VAY‟YESHEV (And He Dwelt)
GENESIS (B‟RESHIYT 37:1 – 40:23)
INTRODUCTION:
1. After Jacob‟s ordeal and a brief mention of Esau‟s family, the text now back to Jacob‟s family. a. Primarily Joseph, who is destined to be leader of the family. 2. Mentions that Jacob “settled” or “dwelt” in the land of his father‟s sojournings. a. yashev means to “settle down,” to “dwell in peace” – related to “sitting.” b. This implies permanency as opposed to sojourning, which implies wandering. c. Is this to say, Jacob had intentions to “settle down” permanently in Canaan? 3. From his perspective he had: Fathered the twelve tribes. Survived the exile in Syria. Survived confrontation with Esau. Had fulfilled his vow at Bethel. 4. Rabbinical commentary argues this was not possible because his purpose was not complete. a. God‟s people are not purposed to sit quietly and idly by – they are to be light. b. Light must go where the darkness is. c. Joseph would lead the way, but all of Israel would follow, including Jacob. 5. The exile of Joseph into Egypt had to happen; foretold to Abraham at Covenant of the Pieces. a. But why at the hand of his own brothers? b. Perhaps this has something to do with what would transpire with the Messiah.
“He came to his own, and his own people did not receive him.” – John 1:11
6. Even though his brothers despised him and did not consider him their “king” – he would be a king anyway – even if among the Gentiles. a. Wherever he went, he ruled: Potiphar‟s house, the prison, Egypt. b. This is what we see in Messiah.
“He said therefore, „A nobleman went into a far country to receive for himself a kingdom and then return.… But his citizens hated him and sent a delegation after him, saying, We do not want this man to reign over us.‟ ” – Luke 19:12, 14
“Now it was the day of Preparation of the Passover. It was about the sixth hour. He said to the Jews, „Behold your King!‟ They cried out, „Away with him, away with him, crucify him!‟ Pilate said to them, „Shall I crucify your King?‟ The chief priests answered, „We have no king but Caesar.‟ ” – John 19:14
7. Like the cruel actions of the brothers, these actions played a role in God‟s purposes. a. In Joseph‟s case, he was in Egypt that he could be Israel‟s savior in a time of famine. b. Furthermore, this would lay groundwork for Exodus and journey to Sinai. 8. Likewise, rejection of Y‟shua by His brethren laid groundwork for God‟s greater purpose.
“The stone that the builders rejected has become the cornerstone.” – Psalm 18:22
9. In the torah portion, Judah “descends” literally and figuratively after Joseph is “rejected” and sent away into Egypt; is entangled in the affair with Tamar. a. Two principals in Jacob‟s family are Judah and Joseph. b. Judah is leader and ancestor of King David and Messiah; Joseph has the birthright. c. In Torah portion, a contrast is given between Judah‟s failure and Joseph‟s virtue. d. Both were tempted; Joseph resisted temptation, Judah did not. 10. In rejecting Y‟shua (Joseph), Judah “descended” into a time of trouble. a. Even while Joseph “descended” into Egypt and is regarded as King among the nations. b. A time of trouble will bring them both together. c. Through Judah‟s noble acts (then and in future) the two will be restored. d. The King will reveal His true identity to His brothers – those who rejected Him.
CHAPTER 37: JOSEPH‟S DREAMS
1. V 1: “And Jacob settled (Heb.vayeshev) in the land of his father‟s sojournings.” a. Jacob chose to live as his father lived – in a land promised to them and their seed. b. They did this as aliens in partial fulfillment of the prophecy given to Abraham.
“Then the LORD said to Abram, „Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years.” – Genesis 15:13
2. V 2: “These are the generations of Jacob” – although only Joseph is mentioned by name. a. He is to be at the center of the events described for the remainder of Genesis. 3. V 2: “Joseph, being seventeen years old, was feeding the flock with his brethren, still a lad.” a. Tradition states that Jacob was 108 at the time; Isaac was 168, living 12 more years. b. This is said to have occurred nine years after Jacob arrived back in the land. 4. The word “feeding” suggests “supervising” thus mentioning he was still a lad. a. The word ro’eh comes from root ra’ah that means “to tend, to shepherd, to rule.” b. Thus, the alternate translation:
“Joseph, being seventeen years old, used to supervise – although only a lad – his brethren, the sons of Bilhah and the sons of Zilpah when they were with the sheep.”
5. Suggesting that he may have been placed in charge, only, of the sons of the handmaids, although they are regarded as “his father‟s wives.” a. By this time, Rachel and Leah have died. 6. V 2: “Joseph brought an evil report of them unto their father.” a. That he was a lad also suggests that he was immature and lacked discretion. b. The word “report” means “to weaken” – implies slander, defaming someone. c. The word “evil” - ra’ah - is spelled identically to word for “feeding.” 7. Suggests his youthful immaturity and indiscretion led him to belittle them at great expense. 8. V 3: “Israel loved Joseph more than all his children because he was the son of his old age.” a. Benjamin was still a toddler; later, after Joseph exiled, Benjamin would take this place. b. This provoked jealousy and hatred among the other brothers. 9. Was this love also because of the perceived spiritual superiority over the brothers? a. God chose Israel over Esau; Abraham preferred Isaac. b. The favored ones were, in fact, the true protector of the covenant. c. The fact Jacob is referred to as Israel here hints at this possibility. 10. Might also suggest that Joseph has been favored with the knowledge that Jacob has obtained. a. Joseph endured his exile (22 yrs.) without succumbing to temptation and despair. b. Jacob was also able to endure his exile (22 yrs.) and emerge blessed rather than beaten. 11. V 3: “He made him a coat of many colors” – alt. “a fine woolen tunic.” a. “Many colors” translation is based on the LXX and the Targum of Jonathan. b. In other Semitic cultures, multi-colored coats signified rulership; for example.
“And she had a garment of divers colors upon her; for with such robes were the king's daughters that were virgins appareled.” – 2 Samuel 13:18
12. A coat given by Jacob would signal that Joseph would rule the family upon Jacob‟s death. a. It elevated him to the status of “firstborn.” 13. The coat, the evil reports and his vanity in reciting the dreams fueled the brother‟s contempt. a. V 4: “They hated him and could not speak peaceably to him.”
“And Joseph dreamed a dream, and he told it to his brethren: and they hated him yet the more. And he said unto them, „Hear, I pray you, this dream which I have dreamed: for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.” – Genesis 37:5-7
14. These were no typical dreams; obviously Heaven validating that Joseph would rule. a. Yet, his youth and immaturity would not allow him to be silent. b. Footnote: many in Messianic movement have not learned this lesson. 15. The sheaves in dream hint that they would bow because of their need for grain. a. That his remained standing indicated that he would rule for a long time. b. Joseph believed to have been viceroy in Egypt for 80 years. c. Yet, this ultimately alludes to Y‟shua who will reign forever.
“And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.” – Luke 1:33
16. That they will “bow down” also reminds of two other Scriptures: a. One pertaining to the Messiah; the other to Philadelphia.
“Wherefore also God highly exalted him, and gave unto him the name which is above every name; that in the name of Y‟shua every knee should bow, of things in heaven and things on earth and things under the earth, and that every tongue should confess that Y'shua is Lord, to the glory of God the Father.” – Philippians 2:9-11
“Behold, I give of the synagogue of Satan, of them that say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before your feet, and to know that I have loved you.” – Revelation 3:9
17. Philadelphia is similar to Joseph in that they: Had little strength – had been through trials. Had not denied His name – been faithful to His commands. 18. V 8: “Shall you reign over us or shall you have dominion over us? They hated him more.” a. To “reign over us” signifies as a king with the consent of the governed. b. To “have dominion” indicates ruling over them against their will. c. In either case, the brothers do not seem to be willing to comply. d. They hated him for the dreams AND for his words 19. Either Joseph oblivious to their hatred or didn‟t care because he related the second dream.
“And he dreamed yet another dream, and told it to his brethren, and said, „Behold, I have dreamed yet another dream: behold, the sun and the moon and eleven stars bowed to me.‟ 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 you have dreamed? Shall I and your mother and your brethren indeed come to bow down ourselves to you to the earth? And his brethren envied him; but his father kept the saying in mind.” – Genesis 37:9-11
20. The fact the same theme is repeated in a dream makes it a certainty. a. This is something Joseph validates in Gen. 41:32. b. Does Jacob rebuke him because of father (sun) and mother (moon) being mentioned? c. Perhaps it is because of his indiscretion in saying something that will incite envy. 21. That the dream was repeated apparently sign to the brothers it is from God. a. This causes their hatred to become envy. b. Would be difficult to consent to spiritual superiority of a younger brother. c. Couple with the fact that he is the son of Leah‟s rival. d. Jacob pondered this in his heart – his choice seemed to have Divine approval. 22. It is clear that his brothers were not ready to hear what he had to say regardless of whether it came from God or not. a. You can‟t convince someone of something they are not ready to be convinced of. b. Zeal not tempered with wisdom can lead to undesirable consequences. 23. Later, because Joseph was faithful, had learned wisdom, discretion and was full of the Spirit of God, he was prepared to share with them God‟s purposes. a. By that time, God had changed circumstances - they were ready to hear. b. All parties learned something from the experience.
CHAPTER 37: JOSEPH SOLD INTO EGYPTIAN SLAVERY
“Now his brothers went to pasture their father's flock near Shechem. And Israel said to Joseph, „Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.‟ And he said to him, „Here I am.‟ So he said to him, „Go now, see if it is well with your brothers and with the flock, and bring me word.‟ So he sent him from the Valley of Hebron, and he came to Shechem.” – Genesis 37:12-14
1. Interesting they would choose to go back to where they had slaughtered the men of Shechem. a. Perhaps, the incident had long been forgotten. b. It may be that the people were still overcome with the fear that God placed upon them. 2. Notice it is Israel (not Jacob) that sends Joseph on this fateful journey. a. Is this to imply that a great spiritual matter was about to be carried out? b. Joseph‟s journey will lead him into Egypt – which results ultimately in Exodus. c. On the surface, Jacob puts him in a bad situation, knowing of the animosity. d. Joseph consents knowing it is a volatile situation. 3. Seeing Joseph as a type of the Messiah, the Father sends him on this fateful journey knowing His brethren hate him and wish to get rid of Him. a. The Son, like Joseph, also aware of this, nevertheless, consents to go without delay. 4. V 14: “He sent him from the valley of Hebron” – yet Hebron is situated on a mountain. a. The word emek is from a root word that means “depth,” even “profound.” 5. This leads to speculation that more is being hinted at – something profound being carried out. a. Abraham was buried in Hebron; suggests prophecy given to Abraham being fulfilled. b. Tradition has it that Jacob takes Joseph to tomb of Abraham and sends him from there. 6. V 15: “A man found him as he wandered in the field; the man asked, „what do you seek?‟” a. This statement pregnant with possible hints. b. Joseph is a field near Shechem – where he will be buried; his tribal allotment. c. He was “lost” in this field as he went seeking the flocks of his father and his brothers. 7. Joseph is emblematic of those who are separated from the family, living among the nations. a. That he is “lost” suggests he is emblematic of the “lost sheep.”
“For thus says the Lord GOD: Behold, I, I myself will search for my sheep and will seek them out. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. And I will bring them out from the peoples and gather them from the countries, and will bring them into their own land. And I will feed them on the mountains of Israel, by the ravines, and in all the inhabited places of the country. I will feed them with good pasture, and on the mountain heights of Israel shall be their grazing land. There they shall lie down in good grazing land, and on rich pasture they shall feed on the mountains of Israel. I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord GOD. I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, and the fat and the strong I will destroy. I will feed them in justice.” – Ezekiel 34:11-16
8. “Gather them from the countries” speaks to those who have lived among the nations – Joseph. 9. He will bring them to the mountains of Israel alludes to the so-called West Bank. a. This territory is deeded primarily to the sons of Joseph. b. Messiah also alluded to this in Luke 15.
“What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the open country, and go after the one that is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, „Rejoice with me, for I have found my sheep that was lost.‟ Just so, I tell you, there will be more joy in heaven over one sinner who repents [returns] than over ninety-nine righteous persons who need no repentance.” – Luke 15:4-7
10. Rabbinical commentary suggests this “man” was actually an angel sent to “help” Joseph. a. Joseph tells him, “I seek my brothers” – no other helpful information. b. He asks, “Where are they feeding the flock” – “where are the ninety-nine?” 11. V 17: “They are departed from here, for I heard them say, „Let us go to Dothan.” a. Joseph found them in Dothan (Heb. ) – “two wells” [BDB]. b. Another suggestion is from dat – “decree, law” – implying “to put, place, do.” c. What transpires next is something that God had decreed to Abraham d. Footnote: this is where Elisha lived and was surrounded angelic hosts (2 Ki. 6:13). 12. V 18: “They saw him afar off and before he came near, they conspired to kill him.” a. They saw him as enemy of them all (prophetic?).
“They said to one another, „Here comes this dreamer (lit. “master of dreams”). Come now, let us kill him and throw him into one of the pits. Then we will say that a fierce animal has devoured him, and we will see what will become of his dreams.” – Genesis 37:19-20
13. The pit is a cistern – where water was stored; v 24: “there was no water in it.” a. In Jerusalem the traditional spot where Y‟shua was confined by Caiaphas was a cistern. b. Midrash suggests Simeon was one who made this proposal; joined Levi in Shechem. c. If so, might explain why he is kept by Joseph in Gen. 42:24. 14. Reuben hears of the plan and tries to thwart it.
“But when Reuben heard it, he rescued him out of their hands, saying, „Let us not take his life.‟ And Reuben said to them, „Shed no blood; throw him into this pit here in the wilderness, but do not lay a hand on him‟ - that he might rescue him out of their hand to restore him to his father.” – Genesis 37:21-22
15. This strongly suggests that Reuben, who has lost birthright to Joseph, has learned his lesson. a. As firstborn, he will bear the brunt of Jacob‟s displeasure should this befall Joseph. b. Still, doesn‟t protest against a plan, just protests murdering him with their hands. c. “Suggests” letting him starve in the pit; intends to deliver him later. d. Had he consented, his “nemesis” would have been removed. 16. V 23: “When Joseph came near his brothers, they stripped him of his coat of many colors.” a. In essence, they stripped him of his identity and what designated him as ruler. b. They removed it violently; reminiscent of Y‟shua being stripped of his robe. 17. No record of Joseph‟s resistance is given; only what is recorded in Gen. 42:21.
“Then they said to one another, „In truth we are guilty concerning our brother, in that we saw the distress of his soul, when he begged us and we did not listen. That is why this distress has come upon us.‟ ” – Genesis 42:21
18. V 24-25: They cast him into the empty cistern and sat down to eat a meal. a. Reuben was may not have been there for the meal or the sale because: 19. V 25: “They looked and saw an Ishmaelite caravan coming from Gilead heading to Egypt.” a. Dothan lay upon a trade route from Gilead to Egypt (Valley of Jezreel).
“Then Judah said to his brothers, „What profit is it if we kill our brother and conceal his blood? Come, let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother, our own flesh.‟ And his brothers listened to him.” – Genesis 37:26-27
20. V 26: Some commentators argue that Judah saved Joseph from death. a. Yet, he did intend to sell him, make a profit and not be guilty of murder. b. How would we be better off with him dead? Let‟s just send him away as a slave. c. Judah swayed the other brothers into consenting, displaying his leadership role.
“Then Midianite traders passed by. And they drew Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. They took Joseph to Egypt.” - Genesis 37:28
21. There is some question as to who did what: Who are “they” in “they drew Joseph up” from the pit? –brothers or Midianite traders? Who took Joseph to Egypt? 22. One interpretation is, the brothers sold him to Ishmaelites who then sold him to Midianites. a. Midianites then sold him to the Egyptians. 23. Another is, while the brothers are eating, Midianites happened by and drew him up. a. The Midianites sold him to the Ishmaelites who took him to Egypt and sold him. b. Joseph said he was “stolen out of the land of the Hebrews” (Gen. 40:15). c. If this is the case, the brothers did not profit; only made it possible for him to be taken. d. Later, Joseph indicates the brothers sold him, either directly or indirectly. 24. V 29-30: Reuben returned to the pit and, not finding Joseph, rends his clothes. a. He now laments that he has no place to go; i.e. he will be held responsible. b. This incident would cost Jacob 22 years of grief. 25. V 31-32: Brothers send the coat (apparently through others) dipped in goat‟s blood, to Jacob. a. Blood provided the “evidence” that Joseph was “dead” – yet he lived. b. Evidence was left in tomb that Y‟shua was dead – yet He lived. c. In both cases, they had only “gone away” to receive a kingdom. d. By sending it by someone, they avoided the scene when Jacob realized what happened. 26. V 33: “It is my son‟s coat; a beast has devoured him. No doubt Joseph is torn in pieces.” a. Lit. “My son‟s coat! A wild beast has eaten him. Torn, torn is Joseph.” 27. The term “torn” is root word taraph – “to tear, pluck, snatch” as if to use for food. a. This is the same word used in Hosea 6 that describes Ephraim, Joseph‟s son.
“Come, let us return to the LORD; for he has torn us (Heb. taraph), that he may heal us; he has struck us down, and he will bind us up. After two days he will revive us; on the third day he will raise us up, that we may live before him.” – Hosea 6:1-2
28. Footnote: it will be on third meeting (3rd day) between Joseph and brothers that the restoration occurs. 29. V 34: “Jacob rent his garments and mourned for his son many days” – some say, 22 years. a. He refused to be comforted saying, “I will go to my grave mourning Joseph.” b. Rabbis believe Jacob considered his death to be a punishment for Jacob. c. Twenty two years is equivalent to the time Jacob spent from his father. d. Twenty years in Syria and two years from time he left until reunited.
“Meanwhile the Midianites had sold him in Egypt to Potiphar [“gift of Ra], an officer of Pharaoh, the captain of the guard [alt. chief executioner].” – Genesis 37:36
CHAPTER 38: JUDAH AND TAMAR
1. V 1: “It came to pass that Judah went down (lit. “descended”) from his brethren.” a. Some commentators suggest that, after events with Joseph, Judah was deposed. b. This is why he went to his friend Hirah, the Adullamite. c. He would lose two sons and experience the grief he caused his father. 2. He would even be asked, “Identify, if you please” regarding the tokens left with Tamar. a. These were the same words posed to Jacob in regard to the blood-soaked tunic. 3. V 2: “Judah saw a daughter of a certain Canaanite; and he took her and went in unto her.” a. Striking that Judah takes a wife from among the Canaanites like his uncle, Esau. b. Abraham sent for Isaac‟s wife; Isaac sent Jacob to find a wife. c. Why this seeming lapse in protocol? 4. V 3-5: Records Judah‟s sons – Er, Onan and Shelah who was born in Kheziv – “deluded.” a. How was Judah “deluded” or “deceived” into a “falsehood” (also khazav). b. Was it the incident with Tamar or into taking a strange wife? – or both? c. It is noteworthy that Tamar became the mother of Davidic dynasty by Judah. d. She is called “more righteous than I” by Judah. e. Rabbinic commentary argues that she was daughter of a stranger in Canaan.
“And Judah took a wife for Er his firstborn, and her name was Tamar.” – Genesis 38:6
5. Tamar (Heb. ) means “date palm.” Root signifies “rising to heights.” a. Used in connection with rising clouds or trees used as signal posts. b. Seems apropos considering her descendants will be king of Israel, i.e. Messiah. 6. V 7: Er, the firstborn was wicked and God caused him to die. a. Though it doesn‟t say what he did or didn‟t do but is inferred in verse 9. b. They spilled their seed on the ground. c. Onan did evil in the sight of the LORD just as Er. 7. V 8: “Judah said to Onan, „Go into your brother‟s wife…and raise up seed to your brother.” a. Perform the duty of a brother in a levirate marriage (Latin levir is “brother-in-law”). b. The Hebrew term is yibum – “to raise up progeny.”
If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside the family to a stranger. Her husband's brother shall go in to her and take her as his wife and perform the duty of a husband's brother to her.” – Deuteronomy 25:5
8. In this case, it is before the written Torah given at Sinai but still known by Jacob‟s family. a. It was, apparently, unknown in other cultures; Ruth had to be informed to go to Boaz. 9. V 9-10: For selfish reasons, Onan goes into her but doesn‟t fulfill his duties. a. He does evil by Tamar as well and dies for it. 10. V 11: Judah promised Tamar Shelah would marry her when he was old enough. 11. Tamar goes back to her father‟s house as a widow waiting to be wed to Shelah. a. Some think that Judah is of opinion that Tamar is responsible for his son‟s deaths. b. For this reason, he doesn‟t allow Shelah to marry Tamar. 12. Maybe he wants him to truly mature and do the right things so as not to die like his brothers. a. For whatever reason, Judah delays or refuses to give Shelah to Tamar.
“And when Tamar was told, „Your father-in-law is going up to Timnah to shear his sheep,‟ she took off her widow's garments and covered herself with a veil, wrapping herself up, and sat at the entrance to Enaim, which is on the road to Timnah. For she saw that Shelah was grown up, and she had not been given to him in marriage. When Judah saw her, he thought she was a prostitute, for she had covered her face.” – Genesis 38:13-15
13. Tamar is very determined to have children from Judah – directly or indirectly. a. To resort to this method, on one hand, seems repugnant. b. Could be argued, if she were Canaanite, that this was quite acceptable in her view. c. Obviously intended that Judah would perform the levirate duty. 14. Could also argue that, in a way, Judah forced this upon her – was not true to his word. a. Tokens she required would prove that her pregnancy was result of levirate marriage. b. In other words, she was not a common harlot (Heb. zanah) – “be unfaithful.” 15. In v. 21 she is referred to as k’deshah – “set apart” to impure pagan worship. a. Which is an interesting consideration in that Judah went voluntarily to her. b. This was a forbidden practice in Israel (see Deut. 23:17). 16. V 17: Having promised her a goat, she asked for a pledge or token of his promise.
“He said, „What pledge shall I give you?‟ She replied, „Your signet and your cord and your staff that is in your hand.‟ So he gave them to her and went in to her, and she conceived by him. Then she arose and went away, and taking off her veil she put on the garments of her widowhood.” – Genesis 38:18-19
17. These things were considered the insignia of a sheik in Canaan. a. They would absolutely identify the father of her child. 18. When she could not be found to deliver the goat and recover the tokens, Judah calls off the search, “lest we be put to shame.” 19. V 24: “It came to pass three months later, Judah was told, „Tamar has played the harlot.‟ ” a. As head of the family, Judah‟s response, is “Let her be burned.” b. Rabbinical commentary says this was because she was the daughter of a priest, Shem. c. Compared to her response, Judah seems rash and impulsive.
“As she was being brought out, she sent word to her father-in-law, „By the man to whom these belong, I am pregnant.‟ And she said, „Please identify whose these are, the signet and the cord and the staff.‟ Then Judah identified them and said, „She is more righteous than I, since I did not give her to my son Shelah.‟ And he did not know her again.” – Genesis 38:25-26
20. Tamar acts nobly in that she did not identify the father of the child. a. “She sent word” as did the brothers when Joseph‟s coat was sent to Jacob. 21. Judah is repaid “measure for measure” when the message is, “Please identify these.” a. This was the message sent to Jacob from the brothers. b. Perhaps the irony was not lost on Judah and provokes him to confess. c. The confession “she is more righteous” suggests she was righteous all along.
“When the time of her labor came, there were twins in her womb. And when she was in labor, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, „This one came out first.‟ But as he drew back his hand, behold, his brother came out. And she said, „What a breach you have made for yourself!‟ Therefore his name was called Perez. Afterward his brother came out with the scarlet thread on his hand, and his name was called Zerah.” – Genesis 38:27-30
22. Twins run in the family – reminds of Esau and Jacob; another struggle? a. The “firstborn” was Zerah (Heb. ) – “shining, brightness” (of the crimson thread)? b. The crimson thread marked the “firstborn” of the flesh. c. Yet, line of David and the Messiah were through Peretz (Heb. ) – to break through. d. Are the sons of Judah – line of Messiah - born illegitimately? Consider Rahab also.
“And we know that all things work together for good to them that love God, to them who are the called according to his purpose.” – Romans 8:28
23. Zerah “shining” is said to allude to the sun whose light is constant. a. Perez alludes to the moon whose light is sometimes full and sometimes breached. b. i.e. the moon waxes and wanes. 24. That Davidic line comes through Perez demonstrates the Davidic line waxed and waned. a. It seemed to have disappeared but, like the moon, will reemerge to grow full again. b. When the New Moon was declared, it was stated, “David, King of Israel lives.” c. The fullness of this will come under the Kingship of the Messiah. 25. In beginning of Scripture, the “brightness” of Messiah is hinted at by “Let there be Light.” a. We only see His Hand at work throughout the Tanakh. b. Like Zerah, He “withdraws” and later He emerges as Perez. 26. As Y‟shua, His light was concealed beneath the veneer of flesh – i.e. the moon. a. Mount of Transfiguration reveals His true light. b. Interestingly, Perez alludes to the “breaker” (Heb. ha’poretz) of Micah 2. c. This is related to the role of John the Baptist (Mt. 11:11-15). 27. When He returns all the world will see Him in the brightness of His shining. a. He will destroy the wicked with the “brightness of His coming” (2 Thess 2:8).
“And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.” – Revelation 21:23
CHAPTER 39: POTIPHAR‟S WIFE
“Now Joseph had been brought down to Egypt, and Potiphar, an officer of Pharaoh, the captain of the guard, an Egyptian, had bought him from the Ishmaelites who had brought him down there. The LORD was with Joseph, and he became a successful man, and he was in the house of his Egyptian master” – Genesis 39:1-2
1. One commentator says this was during or just before the reign of the Hyksos kings. a. That hints at Edom. 2. Three times, the Scripture mentions Potiphar as an Egyptian as if to call notice to it. a. In other words, “Joseph” would go down into and be subject to Egypt. b. Hints prophetically at those who are “Joseph” – separated and among the nations. c. Yet, all the while the LORD is with Joseph and causes him to prosper. d. V 3: His master realized that the LORD was with him! 3. V 4: “Joseph found favor in his sight; he ministered unto him and was appointed overseer.” a. First serves as his personal attendant; then made appointed over his entire household. b. From that point, the LORD blessed Potiphar‟s house “for Joseph‟s sake.” c. In the future, all of Egypt would be blessed “for Joseph‟s sake.” d. Prophetically, “Egypt” would be blessed for “Joseph‟s” sake. 4. The trust in Joseph was such that Potiphar didn‟t take note of what was going on in his house. a. He was a blessed man because the Seed of Abraham was in his house. 5. V 6: “Joseph was of beautiful form and fair to look upon” – like his mother Rachel. a. Jacob‟s love for Rachel led to his “imprisonment” to Laban. b. Joseph‟s beauty would lead to his imprisonment.
“And after a time his master's wife cast her eyes on Joseph and said, „Lie with me.‟ But he refused and said to his master's wife, „Behold, because of me my master has no concern about anything in the house, and he has put everything that he has in my charge. He is not greater in this house than I am, nor has he kept back anything from me except yourself, because you are his wife. How then can I do this great wickedness and sin against God?‟” – Genesis 39:7-9
6. Considering that Hebrews were despised by the Egyptians, it is exceptional that Joseph was in the position that he was. a. That Potiphar‟s wife would try to seduce him hints at his exceptional qualities. b. More than natural beauty, might she be attracted to the call upon his life? c. Or is it that she is just that wicked? 7. Joseph not only states he can‟t sin against God – which she may or may not appreciate – but he can‟t do this wickedness to his master, a man who has put complete trust in him. 8. V 11: “And it came to pass, when he went into the house, there was none of the men there.” a. Young, immature, perhaps naïve, Joseph makes the fatal error of being alone with her. b. Could he not have known this might happen? Lack of wisdom and discretion? 9. V 12: “She caught him by his garment and he fled out of the house.” a. Twice now, Joseph‟s garment has caused him trouble. b. Some sins can be avoided only by fleeing. “Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body.” – 1 Corinthians 6:18
10. V 13 – 15: Potiphar‟s wife used the garment and the Egyptians general disdain for Hebrews against Joseph. a. For Joseph to be in the house would have been an insult to the other Egyptian servants. b. She appealed to Egyptian prejudice; they were known not to eat with Hebrews.
“They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians could not eat with the Hebrews, for that is an abomination to the Egyptians.” - Genesis 43:32
11. V 14: “He has brought in a Hebrew to mock us [Heb. tzachek]. a. Same word used when describing Ishmael with Isaac and Isaac with Rebekah. b. Implying something sexual. 12. V 16-19: Potiphar‟s wife relates the tale to Potiphar “that his wrath was kindled.” a. Considering he was chief executioner, why didn‟t he have Joseph killed? b. Either he found it difficult having been so fond of Joseph or… c. God moved upon his heart not to kill him or … d. He didn‟t believe his wife but had to save face.
“And Joseph's master took him and put him into the prison, the place where the king's prisoners were confined, and he was there in prison. But the LORD was with Joseph and showed him steadfast love and gave him favor in the sight of the keeper of the prison. And the keeper of the prison put Joseph in charge of all the prisoners who were in the prison. Whatever was done there, he was the one who did it. The keeper of the prison paid no attention to anything that was in Joseph's charge, because the LORD was with him. And whatever he did, the LORD made it succeed.” – Genesis 39:20-23
13. It served God‟s purposes that Joseph should go to prison (some commentators say 12 years). a. One for each of his brothers that he slandered; two extra years for trusting in cupbearer. b. In my opinion it was other reasons; it would put him in the right place at the right time. c. For the baby to be born, it has to be positioned to go through the travail of childbirth. d. Without the labor the baby can‟t be born. 14. God‟s purposes were for Israel, as a nation, to thrive and be a light to others. a. Joseph had to endure suffering in order to be in the right place; had to meet cupbearer. b. Without the cupbearer, how could he have been called to interpret Pharaoh‟s dream? c. If that doesn‟t happen, how can he be in position to save all of Israel? 15 Suffering is a prerequisite to glory:
“And he said to them, „O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Messiah should suffer these things and enter into his glory?” – Luke 24:25
“The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs - heirs of God and fellow heirs with Messiah, provided we suffer with him in order that we may also be glorified with him. I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.” – Romans 8:17-18
CHAPTER 40: JOSEPH INTEPRETS THE PRISONER‟S DREAMS
“Some time after this, the cupbearer of the king of Egypt and his baker committed an offense against their lord the king of Egypt. And Pharaoh was angry with his two officers, the chief cupbearer and the chief baker, and he put them in custody in the house of the captain of the guard, in the prison where Joseph was confined.” – Genesis 40:1-3
1. These two men were responsible to taste the king‟s food and wine before given to king. a. Speculation as to whether there was a plot to poison the king. b. They were placed under Potiphar‟s custody in a ward awaiting trial. 2. V 4: “The captain of the guard charged Joseph to be with them; he ministered unto them.” a. Joseph assigned specifically, by Potiphar, to be with them as an attendant. b. Potiphar could not have distrusted Joseph too much. c. This is the act that would eventually bring Joseph to the attention of Pharaoh. 3. V 5-7: Both of these men, providentially, dreamed a dream about their future. a. Upon seeing them saddened, Joseph inquires as to the problem.
“They said to him, „We have had dreams, and there is no one to interpret them.‟ And Joseph said to them, „Do not interpretations belong to God? Please tell them to me.‟” – Genesis 40:8
4. Obvious that God is One who gave them dreams as well as giving Joseph the interpretation. a. Followed by Pharaoh‟s dream and dream given to Nebuchadnezzar. b. Most prophetic dreams were given to pagans but not given the interpretation. c. That had to come from the man God already had in place to serve His purposes. d. Joseph, well acquainted with dreams, thinks God may give him interpretation. 5. V 9 – 13: Cupbearer recounts his dream and Joseph interprets. a. Joseph requests of this important official, “Make mention of me unto Pharaoh.” b. “I was stolen out of the land of the Hebrews and have done nothing wrong.” 6. This was the first time on record that Joseph speaks up about his innocence. a. If this was the exception, Joseph is a great man of faith and patience. b. However, some deduce Joseph now places faith in a man, instead of God. c. Would he not have known from events that God was orchestrating the situation? d. Was it necessary that he mention this to the cupbearer? 7. V 16: “When the baker saw the interpretation was good” he told Joseph his dream. a. No doubt both men had been in fear for their lives. b. Seeing one positive interpretation, the baker assumes he may receive the same. c. His dream was not so encouraging. d. The birds eating from the basket seem to be the clue: baker could not stop them. 8. For both men, things would culminate in three days: three branches, three baskets. a. For Joseph it would be two more years.
“On the third day, which was Pharaoh's birthday, he made a feast for all his servants and lifted up the head of the chief cupbearer and the head of the chief baker among his servants. He restored the chief cupbearer to his position, and he placed the cup in Pharaoh's hand. But he hanged the chief baker, as Joseph had interpreted to them. Yet the chief cupbearer did not remember Joseph, but forgot him.” – Genesis 40:20-23
9. Does this speak prophetically of the Messiah? Consider: Joseph speaks to the innocent of the two and says, “Remember me.” To the guilty Joseph pronounced that he will hang upon a tree. Joseph will be imprisoned – “waiting” – for two years more. At Messiah‟s crucifixion there are two accused with him. One who will be restored says, “Remember me when you come into your kingdom” The other is unrepentant and dies guilty, hanging upon a tree. Kingdom, though present, “waits” another 2000 years before all acknowledge Him.