers (i.e., foreigners). Nevertheless, they concluded that
the material wealth which they had accumulated at their father’s
expense, God in fact had given to them and their children.
Therefore, they encouraged Jacob, “Now then, whatsoever God
hath said unto thee, do.” It surely is easier to do God’s will when
a spouse is in agreement. Perhaps, God so worked in their hearts
to encourage Jacob to proceed.
31:17-18 Then Jacob rose up, and set his sons and his
wives upon camels; 18 And he carried away all his cattle,
and all his goods which he had gotten, the cattle of his
getting, which he had gotten in Padanaram, for to go to
Isaac his father in the land of Canaan.
Jacob therefore set his family on camels, herded his flocks,
and departed to Canaan land. Such a large entourage surely
must have been slow in moving. Laban certainly would soon
catch up with them.
31:19-24 And Laban went to shear his sheep: and
Rachel had stolen the images that were her father’s. 20 And
Jacob stole away unawares to Laban the Syrian, in that he
told him not that he fled. 21 So he fled with all that he had;
and he rose up, and passed over the river, and set his face
toward the mount Gilead.
22 And it was told Laban on the third day that Jacob was
fled. 23 And he took his brethren with him, and pursued
after him seven days’ journey; and they overtook him in the
mount Gilead. 24 And God came to Laban the Syrian in a
dream by night, and said unto him, Take heed that thou
speak not to Jacob either good or bad.
Meanwhile, in departing, Rachel had stolen her father’s
images. It has been suggested that these images not only
reflected the idolatry of her family, but also was a way for a
family to conveniently store its wealth. The images likely were
made of silver or gold. Laban apparently had ‘invested’ some of
his resources into them as a simple means of savings for the
future. They in effect were an investment or a savings device in
their gold or silver. Rachel knew that. Her taking them was not
so much idolatrous as it was devious. She wanted some of her
father’s inheritance.
Three days later Laban discovered both his images were
missing and Jacob was gone. He therefore pursued after Jacob’s
slow-moving entourage. After seven days of pursuit (ten days
after Jacob had departed), Laban caught up with him in mount
Gilead. (Gilead was a considerable journey from Haran and
Jacob had therefore covered a good amount of territory.)
However, God appeared to Laban the night before and warned
him, “Take heed that thou speak not to Jacob either good or
bad.”
In effect, God had warned Laban not to harm Jacob. Yet at
the same time, God did not want Jacob to return to Haran, hence
the injunction not to speak good to him either.
31:25-30 Then Laban overtook Jacob. Now Jacob had
pitched his tent in the mount: and Laban with his brethren
pitched in the mount of Gilead. 26 And Laban said to Jacob,
What hast thou done, that thou hast stolen away unawares
to me, and carried away my daughters, as captives taken
with the sword? 27 Wherefore didst thou flee away secretly,
and steal away from me; and didst not tell me, that I might
have sent thee away with mirth, and with songs, with tabret,
and with harp? 28 And hast not suffered me to kiss my sons
and my daughters? thou hast now done foolishly in so
doing.
29 It is in the power of my hand to do you hurt: but the
God of your father spake unto me yesternight, saying, Take
thou heed that thou speak not to Jacob either good or bad.
30 And now, though thou wouldest needs be gone, because
thou sore longedst after thy father’s house, yet wherefore
hast thou stolen my gods?
Laban was hot. He angrily confronted Jacob and demanded
to know why he had (1) sneaked away with his daughters; (2)
had not allowed a going-away celebration; (3) and had stolen
his gods.
31:31-35 And Jacob answered and said to Laban,

Because I was afraid: for I said, Peradventure thou
wouldest take by force thy daughters from me. 32 With
whomsoever thou findest thy gods, let him not live: before
our brethren discern thou what is thine with me, and take it
to thee. For Jacob knew not that Rachel had stolen them. 33
And Laban went into Jacob’s tent, and into Leah’s tent, and
into the two maidservants’ tents; but he found them not.
Then went he out of Leah’s tent, and entered into Rachel’s
tent.
34 Now Rachel had taken the images, and put them in
the camel’s furniture, and sat upon them. And Laban
searched all the tent, but found them not. 35 And she said to
her father, Let it not displease my lord that I cannot rise up
before thee; for the custom of women is upon me. And he
searched, but found not the images.
Jacob replied, he had left because he was afraid Laban
would “take by force thy daughters from me.” However, he told
Laban, with whoever he found stolen the gods, “let him not
live.” He told Laban to tell him what was his and then take it. But
he didn’t know what Rachel had done. Laban searched through
Jacob’s stuff and could not find the gods. In coming to Rachel
and her tent, she told her father in effect, it was her menstrual
period. It was customary that in even touching a menstrual
woman or that upon which she sat would cause one to be
unclean. Therefore, Laban deferred to his daughter. He never
found the images.
31:36-42 And Jacob was wroth, and chode with Laban:

and Jacob answered and said to Laban, What is my tres-
pass? what is my sin, that thou hast so hotly pursued after
me? 37 Whereas thou hast searched all my stuff, what hast
thou found of all thy household stuff? set it here before my
brethren and thy brethren, that they may judge betwixt us
both.
38 This twenty years have I been with thee; thy ewes and
thy she goats have not cast their young, and the rams of thy
flock have I not eaten. 39 That which was torn of beasts I
brought not unto thee; I bare the loss of it; of my hand didst
thou require it, whether stolen by day, or stolen by night. 40
Thus I was; in the day the drought consumed me, and the
frost by night; and my sleep departed from mine eyes.
41 Thus have I been twenty years in thy house; I served
thee fourteen years for thy two daughters, and six years for
thy cattle: and thou hast changed my wages ten times. 42
Except the God of my father, the God of Abraham, and the
fear of Isaac, had been with me, surely thou hadst sent me
away now empty. God hath seen mine affliction and the
labour of my hands, and rebuked thee yesternight.
Jacob was infuriated. All the frustration and bitterness of
the past twenty years spilled out in a bitter confrontation with
Laban. He challenged Laban to produce anything they had
stolen. He then angrily reminded Laban that for the past twenty
years he had served him in good times and in bad. Jacob further-
more reminded Laban that he had changed his wages ten times.
(Jacob the supplanter had received of his own medicine. What-
soever a man soweth, that shall he also reap.) Moreover, he
reminded Laban that “except the God of my father, the God of
Abraham, and the fear of Isaac, had been with me, surely thou
hadst sent me away now empty.” Jacob even told Laban that
God had rebuked him the night before in appearing unto him.
31:43-53 And Laban answered and said unto Jacob,

These daughters are my daughters, and these children are
my children, and these cattle are my cattle, and all that thou
seest is mine: and what can I do this day unto these my
daughters, or unto their children which they have born? 44
Now therefore come thou, let us make a covenant, I and
thou; and let it be for a witness between me and thee. 45 And
Jacob took a stone, and set it up for a pillar.
46 And Jacob said unto his brethren, Gather stones; and
they took stones, and made an heap: and they did eat there
upon the heap. 47 And Laban called it Jegarsahadutha: but
Jacob called it Galeed. 48 And Laban said, This heap is a
witness between me and thee this day. Therefore was the
name of it called Galeed; 49 And Mizpah; for he said, The
LORD watch between me and thee, when we are absent one
from another.
50 If thou shalt afflict my daughters, or if thou shalt take
other wives beside my daughters, no man is with us; see,
God is witness betwixt me and thee. 51 And Laban said to
Jacob, Behold this heap, and behold this pillar, which I have
cast betwixt me and thee;
52 This heap be witness, and this pillar be witness, that I
will not pass over this heap to thee, and that thou shalt not
pass over this heap and this pillar unto me, for harm. 53 The
God of Abraham, and the God of Nahor, the God of their
father, judge betwixt us. And Jacob sware by the fear of his
father Isaac.
The emotions of Jacob and Laban had both thus been
vented. The air had been cleared. The heart of Laban knew this
was his family, his daughters, and his grandchildren. He there-
fore proposed a covenant between them to be manifested by an
pile of stones. Both Jacob and Laban therefore made a pile (i.e.,
a heap) of stones as a witness between them. Laban called it
Jegar-sahadutha which is Syrian for a heap of witness.
Jacob called it Galeed which is Hebrew for the same.
Moreover, Laban added, Mizpah which is Hebrew meaning ‘a
watchtower.’ He invoked “the Lord watch (to) between me and
thee, when we are absent from another.” Laban thus called God
to witness and to watch if Jacob should in any wise disabuse his
daughters. Moreover, Laban proposed that the heap (pile) of
stones would mark a boundary in which he would not pass over
to molest Jacob and Jacob would do no him harm. Moreover,
Laban proposed that “the God of Abraham, and the God of
Nahor, the God of their father, judge betwixt us.” Jacob thus
agreed and “sware by the fear of his father Isaac.”
31:54-55 Then Jacob offered sacrifice upon the mount,

and called his brethren to eat bread: and they did eat bread,
and tarried all night in the mount. 55 And early in the
morning Laban rose up, and kissed his sons and his
daughters, and blessed them: and Laban departed, and
returned unto his place. Jacob therefore offered a sacrifice to
Jehovah God on mount Gilead. Both he and Laban then sat
down and ate together and fellowshipped most of the night. In
the morning, they rose, Laban kissed his daughters and grand-
children, departed, and returned to his place (i.e., home).
*****
Overview of Genesis 32: This next chapter contains mon-

umental events in the life of Jacob. The subdivisions of the
chapter are: (1) Jacob’s meeting with angels at Mahanaim and
His fear of Esau in verses 1-8. (2) Jacob’s prayer for deliver-
ance as he prepares a present for Esau in verses 9-23. And, (3)
Jacob’s wrestling with the Angel in verses 24-32.
32:1-2 And Jacob went on his way, and the angels of

God met him. 2 And when Jacob saw them, he said, This is
God’s host: and he called the name of that place Mahanaim.
As Jacob continued to the southwest on his journey to Canaan,
“the angels of God met him.” Little else is known concerning
these angels except that they were quite visible and evidently of
some number. It has been suggested that God caused them to
become visible to Jacob to not only encourage him but also to
protect him in what would become hostile country. See Psalm
91:11-12. Jacob immediately perceived they were ‘God’s host.’
The word translated as host (hnxm machaneh) has the idea of
an ‘encampment’ or the ‘camp of an army.’
Therefore, he called the place Mahanaim which literally
means two camps—his and that of the angels. Mahanaim is east
of the Jordan River, perhaps less than ten miles above the Dead
Sea. It today would be in the state of Jordan.
32:3-6 And Jacob sent messengers before him to Esau

his brother unto the land of Seir, the country of Edom. 4
And he commanded them, saying, Thus shall ye speak unto
my lord Esau; Thy servant Jacob saith thus, I have so-
journed with Laban, and stayed there until now: 5 And I
have oxen, and asses, flocks, and menservants, and women-
servants: and I have sent to tell my lord, that I may find
grace in thy sight.
6 And the messengers returned to Jacob, saying, We
came to thy brother Esau, and also he cometh to meet thee,
and four hundred men with him.
Because he was nearing the vicinity where his brother Esau
lived, Jacob sent word to him in “Seir, the country of Edom.”
(Edom and Seir would be south of the Dead Sea in modern
Jordan.) Jacob sent word that he had prospered in the time he
had lived with Laban and now was returning. The messengers
came back with news Esau was coming to meet him with four-
hundred men with him.
32:7-8 Then Jacob was greatly afraid and distressed:

and he divided the people that was with him, and the flocks,
and herds, and the camels, into two bands; 8 And said, If
Esau come to the one company, and smite it, then the other
company which is left shall escape.
Jacob interpreted the news of Esau’s coming as meaning
one thing. He was coming to settle the score of Jacob’s chican-
ery years earlier. He therefore, perhaps in some wisdom and yet
obvious cowardice, divided his entourage into two groups,
hoping if Esau came in wrath at least some of them would
escape.
32:9-12 And Jacob said, O God of my father Abraham,

and God of my father Isaac, the LORD which saidst unto me,
Return unto thy country, and to thy kindred, and I will deal
well with thee: 10 I am not worthy of the least of all the
mercies, and of all the truth, which thou hast shewed unto
thy servant; for with my staff I passed over this Jordan; and
now I am become two bands.
11 Deliver me, I pray thee, from the hand of my brother,
from the hand of Esau: for I fear him, lest he will come and
smite me, and the mother with the children. 12 And thou
saidst, I will surely do thee good, and make thy seed as the
sand of the sea, which cannot be numbered for multitude.
Noted here is the first record of Jacob ever seeking God’s
deliverance. Some think this was his actual conversion exper-
ience. Twenty years earlier he had tried to make a crass deal
with God as noted in 28:20-22. However, now from his heart, he
turned to and trusted the God of his fathers for what evidently
was the first time in his life. As he prayed that night, he re-
minded God that He had directed him to return to the land of his
kindred. There is evident contrition. Then, he from a repentant
heart, besought God to deliver him. In so many words, he in
simple faith besought God to save him. In this case, it was from
the presumed wrath of his brother. But nevertheless, he trusted
God for his deliverance. He then also reminded God of His
earlier promise to him.
32:13-23 And he lodged there that same night; and took

of that which came to his hand a present for Esau his
brother; 14 Two hundred she goats, and twenty he goats,
two hundred ewes, and twenty rams, 15 Thirty milch camels
with their colts, forty kine, and ten bulls, twenty she asses,
and ten foals. 16 And he delivered them into the hand of his
servants, every drove by themselves; and said unto his
servants, Pass over before me, and put a space betwixt
drove and drove.
17 And he commanded the foremost, saying, When
Esau my brother meeteth thee, and asketh thee, saying,
Whose art thou? and whither goest thou? and whose are
these before thee? 18 Then thou shalt say, They be thy
servant Jacob’s; it is a present sent unto my lord Esau: and,
behold, also he is behind us. 19 And so commanded he the
second, and the third, and all that followed the droves,
saying, On this manner shall ye speak unto Esau, when ye
find him. 20 And say ye moreover, Behold, thy servant
Jacob is behind us. For he said, I will appease him with the
present that goeth before me, and afterward I will see his
face; peradventure he will accept of me.
21 So went the present over before him: and himself
lodged that night in the company. 22 And he rose up that
night, and took his two wives, and his two womenservants,
and his eleven sons, and passed over the ford Jabbok. 23 And
he took them, and sent them over the brook, and sent over
that he had.
Thereafter Jacob prepared a significant gift of livestock for
his brother. He hoped to appease the presumed wrath of his
brother (verse 20). He then ordered the numerous livestock into
droves or groups and sent each, one by one, ahead. That night he
took his immediate family and sent them over the ford of the
brook Jabok which is close by Mahanaim.
32:24-32 And Jacob was left alone; and there wrestled

a man with him until the breaking of the day. 25 And when
he saw that he prevailed not against him, he touched the
hollow of his thigh; and the hollow of Jacob’s thigh was out
of joint, as he wrestled with him. 26 And he said, Let me go,
for the day breaketh.
27 And he said, I will not let thee go, except thou bless
me. And he said unto him, What is thy name? And he said,
Jacob. 28 And he said, Thy name shall be called no more
Jacob, but Israel: for as a prince hast thou power with God
and with men, and hast prevailed.
29 And Jacob asked him, and said, Tell me, I pray thee,
thy name. And he said, Wherefore is it that thou dost ask
after my name? And he blessed him there. 30 And Jacob
called the name of the place Peniel: for I have seen God face
to face, and my life is preserved. 31 And as he passed over
Penuel the sun rose upon him, and he halted upon his thigh.
32 Therefore the children of Israel eat not of the sinew
which shrank, which is upon the hollow of the thigh, unto
this day: because he touched the hollow of Jacob’s thigh in
the sinew that shrank.
The man with which Jacob wrestled apparently was a phys-
ical manifestation of Jehovah God. In verse 30, Jacob noted that
he had seen God “face to face.” God took upon Him a human
form—a theophany and wrestled with Jacob. Though God
certainly could overwhelm Jacob, He chose to limit His
strength. Nevertheless, God touched the hollow of his thigh
putting it out of joint. As the day broke, He asked Jacob to let
Him go. Jacob, evidently realizing with whom he wrestled,
insisted first that He bless him. Whereupon God informed
Jacob that he would take a new name, Israel. That name in
Hebrew literally has the sense of ‘prevailing with God.’ God
then pointed out to him that “as a prince hast thou power with
God and with men, and hast prevailed.” The greater point is that
Jacob had prevailed with God in a rudimentary form of prayer.
He would not let go of Him until God blessed him. As Jacob
pressed God further, “he blessed him there.”
Jacob therefore called the place Peniel (otherwise known
as Penuel) both of which have the idea ‘facing God,’ or ‘face to
face with God.’ He noted that he had “seen God face to face, and
my life is preserved.” The greater context is that he knew he was
about to face his aggrieved brother that day. He therefore in
simple faith besought God’s help and blessing upon that en-
counter. He therefore wrestled with and indeed prevailed with
God in seeking His help and blessing.
Jacob was at least temporarily (and maybe permanently)
incapacitated in his thigh from wrestling with God. It is noted
that the children of Israel to this time do not eat of the sinew of
the shank of the thigh of any animal because God caused
Jacob’s sinew there to shrink.
*****
Overview of Genesis 33: Chapter 33 of Genesis records

the confrontation between Jacob and Esau. The subdivisions of
the chapter are: (1) The meeting of Jacob and Esau in verses 1-
16 and (2) Jacob comes to Succoth and Shalem where He builds
an altar 17-20.
33:1-3 And Jacob lifted up his eyes, and looked, and,

behold, Esau came, and with him four hundred men. And
he divided the children unto Leah, and unto Rachel, and
unto the two handmaids. 2 And he put the handmaids and
their children foremost, and Leah and her children after,
and Rachel and Joseph hindermost. 3 And he passed over
before them, and bowed himself to the ground seven times,
until he came near to his brother.
As the new day developed, Jacob saw Esau and his four-
hundred men approaching. Jacob, not noted for his courage,
therefore sent first his handmaidens and their children and then
his wives and their children (Rachel—being the last) to meet
Esau. The obvious intent was to provide a buffer between the
presumed wrath of his brother and himself. Finally, Jacob him-
self passed over to Esau and “bowed himself to the ground
seven times, until he came near to his brother.” The sins of his
past against his brother now had come home to roost. Therefore,
Jacob in contrition and fear went forth to meet him.
33:4-11 And Esau ran to meet him, and embraced him,

and fell on his neck, and kissed him: and they wept. 5 And he
lifted up his eyes, and saw the women and the children; and
said, Who are those with thee? And he said, The children
which God hath graciously given thy servant. 6 Then the
handmaidens came near, they and their children, and they
bowed themselves.
7 And Leah also with her children came near, and
bowed themselves: and after came Joseph near and Rachel,
and they bowed themselves. 8 And he said, What meanest
thou by all this drove which I met? And he said, These are to
find grace in the sight of my lord. 9 And Esau said, I have
enough, my brother; keep that thou hast unto thyself.
10 And Jacob said, Nay, I pray thee, if now I have found
grace in thy sight, then receive my present at my hand: for
therefore I have seen thy face, as though I had seen the face
of God, and thou wast pleased with me. 11 Take, I pray thee,
my blessing that is brought to thee; because God hath dealt
graciously with me, and because I have enough. And he
urged him, and he took it.
To Jacob’s amazement, whatever anger on Esau’s had for
his part had dissolved and they had an emotional meeting. Esau
inquired who all of the parties were and Jacob introduced his
family to him. He also wanted to know the meaning of all the
livestock which had preceded him. Jacob told him they were a
gift to find grace in the sight of his lord. Esau declined, but
Jacob prevailed upon him and Esau therefore accepted the gift.
To Jacob’s credit, he honored the Lord in acknowledging that
God had dealt graciously with him.
33:12-17 And he said, Let us take our journey, and let us

go, and I will go before thee. 13 And he said unto him, My
lord knoweth that the children are tender, and the flocks
and herds with young are with me: and if men should
overdrive them one day, all the flock will die. 14 Let my lord,
I pray thee, pass over before his servant: and I will lead on
softly, according as the cattle that goeth before me and the
children be able to endure, until I come unto my lord unto
Seir.
15 And Esau said, Let me now leave with thee some of
the folk that are with me. And he said, What needeth it? let
me find grace in the sight of my lord. 16 So Esau returned
that day on his way unto Seir. 17 And Jacob journeyed to
Succoth, and built him an house, and made booths for his
cattle: therefore the name of the place is called Succoth.
Esau invited Jacob to come to his home at Seir. Jacob
declined perhaps out of embarrassment and fear and perhaps for
the reasons he stated of concern for his family and flocks. Jacob
offered to come on his own, but in fact did not. He rather con-
tinued a short distance to a place which came to be known as
Succoth which is just east of the Jordan river. He there built a
house and booths (i.e., shelters) for his flocks.
33:18-20 And Jacob came to Shalem, a city of Shechem,

which is in the land of Canaan, when he came from Padan-
aram; and pitched his tent before the city. 19 And he bought
a parcel of a field, where he had spread his tent, at the hand
of the children of Hamor, Shechem’s father, for an hundred
pieces of money.
20 And he erected there an altar, and called it Elelohe-
Israel. He thereafter came to Shalem (which likely was what
later would be called Jerusalem) and there he pitched his tent.
Evidently, the house he had built at Succoth was a temporary
dwelling. In the region of Shechem he bought land and there
more permanently pitched his tent. And “he erected there an
altar, and called it El-elohe-Israel,” which means ‘the mighty
God of Israel.’
*****
Overview of Genesis 34: Further details of the mid-life of
Jacob are presented. The molestation of his daughter and the
sordid aftermath are detailed in chapter 34. The subdivisions of
the chapter are: (1) Dinah defiled by Shechem in verses 1-19.
And, (2) the Shechemites are murdered by Simeon and Levi in
verses 20-31.
34:1-4 And Dinah the daughter of Leah, which she bare

unto Jacob, went out to see the daughters of the land. 2 And
when Shechem the son of Hamor the Hivite, prince of the
country, saw her, he took her, and lay with her, and defiled
her. 3 And his soul clave unto Dinah the daughter of Jacob,
and he loved the damsel, and spake kindly unto the damsel.
4 And Shechem spake unto his father Hamor, saying, Get
me this damsel to wife.
The untoward events with Dinah are noted. Apart from a
very brief mention in 46:15, nothing else is recorded about
Dinah in the Bible. One of the dangers of interacting with the
world is the corruptive influence thereof. Dinah had gone “out
to see the daughters of the land.” While getting to know the girls
of Canaan, “Shechem the son of Hamor the Hivite, prince of the
country, saw her, he took her, and lay with her, and defiled her.”
Whether their liaison was consensual is not noted. The
word translated as defiled (hne ‘anah in the Piel stem) basically
means to ‘humble’ or ‘humiliate.’ That would seem to indicate
he raped her. In any event, Shechem took advantage of her.
Though for his part, he claimed to love her, he certainly had
acted wrongfully. He therefore asked his father to procure her as
his wife. (The oriental custom of parents arranging a marriage
is thus noted.)
34:5-7 And Jacob heard that he had defiled Dinah his

daughter: now his sons were with his cattle in the field: and
Jacob held his peace until they were come. 6 And Hamor the
father of Shechem went out unto Jacob to commune with
him. 7 And the sons of Jacob came out of the field when they
heard it: and the men were grieved, and they were very
wroth, because he had wrought folly in Israel in lying with
Jacob’s daughter; which thing ought not to be done.
Jacob heard of the incident and withheld judgment until his
sons had returned from their flocks. Shechem’s father therefore
“went out unto Jacob to commune with him.” The word trans-
lated as commune (rbd dabar) is most commonly translated
as ‘speak.’ Trouble was brewing and he no doubt sought to
defuse it. When Jacob’s sons heard what had happened they
“were grieved, and they were very wroth.” The idea is they were
enraged. The word translated as folly (hlbn nebalah) has the
idea of ‘disgrace’ particularly in regard to moral matters.
34:8-12 And Hamor communed with them, saying, The

soul of my son Shechem longeth for your daughter: I pray
you give her him to wife. 9 And make ye marriages with us,
and give your daughters unto us, and take our daughters
unto you. 10 And ye shall dwell with us: and the land shall be
before you; dwell and trade ye therein, and get you posses-
sions therein.
11 And Shechem said unto her father and unto her
brethren, Let me find grace in your eyes, and what ye shall
say unto me I will give. 12 Ask me never so much dowry and
gift, and I will give according as ye shall say unto me: but
give me the damsel to wife.
Hamor therefore requested of Jacob that he grant his
daughter Dinah in marriage to his son. Moreover, he proposed
that they as a people intermarry, live togther, do business to-
gether, and come together. He further offered to pay whatever
dowery Jacob would so require.
Hamor for his part probably was sincere. From his ungodly
perspective, marriage would make the matter right. Moreover,
in his view, an ecumenical attitude was the way to go. ‘Let’s all
come together.’
34:13-17 And the sons of Jacob answered Shechem and

Hamor his father deceitfully, and said, because he had
defiled Dinah their sister: 14 And they said unto them, We
cannot do this thing, to give our sister to one that is
uncircumcised; for that were a reproach unto us: 15 But in
this will we consent unto you: If ye will be as we be, that
every male of you be circumcised; 16 Then will we give our
daughters unto you, and we will take your daughters to us,
and we will dwell with you, and we will become one people.
17 But if ye will not hearken unto us, to be circumcised; then
will we take our daughter, and we will be gone.
It seems Jacob’s sons assumed control of the negotiations.
However, in their desire for revenge, they dealt deceitfully.
Their pretense of deference to circumcision was more a ruse
than a conviction. They therefore proposed that if Hamor,
Shechem, and all their males would submit to be circumcised,
then they would agree to intermarry and join together with
them.
34:18-19 And their words pleased Hamor, and Shech-

em Hamor’s son. 19 And the young man deferred not to do
the thing, because he had delight in Jacob’s daughter: and
he was more honourable than all the house of his father.
The proposition sounded good to Shechem and Hamor. In
fact, Shechem “deferred not to do the thing, because he had
delight in Jacob’s daughter.” The reference to him being more
honorable than his father’s house may have to do with the fact
he was willing to marry Dinah in light of what he had done.
34:20-24 And Hamor and Shechem his son came unto

the gate of their city, and communed with the men of their
city, saying, 21 These men are peaceable with us; therefore
let them dwell in the land, and trade therein; for the land,
behold, it is large enough for them; let us take their
daughters to us for wives, and let us give them our daugh-
ters.
22 Only herein will the men consent unto us for to dwell
with us, to be one people, if every male among us be cir-
cumcised, as they are circumcised. 23 Shall not their cattle
and their substance and every beast of theirs be ours? only
let us consent unto them, and they will dwell with us. 24 And
unto Hamor and unto Shechem his son hearkened all that
went out of the gate of his city; and every male was
circumcised, all that went out of the gate of his city.
Hamor and Shechem, therefore, returned and proceeded to
‘sell’ the men of the city on the idea. All that was required was
for every male to be circumcised. They evidently also had an
ulterior motive. In entering into an ecumenical alliance with
Jacob, they thought they would therefore one way or the other
acquire his wealth. It seems they thus had less than forthright
motives and plans.
Therefore, “every male was circumcised which went out of
the gate of this city.” The idea is that every male old enough to
go out of the gate of their city was circumcised. Jacob and his
brethren were not sincere in their proposition to begin with.
However, it should be noted that just being circumcised did not
make these Hivites the people of God. The parallel is similar to
those who today think baptism makes one a child of God.
34:25-29 And it came to pass on the third day, when

they were sore, that two of the sons of Jacob, Simeon and
Levi, Dinah’s brethren, took each man his sword, and came
upon the city boldly, and slew all the males. 26 And they slew
Hamor and Shechem his son with the edge of the sword, and
took Dinah out of Shechem’s house, and went out. 27 The
sons of Jacob came upon the slain, and spoiled the city,
because they had defiled their sister. 28 They took their
sheep, and their oxen, and their asses, and that which was in
the city, and that which was in the field, 29 And all their
wealth, and all their little ones, and their wives took they
captive, and spoiled even all that was in the house.
Three days later, Simeon and Levi (two of her full brothers)
came to Shechem and killed every male. (It may well be
presumed, the place Shechem was not a ‘city’ in the modern
sense of the word. The word is also translated as ‘town.’) When
the men were still healing and sore from their circumcision,
Simeon and Levi retaliated. Implied is that Dinah meanwhile
had become Shechem’s wife in that they took her out of his
house.
The rest of their brethren therefore came and spoiled the
city, took their livestock along with all their wealth, and took
captives the wives and children. They had presumably made a
wrong right. However, in so doing, they had dealt treacher-
ously, cruelly, and unjustly. The two wrongs did not make any-
thing right. Vengeance often breeds worse wrong than was
originally done. That certainly was the case here. Jacob would
later condemn his own two sons on his death bed. See Genesis
49:5-7
34:30-31 And Jacob said to Simeon and Levi, Ye have

troubled me to make me to stink among the inhabitants of
the land, among the Canaanites and the Perizzites: and I
being few in number, they shall gather themselves together
against me, and slay me; and I shall be destroyed, I and my
house. 31 And they said, Should he deal with our sister as
with an harlot?
Jacob’s eleven sons had acted in vengeance (though Joseph
may have been too young to have participated). Jacob however,
understood the potential ramifications. He realized how small
he and his clan were in distinction to the Canaanites about him.
The word translated as stink (vab bawash) has the idea ‘to
become an abomination.’ He feared the Canaanites and Perri-
zites would therefore come in retaliation and destroy them.
Nevertheless, his young sons remained hot in justifying their
deeds. They would stick up for their sister. They would not
allow her to be treated as an harlot. Their error lie in taking
matters into their own hands. It also is noteworthy that they did
not seek the counsel of their father.
*****
Overview of Genesis 35: The narrative of the life of Jacob

continues. (1) Jacob returns to Bethel in verses 1-15. (2) The
birth of Benjamin and the death of Rachel are recorded in
verses 16-26. And, (3) the death of Isaac is recorded in verses
27-29.
35:1-5 And God said unto Jacob, Arise, go up to Bethel,

and dwell there: and make there an altar unto God, that
appeared unto thee when thou fleddest from the face of
Esau thy brother. 2 Then Jacob said unto his household, and
to all that were with him, Put away the strange gods that are
among you, and be clean, and change your garments: 3 And
let us arise, and go up to Bethel; and I will make there an
altar unto God, who answered me in the day of my distress,
and was with me in the way which I went.
4 And they gave unto Jacob all the strange gods which
were in their hand, and all their earrings which were in their
ears; and Jacob hid them under the oak which was by
Shechem. 5 And they journeyed: and the terror of God was
upon the cities that were round about them, and they did not
pursue after the sons of Jacob.
The providential hand of God is once again evident. God
knew the danger in which Jacob and his family were. Therefore,
He not only told Jacob to leave, but He providentially caused
other Canaanite peoples to fear them.
God therefore spoke (in an unspecified fashion) to Jacob
and instructed him to return southward from Shechem to Beth-
el and dwell there. Therefore, Jacob took steps to put his house
in spiritual order. He ordered his household to (1) “put away the
strange gods that are among you, (2) and be ye clean, and (3)
change your garments.” Apparently, the influence of the Can-
aanites had brought idolatry into Jacob’s family. That is not
surprising in light of Rachel and the theft of her father’s idols.
The reference to being clean likely has to do with some sort of
ceremonial purification as does the injunction to put on clean
clothes. Jacob knew they were heading back to Beth-el, the
house of God.
Therefore, he ordered his family to be proper both spirit-
ually as well as outwardly. Moreover, Jacob noted that he in-
tended there to make an altar to God. Interestingly, as his family
gave him their various strange gods and pagan jewelry, “Jacob
hid them under the oak which was by Shechem.”
As they journeyed southward to Beth-el, “the terror of God
was upon the cities that were round about them, and they did not
pursue after the sons of Jacob.” The word translated as terror
(htx chittah) has the sense of fear. God put the fear of the Lord
in the heart of those who otherwise may have sought to retaliate
against Jacob.
35:6-7 So Jacob came to Luz, which is in the land of

Canaan, that is, Bethel, he and all the people that were with
him. 7 And he built there an altar, and called the place
Elbethel: because there God appeared unto him, when he
fled from the face of his brother. Jacob and family therefore
came to Luz which was the Canaanite name for the place Jacob
called Bethel. There, he built an “altar and called the place El-
beth-el” harkening back to when God appeared to him when he
fled from Esau years earlier. The term El-beth-el literally means
the ‘God of Beth-el’ or ‘the God of the house of God.’
35:8 But Deborah Rebekah’s nurse died, and she was

buried beneath Bethel under an oak: and the name of it was
called Allonbachuth. There, Deborah Rebekah’s nurse died.
Though not noted by name, this likely is the nurse sent with
Rebekah when she went to be Isaac’s wife. See Genesis 24:59.
She was buried there at Beth-el. The oak under which she was
buried was called Allon-bachuth which means ‘the oak of
weeping.’ (It is of interest that Rebekah’s nurse was living at
Beth-el either with Jacob or on her own. Later in the chapter
{verse 27} it is noted that Jacob came to his father Isaac prior to
his death at Hebron. Of further interest is the fact that no record
is made of the death of Rebekah in the Bible.)
35:9-15 And God appeared unto Jacob again, when he

came out of Padanaram, and blessed him. 10 And God said
unto him, Thy name is Jacob: thy name shall not be called
any more Jacob, but Israel shall be thy name: and he called
his name Israel. 11 And God said unto him, I am God
Almighty: be fruitful and multiply; a nation and a company
of nations shall be of thee, and kings shall come out of thy
loins; 12 And the land which I gave Abraham and Isaac, to
thee I will give it, and to thy seed after thee will I give the
land.
13 And God went up from him in the place where he
talked with him. 14 And Jacob set up a pillar in the place
where he talked with him, even a pillar of stone: and he
poured a drink offering thereon, and he poured oil thereon.
15 And Jacob called the name of the place where God spake
with him, Bethel.
The reference to God appearing to Jacob “again, when he
came out of Padan-aram” implies he went back there. However,
the rest of the context does not seem to lend credence to that.
The greater idea likely is that God appeared to him again like
when he had departed from Laban. Once again, God confirmed
that his name would be changed to Israel as he already had been
informed in Genesis 32:28.
God reiterated, reconfirmed, and added details to His
covenant with Jacob through Abraham. The charge to be
fruitful may have been an injunction for Jacob to have his final
son which he soon did. The reference to his seed becoming a
“company of nations” may well refer to the twelve tribes which
would emanate from his sons. It may also convey greater spirit-
ual portent in the gentile nations which would someday in
Christ be part of Abraham’s seed.
Certainly, kings came from his loins not only in Saul and
the Davidic dynasty, but more importantly in Christ. God again
confirmed His covenant promise to give the land he had pro-
mised to Abraham, Isaac, and to Jacob and his seed. Again, that
promise has never been abrogated. It never will. It is an eternal
promise.
After God “went up from him in the place where he talked
with him,” Jacob therefore set up a stone pillar. He offered a
drink-offering and poured (olive) oil thereon. These offerings
are not further described, but may have been similar to drink
offerings later prescribed by the law of Moses. In any event,
they were a means of worshiping God. He moreover, “called the
name of the place where God spake with him, Beth-el.”
35:16-20 And they journeyed from Bethel; and there

was but a little way to come to Ephrath: and Rachel
travailed, and she had hard labour. 17 And it came to pass,
when she was in hard labour, that the midwife said unto
her, Fear not; thou shalt have this son also. 18 And it came
to pass, as her soul was in departing, (for she died) that she
called his name Benoni: but his father called him Benjamin.
19 And Rachel died, and was buried in the way to Ephrath,
which is Bethlehem. 20 And Jacob set a pillar upon her
grave: that is the pillar of Rachel’s grave unto this day.
After leaving Beth-el, Jacob journeyed to Ephrath (also
known as Bethlehem) and there Rachel had hard labor. In
giving birth to her second son (Jacob’s twelfth son), she died.
Before expiring, she named him Ben-oni which literally means
‘son of my sorrow.’
However, Jacob renamed him Benjamin which means ‘son
of my right hand.’ He was Joseph’s only full brother and no
doubt especially dear to Jacob in his older years after losing his
favorite wife, Rachel. (It is of further notice that Benjamin was
born after his father had turned to God with all his heart in 32:9-
11. He along with his brother Joseph were not party to the
wickedness of their other ten brothers. When a father truly gets
right with God, it will have a profound influence in how his
children turn out.
Jacob therefore buried Rachel at Beth-lehem and set up a
memorial marker there for her. (The name Bethlehem literally
means house of bread.)
35:21-22 And Israel journeyed, and spread his tent

beyond the tower of Edar. 22 And it came to pass, when
Israel dwelt in that land, that Reuben went and lay with
Bilhah his father’s concubine: and Israel heard it. Now the
sons of Jacob were twelve.
The mentioned journey to Edar was short. It was a shep-
herd’s watchtower close by Bethlehem. (Some hold that it was
where the shepherds were watching their flocks by night when
Jesus was born.) While living in the vicinity of Bethlehem,
Reuben was intimate with Bilhah. She was Rachel’s maid who
had born several children to Jacob. The sin was an abomination
not dissimilar to the one who had his father’s wife in I
Corinthians 5. Sin of such a nature is never long covered. It
always surfaces as noted, “and Israel heard it.” No record is
made of any confrontation he may have had with Reuben over
the affair. However, I Chronicles 5:1 states that Reuben thereby
lost his birthright through this incident. Moreover, his father on
his death bed noted Reuben as being “unstable as water, thou
shalt not excel; because thou wentest up to thy father’s bed; then
defiledst thou it” (Genesis 49:4).
35:23-26 The sons of Leah; Reuben, Jacob’s firstborn,

and Simeon, and Levi, and Judah, and Issachar, and
Zebulun: 24 The sons of Rachel; Joseph, and Benjamin: 25
And the sons of Bilhah, Rachel’s handmaid; Dan, and
Naphtali: 26 And the sons of Zilpah, Leah’s handmaid; Gad,
and Asher: these are the sons of Jacob, which were born to
him in Padanaram.
A summary of Jacob’s sons is noted. From Leah were born
Reuben, Simeon, Levi, Judah, Issachar, and Zebulun. From
Rachel were born Joseph and Benjamin. From Bilhah, Rachel’s
handmaid were born Dan and Naphtali. From Zilpah, Leah’s
handmaid were born Gad and Asher. All but Benjamin were
born in Padan-aram.
35:27-29 And Jacob came unto Isaac his father unto

Mamre, unto the city of Arbah, which is Hebron, where
Abraham and Isaac sojourned. 28 And the days of Isaac
were an hundred and fourscore years. 29 And Isaac gave up
the ghost, and died, and was gathered unto his people, being
old and full of days: and his sons Esau and Jacob buried
him.
Record is made that Jacob came to see his father in his final
days. (It is likely he visited him on occasion while back in the
land, but is only noted here. His final days were in Hebron
which also was variously known as Mamre, and Kirjath-Arbah.
There, Isaac died at the age of 180. He “gathered up the ghost,
and died, and was gathered unto his people, being old and full
of days.” Clearly, Esau had been notified of his father’s final
days for he joined with Jacob in burying their father. Again, no
mention is made of the death of Rebekah who evidently had
already died.
*****
Overview of Genesis 36: This chapter gives a genealogical

account of Esau’s family, his wives and sons with whom he
moved to Seir in verses 1-10; of his sons’ sons, or grandsons,
who were dukes in the land of Edom in verses 11-19; after which
is inserted a genealogy of Seir the Horite, into whose family
Esau married, and of his children, and the dukes among them in
verses 20-30. Then follows a list of the kings of Edom in verses
31-39. The chapter ends with a brief narration of the dukes of
Esau, according to their families in verses 40-43. Reason for
such detailed record of peoples who are neither in the line of
Christ nor otherwise noted for their godliness likely is that they
were descended of Isaac and hence of Abraham.
36:1-10 Now these are the generations of Esau, who is

Edom. 2 Esau took his wives of the daughters of Canaan;
Adah the daughter of Elon the Hittite, and Aholibamah the
daughter of Anah the daughter of Zibeon the Hivite; 3 And
Bashemath Ishmael’s daughter, sister of Nebajoth. 4 And
Adah bare to Esau Eliphaz; and Bashemath bare Reuel;
5 And Aholibamah bare Jeush, and Jaalam, and Kor-
ah: these are the sons of Esau, which were born unto him in
the land of Canaan. 6 And Esau took his wives, and his sons,
and his daughters, and all the persons of his house, and his
cattle, and all his beasts, and all his substance, which he had
got in the land of Canaan; and went into the country from
the face of his brother Jacob. 7 For their riches were more
than that they might dwell together; and the land wherein
they were strangers could not bear them because of their
cattle. 8 Thus dwelt Esau in mount Seir: Esau is Edom. 9
And these are the generations of Esau the father of the
Edomites in mount Seir: 10 These are the names of Esau’s
sons; Eliphaz the son of Adah the wife of Esau, Reuel the son
of Bashemath the wife of Esau.
Esau’s descendants are noted. See notes from 26:34
regarding the various names of his wives. His primary dwelling
place was in mount Seir which was south and east of the Dead
Sea and would be in present day Jordan. Note is made that Esau
and Edom are one and the same.
36:11-19 And the sons of Eliphaz were Teman, Omar,

Zepho, and Gatam, and Kenaz. 12 And Timna was
concubine to Eliphaz Esau’s son; and she bare to Eliphaz
Amalek: these were the sons of Adah Esau’s wife. 13 And
these are the sons of Reuel; Nahath, and Zerah, Shammah,
and Mizzah: these were the sons of Bashemath Esau’s wife.
14 And these were the sons of Aholibamah, the daughter of
Anah the daughter of Zibeon, Esau’s wife: and she bare to
Esau Jeush, and Jaalam, and Korah.
15 These were dukes of the sons of Esau: the sons of
Eliphaz the firstborn son of Esau; duke Teman, duke
Omar, duke Zepho, duke Kenaz, 16 Duke Korah, duke
Gatam, and duke Amalek: these are the dukes that came of
Eliphaz in the land of Edom; these were the sons of Adah. 17
And these are the sons of Reuel Esau’s son; duke Nahath,
duke Zerah, duke Shammah, duke Mizzah: these are the
dukes that came of Reuel in the land of Edom; these are the
sons of Bashemath Esau’s wife. 18 And these are the sons of
Aholibamah Esau’s wife; duke Jeush, duke Jaalam, duke
Korah: these were the dukes that came of Aholibamah the
daughter of Anah, Esau’s wife. 19 These are the sons of
Esau, who is Edom, and these are their dukes.
The text contains further records concerning his sons and
their sons who came to be known as dukes (i.e., princes) or
heads of families. Of note in this list is Amalek from whence
sprang the Amalekites.
36:20-30 These are the sons of Seir the Horite, who

inhabited the land; Lotan, and Shobal, and Zibeon, and
Anah, 21 And Dishon, and Ezer, and Dishan: these are the
dukes of the Horites, the children of Seir in the land of
Edom. 22 And the children of Lotan were Hori and Hemam;
and Lotan’s sister was Timna. 23 And the children of Shobal
were these; Alvan, and Manahath, and Ebal, Shepho, and
Onam. 24 And these are the children of Zibeon; both Ajah,
and Anah: this was that Anah that found the mules in the
wilderness, as he fed the asses of Zibeon his father. 25 And
the children of Anah were these; Dishon, and Aholibamah
the daughter of Anah.
26 And these are the children of Dishon; Hemdan, and
Eshban, and Ithran, and Cheran. 27 The children of Ezer
are these; Bilhan, and Zaavan, and Akan. 28 The children of
Dishan are these; Uz, and Aran. 29 These are the dukes that
came of the Horites; duke Lotan, duke Shobal, duke
Zibeon, duke Anah, 30 Duke Dishon, duke Ezer, duke
Dishan: these are the dukes that came of Hori, among their
dukes in the land of Seir. A listing is made of the sons of Seir
the Horite of which Esau’s descendants intermarried. Likewise,
some of the them are noted as dukes.
35:31-39 And these are the kings that reigned in the

land of Edom, before there reigned any king over the
children of Israel. 32 And Bela the son of Beor reigned in
Edom: and the name of his city was Dinhabah. 33 And Bela
died, and Jobab the son of Zerah of Bozrah reigned in his
stead. 34 And Jobab died, and Husham of the land of
Temani reigned in his stead. 35 And Husham died, and
Hadad the son of Bedad, who smote Midian in the field of
Moab, reigned in his stead: and the name of his city was
Avith.
36 And Hadad died, and Samlah of Masrekah reigned
in his stead. 37 And Samlah died, and Saul of Rehoboth by
the river reigned in his stead. 38 And Saul died, and
Baalhanan the son of Achbor reigned in his stead. 39 And
Baalhanan the son of Achbor died, and Hadar reigned in his
stead: and the name of his city was Pau; and his wife’s name
was Mehetabel, the daughter of Matred, the daughter of
Mezahab. The genealogy of Esau continues listing those who
would later be kings of Edom prior to the establishment of the
monarchy in Israel.
36:40-43 And these are the names of the dukes that

came of Esau, according to their families, after their places,
by their names; duke Timnah, duke Alvah, duke Jetheth, 41
Duke Aholibamah, duke Elah, duke Pinon, 42 Duke Kenaz,
duke Teman, duke Mibzar, 43 Duke Magdiel, duke Iram:
these be the dukes of Edom, according to their habitations
in the land of their possession: he is Esau the father of the
Edomites. The chapter concludes with a summary of the
various dukes which descended from Esau.
*****
Overview of Genesis 37: The focus now shifts to the child-

ren of Jacob. In chapter 37 is the story of Joseph’s ordeal at the
hand of his jealous brothers. The subdivisions of the chapter are
(1) the story of Joseph being Jacob’s beloved son in verses 1-7;
(2) Joseph hated by his brothers in verses 8-19; (3) Joseph
betrayed by his jealous brothers in verses 20-27; and (4) Joseph
sold into slavery in verses 28-36.
37:1-4 And Jacob dwelt in the land wherein his father

was a stranger, in the land of Canaan. 2 These are the gen-
erations of Jacob. Joseph, being seventeen years old, was
feeding the flock with his brethren; and the lad was with the
sons of Bilhah, and with the sons of Zilpah, his father’s
wives: and Joseph brought unto his father their evil report.
3 Now Israel loved Joseph more than all his children,
because he was the son of his old age: and he made him a
coat of many colours. 4 And when his brethren saw that
their father loved him more than all his brethren, they
hated him, and could not speak peaceably unto him.
Jacob continued to live in the land of his father at Hebron.
As a seventeen-year-old young man, Joseph along with other of
his brothers was helping shepherd his father’s flocks. He evi-
dently saw unrighteous behavior amongst his brothers and told
the same to his father. There is a profound difference in char-
acter between Joseph and his brethren. One reason may be that
he was young when his father got right with God as noted in
Genesis 32:10-11. That apparently left a profound mark on
Joseph. His older brothers had developed during the years of
their father’s less than godly living. In any event, the seeds of
jealousy and hatred of his brethren toward him were already
planted. Indeed, “the wicked watcheth the righteous and seek-
eth to slay him” (Psalm 37:32).
What aggravated their jealousy even more was the clear
perception that their father loved Joseph more than the rest. That
was reenforced by his gift to Joseph of a coat of many colors.
Common work-a-day garments of the era were unremarkable
and drab. A coat with colors woven or dyed into the fabric was
expensive and obvious. Therefore, his jealous brothers “hated
him, and could not speak peaceably unto him.” Indeed, jealousy
is a green eyed monster.
37:5-8 And Joseph dreamed a dream, and he told it his

brethren: and they hated him yet the more. 6 And he said
unto them, Hear, I pray you, this dream which I have
dreamed: 7 For, behold, we were binding sheaves in the
field, and, lo, my sheaf arose, and also stood upright; and,
behold, your sheaves stood round about, and made obei-
sance to my sheaf. 8 And his brethren said to him, Shalt thou
indeed reign over us? or shalt thou indeed have dominion
over us? And they hated him yet the more for his dreams,
and for his words.
Moreover, the chasm between Joseph and his other eleven
brothers was exacerbated by prophetic dreams which God had
given him. He told his brothers that in one dream they all were
binding sheaves in a field. His sheaf of grain stood upright and
theirs “made obeisance” to his sheaf. The word translated as
obeisance (hxv shachah) commonly has the sense to ‘bow
down.’ His brothers did not miss the implied significance of
them someday bowing to Joseph. They therefore “hated him yet
the more.”
37:9-11 And he dreamed yet another dream, and told it

his brethren, and said, Behold, I have dreamed a dream
more; and, behold, the sun and the moon and the eleven
stars made obeisance to me. 10 And he told it to his father,
and to his brethren: and his father rebuked him, and said
unto him, What is this dream that thou hast dreamed? Shall
I and thy mother and thy brethren indeed come to bow
down ourselves to thee to the earth? 11 And his brethren
envied him; but his father observed the saying.
Joseph had another dream in which “the sun and the moon
and the eleven stars made obeisance to me.” Not only did his
brethren further despise him, but even his father became in-
dignant, rebuking him. They all understood the implications of
his dream. Someday, the entire family (his father, mother, and
brothers) would bow before Joseph. Though that is exactly
what would later happen, at the time, the idea did not endear
Joseph to any of them.
37:12-19 And his brethren went to feed their father’s

flock in Shechem. 13 And Israel said unto Joseph, Do not thy
brethren feed the flock in Shechem? come, and I will send
thee unto them. 14 And he said to him, Here am I. And he
said to him, Go, I pray thee, see whether it be well with thy
brethren, and well with the flocks; and bring me word
again. So he sent him out of the vale of Hebron, and he came
to Shechem. 15 And a certain man found him, and, behold,
he was wandering in the field: and the man asked him,
saying, What seekest thou?
16 And he said, I seek my brethren: tell me, I pray thee,
where they feed their flocks. 17 And the man said, They are
departed hence; for I heard them say, Let us go to Dothan.
And Joseph went after his brethren, and found them in
Dothan. 18 And when they saw him afar off, even before he
came near unto them, they conspired against him to slay
him. 19 And they said one to another, Behold, this dreamer
cometh.
Meanwhile, his brothers took the family herd to Shechem.
Jacob still was living near Hebron, (the vale of Hebron—i.e.,
the valley of Hebron) which was approximately a sixty-mile
journey northward. Jacob therefore called for Joseph to go and
visit them and see how they were doing. The obedient spirit of
Joseph is clear in his reply to his father, ‘Here am I.’ Joseph
made the journey, arrived in the vicinity of Shechem, and
inquired of his brothers. He was told they had moved on to
Dothan which was a short distance farther north. As he ap-
proached, they from a distance recognized who he was and
immediately began to plot revenge. Not only had their jealousy
brought forth hatred, the hatred now took on murderous intent.
The wicked character of his brothers became apparent. They
snidely snickered to each other, “Behold, this dreamer cometh.”
37:20-24 Come now therefore, and let us slay him, and

cast him into some pit, and we will say, Some evil beast hath
devoured him: and we shall see what will become of his
dreams. 21 And Reuben heard it, and he delivered him out
of their hands; and said, Let us not kill him.
22 And Reuben said unto them, Shed no blood, but cast
him into this pit that is in the wilderness, and lay no hand
upon him; that he might rid him out of their hands, to
deliver him to his father again. 23 And it came to pass, when
Joseph was come unto his brethren, that they stript Joseph
out of his coat, his coat of many colours that was on him; 24
And they took him, and cast him into a pit: and the pit was
empty, there was no water in it.
Joseph’s brothers connived a scheme in which they would
kill him and cast him into a pit (i.e., an empty cistern). However,
Reuben, the oldest, though not losing any love on Joseph,
protested and said, “Let us not kill him.” As the oldest, he knew
his father would hold him responsible for his little brother.
Moreover, he may have wanted to repair his damaged relation-
ship with his father for his affair with Bilhah, his father’s con-
cubine. His plan was to detain Joseph in a pit and then send him
back to their father.
They therefore yielded to Reuben, stripped Joseph of his
beautiful coat “and cast him into a pit.” (Once again, such pits
were likely cistern type of places designed to collect rain water.
It is noted how that this one had no water in it.)
37:25-28 And they sat down to eat bread: and they lifted
up their eyes and looked, and, behold, a company of Ish-
meelites came from Gilead with their camels bearing
spicery and balm and myrrh, going to carry it down to
Egypt. 26 And Judah said unto his brethren, What profit is
it if we slay our brother, and conceal his blood?
27 Come, and let us sell him to the Ishmeelites, and let
not our hand be upon him; for he is our brother and our
flesh. And his brethren were content. 28 Then there passed
by Midianites merchantmen; and they drew and lifted up
Joseph out of the pit, and sold Joseph to the Ishmeelites for
twenty pieces of silver: and they brought Joseph into Egypt.
Meanwhile, a caravan of Ishmeelites—descendants of
Ishmael—was passing by with camels loaded with spices head-
ed for Egypt. Judah therefore proposed rather than kill Joseph
that they sell him as a slave to the passing caravan. The word
profit was more than a metaphor. Judah saw the potential of
gain in selling his brother as a slave. His mercy was slight. He
rather hoped to profit at his brother’s expense.
The mention of Midianite merchantmen is simple in its
explanation. They were a part of the greater caravan heading to
Egypt. They were a group distinct from the Ishmeelites, but
both traveling together were mentioned interchangeably.
Therefore, Joseph was sold to the Ishmeelites for twenty pieces
of silver.
37:29-30 And Reuben returned unto the pit; and,

behold, Joseph was not in the pit; and he rent his clothes. 30
And he returned unto his brethren, and said, The child is
not; and I, whither shall I go? Apparently, after placing
Joseph in the pit, Reuben had left. Jewish tradition says he went
away, intending to return by night and release Joseph. When he
did return, Joseph was gone and Reuben was so upset that he
rent his clothes, a middle-eastern symbol of great distress.
37:31-35 And they took Joseph’s coat, and killed a kid
of the goats, and dipped the coat in the blood; 32 And they
sent the coat of many colours, and they brought it to their
father; and said, This have we found: know now whether it
be thy son’s coat or no. 33 And he knew it, and said, It is my
son’s coat; an evil beast hath devoured him; Joseph is
without doubt rent in pieces. 34 And Jacob rent his clothes,
and put sackcloth upon his loins, and mourned for his son
many days. 35 And all his sons and all his daughters rose up
to comfort him; but he refused to be comforted; and he said,
For I will go down into the grave unto my son mourning.
Thus his father wept for him.
The brothers therefore concocted a story how a wild animal
must have killed Joseph. They took his coat and dipped in it a
kid-goat’s blood they had killed. Upon arriving home back at
Hebron, they asked Jacob if this was his son’s coat. Their
coldness is evident in how they would not even refer to Joseph
as their brother, referring to him only as their father’s son. Jacob
was grief stricken, knowing the coat and presuming (as they had
hoped) a wild animal (a lion or bear) had killed him. The
reference to his daughters attempting to comfort him may refer
to his daughters-in-laws. Notwithstanding the attempt of his
entire family to comfort Jacob, he would not. “Thus his father
wept for him.”
37:36 And the Midianites sold him into Egypt unto

Potiphar, an officer of Pharaoh’s, and captain of the guard.
Meanwhile, the Midianites which had been part of the caravan
of the Ishmeelites sold Joseph as a slave unto one Potiphar, an
officer of Pharaoh and captain of the guard. The latter perhaps
refers to the elite unit assigned as a bodyguard for Pharaoh.
*****
Overview of Genesis 38: Chapter 38 of Genesis is a
parenthetical chapter interjected in the ongoing narrative. The
account is of the immoral conduct of Judah and its bitter
consequences.
38:1-6 And it came to pass at that time, that Judah went

down from his brethren, and turned in to a certain
Adullamite, whose name was Hirah. 2 And Judah saw there
a daughter of a certain Canaanite, whose name was Shuah;
and he took her, and went in unto her. 3 And she conceived,
and bare a son; and he called his name Er. 4 And she
conceived again, and bare a son; and she called his name
Onan. 5 And she yet again conceived, and bare a son; and
called his name Shelah: and he was at Chezib, when she
bare him. 6 And Judah took a wife for Er his firstborn,
whose name was Tamar.
The focus shifts temporarily to the less than righteous
behavior of Judah. He left his brothers and went to live in a town
called Adullam and made friend there with one Hirah. There,
Judah “went in unto” a woman, the daughter of Shuah. It is not
clear if he married her or merely began a ‘common law’ re-
lationship. The latter seems likely. In any event, she was a
Canaanite. In the course of time, she bore three sons to Judah,
Er, Onan, and Shelah. As they matured into adulthood, Judah,
as was middle-eastern custom, selected a wife for his first-born.
Her name was Tamar.
38:7-10 And Er, Judah’s firstborn, was wicked in the

sight of the LORD; and the LORD slew him. 8 And Judah said
unto Onan, Go in unto thy brother’s wife, and marry her,
and raise up seed to thy brother. 9 And Onan knew that the
seed should not be his; and it came to pass, when he went in
unto his brother’s wife, that he spilled it on the ground, lest
that he should give seed to his brother. 10 And the thing
which he did displeased the LORD: wherefore he slew him
also.
In startling candor, the Scripture notes that Er “was wicked
in the sight of the LORD; and the LORD slew him.” His sin is not
noted. One writer suggested wickedness was sodomy in as
much as he had no children. In any event, his sin was such that
God killed him!
As was middle-eastern custom (later codified in the law of
Moses in Deuteronomy 25:5), Judah therefore urged his second
son, Onan to marry his widowed sister-in-law that she might
bear children in her first husband’s name. However, Onan knew
the “seed should not be his.” He knew any children born of this
marriage would be accounted to his brother. Therefore, “when
he went in unto his brother’s wife, that he spilled it on the
ground, lest that he should give seed to his brother.” The com-
mon understanding as implied by the Authorized Version is
how in being intimate with his new wife, he ejaculated on the
ground rather than vaginally.
However, a literal reading of the text could be, ‘he ruined it
on the ground etc.’ What might be implied is some sort of
abortion. In any event, he had taken advantage of his brother’s
wife, had ignored his father’s instructions, and in short had
simply rebelled. Whatever his sin, it was such the Lord “slew
him also.”
What clearly is implied is that there is such a thing as a sin
unto death. God can and very well may take the life of one
whose sin mars his purpose. Another aspect to remember is the
greater context.
Both Er and Onan were grandsons of Jacob of which God
intended to build a people. Though with the exception of Joseph
(and possibly Benjamin), the sons of Jacob were certainly not
godly. However, God clearly drew the line here and stopped
even worse wickedness from prevailing. It may be their sin was
that of the Canaanites of which their mother was.
38:11-13 Then said Judah to Tamar his daughter in
law, Remain a widow at thy father’s house, till Shelah my
son be grown: for he said, Lest peradventure he die also, as
his brethren did. And Tamar went and dwelt in her father’s
house.
12 And in process of time the daughter of Shuah Judah’s
wife died; and Judah was comforted, and went up unto his
sheepshearers to Timnath, he and his friend Hirah the
Adullamite. 13 And it was told Tamar, saying, Behold thy
father in law goeth up to Timnath to shear his sheep.
Judah therefore instructed his daughter-in-law, Tamar, to
wait for Shelah to be of age to marry and he would give him to
her. She agreed. Meanwhile, Judah’s common-law wife died.
(It should be noted that she was the daughter of Shuah and not
Shuah herself. She bore her father’s name.) Therefore, after the
requisite time of mourning, Judah ‘left town’ with his friend
Hirah and went to Timnath to shear his sheep. What clearly is
implied is that though Judah had promised to give his youngest
son Shelah to Tamar, yet evidently he had not.
38:14-18 And she put her widow’s garments off from

her, and covered her with a vail, and wrapped herself, and
sat in an open place, which is by the way to Timnath; for she
saw that Shelah was grown, and she was not given unto him
to wife. 15 When Judah saw her, he thought her to be an
harlot; because she had covered her face.
16 And he turned unto her by the way, and said, Go to,
I pray thee, let me come in unto thee; (for he knew not that
she was his daughter in law.) And she said, What wilt thou
give me, that thou mayest come in unto me? 17 And he said,
I will send thee a kid from the flock. And she said, Wilt thou
give me a pledge, till thou send it? 18 And he said, What
pledge shall I give thee? And she said, Thy signet, and thy
bracelets, and thy staff that is in thine hand. And he gave it
her, and came in unto her, and she conceived by him.
Tamar, apparently in frustration and perhaps spite, there-
fore decided to take matters into her own hands. She deported
herself as a common prostitute. (The mention of a vail was not
unique to an harlot as most women of the day were so attired in
public. However, it did hide her identity.) The seating of herself
along a public way and no doubt the way she deported herself
otherwise indicated she was willing to prostitute herself. As she
had hoped, Judah returned and thought her to be a harlot. He
therefore propositioned her and she agreed in principle.
Judah agreed to pay her a kid-goat for her services. How-
ever, she insisted on a pledge in the meantime. He therefore
agreed to leave with her his signet, bracelets, and his staff until
he could send her the kid-goat. Because she kept her face
covered, he did not know who it was. She therefore conceived
by him. Both were guilty of fornication.
38:19-23 And she arose, and went away, and laid by her
vail from her, and put on the garments of her widowhood.
20 And Judah sent the kid by the hand of his friend the
Adullamite, to receive his pledge from the woman’s hand:
but he found her not. 21 Then he asked the men of that place,
saying, Where is the harlot, that was openly by the way
side? And they said, There was no harlot in this place. 22
And he returned to Judah, and said, I cannot find her; and
also the men of the place said, that there was no harlot in this
place. 23 And Judah said, Let her take it to her, lest we be
shamed: behold, I sent this kid, and thou hast not found her.
Tamar thereafter put on again the garments of a widow.
Judah attempted to find the prostitute to obtain his jewelry. But
no one knew of a common prostitute in that area. Judah there-
fore seemingly had been robbed by a common whore for con-
siderably more than what he had agreed to.
38:24-26 And it came to pass about three months after,
that it was told Judah, saying, Tamar thy daughter in law
hath played the harlot; and also, behold, she is with child by
whoredom. And Judah said, Bring her forth, and let her be
burnt. 25 When she was brought forth, she sent to her father
in law, saying, By the man, whose these are, am I with child:
and she said, Discern, I pray thee, whose are these, the
signet, and bracelets, and staff. 26 And Judah acknowledged
them, and said, She hath been more righteous than I;
because that I gave her not to Shelah my son. And he knew
her again no more.
Three months thereafter, Judah found out Tamar was
pregnant. He indignantly ordered her to be burned. However,
when confronted she simply said, “By the man, whose these
are, am I with child. Discern, I pray thee, whose are these, the
signet, the bracelets, and staff.” Judah’s sin and treachery was
made open. He could only acknowledge that “she hath been
more righteous than I.” He had reneged on his promise to give
her Shelah as husband. She in any event had obtained her desire
in having a child.
38:27-30 And it came to pass in the time of her travail,

that, behold, twins were in her womb. 28 And it came to pass,
when she travailed, that the one put out his hand: and the
midwife took and bound upon his hand a scarlet thread,
saying, This came out first. 29 And it came to pass, as he
drew back his hand, that, behold, his brother came out: and
she said, How hast thou broken forth? this breach be upon
thee: therefore his name was called Pharez. 30 And after-
ward came out his brother, that had the scarlet thread upon
his hand: and his name was called Zarah.
As it came to pass, Tamar bore twins. As they came to birth,
the first stuck his hand out. A midwife promptly tied a scarlet
thread around his wrist, noting who would be the first-born. As
it turned out the other baby was born first. They therefore
named that baby boy, Pharez which means ‘a breach’ because
he had breached his brother. The other son was named Zarah.
Thus Judah became father of two sons, Pharez and Zarah.
*****
Overview of Genesis 39: The narrative of Joseph resumes

in Egypt. The story of Joseph and Potiphar’s wife is recorded
with Joseph winding up in prison.
39:1-6 And Joseph was brought down to Egypt; and

Potiphar, an officer of Pharaoh, captain of the guard, an
Egyptian, bought him of the hands of the Ishmeelites, which
had brought him down thither. 2 And the LORD was with
Joseph, and he was a prosperous man; and he was in the
house of his master the Egyptian. 3 And his master saw that
the LORD was with him, and that the LORD made all that he
did to prosper in his hand. 4 And Joseph found grace in his
sight, and he served him: and he made him overseer over his
house, and all that he had he put into his hand.
5 And it came to pass from the time that he had made
him overseer in his house, and over all that he had, that the
LORD blessed the Egyptian’s house for Joseph’s sake; and
the blessing of the LORD was upon all that he had in the
house, and in the field. 6 And he left all that he had in
Joseph’s hand; and he knew not ought he had, save the
bread which he did eat. And Joseph was a goodly person,
and well favoured.
The narrative shifts back to Joseph in Egypt. He here is
noted as having been sold to Potiphar by the Ishmeelites.
(Again, the Ishmeelites and Midianites are mentioned inter-
changeably because they both were in the same caravan. See
37:25, 28, 36.) The reference to Potiphar being an officer also
can have the sense of being a eunuch, though that seems not to
be the case in as much as he was married. However, if that
indeed were the case, it might explain his wife’s behavior.
In any event, God blessed Joseph. Though, he had suffered
for righteousness’ sake, God blessed him in prospering him and
providentially causing him to be promoted. Indeed, God blesses
the righteous. See Psalm 5:12. Moreover, God blessed Potiphar
for Joseph’s sake and prospered him. Note the parallel here with
that in 30:27.
39:7-10 And it came to pass after these things, that his

master’s wife cast her eyes upon Joseph; and she said, Lie
with me.
8 But he refused, and said unto his master’s wife,
Behold, my master wotteth not what is with me in the house,
and he hath committed all that he hath to my hand; 9 There
is none greater in this house than I; neither hath he kept
back any thing from me but thee, because thou art his wife:
how then can I do this great wickedness, and sin against
God?
10 And it came to pass, as she spake to Joseph day by
day, that he hearkened not unto her, to lie by her, or to be
with her.
Mrs. Potiphar evidently noted that God had blessed them
because of Joseph. She therefore sought to seduce him to com-
mit adultery with her. He refused. He righteously noted that he
would be sinning against one who had entrusted so much to
him. Moreover, the ultimate sin would be against God as
adultery always is.
The righteous, moral character of Joseph is clear. As the
wife of a high ranking Egyptian official, it may be assumed she
was an attractive woman. Furthermore, it may well be pre-
sumed that she, in her attempt to allure Joseph, deported herself
immodestly as she day-by-day sought to seduce him. He re-
mained resolute. He wisely therefore avoided being near her.
39:11-18 And it came to pass about this time, that

Joseph went into the house to do his business; and there was
none of the men of the house there within. 12 And she caught
him by his garment, saying, Lie with me: and he left his
garment in her hand, and fled, and got him out. 13 And it
came to pass, when she saw that he had left his garment in
her hand, and was fled forth, 14 That she called unto the
men of her house, and spake unto them, saying, See, he hath
brought in an Hebrew unto us to mock us; he came in unto
me to lie with me, and I cried with a loud voice:
15 And it came to pass, when he heard that I lifted up my
voice and cried, that he left his garment with me, and fled,
and got him out. 16 And she laid up his garment by her, until
his lord came home. 17 And she spake unto him according to
these words, saying, The Hebrew servant, which thou hast
brought unto us, came in unto me to mock me: 18 And it
came to pass, as I lifted up my voice and cried, that he left his
garment with me, and fled out.
Being spurned in her adulterous attempt to seduce him,
Mrs. Potiphar now turned in vengeance against Joseph. As he
proceeded to do his necessary work, she tried one more time to
entice him, grabbing his garment. This time Joseph fled leaving
his outer garment in her hands. She therefore called other men
of the household and accused Joseph of trying to sexually
assault her. She piously held up his garment as proof. When her
husband came home, she indignantly pressed her charges
against Joseph.
39:19-23 And it came to pass, when his master heard

the words of his wife, which she spake unto him, saying,
After this manner did thy servant to me; that his wrath was
kindled. 20 And Joseph’s master took him, and put him into
the prison, a place where the king’s prisoners were bound:
and he was there in the prison.
21 But the LORD was with Joseph, and shewed him
mercy, and gave him favour in the sight of the keeper of the
prison. 22 And the keeper of the prison committed to
Joseph’s hand all the prisoners that were in the prison; and
whatsoever they did there, he was the doer of it. 23 The
keeper of the prison looked not to any thing that was under
his hand; because the LORD was with him, and that which
he did, the LORD made it to prosper.
Potiphar therefore had Joseph thrown in prison “where the
king’s prisoners were bound: and he was there in the prison.”
Nevertheless, “the LORD was with Joseph, and shewed him
mercy, and gave him favour in the sight of the keeper of the
prison. “The keeper of the prison promoted Joseph making him
a trusty. He quickly became the overseer of the prison. The
keeper thus entrusted Joseph with oversight of the entire prison,
“because the LORD was with him, and that which he did, the
LORD made it to prosper.”
Several lessons are clear. (1) Indeed, all things were
working together for good. God had a greater plan for Joseph
and his family. Being in prison was part of the preparation of
that plan. (2) God has never promised the Christian life would
be without storms. But he has promised to protect during the
storms.
*****
Overview of Genesis 40: One of the most beautiful

illustrations of Romans 8:28 throughout the entire Bible
unfolds. The troubles which had befallen Joseph were part of
God’s greater plan for his life. Before honor indeed came
humility. This chapters begins the details of Joseph’s im-
prisonment.
40:1-4 And it came to pass after these things, that the

butler of the king of Egypt and his baker had offended their
lord the king of Egypt. 2 And Pharaoh was wroth against
two of his officers, against the chief of the butlers, and
against the chief of the bakers. 3 And he put them in ward in
the house of the captain of the guard, into the prison, the
place where Joseph was bound. 4 And the captain of the
guard charged Joseph with them, and he served them: and
they continued a season in ward.
Record is made that both the butler and chief baker of
Pharaoh offended him. In his anger, he had both imprisoned in
“the place where Joseph was bound.” Moreover, Joseph as
overseer of the prison was placed in charge of them. The length
of time is undisclosed other than it is noted as a season.
40:5-8 And they dreamed a dream both of them, each

man his dream in one night, each man according to the
interpretation of his dream, the butler and the baker of the
king of Egypt, which were bound in the prison. 6 And Joseph
came in unto them in the morning, and looked upon them,
and, behold, they were sad. 7 And he asked Pharaoh’s
officers that were with him in the ward of his lord’s house,
saying, Wherefore look ye so sadly to day?
8 And they said unto him, We have dreamed a dream,
and there is no interpreter of it. And Joseph said unto them,
Do not interpretations belong to God? tell me them, I pray
you.
In the course of events (apparently after having come to
trust Joseph), both the butler and baker had troubling dreams
one night. They lived in a time when dreams were considered
significant and thus were visibly troubled. Upon inquiry, they
told Joseph what troubled them. Joseph properly told them, “Do
not interpretations belong to God? Tell me them, I pray you.”
40:9-11 And the chief butler told his dream to Joseph,

and said to him, In my dream, behold, a vine was before me;
10 And in the vine were three branches: and it was as though
it budded, and her blossoms shot forth; and the clusters
thereof brought forth ripe grapes: 11 And Pharaoh’s cup
was in my hand: and I took the grapes, and pressed them
into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.
The chief butler told Joseph his dream accordingly. A vine
had three branches. When they budded, they shot forth and
brought forth ripe grapes. He therefore took the grapes, pressed
them, and poured the juice into Pharaoh’s cup.
40:12-15 And Joseph said unto him, This is the inter-

pretation of it: The three branches are three days: 13 Yet
within three days shall Pharaoh lift up thine head, and
restore thee unto thy place: and thou shalt deliver
Pharaoh’s cup into his hand, after the former manner when
thou wast his butler. 14 But think on me when it shall be well
with thee, and shew kindness, I pray thee, unto me, and
make mention of me unto Pharaoh, and bring me out of this
house: 15 For indeed I was stolen away out of the land of the
Hebrews: and here also have I done nothing that they
should put me into the dungeon.
Joseph interpreted the dream to him as follows: the three
branches were three days after which Pharaoh would lift up his
head (i.e., restore him) to his former position. He once again
would return to being butler to the king.
Joseph then pathetically requested the butler to deal kindly
with him and tell Pharaoh of his plight. He mentioned that he
indeed had been stolen out of the land of the Hebrews and in
Egypt had done nothing worthy of imprisonment.
40:16-17 When the chief baker saw that the
interpretation was good, he said unto Joseph, I also was in
my dream, and, behold, I had three white baskets on my
head: 17 And in the uppermost basket there was of all
manner of bakemeats for Pharaoh; and the birds did eat
them out of the basket upon my head.
The chief baker, hearing Joseph’s favorable interpretation
of his cohort’s dream, proceeded to tell him his dream as well.
He had three white baskets on his head. In the top basket were
all manner of bakemeats (i.e., bakery goods—breads and
pastries) and birds came and ate out of the basket on his head.
40:18-19 And Joseph answered and said, This is the

interpretation thereof: The three baskets are three days: 19
Yet within three days shall Pharaoh lift up thy head from
off thee, and shall hang thee on a tree; and the birds shall eat
thy flesh from off thee. Joseph interpreted the dream
accordingly. The three baskets were also three days and then
Pharaoh would behead him and hang his body from a tree. Birds
would thereafter come and eat the flesh of his body hanging
there.
40:20-23 And it came to pass the third day, which was

Pharaoh’s birthday, that he made a feast unto all his
servants: and he lifted up the head of the chief butler and of
the chief baker among his servants. 21 And he restored the
chief butler unto his butlership again; and he gave the cup
into Pharaoh’s hand:
22 But he hanged the chief baker: as Joseph had
interpreted to them. 23 Yet did not the chief butler
remember Joseph, but forgat him.
Both of Joseph’s interpretations came true. The butler was
restored to his position three days later (on Pharaoh’s birthday).
He returned to being the cupbearer to the king. However, the
baker was taken and hanged precisely as Joseph had foretold.
Though from the surface, the butler forgetting about Joseph
seemed unjust, the fullness of God’s plan had not yet arrived.
God was still in control. His perfect plan for Joseph was still on
track.
*****
Overview of Genesis 41: The story of Joseph continues

with the (1) Pharaoh’s troubling dream in verses 1-13; (2)
Joseph’s interpretation of the dream and his exaltation in
verses 14-44; (3) and Joseph’s wife and sons in verses 45-57.
41:1-4 And it came to pass at the end of two full years,

that Pharaoh dreamed: and, behold, he stood by the river.
2 And, behold, there came up out of the river seven well
favoured kine and fatfleshed; and they fed in a meadow. 3
And, behold, seven other kine came up after them out of the
river, ill favoured and leanfleshed; and stood by the other
kine upon the brink of the river. 4 And the ill favoured and
leanfleshed kine did eat up the seven well favoured and fat
kine. So Pharaoh awoke.
Two full years passed after which Pharaoh himself had
troubling dreams. In the first dream, there came up out of the
Nile River, seven “well favoured kine and fatfleshed; and they
fed in a meadow.” These were followed by seven other kine
(i.e., cattle) coming up out of the river. Yet these were “ill fav-
oured and leanfleshed.” They stood on the bank of the river. The
descriptives “well favoured and fatfleshed”literally mean good
looking and well fed. The ill favoured and leanfleshed cattle
literally were bad looking and gaunt. The gaunt cattle pro-
ceeded to eat the seven well fed cows whereupon Pharaoh
awoke.
41:5-7 And he slept and dreamed the second time: and,
behold, seven ears of corn came up upon one stalk, rank and
good. 6 And, behold, seven thin ears and blasted with the
east wind sprung up after them. 7 And the seven thin ears
devoured the seven rank and full ears. And Pharaoh awoke,
and, behold, it was a dream.
Pharaoh went back to sleep and dreamed a second troubling
dream. Seven ears of corn (the word thus translated {lbv
shibbol} literally means ‘heads of grain’) appeared on one stalk
“rank and good.” The word translated as rank (ayrb bawree—
the same as translated ‘fatfleshed’ in verse 2) again has the
sense of robust. Then “seven thin ears and blasted with the east
wind sprung up after them.” The idea is of seven heads of grain
which were small and poor, scorched by a hot east wind from
the Sinai desert. These seven thin ears devoured the robust
heads of grain. Whereupon, once again Pharaoh awoke, real-
izing it was a dream.
41:8 And it came to pass in the morning that his spirit

was troubled; and he sent and called for all the magicians of
Egypt, and all the wise men thereof: and Pharaoh told them
his dream; but there was none that could interpret them
unto Pharaoh. The king therefore woke in the morning
troubled in his spirit. He sent for the magicians and wise men of
Egypt. Yet, none could interpret his dream. The word translated
as magicians (Mjrx chartom) has the sense of ‘astrologers,’
‘diviners,’ or ‘psychics.’
41:9-13 Then spake the chief butler unto Pharaoh,

saying, I do remember my faults this day: 10 Pharaoh was
wroth with his servants, and put me in ward in the captain
of the guard’s house, both me and the chief baker: 11 And we
dreamed a dream in one night, I and he; we dreamed each
man according to the interpretation of his dream.
12 And there was there with us a young man, an Hebrew,
servant to the captain of the guard; and we told him, and he
interpreted to us our dreams; to each man according to his
dream he did interpret. 13 And it came to pass, as he
interpreted to us, so it was; me he restored unto mine office,
and him he hanged.
At this time, the butler remembered Joseph. He confessed,
“I do remember my faults this day.” He reminded Pharaoh that
he and his cohort the baker had been incarcerated several years
ago. He went on to tell him that they both had had a troubling
dreams. “And there was with us a young man, an Hebrew, ser-
vant to the captain of the guard; and we told him, and he inter-
preted to us our dreams;to each man according to his dream he
did interpret.” He went on to tell Pharaoh that Joseph’s inter-
pretation came true for each of them.
41:14-16 Then Pharaoh sent and called Joseph, and

they brought him hastily out of the dungeon: and he shaved
himself, and changed his raiment, and came in unto Pha-
raoh. 15 And Pharaoh said unto Joseph, I have dreamed a
dream, and there is none that can interpret it: and I have
heard say of thee, that thou canst understand a dream to
interpret it. 16 And Joseph answered Pharaoh, saying, It is
not in me: God shall give Pharaoh an answer of peace.
Pharaoh therefore sent for Joseph. “And they brought him
hastily out of the dungeon.” It is of interest that in being brought
before royalty, Joseph therefore “shaved himself, and changed
his raiment, and came in unto Pharaoh.” In coming before the
king, he presented himself clean and in appropriate clothing.
The spiritual application is evident. In coming before the King
to this day, it is incumbent upon us to come clean and in the
robes of righteousness only He can provide.
Pharaoh informed him that he had dreamed a dream and no
one could interpret it for him. He had heard that Joseph could
interpret dreams. Joseph could only acknowledge His God. “It
is not in me: God shall give Pharaoh an answer of peace.”
41:17-24 And Pharaoh said unto Joseph, In my dream,

behold, I stood upon the bank of the river: 18 And, behold,
there came up out of the river seven kine, fatfleshed and
well favoured; and they fed in a meadow: 19 And, behold,
seven other kine came up after them, poor and very ill
favoured and leanfleshed, such as I never saw in all the land
of Egypt for badness: 20 And the lean and the ill favoured
kine did eat up the first seven fat kine: 21 And when they had
eaten them up, it could not be known that they had eaten
them; but they were still ill favoured, as at the beginning. So
I awoke.
22 And I saw in my dream, and, behold, seven ears came
up in one stalk, full and good: 23 And, behold, seven ears,
withered, thin, and blasted with the east wind, sprung up
after them: 24 And the thin ears devoured the seven good
ears: and I told this unto the magicians; but there was none
that could declare it to me.
Pharaoh repeated his dream to Joseph as noted in verses 2-
7. He added additional details such how he had never seen such
unfavorable cattle in Egypt as the second group of seven he
noted. Moreover, after the lean and ill favored cattle ate the
seven good cows, “it could not be known that they had eaten
them, but the were still ill favoured, as at the beginning.” He
then recounted his second dream of the two sets of grain stalks.
He plaintively noted that the magicians of the land could not
“declare it to me”.
41:25-31 And Joseph said unto Pharaoh, The dream of

Pharaoh is one: God hath shewed Pharaoh what he is about
to do. 26 The seven good kine are seven years; and the seven
good ears are seven years: the dream is one. 27 And the seven
thin and ill favoured kine that came up after them are seven
years; and the seven empty ears blasted with the east wind
shall be seven years of famine. 28 This is the thing which I
have spoken unto Pharaoh: What God is about to do he
sheweth unto Pharaoh.
29 Behold, there come seven years of great plenty
throughout all the land of Egypt: 30 And there shall arise
after them seven years of famine; and all the plenty shall be
forgotten in the land of Egypt; and the famine shall
consume the land; 31 And the plenty shall not be known in
the land by reason of that famine following; for it shall be
very grievous.
Joseph began his reply by noting: (1) both dreams carried
the same significance. They both meant the same thing. (2) It
was God (Elohim) who was about to show Pharaoh what He
was going to do.
Both the seven good kine and the seven good ears signified
seven good years. Both the seven gaunt cattle and the seven
scorched empty ears of grain signified seven years of famine to
follow. Specifically, the interpretation was that there would
come “seven years of great plenty throughout all the land of
Egypt: and there shall arise after them seven years of famine.”
The famine would be so severe the preceding seven years of
plenty would be forgotten. It would consume the land.
41:32 And for that the dream was doubled unto

Pharaoh twice; it is because the thing is established by God,
and God will shortly bring it to pass. Joseph again noted that
God had given him two similar dreams to emphasize the im-
portance of it and to draw attention that it was about to happen
soon.
41:33-36 Now therefore let Pharaoh look out a man

discreet and wise, and set him over the land of Egypt. 34 Let
Pharaoh do this, and let him appoint officers over the land,
and take up the fifth part of the land of Egypt in the seven
plenteous years. 35 And let them gather all the food of those
good years that come, and lay up corn under the hand of
Pharaoh, and let them keep food in the cities. 36 And that
food shall be for store to the land against the seven years of
famine, which shall be in the land of Egypt; that the land
perish not through the famine.
Joseph therefore (no doubt at God’s leading) advised
Pharaoh to seek for a man “discreet and wise, and set him over
the land of Egypt.” He further directed him to appoint officers
across the land to “take up the fifth part of the land of Egypt in
the seven plenteous years.” Then, they should set aside that
food “under the hand of Pharaoh” in preparation for the coming
years of famine—“that the land perish not through the famine.”
41:37-38 And the thing was good in the eyes of Pharaoh,

and in the eyes of all his servants. 38 And Pharaoh said unto
his servants, Can we find such a one as this is, a man in
whom the Spirit of God is? The advice pleased Pharaoh and he
mused where he could find such a wise man “in whom the Spirit
of God is?”
41:39-44 And Pharaoh said unto Joseph, Forasmuch as

God hath shewed thee all this, there is none so discreet and
wise as thou art: 40 Thou shalt be over my house, and
according unto thy word shall all my people be ruled: only
in the throne will I be greater than thou. 41 And Pharaoh
said unto Joseph, See, I have set thee over all the land of
Egypt.
42 And Pharaoh took off his ring from his hand, and put
it upon Joseph’s hand, and arrayed him in vestures of fine
linen, and put a gold chain about his neck; 43 And he made
him to ride in the second chariot which he had; and they
cried before him, Bow the knee: and he made him ruler over
all the land of Egypt. 44 And Pharaoh said unto Joseph, I am
Pharaoh, and without thee shall no man lift up his hand or
foot in all the land of Egypt.
It suddenly occurred to Pharaoh that man was standing be-
fore him in Joseph. Because God had so revealed this through
Joseph, “there is none so discreet and wise as thou art?”
Pharaoh therefore conferred to Joseph what amounted to
becoming the prime minister of Egypt. He gave him authority
over the people and land, being second only to Pharaoh himself.
God now highly exalted him and gave him a name above every
name in Egypt, second only to Pharaoh. The fore-type of Christ
is only too obvious.
Moreover, Pharaoh bestowed upon him great glory, giving
him royal jewelry, clothing and even Pharaoh’s second chariot.
He therefore directed Joseph to bow his knee and granted him
to be “ruler over all the land of Egypt.” (Egypt in the Scripture
is frequently a symbol of the world. It is of interest that Jesus
some day will become King over all the world.) His rule was
near absolute. All business in Egypt came under his approval.
41:45-46 And Pharaoh called Joseph’s name Zaphnath-

paaneah; and he gave him to wife Asenath the daughter of
Potipherah priest of On. And Joseph went out over all the
land of Egypt.
46 And Joseph was thirty years old when he stood before
Pharaoh king of Egypt. And Joseph went out from the
presence of Pharaoh, and went throughout all the land of
Egypt.
Even as God has provided a gentile bride for Christ in the
church, Pharaoh gave to Joseph a gentile bride in “Asenath the
daughter of Poti-pherah priest of On.” Moreover, Pharaoh gave
Joseph the name Zaphnath-paaneah which has the sense of
‘revealer of secrets’ or perhaps, ‘revealer of truth.’
There may or may not be any typical significance to Joseph
being thirty years old when he was highly exalted. It is note-
worthy that thirteen years had passed since Joseph had been
sold into slavery by his brethren. He was seventeen years old
when he was sent out by his father to find his brethren. He thus
began his oversight of Egypt by touring the land to see what was
before him.
41:47-49 And in the seven plenteous years the earth

brought forth by handfuls. 48 And he gathered up all the
food of the seven years, which were in the land of Egypt, and
laid up the food in the cities: the food of the field, which was
round about every city, laid he up in the same. 49 And
Joseph gathered corn as the sand of the sea, very much,
until he left numbering; for it was without number.
As God had revealed to him, there were seven years of great
plenty. He therefore gathered food throughout Egypt and laid it
up in cities throughout the country. God richly blessed for the
gathering was as “the sand of the sea.” Again, God was provi-
dentially working in preparing a sustenance for His covenant
people in Jacob. Indeed, all things work together for good for
God’s people.
41:50-52 And unto Joseph were born two sons before

the years of famine came, which Asenath the daughter of
Potipherah priest of On bare unto him. 51 And Joseph
called the name of the firstborn Manasseh: For God, said
he, hath made me forget all my toil, and all my father’s
house. 52 And the name of the second called he Ephraim:
For God hath caused me to be fruitful in the land of my
affliction.
Meanwhile, God gave Joseph two sons Manasseh which
has the idea that God had caused him to forget his troubled years
and the heartache of his family. He named his second son
Ephraim which literally meant to be ‘doubly fruitful.’ God had
indeed blessed him, even in the land of his affliction.
41:53-57 And the seven years of plenteousness, that was

in the land of Egypt, were ended. 54 And the seven years of
dearth began to come, according as Joseph had said: and
the dearth was in all lands; but in all the land of Egypt there
was bread. 55 And when all the land of Egypt was famished,
the people cried to Pharaoh for bread: and Pharaoh said
unto all the Egyptians, Go unto Joseph; what he saith to
you, do.
56 And the famine was over all the face of the earth: And
Joseph opened all the storehouses, and sold unto the Egyp-
tians; and the famine waxed sore in the land of Egypt. 57
And all countries came into Egypt to Joseph for to buy corn;
because that the famine was so sore in all lands.
As God had revealed through him, the seven plenteous
years came to their end and the seven years of famine began.
The dearth (i.e., the famine) was throughout the entire region.
As times became hard, the people of Egypt cried out to their
king, Pharaoh, who in turn directed them to Joseph. The word
translated as the earth in verse 56 is ha eretz (Urah) and is
most commonly translated as ‘the land.’ It may refer to the land
God had promised Jacob. Joseph astutely now sold the food
which had been laid up during the years of plenty. Evidently, the
money went into the treasuries of Pharaoh.
As the famine deepened, other countries came to Egypt and
thence to Joseph to buy food. The stage was set for God not only
sustaining his people, but for a complete reconciliation, and
furtherance of His plan to bring them to Egypt.
*****
Overview of Genesis 42: The saga of Joseph and his bre-
thren continues with Joseph now in control of events. The first
expedition of the brothers to Egypt is recorded. Through it all,
the providential hand of God is clearly at work.
42:1-6 Now when Jacob saw that there was corn in

Egypt, Jacob said unto his sons, Why do ye look one upon
another? 2 And he said, Behold, I have heard that there is
corn in Egypt: get you down thither, and buy for us from
thence; that we may live, and not die.
3 And Joseph’s ten brethren went down to buy corn in
Egypt. 4 But Benjamin, Joseph’s brother, Jacob sent not
with his brethren; for he said, Lest peradventure mischief
befall him.
5 And the sons of Israel came to buy corn among those
that came: for the famine was in the land of Canaan.
6 And Joseph was the governor over the land, and he it
was that sold to all the people of the land: and Joseph’s
brethren came, and bowed down themselves before him
with their faces to the earth.
The irony of what was to come to pass is superceded only
by the realization that God was directing the entire proceedings.
Jacob heard of food for sale in Egypt. He therefore sent his ten
older sons to buy corn (i.e., grain). However, he kept back
Benjamin his youngest fearing for him. The ten brothers
therefore arrived in Egypt, were sent to Joseph, and bowed be-
fore him.
42:7-9 And Joseph saw his brethren, and he knew them,

but made himself strange unto them, and spake roughly
unto them; and he said unto them, Whence come ye? And
they said, From the land of Canaan to buy food. 8 And
Joseph knew his brethren, but they knew not him. 9 And
Joseph remembered the dreams which he dreamed of
them, and said unto them, Ye are spies; to see the nakedness
of the land ye are come.
Joseph immediately recognized his brothers though they
did not recognize him. He “made himself strange unto them”
(i.e., concealed his identity) and spoke roughly to them. As they
were bowed before him Joseph remembered the dreams he had
had as a young man in which his brethren bowed down to him.
God once again confirmed to Joseph His hand upon him. There-
fore, perhaps not quite knowing what to do next and perhaps
obtaining some small satisfaction, he accused his brother of
being spies.
42:10-13 And they said unto him, Nay, my lord, but to

buy food are thy servants come. 11 We are all one man’s
sons; we are true men, thy servants are no spies. 12 And he
said unto them, Nay, but to see the nakedness of the land ye
are come. 13 And they said, Thy servants are twelve bre-
thren, the sons of one man in the land of Canaan; and,
behold, the youngest is this day with our father, and one is
not.
The tables now were turned. The ten sons of Jacob
protested before their brother (though not realizing who he was)
that they were “true men” (i.e., honest men) and denied the
accusation of being spies. They began to rehearse before Joseph
a little of their family background. They told him that they were
twelve brothers, their youngest brother was still with their
father, and “one is not.” (What a pathos-filled irony! The one
they presumed to be dead was the one unto whom they bowed.)
42:14-18 And Joseph said unto them, That is it that I

spake unto you, saying, Ye are spies: 15 Hereby ye shall be
proved: By the life of Pharaoh ye shall not go forth hence,
except your youngest brother come hither. 16 Send one of
you, and let him fetch your brother, and ye shall be kept in
prison, that your words may be proved, whether there be
any truth in you: or else by the life of Pharaoh surely ye are
spies. 17 And he put them all together into ward three days.
18 And Joseph said unto them the third day, This do, and
live; for I fear God.
Joseph therefore first told his brothers to send one of them
back to bring their youngest brother (Benjamin) and the rest
would be imprisoned in the meantime. He ostensibly wanted
them to prove they were telling the truth. He therefore put them
in jail for three days. However, on the third day, he returned to
them with these instructions informing them how he feared God
(Elohim).
42:19-24 If ye be true men, let one of your brethren be

bound in the house of your prison: go ye, carry corn for the
famine of your houses: 20 But bring your youngest brother
unto me; so shall your words be verified, and ye shall not
die. And they did so. 21 And they said one to another, We are
verily guilty concerning our brother, in that we saw the
anguish of his soul, when he besought us, and we would not
hear; therefore is this distress come upon us.
22 And Reuben answered them, saying, Spake I not
unto you, saying, Do not sin against the child; and ye would
not hear? therefore, behold, also his blood is required. 23
And they knew not that Joseph understood them; for he
spake unto them by an interpreter. 24 And he turned
himself about from them, and wept; and returned to them
again, and communed with them, and took from them
Simeon, and bound him before their eyes.
Joseph now informed them that only one of them would be
required to stay behind. He would send grain (i.e., corn) with
them. However, in return, they must bring their youngest
brother back to him to prove their veracity whereupon their
other brother would be released.
They evidently went apart to talk among themselves.
Though not knowing they were dealing with Joseph, and
though fourteen years had passed, they were profoundly con-
victed in their hearts how they had treated him years earlier.
Their guilt and smitten consciences are evident. They surmised
their trouble now was in recompense for how they had treated
him earlier.
“We are guilty concerning our brother, in that we saw the
anguish of his soul, when he besought us, and we would not
hear; therefore is this distress come upon us.” Reuben recalled
how he had pled with his brothers not to so sin and they ignored
him.
Meanwhile, Joseph overheard all of this. How it must have
torn his heart. Therefore, he turned from them and wept. Upon
returning, he spoke with them and took Simeon, one of the most
cruel of his brothers, and bound him before them.
42:25-28 Then Joseph commanded to fill their sacks

with corn, and to restore every man’s money into his sack,
and to give them provision for the way: and thus did he unto
them. 26 And they laded their asses with the corn, and
departed thence. 27 And as one of them opened his sack to
give his ass provender in the inn, he espied his money; for,
behold, it was in his sack’s mouth.
28 And he said unto his brethren, My money is restored;
and, lo, it is even in my sack: and their heart failed them, and
they were afraid, saying one to another, What is this that
God hath done unto us?
Joseph therefore commanded their sacks to be filled with
grain. He restored all their money into the top of each man’s
sack and sent them on their way. Upon leaving and discovering
the returned money in one sack, they were all the more
frightened. They rightly presumed, God was dealing with them.
42:29-34 And they came unto Jacob their father unto
the land of Canaan, and told him all that befell unto them;
saying, 30 The man, who is the lord of the land, spake
roughly to us, and took us for spies of the country. 31 And we
said unto him, We are true men; we are no spies: 32 We be
twelve brethren, sons of our father; one is not, and the
youngest is this day with our father in the land of Canaan.
33 And the man, the lord of the country, said unto us,
Hereby shall I know that ye are true men; leave one of your
brethren here with me, and take food for the famine of your
households, and be gone: 34 And bring your youngest
brother unto me: then shall I know that ye are no spies, but
that ye are true men: so will I deliver you your brother, and
ye shall traffick in the land.
The nine brothers returned home to Jacob and told him all
which had befallen them in Egypt. The pungent news for Jacob
was that they were to return with Benjamin to secure Simeon
and have the privilege for further traffick (i.e., trade).
42:35 And it came to pass as they emptied their sacks,

that, behold, every man’s bundle of money was in his sack:
and when both they and their father saw the bundles of
money, they were afraid. Upon arriving back at home, the
brothers discovered to their astonishment that all of their money
had been returned to them. It only added to their fear and con-
sternation.
42:36-38 And Jacob their father said unto them, Me

have ye bereaved of my children: Joseph is not, and Simeon
is not, and ye will take Benjamin away: all these things are
against me. 37 And Reuben spake unto his father, saying,
Slay my two sons, if I bring him not to thee: deliver him into
my hand, and I will bring him to thee again. 38 And he said,
My son shall not go down with you; for his brother is dead,
and he is left alone: if mischief befall him by the way in the
which ye go, then shall ye bring down my gray hairs with
sorrow to the grave.
Jacob revolted at the plan. He could only complain, “all
these things are against me.” Reuben brashly offered for his
father to slay his two sons if he did not bring Benjamin back to
him. That was small comfort for Jacob for they were his
grandsons. He therefore decided to do nothing. As far as he
knew, Joseph was dead and only Benjamin remained of the sons
of Rachel. He would not let him go. He feared losing Benjamin
would bring his death from sorrow.
*****
Overview of Genesis 43: The narrative of Joseph and the

intrigue with his brothers continues. Once again, the principle
of Romans 8:28 comes into view. In Genesis 43, the second
journey of Jacob’s sons to Egypt is made, this time with Ben-
jamin.
43:1-10 And the famine was sore in the land. 2 And it

came to pass, when they had eaten up the corn which they
had brought out of Egypt, their father said unto them, Go
again, buy us a little food. 3 And Judah spake unto him,
saying, The man did solemnly protest unto us, saying, Ye
shall not see my face, except your brother be with you. 4 If
thou wilt send our brother with us, we will go down and buy
thee food: 5 But if thou wilt not send him, we will not go
down: for the man said unto us, Ye shall not see my face,
except your brother be with you.
6 And Israel said, Wherefore dealt ye so ill with me, as
to tell the man whether ye had yet a brother? 7 And they
said, The man asked us straitly of our state, and of our
kindred, saying, Is your father yet alive? have ye another
brother? and we told him according to the tenor of these
words: could we certainly know that he would say, Bring
your brother down?
8 And Judah said unto Israel his father, Send the lad
with me, and we will arise and go; that we may live, and not
die, both we, and thou, and also our little ones. 9 I will be
surety for him; of my hand shalt thou require him: if I bring
him not unto thee, and set him before thee, then let me bear
the blame for ever:
10 For except we had lingered, surely now we had
returned this second time.
The famine continued in Canaan. Jacob therefore directed
his nine remaining older sons to go back to Egypt to buy more
food. (Both Joseph and Simeon were there and Jacob as yet
would not send Benjamin.) Judah protested that if Benjamin
would not be brought along, the ruler of Egypt would not deal
with them. Therefore, Judah offered himself as a surety (i.e.,
pledge) to his father on Benjamin’s behalf.
43:11-14 And their father Israel said unto them, If it

must be so now, do this; take of the best fruits in the land in
your vessels, and carry down the man a present, a little
balm, and a little honey, spices, and myrrh, nuts, and
almonds: 12 And take double money in your hand; and the
money that was brought again in the mouth of your sacks,
carry it again in your hand; peradventure it was an
oversight:
13 Take also your brother, and arise, go again unto the
man: 14 And God Almighty give you mercy before the man,
that he may send away your other brother, and Benjamin.
If I be bereaved of my children, I am bereaved.
Jacob grudgingly agreed to send Benjamin. He also direct-
ed his sons to take what (for them and the prevailing famine)
was a substantial gift of “balm, and a little honey, spices, and
myrrh, nuts, and almonds” to give the man. Moreover, he
directed them to take “double money” hoping the return of their
money was an oversight. He invoked the mercy of “God
Almighty” upon them in their journey. He resigned himself to
the prospect of possibly not seeing Benjamin again. “If I be
bereaved of my children, I am bereaved.”
43:15-22 And the men took that present, and they took
double money in their hand, and Benjamin; and rose up,
and went down to Egypt, and stood before Joseph. 16 And
when Joseph saw Benjamin with them, he said to the ruler
of his house, Bring these men home, and slay, and make
ready; for these men shall dine with me at noon. 17 And the
man did as Joseph bade; and the man brought the men into
Joseph’s house.
18 And the men were afraid, because they were brought
into Joseph’s house; and they said, Because of the money
that was returned in our sacks at the first time are we
brought in; that he may seek occasion against us, and fall
upon us, and take us for bondmen, and our asses. 19 And
they came near to the steward of Joseph’s house, and they
communed with him at the door of the house, 20 And said, O
sir, we came indeed down at the first time to buy food:
21 And it came to pass, when we came to the inn, that we
opened our sacks, and, behold, every man’s money was in
the mouth of his sack, our money in full weight: and we have
brought it again in our hand. 22 And other money have we
brought down in our hands to buy food: we cannot tell who
put our money in our sacks.
Upon arriving in Egypt, Joseph saw Benjamin with them
and directed that the brothers be brought to his residence. Need-
less to say, Joseph’s brethren were frightened by such unusual
treatment. They therefore pled their case with Joseph’s steward
trying to explain that they had nothing to do with their money
being returned on their first journey.
43:23-26 And he said, Peace be to you, fear not: your

God, and the God of your father, hath given you treasure in
your sacks: I had your money. And he brought Simeon out
unto them. 24 And the man brought the men into Joseph’s
house, and gave them water, and they washed their feet; and
he gave their asses provender.
25 And they made ready the present against Joseph
came at noon: for they heard that they should eat bread
there. 26 And when Joseph came home, they brought him
the present which was in their hand into the house, and
bowed themselves to him to the earth.
Simeon was thus released. The steward sought to calm the
fears of the men and even told them that the God of their father
had returned their money to them. The steward enabled them to
clean up from their journey and provided for their animals.
When Joseph came home for his noon meal, they bowed them-
selves before him. Recall Genesis 37:9.
43:27-31 And he asked them of their welfare, and said,

Is your father well, the old man of whom ye spake? Is he yet
alive? 28 And they answered, Thy servant our father is in
good health, he is yet alive. And they bowed down their
heads, and made obeisance. 29 And he lifted up his eyes, and
saw his brother Benjamin, his mother’s son, and said, Is this
your younger brother, of whom ye spake unto me? And he
said, God be gracious unto thee, my son.
30 And Joseph made haste; for his bowels did yearn
upon his brother: and he sought where to weep; and he
entered into his chamber, and wept there. 31 And he washed
his face, and went out, and refrained himself, and said, Set
on bread.
In speaking with his brothers, Joseph inquired of their
father and his welfare. His brothers again bowed and made
obeisance to him. However, in seeing Benjamin, his only full
and younger brother, Joseph briefly blurted out “God be
gracious unto thee, my son.” Then, he could only flee to another
room and weep. In composing himself, he returned and directed
the meal to be served.
43:32-34 And they set on for him by himself, and for

them by themselves, and for the Egyptians, which did eat
with him, by themselves: because the Egyptians might not
eat bread with the Hebrews; for that is an abomination
unto the Egyptians. 33 And they sat before him, the
firstborn according to his birthright, and the youngest
according to his youth: and the men marvelled one at
another.
34 And he took and sent messes unto them from before
him: but Benjamin’s mess was five times so much as any of
theirs. And they drank, and were merry with him.
The meal was an highly organized affair. Joseph ate by
himself. His brothers ate by themselves and the other Egyptians
ate by themselves. The word Hebrew literally means ‘one from
beyond’ perhaps the Nile—in other words, foreigners. Egyp-
tians would not mingle with such. However to the aston-
ishment of the eleven brothers, they were ordered in their
placing at the table according to their age, from the eldest to the
youngest. They therefore “marvelled one at another.” Joseph
therefore ordered messes, (i.e., portions of food) be prepared for
each of them, but Benjamin received five times as much as the
others.
*****
Overview of Genesis 44: The intrigue of Joseph toying with
his brethren continues. Though he did them no harm and in-
tended them no harm, he certainly made them squirm. His
revenge was small.
44:1-6 And he commanded the steward of his house,

saying, Fill the men’s sacks with food, as much as they can
carry, and put every man’s money in his sack’s mouth. 2
And put my cup, the silver cup, in the sack’s mouth of the
youngest, and his corn money. And he did according to the
word that Joseph had spoken. 3 As soon as the morning was
light, the men were sent away, they and their asses.
4 And when they were gone out of the city, and not yet far
off, Joseph said unto his steward, Up, follow after the men;
and when thou dost overtake them, say unto them,
Wherefore have ye rewarded evil for good? 5 Is not this it in
which my lord drinketh, and whereby indeed he divineth?
ye have done evil in so doing. 6 And he overtook them, and
he spake unto them these same words.
Meanwhile, Joseph continued to be secretive with his
brothers. He ordered their sacks to be filled with as much as they
could carry and to return their money to them once again. More-
over, he directed his personal cup be placed in the Benjamin’s
sack. The next morning, the eleven brothers departed. How-
ever, as soon as they had left the city, Joseph sent his steward
(no doubt with armed men) and overtook them. He charged the
astonished brethren with theft.
44:7-11 And they said unto him, Wherefore saith my

lord these words? God forbid that thy servants should do
according to this thing: 8 Behold, the money, which we
found in our sacks’ mouths, we brought again unto thee out
of the land of Canaan: how then should we steal out of thy
lord’s house silver or gold? 9 With whomsoever of thy
servants it be found, both let him die, and we also will be my
lord’s bondmen.
10 And he said, Now also let it be according unto your
words: he with whom it is found shall be my servant; and ye
shall be blameless. 11 Then they speedily took down every
man his sack to the ground, and opened every man his sack.
The brethren therefore in disbelief volunteered, “with
whomsoever of thy servants it be found, both let him die, and we
also will be my lord’s bondmen.” The eleven brethren therefore
unloaded their sacks of grain.
44:12-17 And he searched, and began at the eldest, and

left at the youngest: and the cup was found in Benjamin’s
sack. 13 Then they rent their clothes, and laded every man
his ass, and returned to the city. 14 And Judah and his
brethren came to Joseph’s house; for he was yet there: and
they fell before him on the ground. 15 And Joseph said unto
them, What deed is this that ye have done? wot ye not that
such a man as I can certainly divine?
16 And Judah said, What shall we say unto my lord?
what shall we speak? or how shall we clear ourselves? God
hath found out the iniquity of thy servants: behold, we are
my lord’s servants, both we, and he also with whom the cup
is found. 17 And he said, God forbid that I should do so: but
the man in whose hand the cup is found, he shall be my
servant; and as for you, get you up in peace unto your
father.
To the utter consternation of the brothers, the cup of course
was found in Benjamin’s sack. They therefore “rent their
clothes, and laded every man his ass, and returned to the city.”
They came to Joseph and prostrated themselves before him.
Joseph continued the saga by telling them he could divine (i.e.,
had supernatural powers). Judah, in speaking for the group,
could only say ‘what can we say.’ Their consciences were still
smitten by the guilt for how they had treated Joseph years
earlier. “God hath found out the iniquity of thy servants.” He
therefore offered all of them to become servants (i.e., slaves) to
Joseph. Joseph declined and rather ordered only Benjamin
become his servant. He ordered the rest of them home.
44:18-34 Then Judah came near unto him, and said, Oh

my lord, let thy servant, I pray thee, speak a word in my
lord’s ears, and let not thine anger burn against thy servant:
for thou art even as Pharaoh. 19 My lord asked his servants,
saying, Have ye a father, or a brother? 20 And we said unto
my lord, We have a father, an old man, and a child of his old
age, a little one; and his brother is dead, and he alone is left
of his mother, and his father loveth him. 21 And thou saidst
unto thy servants, Bring him down unto me, that I may set
mine eyes upon him. 22 And we said unto my lord, The lad
cannot leave his father: for if he should leave his father, his
father would die. 23 And thou saidst unto thy servants,
Except your youngest brother come down with you, ye shall
see my face no more.
24 And it came to pass when we came up unto thy
servant my father, we told him the words of my lord. 25 And
our father said, Go again, and buy us a little food. 26 And we
said, We cannot go down: if our youngest brother be with
us, then will we go down: for we may not see the man’s face,
except our youngest brother be with us. 27 And thy servant
my father said unto us, Ye know that my wife bare me two
sons: 28 And the one went out from me, and I said, Surely he
is torn in pieces; and I saw him not since: 29 And if ye take
this also from me, and mischief befall him, ye shall bring
down my gray hairs with sorrow to the grave.
30 Now therefore when I come to thy servant my father,
and the lad be not with us; seeing that his life is bound up in
the lad’s life; 31 It shall come to pass, when he seeth that the
lad is not with us, that he will die: and thy servants shall
bring down the gray hairs of thy servant our father with
sorrow to the grave. 32 For thy servant became surety for
the lad unto my father, saying, If I bring him not unto thee,
then I shall bear the blame to my father for ever.
33 Now therefore, I pray thee, let thy servant abide
instead of the lad a bondman to my lord; and let the lad go
up with his brethren. 34 For how shall I go up to my father,
and the lad be not with me? lest peradventure I see the evil
that shall come on my father.
Judah continued to serve as spokesman. He had agreed
with his father to be responsible for Benjamin. He proceeded to
plaintively rehearse before Joseph the story of what had trans-
pired at home in pleading with his father to allow them to return
with Benjamin. Joseph perhaps for the first time heard the story
his brothers had made up about his disappearance. Judah pled
with Joseph. He told him if he did not bring Benjamin back,
their father would die of grief. He therefore pled that Joseph
would accept him instead as the bondman in lieu of Benjamin.
(Judah here referred to Benjamin as a lad. That word (ren
nahar) is most frequently translated as ‘young man.’ In any
event, the poignancy and pathos of the moment was
overwhelming for all.
*****
Overview of Genesis 45: As the climax of this poignant

story nears, Joseph reveals himself to his brethren and then
sends for his father and family.
45:1-3 Then Joseph could not refrain himself before all

them that stood by him; and he cried, Cause every man to go
out from me. And there stood no man with him, while
Joseph made himself known unto his brethren. 2 And he
wept aloud: and the Egyptians and the house of Pharaoh
heard. 3 And Joseph said unto his brethren, I am Joseph;
doth my father yet live? And his brethren could not answer
him; for they were troubled at his presence.
Joseph could no longer contain himself. He therefore
ordered all but his brethren to leave the room. He thence blurted
out to his brothers, “I am Joseph; doth my father yet live?” In so
doing, “he wept aloud” to such an extent the Egyptians and even
Pharaoh’s house (which must have been near) heard. His
brothers were not only flabbergasted, they were terrified. Their
brother whom they had dealt with so cruelly twenty years earlier
now had complete power over them and could turn his ven-
geance upon them.
45:4-8 And Joseph said unto his brethren, Come near to

me, I pray you. And they came near. And he said, I am
Joseph your brother, whom ye sold into Egypt. 5 Now
therefore be not grieved, nor angry with yourselves, that ye
sold me hither: for God did send me before you to preserve
life. 6 For these two years hath the famine been in the land:
and yet there are five years, in the which there shall neither
be earing nor harvest.
7 And God sent me before you to preserve you a
posterity in the earth, and to save your lives by a great
deliverance. 8 So now it was not you that sent me hither, but
God: and he hath made me a father to Pharaoh, and lord of
all his house, and a ruler throughout all the land of Egypt.
Joseph therefore invited his brothers to come closer and he
repeated himself. “I am Joseph your brother, whom ye sold into
Egypt.” The true purpose of all which had transpired over the
past twenty years now all came into focus. Joseph sought to
calm their fears and their consternation. “For God did send me
before you to preserve life.” He informed them that there were
five more years of famine coming. A perfect foundation and
illustration of Romans 8:28 is at hand. Joseph could see the
greater picture. “God sent me before you to preserve you a
posterity in the earth, and to save your lives by a great deliv-
erance.” (The word translated as posterity {tyrav shearith}
is most commonly translated as ‘remnant.) Joseph realized that
it was God who had ultimately directed events, even his being
sold into Egypt to becoming “a ruler throughout all the land of
Egypt.”
45:9-15 Haste ye, and go up to my father, and say unto

him, Thus saith thy son Joseph, God hath made me lord of
all Egypt: come down unto me, tarry not: 10 And thou shalt
dwell in the land of Goshen, and thou shalt be near unto me,
thou, and thy children, and thy children’s children, and thy
flocks, and thy herds, and all that thou hast: 11 And there
will I nourish thee; for yet there are five years of famine; lest
thou, and thy household, and all that thou hast, come to
poverty. 12 And, behold, your eyes see, and the eyes of my
brother Benjamin, that it is my mouth that speaketh unto
you.
13 And ye shall tell my father of all my glory in Egypt,
and of all that ye have seen; and ye shall haste and bring
down my father hither. 14 And he fell upon his brother
Benjamin’s neck, and wept; and Benjamin wept upon his
neck. 15 Moreover he kissed all his brethren, and wept upon
them: and after that his brethren talked with him.
Joseph therefore directed his brethren to make haste,
return, fetch their father, come back to Egypt, and live there
with him. He thus promised to nourish (i.e., provide for them).
He told them to tell his father of his glory and all they had seen,
but by all means to hasten the matter and return with their
father. Thus he “fell upon his brother Benjamin’s neck, and
wept; and Benjamin wept upon his neck. Moreover, he kissed
all his brethren, and wept upon them: and after that his brethren
talked with him.”
45:16-24 And the fame thereof was heard in Pharaoh’s

house, saying, Joseph’s brethren are come: and it pleased
Pharaoh well, and his servants. 17 And Pharaoh said unto
Joseph, Say unto thy brethren, This do ye; lade your beasts,
and go, get you unto the land of Canaan; 18 And take your
father and your households, and come unto me: and I will
give you the good of the land of Egypt, and ye shall eat the
fat of the land. 19 Now thou art commanded, this do ye; take
you wagons out of the land of Egypt for your little ones, and
for your wives, and bring your father, and come. 20 Also
regard not your stuff; for the good of all the land of Egypt
is yours.
21 And the children of Israel did so: and Joseph gave
them wagons, according to the commandment of Pharaoh,
and gave them provision for the way. 22 To all of them he
gave each man changes of raiment; but to Benjamin he gave
three hundred pieces of silver, and five changes of raiment.
23 And to his father he sent after this manner; ten asses laden
with the good things of Egypt, and ten she asses laden with
corn and bread and meat for his father by the way. 24 So he
sent his brethren away, and they departed: and he said unto
them, See that ye fall not out by the way.
News quickly reached Pharaoh’s ear of what had trans-
pired. He therefore approved of Joseph’s plan to bring his father
down and ordered him to “take you wagons out of the land of
Egypt” to facilitate their move. Joseph further gave them
provision for the journey and gave to each of his brothers
“changes of raiment.” But to Benjamin, his full brother, he gave
three-hundred pieces of silver and five changes of raiment. His
charge, “See that ye fall not out by the way” essentially has the
idea, ‘do not be frightened along the way.’
45:25-28 And they went up out of Egypt, and came into
the land of Canaan unto Jacob their father, 26 And told him,
saying, Joseph is yet alive, and he is governor over all the
land of Egypt. And Jacob’s heart fainted, for he believed
them not. 27 And they told him all the words of Joseph,
which he had said unto them: and when he saw the wagons
which Joseph had sent to carry him, the spirit of Jacob their
father revived: 28 And Israel said, It is enough; Joseph my
son is yet alive: I will go and see him before I die.
They thus returned home and brought the glad news that
Joseph was not only alive, but was the governor of Egypt. Jacob
could only react in utter disbelief. Even after they told him the
whole story, he would not believe. However, when he saw the
Egyptians wagons “the spirit of Joseph their father revived.”
The phrase “It is enough” could be paraphrased, ‘this is too
much.’ Yet, he therefore determined to go see him before he
died.
*****
Overview of Genesis 46: Jacob begins his sojourn to

Egypt. The subdivisions of the chapter are: (1) God’s affirm-
ation and promises to Jacob in verses 1-4. (2) Jacob and his
family travel to Egypt in verses 5-27. And (3) Joseph meets his
father and his brethren in verses 28-34.
46:1-4 And Israel took his journey with all that he had,
and came to Beersheba, and offered sacrifices unto the God
of his father Isaac. 2 And God spake unto Israel in the
visions of the night, and said, Jacob, Jacob. And he said,
Here am I. 3 And he said, I am God, the God of thy father:
fear not to go down into Egypt; for I will there make of thee
a great nation: 4 I will go down with thee into Egypt; and I
will also surely bring thee up again: and Joseph shall put his
hand upon thine eyes.
Therefore, Jacob allowed his entire clan to be moved. They
initially journeyed as far as Beer-sheba which is southern Can-
aan and more or less the southwestern border of ‘the land.’ He
there offered sacrifices to God and there God spake to him in a
vision. God in effect gave His permission to go into Egypt.
(Jacob likely was aware how God had prevented his father Isaac
from going there and how his grandfather Abraham had had
difficulties thereat.) Moreover, God once again promised to
make of him a great nation even in Egypt. God further promised,
“I will go down with thee into Egypt; and I will also surely bring
thee up again:”
46:5-8 And Jacob rose up from Beersheba: and the sons

of Israel carried Jacob their father, and their little ones, and
their wives, in the wagons which Pharaoh had sent to carry
him. 6 And they took their cattle, and their goods, which
they had gotten in the land of Canaan, and came into Egypt,
Jacob, and all his seed with him: 7 His sons, and his sons’
sons with him, his daughters, and his sons’ daughters, and
all his seed brought he with him into Egypt.
8 And these are the names of the children of Israel,
which came into Egypt, Jacob and his sons: Reuben,
Jacob’s firstborn. Jacob therefore continued down into Egypt
with his entire clan along with all their herds and possessions.
46:9-25 And the sons of Reuben; Hanoch, and Phallu,

and Hezron, and Carmi. 10 And the sons of Simeon; Jemuel,
and Jamin, and Ohad, and Jachin, and Zohar, and Shaul
the son of a Canaanitish woman. 11 And the sons of Levi;
Gershon, Kohath, and Merari.
12 And the sons of Judah; Er, and Onan, and Shelah,
and Pharez, and Zerah: but Er and Onan died in the land of
Canaan. And the sons of Pharez were Hezron and Hamul.
13 And the sons of Issachar; Tola, and Phuvah, and Job, and
Shimron. 14 And the sons of Zebulun; Sered, and Elon, and
Jahleel. 15 These be the sons of Leah, which she bare unto
Jacob in Padanaram, with his daughter Dinah: all the souls
of his sons and his daughters were thirty and three.
16 And the sons of Gad; Ziphion, and Haggi, Shuni, and
Ezbon, Eri, and Arodi, and Areli. 17 And the sons of Asher;
Jimnah, and Ishuah, and Isui, and Beriah, and Serah their
sister: and the sons of Beriah; Heber, and Malchiel. 18 These
are the sons of Zilpah, whom Laban gave to Leah his
daughter, and these she bare unto Jacob, even sixteen souls.
19 The sons of Rachel Jacob’s wife; Joseph, and
Benjamin. 20 And unto Joseph in the land of Egypt were
born Manasseh and Ephraim, which Asenath the daughter
of Potipherah priest of On bare unto him. 21 And the sons of
Benjamin were Belah, and Becher, and Ashbel, Gera, and
Naaman, Ehi, and Rosh, Muppim, and Huppim, and Ard.
22 These are the sons of Rachel, which were born to
Jacob: all the souls were fourteen. 23 And the sons of Dan;
Hushim. 24 And the sons of Naphtali; Jahzeel, and Guni,
and Jezer, and Shillem. 24 These are the sons of Bilhah,
which Laban gave unto Rachel his daughter, and she bare
these unto Jacob: all the souls were seven.
A description of each of the children of Jacob’s sons is
noted.
Of Reuben: Hanoch, Phallu, Hezron and Carmi.
Of Simeon: Jemuel, Jamin, Ohad, Jachin, Zohar, and
Shaul. (The comment of the Canaanitish woman may
refer to a second wife of Simeon.)
Of Levi: Gershon, Kohath, and Merari.
Of Judah: Er, Onan, Shelah, Pharez, and Zarah. Er and
Onan died in Canaan. However, the sons of Pharez, Hezron and
Hamul are noted in their stead.
Of Issachar: Tola, Phuvah, Job, and Shimron.
Of Zebulon: Sered, Elon, and Jahleel.
It is noted in verse 15 in summary that these thus far along
with Dinah were the children and grandchildren of Leah which
totaled 33.
Of Gad: Ziphion, Haggi, Shuni, Ezbon, Eri, Arodi, and
Areli.
Of Asher: Jimnah, Ishuah, Isui, Beriah, Serah their
sister along with the sons of Beriah - Heber and Malchiel.
These all descended through Zilpah, totaling 16 souls.
Of Joseph: Manasseh and Ephraim, born in Egypt.
Of Benjamin: Belah, Becher, Ashbel, Gera, Naaman, Ehi,
Rosh, Muppim, Huppim and Ard.
These descended through Rachel, totaling 14 souls.
Of Dan: Hushim.
Of Naphtali: Jahzeel, Guni, Jezer and Shillem.
These descended through Bilhah and totaled 7 souls.
46:26-27 All the souls that came with Jacob into Egypt,
which came out of his loins, besides Jacob’s sons’ wives, all
the souls were threescore and six; 27 And the sons of Joseph,
which were born him in Egypt, were two souls: all the souls
of the house of Jacob, which came into Egypt, were three-
score and ten. Note is made that 66 descendants of Jacob
besides their wives arrived in Egypt. However, when including
Jacob himself, along with Joseph and his two sons, the total was
70.
46:28-30 And he sent Judah before him unto Joseph, to

direct his face unto Goshen; and they came into the land of
Goshen. 29 And Joseph made ready his chariot, and went up
to meet Israel his father, to Goshen, and presented himself
unto him; and he fell on his neck, and wept on his neck a
good while. 30 And Israel said unto Joseph, Now let me die,
since I have seen thy face, because thou art yet alive.
Jacob sent Judah ahead to meet with Joseph for further
direction “and they came into the land of Goshen.” Goshen was
east of the Nile River and in the northern portion of Egypt. It was
a good land and closest to whence they had come. As they
approached, Joseph went out in his chariot to meet his father for
an emotional reunion. As far as Jacob was concerned, he could
now die for he had once again seen his son Joseph.
46:31-34 And Joseph said unto his brethren, and unto

his father’s house, I will go up, and shew Pharaoh, and say
unto him, My brethren, and my father’s house, which were
in the land of Canaan, are come unto me; 32 And the men are
shepherds, for their trade hath been to feed cattle; and they
have brought their flocks, and their herds, and all that they
have.
33 And it shall come to pass, when Pharaoh shall call
you, and shall say, What is your occupation? 34 That ye shall
say, Thy servants’ trade hath been about cattle from our
youth even until now, both we, and also our fathers: that ye
may dwell in the land of Goshen; for every shepherd is an
abomination unto the Egyptians.
The chapter concludes with Joseph ‘briefing’ his father on
how he would soon meet with Pharaoh and how to reply to him.
He cautioned his father when asked of his occupation to say that
he had been about cattle and not to mention being a shepherd.
Shepherding evidently was not well thought of by the
Egyptians.
Joseph apparently wished his family to live in Goshen
which if Pharaoh knew they were shepherds might be jeopard-
ized. However, as the next chapter will reveal, Jacob ignored his
son’s advice.
Overview of Genesis 47: In this chapter: (1) Joseph
presents his brethren to Pharaoh. In verses 1-12. (2) Joseph’s
dealings with the Egyptians during the famine in verses 13-26.
And (3) Jacob’s desire to be buried in Canaan in verses 27-31.
47:1-10 Then Joseph came and told Pharaoh, and said,

My father and my brethren, and their flocks, and their
herds, and all that they have, are come out of the land of
Canaan; and, behold, they are in the land of Goshen. 2 And
he took some of his brethren, even five men, and presented
them unto Pharaoh. 3 And Pharaoh said unto his brethren,
What is your occupation? And they said unto Pharaoh, Thy
servants are shepherds, both we, and also our fathers. 4
They said moreover unto Pharaoh, For to sojourn in the
land are we come; for thy servants have no pasture for their
flocks; for the famine is sore in the land of Canaan: now
therefore, we pray thee, let thy servants dwell in the land of
Goshen.
5 And Pharaoh spake unto Joseph, saying, Thy father
and thy brethren are come unto thee: 6 The land of Egypt is
before thee; in the best of the land make thy father and
brethren to dwell; in the land of Goshen let them dwell: and
if thou knowest any men of activity among them, then make
them rulers over my cattle. 7 And Joseph brought in Jacob
his father, and set him before Pharaoh: and Jacob blessed
Pharaoh. 8 And Pharaoh said unto Jacob, How old art thou?
9 And Jacob said unto Pharaoh, The days of the years of
my pilgrimage are an hundred and thirty years: few and
evil have the days of the years of my life been, and have not
attained unto the days of the years of the life of my fathers
in the days of their pilgrimage. 10 And Jacob blessed
Pharaoh, and went out from before Pharaoh.
Upon arriving in Egypt and getting settled, Joseph brought
his father and five of his brothers to meet Pharaoh. Notwith-
standing Joseph’s admonition to avoid mentioning being a
shepherd, Jacob nevertheless acknowledged that. He thus
requested permission to dwell in Goshen. Pharaoh in turn
granted that permission and offered work to any of his sons in
taking care of his cattle. Upon being asked how old he was,
Jacob eloquently replied, “the days of the years of my pilgrim-
age are an hundred and thirty years: few and evil have the days
of the years of life been, and have not attained unto the days of
the years of the life of my fathers in the days of their
pilgrimage.”
Though one-hundred-thirty years old, in comparison to his
forebears, his life was shorter. Moreover, through those years
he had experienced his share of troubles. He likened his life to
a “pilgrimage” which literally has the sense of a sojourn.
Indeed, life for God’s people is a pilgrimage. This world is not
our home as noted in Hebrews 11:13-16.
47:11-12 And Joseph placed his father and his

brethren, and gave them a possession in the land of Egypt,
in the best of the land, in the land of Rameses, as Pharaoh
had commanded. 12 And Joseph nourished his father, and
his brethren, and all his father’s household, with bread,
according to their families. Joseph thus gave his family a
possession in the land of Egypt, in the best of the land, in the
land of Rameses. There, he took care of them and provided for
all their needs. Joseph once again emerges as a type of Christ.
47:13-26 And there was no bread in all the land; for the
famine was very sore, so that the land of Egypt and all the
land of Canaan fainted by reason of the famine. 14 And
Joseph gathered up all the money that was found in the land
of Egypt, and in the land of Canaan, for the corn which they
bought: and Joseph brought the money into Pharaoh’s
house. 15 And when money failed in the land of Egypt, and
in the land of Canaan, all the Egyptians came unto Joseph,
and said, Give us bread: for why should we die in thy
presence? for the money faileth. 16 And Joseph said, Give
your cattle; and I will give you for your cattle, if money fail.
17 And they brought their cattle unto Joseph: and Joseph
gave them bread in exchange for horses, and for the flocks,
and for the cattle of the herds, and for the asses: and he fed
them with bread for all their cattle for that year. 18 When
that year was ended, they came unto him the second year,
and said unto him, We will not hide it from my lord, how
that our money is spent; my lord also hath our herds of
cattle; there is not ought left in the sight of my lord, but our
bodies, and our lands:
19 Wherefore shall we die before thine eyes, both we and
our land? buy us and our land for bread, and we and our
land will be servants unto Pharaoh: and give us seed, that
we may live, and not die, that the land be not desolate. 20
And Joseph bought all the land of Egypt for Pharaoh; for
the Egyptians sold every man his field, because the famine
prevailed over them: so the land became Pharaoh’s. 21 And
as for the people, he removed them to cities from one end of
the borders of Egypt even to the other end thereof. 22 Only
the land of the priests bought he not; for the priests had a
portion assigned them of Pharaoh, and did eat their portion
which Pharaoh gave them: wherefore they sold not their
lands.
23 Then Joseph said unto the people, Behold, I have
bought you this day and your land for Pharaoh: lo, here is
seed for you, and ye shall sow the land. 24 And it shall come
to pass in the increase, that ye shall give the fifth part unto
Pharaoh, and four parts shall be your own, for seed of the
field, and for your food, and for them of your households,
and for food for your little ones. 25 And they said, Thou hast
saved our lives: let us find grace in the sight of my lord, and
we will be Pharaoh’s servants. 26 And Joseph made it a law
over the land of Egypt unto this day, that Pharaoh should
have the fifth part; except the land of the priests only, which
became not Pharaoh’s.
Meanwhile, the famine continued across the region. Joseph
according to plan consolidated the resources of Egypt to meet
the needs of the nation. Yet, he shrewdly dealt so as to aggrand-
ize wealth for his benefactor, Pharaoh. He first took money (i.e.,
silver and gold) for food which under his direction had been
accumulated. The idea of money failing in Egypt is not in the
modern sense of paper money becoming worthless. Rather,
Joseph foresaw when gold and silver would run out, which it
did.
Therefore, he then ordered that livestock be given in
exchange for grain. After there was no more livestock to give,
he ordered land to be given for bread. That land was transferred
into Pharaoh’s name, “so the land became Pharaoh’s.” More-
over, Joseph knew after seven years, the famine would cease,
therefore, he prudently had set aside seed for them to thereafter
sow the land. However, he made it a law that Pharaoh should
have the fifth part; that is, he would obtain one fifth of their
harvest thereafter. Thus Joseph greatly increased the wealth and
power of his lord the Pharaoh of Egypt.
47:27-28 And Israel dwelt in the land of Egypt, in the

country of Goshen; and they had possessions therein, and
grew, and multiplied exceedingly. 28 And Jacob lived in the
land of Egypt seventeen years: so the whole age of Jacob
was an hundred forty and seven years.
Meanwhile, Israel (i.e., Jacob) continued to live in Egypt
and prospered, “and they had possessions therein, and grew,
and multiplied exceedingly.” God blessed them! Moreover,
Jacob himself lived in Egypt a total of seventeen years,
eventually dying at the age of 147.
47:29-31 And the time drew nigh that Israel must die:
and he called his son Joseph, and said unto him, If now I
have found grace in thy sight, put, I pray thee, thy hand
under my thigh, and deal kindly and truly with me; bury me
not, I pray thee, in Egypt: 30 But I will lie with my fathers,
and thou shalt carry me out of Egypt, and bury me in their
buryingplace. And he said, I will do as thou hast said. 31 And
he said, Swear unto me. And he sware unto him. And Israel
bowed himself upon the bed’s head.
Anticipating his days were few, Jacob called for Joseph and
made him vow by placing his hand under his thigh—a middle-
eastern gesture indicating profound importance by its intimate
nature. That which he asked of Joseph was to not be buried in
Egypt. Rather, Jacob wished to be buried with his fathers “in
their burying place.” Joseph swore to accomplish his father’s
wish. It is clear that Jacob knew Egypt was not either his home
nor the land God had promised to his seed.
*****
Overview of Genesis 48: As the poignant story of Joseph

and Jacob nears its conclusion, chapter 48 contains these sub-
divisions: (1) Joseph visits his dying father in verses 1-7. And,
(2) Jacob blesses Joseph’s sons in verses 8-22.
48:1-7 And it came to pass after these things, that one

told Joseph, Behold, thy father is sick: and he took with him
his two sons, Manasseh and Ephraim. 2 And one told Jacob,
and said, Behold, thy son Joseph cometh unto thee: and
Israel strengthened himself, and sat upon the bed.
3 And Jacob said unto Joseph, God Almighty appeared
unto me at Luz in the land of Canaan, and blessed me, 4 And
said unto me, Behold, I will make thee fruitful, and multiply
thee, and I will make of thee a multitude of people; and will
give this land to thy seed after thee for an everlasting
possession.
5 And now thy two sons, Ephraim and Manasseh, which
were born unto thee in the land of Egypt before I came unto
thee into Egypt, are mine; as Reuben and Simeon, they shall
be mine. 6 And thy issue, which thou begettest after them,
shall be thine, and shall be called after the name of their
brethren in their inheritance.
7 And as for me, when I came from Padan, Rachel died
by me in the land of Canaan in the way, when yet there was
but a little way to come unto Ephrath: and I buried her
there in the way of Ephrath; the same is Bethlehem.
In Jacob’s final days, he became ill. Joseph in hearing
thereof took his two sons, Manasseh and Ephraim, to see their
grandfather. Jacob sat up at their coming and began to bless his
two grandsons. He rehearsed how God had appeared to him in
the past and blessed him. Interestingly, he noted that Joseph’s
two sons would be unto him “as Reuben and Simeon, they shall
be mine.”
Allusion is thus made to how Reuben lost his birthright
because of his flagrant sin against his father. See I Chronicles
5:1. Simeon was his second born. However, Jacob was also dis-
appointed in Simeon’s cruelty in the matter of Joseph and of
Dinah. Hence, he made Joseph’s two sons as his first and
second born. Moreover, Jacob made clear that even his two
grandsons (Manasseh and Ephraim though born in Egypt)
would in the future be called by his name Israel.
48:8-12 And Israel beheld Joseph’s sons, and said, Who

are these? 9 And Joseph said unto his father, They are my
sons, whom God hath given me in this place. And he said,
Bring them, I pray thee, unto me, and I will bless them. 10
Now the eyes of Israel were dim for age, so that he could not
see. And he brought them near unto him; and he kissed
them, and embraced them. 11 And Israel said unto Joseph,
I had not thought to see thy face: and, lo, God hath shewed
me also thy seed. 12 And Joseph brought them out from
between his knees, and he bowed himself with his face to the
earth.
Though Manasseh and Ephraim were before their aged
grandfather, he was only vaguely aware of their presence
because his eyesight had largely failed. He thus requested for
Joseph to bring them near that he might bless them. Whereupon
Jacob kissed them and embraced them. Jacob mused that he for
many years thought he would never see Joseph and now he had
Joseph’s sons before him. Joseph therefore pushed his perhaps
shy sons from between his knees and he himself bowed himself
to the ground before his dying father.
48:13-20 And Joseph took them both, Ephraim in his

right hand toward Israel’s left hand, and Manasseh in his
left hand toward Israel’s right hand, and brought them
near unto him. 14 And Israel stretched out his right hand,
and laid it upon Ephraim’s head, who was the younger, and
his left hand upon Manasseh’s head, guiding his hands
wittingly; for Manasseh was the firstborn. 15 And he blessed
Joseph, and said, God, before whom my fathers Abraham
and Isaac did walk, the God which fed me all my life long
unto this day,
16 The Angel which redeemed me from all evil, bless the
lads; and let my name be named on them, and the name of
my fathers Abraham and Isaac; and let them grow into a
multitude in the midst of the earth. 17 And when Joseph saw
that his father laid his right hand upon the head of
Ephraim, it displeased him: and he held up his father’s
hand, to remove it from Ephraim’s head unto Manasseh’s
head.
18 And Joseph said unto his father, Not so, my father:
for this is the firstborn; put thy right hand upon his head. 19
And his father refused, and said, I know it, my son, I know
it: he also shall become a people, and he also shall be great:
but truly his younger brother shall be greater than he, and
his seed shall become a multitude of nations. 20 And he
blessed them that day, saying, In thee shall Israel bless,
saying, God make thee as Ephraim and as Manasseh: and
he set Ephraim before Manasseh.
As Jacob prepared to bless his grandsons, he placed his
right hand upon Ephraim the younger and his left on Manasseh.
His blessing was as eloquent as profound: “God, before whom
my fathers Abraham and Isaac did walk, the God which fed me
all my life long unto this day, the Angel which redeemed me
from all evil, bless the lads; and let my name be named on them
and the name of my fathers, Abraham and Isaac; and let them
grow into a multitude in the midst of the earth.” Jacob clearly
understood how God not only had guided and blessed his
forefathers, but him as well.
Moreover, he acknowledged that God had provided for him
throughout his life. The reference to the Angel no doubt refers
to the angel of the Lord which appeared to him several times. It
is clear that he equated the same with God Himself. The God
who had redeemed him, he invoked to bless his two grandsons
before him. He, in effect, placed the blessing of the birthright of
the firstborn upon them. He made clear in their hearing that they
were to assume his name (Israel) upon them, notwithstanding
they had grown up their entire life in Egypt. Finally, he invoked
God to make them grow into a multitude. Joseph, the rejected,
thus through his sons received a double blessing of his father.
Joseph quickly picked up on how his father had placed his
right hand upon the younger of the two, Ephraim. The middle-
eastern custom was that the right hand symbolized the greater
blessing. In fact, Joseph sought to intervene and change his
father’s hands. He assumed Jacob did not realize who the older
was. Yet, Jacob refused and replied, “I know it, my son, I know
it: he also shall be great: but truly his younger brother shall be
greater than he, and his seed shall become a multitude of
nations.” Indeed, the tribe of Ephraim had 8,300 more than
Manasseh when coming our of Egypt (Numbers 13:33,35).
Moreover, Ephraim’s standard was placed over Manasseh’s
(Numbers 2:18,20).
The reference to Ephraim becoming a multitude of nations
may refer to him becoming many families. Conceivably, the
latter may refer to how the church would be a multitude of
gentile peoples in Christ (though admittedly, Christ was not of
the lineage of Ephraim).
48:21-22 And Israel said unto Joseph, Behold, I die: but

God shall be with you, and bring you again unto the land of
your fathers. 22 Moreover I have given to thee one portion
above thy brethren, which I took out of the hand of the
Amorite with my sword and with my bow.
Jacob concluded his prophetic blessing to Joseph how that
after his death, God would eventually bring them again into the
land of their fathers. He acknowledged that he in fact had given
to him a double portion of blessing above his brethren. He
justified it perhaps in that the taking of the Amorite city (likely
Shechem in the matter of Dinah by Levi and Simeon) had
deeply disappointed him. Thus, Jacob apparently took of some
of the patriarchal blessing due them and gave it to Joseph in his
sons.
*****
Overview of Genesis 49: As Genesis nears its end, Jacob
issued blessings and prophecies upon his twelve sons prior to
his death. Verse 33 records his death.
49:1-2 And Jacob called unto his sons, and said, Gather
yourselves together, that I may tell you that which shall
befall you in the last days. 2 Gather yourselves together, and
hear, ye sons of Jacob; and hearken unto Israel your father.
Jacob, knowing he was dying, therefore sent for his other eleven
sons and proceeded to give each of them a blessing
49:3-4 Reuben, thou art my firstborn, my might, and

the beginning of my strength, the excellency of dignity, and
the excellency of power: 4 Unstable as water, thou shalt not
excel; because thou wentest up to thy father’s bed; then
defiledst thou it: he went up to my couch.
To Reuben his first born, though he was the beginning of
his posterity and of whom he had initially been so proud, his
blessing was more of a curse. “Unstable as water, thou shalt not
excel; because thou wentest up to thy father’s bed; then
defiledst thou it.” Because of Reuben’s gross disrespect for his
father and his thus evident instability, Jacob foretold that he
would not excel. Personal instability along with immorality will
curse one to this day.
49:5-7 Simeon and Levi are brethren; instruments of

cruelty are in their habitations. 6 O my soul, come not thou
into their secret; unto their assembly, mine honour, be not
thou united: for in their anger they slew a man, and in their
selfwill they digged down a wall. 7 Cursed be their anger, for
it was fierce; and their wrath, for it was cruel: I will divide
them in Jacob, and scatter them in Israel.
Each of the sons of Jacob in effect came before the
judgment seat of their father. To Simeon and Levi, Jacob
reminded them that “instruments of cruelty” had been their
record. Both had participated in a principal way in the travesty
of their brother Joseph. Moreover, both had led the way in the
cruel revenge at Shechem which had caused Jacob to flee. The
reference to their slaying a man and digging down a wall un-
doubtedly refers to their taking justice into their own hands at
Shechem with Hamor.
After all those years, Jacob now curses their anger and
wrath. His blessing for them was bleak. “I will divide them in
Jacob, and scatter them in Israel.” As it turned out in the
assigning of land in Joshua, Simeon’s portion was within the
portion of Judah’s (Joshua 19:1-9). Levi, of course, received no
specific portion, but only cities throughout Israel.
49:8-12 Judah, thou art he whom thy brethren shall

praise: thy hand shall be in the neck of thine enemies; thy
father’s children shall bow down before thee. 9 Judah is a
lion’s whelp: from the prey, my son, thou art gone up: he
stooped down, he couched as a lion, and as an old lion; who
shall rouse him up?
10 The sceptre shall not depart from Judah, nor a
lawgiver from between his feet, until Shiloh come; and unto
him shall the gathering of the people be. 11 Binding his foal
unto the vine, and his ass’s colt unto the choice vine; he
washed his garments in wine, and his clothes in the blood of
grapes: 12 His eyes shall be red with wine, and his teeth
white with milk.
To Judah went the first real blessing (apart from Joseph).
His name meant praise and Jacob foretold that “thou art he
whom thy brethren shall praise.” Judah would prevail over his
enemies and his brethren would some day bow before him. As
a young lion later becoming mature, he would prevail. To this
modern times, descendants of Judah have referred to them-
selves as ‘the lion of the tribe of Judah.’ The fulfillment of
Judah’s ascendency would come first in David and ultimately in
Christ of the lineage of David.
The coming royal dynasty of David through the tribe of
Judah is clearly foretold in the scepter not departing from Judah.
The ultimate fulfillment would be when Shiloh comes. Though
the English word Shiloh appears a total of 31 times in the Old
Testament, in verse 10 is the only appearance of this form in
Hebrew (hlyv Shiyloh). Here, it literally means ‘He whose it
is’ and clearly is a prophecy of Christ. Indeed, the throne of
David belongs to ‘He whose it is.’ (The other 30 references to
Shiloh in the Old Testament refer to a place thus named.)
Indeed, “unto him shall the gathering of the people be.”
There is not unanimity of thought concerning verse 11,
though some think it may refer ultimately to Christ and
Zechariah 9:9. Moreover, the reference to him washing “his
garments in wine, and his clothes in the blood of grapes” seems
to refer to Christ. The focus has shifted from Judah to Shiloh
(i.e., Christ). The symbolism to His shed blood seems evident as
noted in Revelation 19:16. Moreover, there is further reference
in Isaiah 63:1 of Christ returning from the battle of Armageddon
with blood splattered upon Him.
The reference to Shiloh (i.e., Christ) having eyes red with
wine and teeth white as milk may prophetically refer to the royal
beauty of our Lord, having eyes a color of purple-blue and
flashing white teeth (in contrast to the often darkened deter-
iorated teeth so common in the Middle East in centuries past).
Though the blessing began upon Judah, it is clear, the Spirit of
God shifted Jacob’s blessing to refer to Christ (Shiloh).
49:13 Zebulun shall dwell at the haven of the sea; and he

shall be for an haven of ships; and his border shall be unto
Zidon. Of Zebulun, Jacob prophetically noted that he would
someday dwell by the sea. This would later be fulfilled as Joshua
by lot gave Zebulun the region of Galilee along the shore of
Lake Tiberias, reaching to the Mediterranean. Though, his por-
tion did not extend all the way to the city of Zidon in Lebanon,
it did border Phoenicia (i.e., Lebanon) to the north of which
Zidon was the principle city. In the Millennium, the borders of
Zebulun undoubtedly will reach to Zidon.
49:14-15 Issachar is a strong ass couching down

between two burdens: 15 And he saw that rest was good, and
the land that it was pleasant; and bowed his shoulder to
bear, and became a servant unto tribute.
The reference to Issachar being a strong ass with two
burdens upon its back is prophetically unclear. Some have un-
derstood it to allegorically refer to being fitted in between two
neighboring tribes Manasseh and Naphtali. Implied is that in
choosing a good land, he acquiesced to serving his neighbors in
return.
49:16-17 Dan shall judge his people, as one of the tribes

of Israel. 17 Dan shall be a serpent by the way, an adder in
the path, that biteth the horse heels, so that his rider shall
fall backward.
To Dan, Jacob foretold that he would “judge his people, as
one of the tribes of Israel.” The name Dan literally means judge
and no doubt in itself held some prophetic portent. There is no
record in Old Testament history of Dan as a tribe judging Israel.
However, Samson, one of the notable judges, was from that
tribe (see Judges 13).
Some have sought to apply to him being a snake biting a
horse as referring to Samson and his overcoming the Philistines.
However, perhaps more likely there may be prophetic
foreshadow of spiritual stumbling blocks laid before Israel by
Dan. For example, there was the idolatry of Micah noted in
Judges 18 and the golden calf set up in Dan in the days of Jer-
oboam.
49:18 The statement, I have waited for thy salvation, O
LORD, likely has little or nothing to do with Dan. Rather, Jacob
interjects, perhaps in weariness and yet in faith, how he had
waited for the deliverance and salvation of God.
49:19 Gad, a troop shall overcome him: but he shall

overcome at the last. To Gad, Jacob continued, “a troop shall
overcome him: but he shall overcome at the last.” There is a
diversity of thought as to what this refers. Gad literally means a
troop and Jacob makes a play on words therewith. Evidently,
throughout Old Testament history, Gad (whose possession was
on the other side of Jordan) was overrun by neighboring gentile
peoples (Judges 10:7-8), yet ultimately prevailed.
49:20 Out of Asher his bread shall be fat, and he shall

yield royal dainties. To Asher, Jacob foretold how his “bread
shall be fat, and he shall yield royal dainties.” Though Asher’s
possession was far to the north, they evidently possessed a
prosperous area. It is noted in I Kings 4:16 that Solomon
centuries later would procure portions of his royal provisions
from Asher.
49:21 Naphtali is a hind let loose: he giveth goodly

words. To Naphtali, Jacob likened him to “a hind let loose; he
giveth goodly words.” A hind refers to a doe or deer. The
prophetess and judge, Deborah, was of the tribe of Naphtali and
some have thought this to apply prophetically to her. In any
event, Jacob likened Naphtali to uttering goodly words which
some have understood to be the song of Deborah in Judges 5.
49:22-26 Joseph is a fruitful bough, even a fruitful

bough by a well; whose branches run over the wall: 23 The
archers have sorely grieved him, and shot at him, and hated
him: 24 But his bow abode in strength, and the arms of his
hands were made strong by the hands of the mighty God of
Jacob; (from thence is the shepherd, the stone of Israel:) 25
Even by the God of thy father, who shall help thee; and by
the Almighty, who shall bless thee with blessings of heaven
above, blessings of the deep that lieth under, blessings of the
breasts, and of the womb: 26 The blessings of thy father
have prevailed above the blessings of my progenitors unto
the utmost bound of the everlasting hills: they shall be on
the head of Joseph, and on the crown of the head of him that
was separate from his brethren.
To Joseph, Jacob uttered a profuse blessing. He likened
him to a “fruitful bough” by a well with ever growing branches.
Though sorely hated by his brethren, nevertheless he abode
strong by the “God of Jacob.” Reference to Joseph’s righteous
character is clear. Moreover, Jacob made clear that God had
helped him and would continue to do so. His blessings would be
of heaven above as well as the blessings of the earth (which he
had so prudently overseen)and also of his children.
Jacob went on to note that the blessings of Joseph exceeded
those of his forefathers Abraham and Isaac. Both of his sons
were in the lineage of promise whereas only one son of Abra-
ham and Isaac were so blessed. Though cruelly separated from
his brethren, Joseph had been exalted and would be further
blessed. Curiously, there are no hills in Goshen or in Egypt
wherein they dwelt. The “bound of the everlasting hills” very
well may refer to the hills of Canaan land whence they had come
and to which they would return. That fullest blessing would be
given to Joseph. Indeed, the largest proportion of the inher-
itance in the land went to Ephraim and Manasseh.
49:27 Benjamin shall ravin as a wolf: in the morning he

shall devour the prey, and at night he shall divide the spoil.
To Benjamin, Jacob blessed him prophetically, likening him to
a wolf with its strength, courage, and valor. Down through
centuries, Benjamin, though a small tribe, prevailed over
greater enemies such as when they with 26,000 defeated an
enemy of 400,000 in Judges 20:15-25. Other notables of Ben-
jamin were Saul, as well as Mordecai and Esther.
49:28-33 All these are the twelve tribes of Israel: and

this is it that their father spake unto them, and blessed
them; every one according to his blessing he blessed them.
29 And he charged them, and said unto them, I am to be
gathered unto my people: bury me with my fathers in the
cave that is in the field of Ephron the Hittite,
30 In the cave that is in the field of Machpelah, which is
before Mamre, in the land of Canaan, which Abraham
bought with the field of Ephron the Hittite for a possession
of a buryingplace. 31 There they buried Abraham and
Sarah his wife; there they buried Isaac and Rebekah his
wife; and there I buried Leah.
32 The purchase of the field and of the cave that is
therein was from the children of Heth. 33 And when Jacob
had made an end of commanding his sons, he gathered up
his feet into the bed, and yielded up the ghost, and was
gathered unto his people.
Thus Jacob blessed his twelve sons. He charged them to
bury him with his forefathers “in the cave that is in the field of
Ephron the Hittite in Canaan.” Upon so ordering his sons, he
“yielded up the ghost, and was gathered unto his people.” Once
again, as has been the case with each of the patriarchs, the
eloquent and descriptive reference of being gathered unto their
people is used.
*****
Overview of Genesis 50: The book of Genesis concludes
with (1) the burial of Jacob in verses 1-14; Joseph’s brethren
seeking pardon in verses 15-21; and (3) Joseph’s final days in
verses 22-26.
50:1-14 And Joseph fell upon his father’s face, and wept
upon him, and kissed him. 2 And Joseph commanded his
servants the physicians to embalm his father: and the
physicians embalmed Israel. 3 And forty days were fulfilled
for him; for so are fulfilled the days of those which are
embalmed: and the Egyptians mourned for him threescore
and ten days. 4 And when the days of his mourning were
past, Joseph spake unto the house of Pharaoh, saying, If
now I have found grace in your eyes, speak, I pray you, in
the ears of Pharaoh, saying, 5 My father made me swear,
saying, Lo, I die: in my grave which I have digged for me in
the land of Canaan, there shalt thou bury me. Now
therefore let me go up, I pray thee, and bury my father, and
I will come again.
6 And Pharaoh said, Go up, and bury thy father,
according as he made thee swear. 7 And Joseph went up to
bury his father: and with him went up all the servants of
Pharaoh, the elders of his house, and all the elders of the
land of Egypt, 8 And all the house of Joseph, and his
brethren, and his father’s house: only their little ones, and
their flocks, and their herds, they left in the land of Goshen.
9 And there went up with him both chariots and horsemen:
and it was a very great company. 10 And they came to the
threshingfloor of Atad, which is beyond Jordan, and there
they mourned with a great and very sore lamentation: and
he made a mourning for his father seven days. 11 And when
the inhabitants of the land, the Canaanites, saw the
mourning in the floor of Atad, they said, This is a grievous
mourning to the Egyptians: wherefore the name of it was
called Abelmizraim, which is beyond Jordan.
12 And his sons did unto him according as he commanded
them: 13 For his sons carried him into the land of Canaan,
and buried him in the cave of the field of Machpelah, which
Abraham bought with the field for a possession of a bury-
ingplace of Ephron the Hittite, before Mamre. 14 And
Joseph returned into Egypt, he, and his brethren, and all
that went up with him to bury his father, after he had
buried his father.
Upon Jacob’s death and following the Egyptian custom of
seventy days of mourning, Joseph requested permission of
Pharaoh to take his father back to Canaan for burial as he had
promised. With permission granted, Joseph, along with his bre-
thren, “and all the elders of the land of Egypt went as a very great
company” of chariots and horsemen to Canaan. There Joseph
buried Jacob his father in the cave of Machpelah at Mamre. He
thus returned to Egypt.
50:15-21 And when Joseph’s brethren saw that their

father was dead, they said, Joseph will peradventure hate
us, and will certainly requite us all the evil which we did
unto him. 16 And they sent a messenger unto Joseph, saying,
Thy father did command before he died, saying, 17 So shall
ye say unto Joseph, Forgive, I pray thee now, the trespass of
thy brethren, and their sin; for they did unto thee evil: and
now, we pray thee, forgive the trespass of the servants of the
God of thy father. And Joseph wept when they spake unto
him. 18 And his brethren also went and fell down before his
face; and they said, Behold, we be thy servants. 19 And
Joseph said unto them, Fear not: for am I in the place of
God? 20 But as for you, ye thought evil against me; but God
meant it unto good, to bring to pass, as it is this day, to save
much people alive. 21Now therefore fear ye not: I will
nourish you, and your little ones. And he comforted them,
and spake kindly unto them
The guilt suppressed for so many years on the part of
Joseph’s brethren once again surfaced as they feared retribution
from him after their father’s death. For the first time, record is
made of them asking his forgiveness, albeit through an inter-
mediary. Joseph once again showed the righteous mettle of his
character in noting that God had ordained all which had come to
pass years earlier. He understood how God had caused all things
to work together for good for His people to bring greater good
and deliver them at the end. Indeed, the story of Joseph is a
wonderful illustration of Romans 8:28.
In righteous and magnanimous fashion, Joseph continued
to provide for his brethren after the death of his father. More-
over, he did so in a gracious and kind spirit.
50:22-26 And Joseph dwelt in Egypt, he, and his

father’s house: and Joseph lived an hundred and ten years.
23 And Joseph saw Ephraim’s children of the third
generation: the children also of Machir the son of Manasseh
were brought up upon Joseph’s knees. 24 And Joseph said
unto his brethren, I die: and God will surely visit you, and
bring you out of this land unto the land which he sware to
Abraham, to Isaac, and to Jacob. 25 And Joseph took an
oath of the children of Israel, saying, God will surely visit
you, and ye shall carry up my bones from hence. 26 So
Joseph died, being an hundred and ten years old: and they
embalmed him, and he was put in a coffin in Egypt.
The book of Genesis concludes with the final days of
Joseph, living to be110 years old. He was blessed to see great
grandchildren in Machir’s son. His final words to his brethren
were prophetic in that “God will surely visit you, and bring you
out of this land unto the land which he sware to Abraham, to
Isaac, and to Jacob.” Prior to his death, he made the descendants
of Israel take an oath they would someday take his bones from
Egypt (to Canaan). He thence was embalmed and “put in a
coffin in Egypt.” It is appointed unto man once to die.

1 Genesis

Загружено:

Сведения о документе

Исходное описание:

Оригинальное название

Авторское право

Доступные форматы

Поделиться этим документом

Поделиться или встроить документ

Параметры публикации

Этот документ был вам полезен?

Это неприемлемый материал?

Авторское право:

Доступные форматы

1 Genesis

Загружено:

Авторское право:

Доступные форматы

Understanding

Genesis through Deuteronomy

Overview of Genesis 1: The first chapter of Genesis

1:1 In the beginning God created the heaven and the

1:14-19 And God said, Let there be lights in the firm-

1:20-23 And God said, Let the waters bring forth

1:26-27 And God said, Let us make man in our image,

1:28-31 And God blessed them, and God said unto

2:2-3 And on the seventh day God ended his work

2:4-6 These are the generations of the heavens and of

2:8-9 And the LORD God planted a garden eastward in

2:10-14 And a river went out of Eden to water the

2:19-20 And out of the ground the LORD God formed

2:21-22 And the LORD God caused a deep sleep to fall

2:23-24 And Adam said, This is now bone of my bones,

3:11-13 And he said, Who told thee that thou wast

3:14-15 And the LORD God said unto the serpent,

3:16 Unto the woman he said, I will greatly multiply thy

3:17-19 And unto Adam he said, Because thou hast

Overview of Genesis 4: The fourth chapter of Genesis

4:3-5 And in process of time it came to pass, that Cain

4:13-14 And Cain said unto the LORD, My punishment

4:15 And the LORD said unto him, Therefore whoso-

4:16-17 And Cain went out from the presence of the

Overview of Genesis 5: The first genealogy in the Bible is

5:1-2 This is the book of the generations of Adam. In the

5:3-5 And Adam lived an hundred and thirty years, and

5:6-8 And Seth lived an hundred and five years, and

5:9-11 And Enos lived ninety years, and begat Cainan.

5:12-14 And Cainan lived seventy years, and begat

5:15-17 And Mahalaleel lived sixty and five years, and

5:25-27 And Methuselah lived an hundred eighty and

5:28-31 And Lamech lived an hundred eighty and two

Overview of Genesis 6: The sixth chapter of Genesis is in

6:6 And it repented the LORD that he had made man on

6:8-10 But Noah found grace in the eyes of the LORD.

6:14-16 Make thee an ark of gopher wood; rooms shalt

6:17 And, behold, I, even I, do bring a flood of waters

6:18-21 But with thee will I establish my covenant; and

6:22 Thus did Noah; according to all that God

7:2-3 Of every clean beast thou shalt take to thee by

7:11-12 In the six hundredth year of Noah’s life, in the

7:13-16 In the selfsame day entered Noah, and Shem,

7:24 And the waters prevailed upon the earth an

Overview of Genesis 8: The flood and its gradual

8:1-3 And God remembered Noah, and every living

3 And the waters returned from off the earth contin-

8:5-7 And the waters decreased continually until the

8:8-11 Also he sent forth a dove from him, to see if the

8:13-14 And it came to pass in the six hundredth and

8:15-19 And God spake unto Noah, saying, 16 Go forth

8:20 In gratitude, Noah builded an altar unto the LORD;

Overview of Genesis 9: The immediate aftermath of the

9:5-6 And surely your blood of your lives will I require;

9:12-13 And God said, This is the token of the covenant

9:14-17 And it shall come to pass, when I bring a cloud

9:18-19 And the sons of Noah, that went forth of the

9:24-27 And Noah awoke from his wine, and knew

9:28-29 And Noah lived after the flood three hundred

Overview of Genesis 10: Genesis 10 presents the posterity

10:1 Now these are the generations of the sons of Noah,

10:2-5 The sons of Japheth; Gomer, and Magog, and