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Exploring from Genesis To .OT.indd 1 9/7/11 1:12 PM Unless otherwise indicated, all Scripture quotations are from the New American Standard Bible®, © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission. (www.Lockman.org) Verses marked nkjv are from the New King James Version. Copyright © 1982 by Thomas Nelson, Inc. Used by permission. All rights reserved. Verses marked kjv are from the King James Version of the Bible. Verses marked asv are from the American Standard Version of the Bible. Cover design by Dugan Design Group, Bloomington, Minnesota Cover photos © Steve Allen / Brand X Pictures / Alamy; Mark Duffy / Alamy

TIM LAHAYE PROPHECY LIBRARY is a series trademark of Tim F. LaHaye and Beverly J. LaHaye. Harvest House Publishers, Inc., is the exclusive licensee of the trademark TIM LAHAYE PROPHECY LIBRARY.

EXPLORING FROM GENESIS TO REVELATION Formerly titled The Popular Bible Prophecy Commentary Copyright © 2006 by Pre-Trib Research Center, Tim LaHaye, and Ed Hindson Published by Harvest House Publishers Eugene, Oregon 97402 www.harvesthousepublishers.com Library of Congress Cataloging-in-Publication Data LaHaye, Tim F. [Popular Bible prophecy commentary] Exploring Bible prophecy from Genesis to Revelation / Tim LaHaye and Ed Hindson. p.cm. Originally published: The popular Bible prophecy commentary. c2006. Includes bibliographical references (p. ) and index. ISBN 978-0-7369-4803-6 (pbk.) 1. Bible– I. Hindson, Edward E. II. Title BS647.3.L35 2011 220.1'5—dc23 2011032364 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, digital, photocopy, recording, or any other—except for brief quotations in printed reviews, without the prior permission of the publisher. Printed in the United States of America 11 12 13 14 15 16 17 18 19 20 / LB-CF / 12 11 10 9 8 7 6 5 4 3 2 1

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Exploring Bible Prophecy from Genesis To Revelation.OT.indd 2 9/1/11 12:21 PM Contents

Introduction 7 Nahum ...... 291 Prophecies Habakkuk 292 The Law Zephaniah 296 Genesis ...... 13 298 Exodus ...... 25 Zechariah ...... 300 Leviticus 37 ...... 316 Numbers ...... 47 Prophecies Deuteronomy ...... 53 The The History The Gospels ...... 325 Joshua 65 The Acts Judges ...... 68 Acts ...... 373 Ruth 70 The Letters 1 Samuel 71 Romans ...... 391 2 Samuel 77 1 Corinthians ...... 404 1 Kings ...... 83 2 Corinthians ...... 416 2 Kings ...... 88 Galatians ...... 419 1 Chronicles ...... 93 Ephesians ...... 423 2 Chronicles 94 Ezra ...... 96 Philippians ...... 429 Nehemiah 97 Colossians 435 Esther ...... 98 1 Thessalonians ...... 441 The Poetry 2 Thessalonians ...... 452 Job ...... 101 1 Timothy ...... 457 103 2 Timothy 460 Proverbs 120 463 ...... 121 Philemon ...... 466 Song of ...... 122 Hebrews 467 The Major James ...... 479 Isaiah ...... 125 1 Peter ...... 482 151 2 Peter 488 Lamentations ...... 169 1 John ...... 493 170 2 John ...... 496 Daniel 219 3 John ...... 497 The Minor Prophets Jude ...... 498 Hosea ...... 269 The Revelation Joel ...... 276 Revelation 503 ...... 281 282 Bibliography 547 Jonah ...... 286 Chart Index ...... 553 ...... 287 Topical Index ...... 554

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Exploring Bible Prophecy from Genesis To Revelation.OT.indd 5 9/1/11 12:21 PM GENESIS

Genesis is the book of beginnings. It tells the story of the beginnings of the human race and the Hebrew nation. It also lays the foundation for the beginning of biblical prophecy. Genesis offers a rich tapestry of prophetic promise, predomi- nantly messianic prophecy. The first book of the Bible fires an attention-seizing opening salvo of messianic prophecy of both the figure of the Himself as well as the magnificent to come. Indeed, Genesis establishes the template from which all other prophetic expectations spring. Specific, temporal prophecies are assuredly found within the pages of this foundational volume, but the majority of prophetic action in this text concerns vast, enduring themes that span protracted timetables, such as the Abrahamic , ’s future hope, and, of course, the aforementioned promised Messiah.

good and , as Walvoord points out, neither The Warning About the Tree of them realized that eating the fruit would Genesis 2:16-17 result in their “knowing the good without being able to do it and knowing the evil The Lord, after creating Adam as the without being able to avoid it” (Walvoord, pinnacle of His creation, executes His ini- Prophecy Knowledge Handbook, p. 20). Instead tial command. The instruction contains both of the anticipated instant wisdom, they experi- divine consent and prohibition, and ence immediate shame, guilt, and alienation warning, stretching the limits of Adam’s yet from one another and God (3:6-13). As God untapped moral capacities. Adam would be had promised, from that moment onward, allowed unlimited access to the fruit of every death would plague Adam and his progeny tree within the Garden of Eden, with the sole (3:19; 5:5). exception of “the tree of the knowledge of good and evil.” The command concludes with the conditional warning that death would result from violation of the prohibition (2:16-17). The Prophecy About Eventually, both Adam and Eve succumb the Messiah to the serpent’s temptation. They willingly Genesis 3:15 disobey the Lord’s command by eating the forbidden fruit of the tree of the knowledge Genesis 3:15 foresees a coming Messiah, of good and evil. Although Adam and Eve born of a woman, who will defeat Satan. This thought the fruit would give them the satani- earliest and foundational messianic prophecy cally promised divine ability to comprehend is found a mere three chapters into the Bible. 13 Copyrighted material

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Following the moral failure of Adam and Eve erer for humanity, Eve’s reaction to the birth and in conjunction with the explanation of of her firstborn son, Cain, is not surprising. the harsh and enduring consequences wrought Most versions of Scripture add additional by their disobedience (3:6-13,16-19), this proto- words to this text (“with the help of,” niv, evangelium (“first ”) provides hope for nasb, rsv or “from,” nkjv) in an attempt the redemption of the fallen human race. It to make the translation clearer. While this proclaims the coming of a Savior who will is certainly an interpretively and grammati- enter the human race and defeat the power cally valid decision, such an addition is not of Satan. grammatically necessary and actually detracts The Lord declares war on the motivating from the messianic implication of the Hebrew cause of Edenic , the serpent (Satan), who text. The simplest reading of the text sees the is identified by the apostle John as “the serpent Hebrew particle et as the accusative indication of old” (Revelation 20:2). In the Lord’s of object. The text of Genesis 4:1 would then on the serpent, we see an initial glimpse of have Eve stating, “I have obtained a man, the the divine plan for humanity’s redemption. Lord” (Hebrew, et-YHWH). This passage contains far more than the mere This grammatical understanding, while origin of the antagonistic relationship between not held by the (Greek translation mankind and snakes. It is the theological of the original Hebrew text), is shared by the explanation for the conflict between good and other ancient Jewish sources. For example, evil. A descendant of Eve would be born who both the ancient Aramaic would successfully wage holy war against Satan and Targum Jonathan paraphrase this text and his offspring. Although both holy warrior to read, “I have gotten a man, the angel of and evil adversary will sustain punishing injury YHWH.” Fruchtenbaum (Messianic Chris- (to heel and head, respectively) in the conflict, tology, p. 16) notes that the discussion of this the damage dealt to Satan will prove fatal. verse within the on Genesis reveals The bruising of the Savior’s heel is especially ancient rabbinic interpretive discomfort with insightful in relation to the bruised heels and accepting the plain, unembellished grammat- torn flesh of crucifixion victims. Although the ical construction of the text. He argues that identity of God’s chosen warrior is shrouded in “Eve has clearly understood from God’s words mystery, this individual will be the offspring of in Gen. 3:15 that the serpent will be defeated a woman—a prophetic reference to the virgin by a God-man. She obviously thinks that birth of Christ. Cain is Jehovah. Her basic theology is correct: The New Testament clearly teaches that Messiah would be both man and God.…She the Messiah’s resurrection will most assuredly has assumed that Cain, her first child, was the signal the final victory over Satan (Revelation promised God-man.” 20:10). Indeed, the apostle Paul encourages the believers in Rome that God would shortly crush Satan underneath their feet (Romans 16:20). The “” of Enoch Genesis 5:24

The narrative of Genesis briefly intro- Eve’s Expectation duces the reader to Enoch, a man whose life- of the Messiah style is characterized by a deeply intimate Genesis 4:1 relationship with the Lord (“Enoch walked with God”). Without warning, the text In light of the aforementioned prophecy abruptly records that Enoch “was not, for concerning the promise of an ultimate deliv- God took him” (5:24). In contrast with the

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text’s matter-of-fact citation of the death of a anew (6:7,17). However, Noah, a “righteous” plethora of Enoch’s ancestors (5:1-20), the Lord and “blameless” individual who, like Enoch uniquely allows Enoch to avoid the experi- before him (5:24), experiences an intimate rela- ence of death, taking him directly into the tionship with God, has “found favor” with the divine presence, no doubt, to better enjoy Lord (6:8-9). The Lord graciously determines their advanced level of fellowship. to preserve a faithful remnant of humanity and The absence of the specific term “rapture” to establish a covenant with Noah (6:18). He in the English Bible in no way invalidates the instructs Noah to build an ark as a vessel of presence of the concept within both Testa- preservation for Noah and his family, along ments. Genesis 5:24 is a small gem tucked away with representative pairs of every animal (6:14- in the midst of a sea of genealogy that should 18). One week prior to the flood, God specifies be treasured as a potent preview of the church’s to Noah that it will continue to rain for “forty “blessed hope” (Titus 2:13), the experience days and forty nights,” again reiterating His the New Testament promises for one unique plan to destroy all life outside the safety of the generation of believers—those who are alive ark (7:4). The narrative records the fulfillment when Messiah returns (1 Corinthians 15:51-55; of this prophecy in Genesis 7:10-23. 1 Thessalonians 4:13-18).

The Noahic Covenant Messiah to Reverse Genesis 8:21-22; 9:15-16 the Curse Genesis 5:21-29 Some 371 days after first entering the ark (7:11; 8:13-14), Noah, his family, and the ani- Early humanity’s continued messianic mals emerge. Noah’s first recorded action on expectation is again evident with the birth of dry land is to erect “an altar to the Lord,” on Noah. Lamech, Noah’s father, has great yet which he makes a sacrifice (8:20). This prompts incorrect expectations of his son, mistakenly the Lord’s articulation of the central promise identifying Noah as the divinely promised yet of the newly established Noahic Covenant to shadowy messianic figure (3:15). While not never again “curse the ground” or “destroy meeting Lamech’s hope of providing man- every living thing” through means of flood kind “rest from our work…from the ground (8:21-22; see also 9:15). The “everlasting cov- which the Lord has cursed” (5:29), Noah enant” is made by God without condition, would, nonetheless, prove a savior of sorts, not only with Noah, but also universally, with representing humanity’s last, best hope within “every living creature.” The sign of the covenant his generation (Genesis 6:8-22). is, of course, the rainbow (9:16). The promises of this covenant are still in effect today.

Judgment Through a Global Flood Noah’s Prophecy About Genesis 6:7-18; 7:4 His Descendants Genesis 9:25-27 The Genesis narrative records that even- tually humanity had become so morally self- Some time later, Noah’s son, Ham, exhibits corrupted (6:11-12) that the Lord determines vulgar disrespect to his father (9:20-24). to destroy His creation with a flood and start This prompts Noah to a harsh reprisal of

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prophetic judgment against Ham’s future rative (and world history) would have taken a descendants, the Canaanites. The Canaanites different turn. However, is obedient would be subservient to the descendants of (12:4-6). both Shem and Japheth. This subjugation of This initial iteration of the covenant con- the Canaanites is, indeed, seen throughout tains promises of personal blessing (“I will bless Old Testament history (one such example you”) in specific relation to numerous offspring of this is found in Joshua 8:27). In contrast (“make you a great nation”), reputation (“make to the cursing of Ham’s descendants, Noah your name great”) and universal influence (“you subsequently blesses the descendants of his shall be a blessing” and “in you all the families other two sons, Shem and Japheth, who would of the earth will be blessed”) (12:2-3). This remain in close geographic proximity and universal influence would extend to divine, maintain friendly relations (Genesis 9:25-27). retributive justice in regard to how Abraham The initial descendants of Noah’s three sons (and by implication, his offspring) is treated by and their geographic dispersal is recorded in others (“I will bless those who bless you, and Genesis 10:1-32. the one who you I will curse”). Thefirst expansion of the Abrahamic Cov- enant’s promises is revealed in Genesis 12:7. Following Abraham’s arrival in the land of The Abrahamic Covenant , the Lord promises that Abraham’s Genesis 12:1-3,7; 13:14-17; descendants would inherit the land as a gift 15:1-21; 17:1-21; 22:15-18 (“to your descendants I will give this land”). Abraham later identifies this promise as a The Genesis narrative reveals that the divine oath, a solemn, unconditional guar- Abrahamic Covenant is a complex of uncon- antee (24:7). ditional promises that are stated and reiter- The second expansion of the Abrahamic ated over a period of years within a series of Covenant’s promises is contained in Genesis six recorded encounters between God and 13:14-17. After Lot departs for richer pastures, Abraham. Each successive restatement expands the Lord again appears to Abraham and recon- upon and enlarges the promised provisions of firms His intention to give the entirety of the primary, central core of the covenant. Canaan to Abraham’s descendants. While not The first passage, Genesis 12:1-3, records providing specifics concerning borders, the God’s initial encounter with Abraham, in Lord commands Abraham that the land, in which He communicates His commission and every direction, belongs to him and to his His initial promised to Abraham. The descendants. Abraham is divinely encouraged narrative records the divine instruction for to expand his depth of view by walking the Abraham to leave his home in Mesopotamia length and breadth of the land. One expansion and go “to the land which I will show you.” of the covenant promises relayed here is the Although the promises contained within the revelation of Abraham’s personal possession Abrahamic Covenant are unconditional (see of the land, which had previously only been below), the establishment of the covenant itself promised to his descendants. Another expan- is conditioned upon Abraham’s initial act of sion is the eternal duration of his offspring’s obedience to this command. Every provision ownership of the land (“I will give it to you and promise is contingent upon Abraham’s and to your descendants forever”). The Lord voluntary abandonment of his home and also defines the parameters of what He had relocation to the land that God promises to previously meant by the promise of a “great reveal. Without this initial act of obedience nation” in 12:2 (“I will make your descendants on Abraham’s part, the covenant would not as the dust of the earth”—13:16). have been established, and the Genesis nar- The third expansion of the Abrahamic

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Covenant’s promises is contained in Genesis and oppressed for 400 years. The oppressor 15:1-21. Abraham, frustrated by his continued nation would experience divine judgment, childlessness, is divinely reassured that he however, and Abraham’s descendants would will indeed have a physical heir (15:1-4). This not depart empty-handed. They would return is followed by another mention of numerous to the Promised Land when the iniquity of offspring, like the stars (15:5). In response to Canaan’s current inhabitants had sufficiently a second divine verbal reassurance, this time ripened (15:13-16). This prophecy would be concerning the gift to Abraham of the land, fulfilled with the nation of Israel’s Egyptian Abraham requests additional, more tangible sojourn, enslavement, and exodus, as well as assurance (15:7-8). their conquest of the land (recorded in the God then leads Abraham through a solemn books of Exodus through Joshua). covenant ritual designed to remove all doubt. The fourth expansion of the Abrahamic The ritual, described in 15:9-17, corresponds Covenant’s promises is contained in Genesis to the ancient Near Eastern covenant practice 17:1-21. God again appears to Abraham, iden- of blood covenant (, Thy Kingdom tifying Himself as God Almighty (Hebrew, el Come, p. 57), with one similarity being the cut- shaddai), “the one who grants fertility and life” ting of the animals and placing of the severed (Chisholm, “Evidence from Genesis,” p. 42). sections in two parallel rows. However, both This encounter adds the requirement of cir- parties to the covenant would normally walk cumcision, a physical sign of the covenant, between the rendered animal pieces, indicating on the eighth day for Abraham and his male the mandatory nature of the covenant and descendants (17:10-14). This is to serve as a the severe penalty for future infraction. In vivid reminder, in blood, to every descendant this unique instance, Abraham is rendered of Abraham of God’s “everlasting covenant” impotent, completely passive, and unable (17:7). to move (15:12). God alone binds Himself to At this time, in conjunction with the reit- the covenant by passing as “a flaming torch” eration of the promise of innumerable descen- through the animal pieces (15:17), graphically dants, the Lord changes Abraham’s name demonstrating the unconditional nature of the from Abram (“exalted father”) to Abraham covenant. As Pentecost notes, Abraham is not a (“father of multitudes”). The covenant blessing participant in the covenant but a recipient of the is expanded to incorporate not just a single covenant (Thy Kingdom Come, p. 58). nation to issue forth from Abraham, but Chisholm sees this ritual as a land grant, “nations,” as well as kings. Reiterated, as well, marking “the actual transfer of the land to is the promise of Abraham’s and his descen- Abraham’s offspring” as well as (by implication) dants’ eternal possession of the land (17:1-8). the ratification of the promise of offspring And another promise is added to the covenant (Chisholm, “Evidence from Genesis,” pp. 41- complex—that of a personal relationship with 42). The actual geographic borders of the Prom- Israel (“I will be their God”—17:8). ised Land are specified at this time, extending The fifth and climactic expansion of the from “the river of Egypt” in the south to “the Abrahamic Covenant is found in Genesis great river,” the , in the north (15:18). 22:15-18, in conjunction with the famous narra- In addition, the current inhabitants of the land tive of the binding of , the ultimate test of are enumerated, in prophetic preparation for the faith of Abraham, the father of multitudes their displacement (15:19-21). (22:1-13). Having been prepared to obediently During this covenant ritual, the Lord pro- sacrifice his only son, the son of promise, phetically reveals to Abraham that while he Abraham is divinely recognized as the worthy would die peacefully at an advanced age, his recipient of the covenant promises (22:16). descendants would be “strangers in a land that Using the most intensive form of divine oath is not theirs,” where they would be enslaved (“by Myself I have sworn”—22:16), the Lord

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restates and ratifies four separate components perate to flee Sarah’s harsh treatment, Hagar of the covenant. First, hearkening back to the encounters the angel of the Lord. This is the initial promise of 12:2, the Lord restates His first reference within the Old Testament to a intention of divine blessing. Second, echoing physical manifestation of God Himself—that the promises of Genesis 13:16, 15:5, and 17:2- is, a preincarnate appearance of the second 6, God restates His promise of innumerable person of the Trinity (Genesis 18:1-2; 19:1; descendants. Third, summarizing the prom- 22:11-12; 31:11-13; Exodus 3:1-4; Numbers 22:22; ises of possession of the land in Genesis 12:7, Judges 2:1-4; 5:23; 6:11,16,22; 13:22-23; Zecha- 13:15, 15:18, 17:8, and with veiled reference to riah 3:1-2; 12:8). the nations mentioned in 15:19-21, the Lord Hagar is instructed to return to Sarah and promises Abraham’s descendants possession to her work, for she would be divinely blessed of enemy cities. Fourth, hearkening back to with innumerable descendants, beginning with the initial set of promises concerning universal the son currently in her womb. His name is to influence in 12:3, the Lord reaffirms that all be , meaning “God hears” (to which nations would be blessed through the seed of Hagar enthusiastically responds by christening Abraham (22:15-18). the Lord with a name that means “a God who The influence of the Abrahamic Covenant sees”). Ishmael would live as “a wild donkey,” is woven throughout the tapestry of Scripture, a roaming, free spirit, hostile by nature and from the twelfth chapter of Genesis through at odds with most of society, experiencing the final chapter of Revelation. It forms the continuous conflict. He would dwell “to the foundational basis for every subsequent cov- east of all his brothers” (16:7-12). Twenty-one enant in the Bible. Absent this covenant (or chapters later in the narrative, are through the neutering of the covenant through the means by which , Abraham and the spiritualization of its promises), Israel’s Sarah’s great-grandson, is carried off to Egypt right to the land is incomprehensible, the (37:28). messianic age could never be anticipated, and The second promise concerning Ishmael the bringing together of and Gentiles is found in 17:20. While Abraham receives in spiritual union would be unthinkable. divine instruction regarding circumcision, the Echoes of the Abrahamic Covenant’s celebrated sign of the covenant, along with an encour- themes of blessing resound from the exodus aging reminder of his wife’s prophesied preg- through conquest, from kingdom to exile, nancy with Isaac, Abraham expresses concern from incarnation to resurrection, and from that Ishmael not be divinely neglected. God the nation of Israel to the universal dominion responds that He has heard Abraham’s concern of the Messiah. that “God hears” (Ishmael) not be overlooked. As Abraham’s son, Ishmael would also experi- ence divine blessing and would become “the father of twelve princes,” who together would God’s Promises flourish into “a great nation” of innumerable Concerning Ishmael descendants (17:20). Genesis 16:7-13; 17:20; 21:18 The third promise concerning Ishmael is found in 21:18. It is a reconfirmation to The Genesis narrative records three Hagar, discouraged after having been sent divine prophetic promises concerning the away, of God’s promise, previously made to destiny of Ishmael. The first promise is found Abraham, that Ishmael would flourish into “a in 16:7-13. Abraham’s firstborn son is Ishmael, great nation” (21:18). Indeed, Ishmael’s 12 sons a product of “the man of faith” prematurely are listed in 1 Chronicles 1:28-31. taking genealogical matters into his own hands The apostle Paul later uses Genesis’ account with Sarah’s maid, Hagar. Pregnant and des- of Ishmael’s birth as typological of the ,

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in contrast to the typological use of Isaac, the Abraham slay his son. Yet He was willing to let son of promise, in reference to the believer’s the Father sacrifice Him on our behalf. freedom in the Messiah (Galatians 4:21-31).

The Abrahamic Isaac as a Type of Messiah Covenant and Isaac Genesis 22:1-13 Genesis 26:2-5

Regarding Abraham’s divinely initiated Following the death of Abraham, the and subsequently aborted sacrifice of his son, Lord appears to Isaac to reaffirm the Abra- commonly known in Jewish tradition as the hamic Covenant with Abraham’s heir, saying, Akedah, “the binding of Isaac,” the rabbinic “I will establish the oath which I swore to teaching has always viewed the willing sacrifice your father Abraham.” Instructing Isaac to of Abraham, and especially Isaac’s willing- remain in the land of his inheritance, the ness to offer himself, as an act of vicarious Lord reaffirms the covenant blessings of His atonement throughout the future history of personal presence, numerous descendants (“as their descendants, the nation of Israel. The the stars of heaven”), universal blessing (“by righteousness of the patriarchs could be vicari- your descendants all the nations of the earth ously applied to their descendants in time of shall be blessed”), and permanent ownership of spiritual need. the land (“to you and to your descendants I will The rabbis were not completely off base give all these lands”) (26:2-5). The appearance when they saw a picture of atonement in Isaac. concludes with a reminder of the uncondition- The events of Genesis 22 are a prime example ality of the Abrahamic Covenant, which was of what Scripture calls “a mere shadow of based upon Abraham’s initial act of obedience what is to come” (Colossians 2:17). Isaac was a to God (Genesis 12:4). prophetic type, a picture, of the Messiah. was not only the ultimate Israel, the ultimate , and the ultimate , but also the ultimate Isaac. Both Isaac and Jesus were the Isaac’s Blessing sons of promise. Both men had miraculous of births. Both were obedient and willing sons who were prepared and ready to lay down their Genesis 27:27-29 lives at their Father’s behest. Both sons even carried the wood for their own sacrifice. Having earlier obtained Esau’s birthright Both Isaac and Jesus had fathers who were through a trade (25:27-34), Jacob now steals prepared to slay them to fulfill a larger purpose. his older brother’s rightful blessing through As Abraham was willing to sacrifice his son, so duplicity and deception (27:1-26). Taking too was God willing to sacrifice His only Son. advantage of his father Isaac’s blindness by dis- Yet God did not demand of Abraham what guising himself as Esau, Jacob comes before his He demanded of Himself. The Lord provided father. He then receives the prophetic blessing a substitute sacrifice for the son of Abraham, meant for Isaac’s firstborn son, Esau (27:27- a ram caught in the thicket. However, there 29). Isaac’s is fourfold: First, was no alternative sacrifice for the Son of God. blessing is granted in the area of agricultural Jesus became the Lamb of God, slain for the and economic prosperity. Second, blessing is sin of the world (John 1:29). If indeed Christ granted in the area of intercultural relations Himself was the angel of the Lord who called with other nations and clans. Third, Jacob is to Abraham, then He was not willing that granted his father’s patriarchal authority over

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Esau and his descendants. And fourth, Isaac promise of numerous (and royal) descendants transfers the inheritance of the Abrahamic (“a nation and a company of nations shall Covenant upon his son by quoting God’s come forth from you, and kings shall come foundational promise of reciprocal blessing forth from you”). In addition, He reiterates and cursing (originally made to Abraham in His unconditional promise, made previously Genesis 12:3). with both Abraham and Isaac, of Jacob’s and his progeny’s possession of the land (35:9-13). This passage, the final patriarchal recon- firmation of the Abrahamic Covenant in the The Abrahamic Genesis narrative, is designed to recall God’s Covenant and Jacob specific, confirming appearance to Jacob’s Genesis 28:3-4,13-15; 35:9-13 grandfather, Abraham, in Genesis 17:1-8. Chisholm points out striking parallels between Jacob, prior to fleeing the retributive the two texts (Chisholm, “Evidence from wrath of his brother Esau for the theft of their Genesis,” p. 52). These similarities include father’s blessing, is summoned into Isaac’s the Lord’s identification of Himself as “God presence for an additional, final blessing. Almighty” (35:11; 17:1); the changing of the Whereas earlier Isaac had unknowingly trans- patriarch’s name (from Jacob to Israel in 35:10 ferred the inheritance of the Abrahamic cov- and Abram to Abraham in 17:5); the promise of enant upon Jacob (27:29), here he grants a numerous descendants, including kings (35:11; blessing to Jacob with purpose and intention. 17:2,6); and the promise of land inheritance The patriarch petitions the Lord for Jacob (35:12; 17:8). and his progeny to receive the “blessing of Abraham,” summarized as the multiplication of Jacob’s seed and possession of the land “which God gave to Abraham” (28:3-4). Jacob Wrestles with God Shortly thereafter, Isaac’s blessing is con- Genesis 32:9-31 firmed to Jacob by the Lord through a divine reaffirmation of the Abrahamic Covenant. This famous passage describes an unforget- After Jacob departs the land of promise and table turning point in Jacob’s life, centered while he is resting on his journey toward within a moment of crisis. Having been long Haran, the Lord appears to him and identifies absent from his homeland, the land of promise, Himself as “the God of your father Abraham and now on its outskirts, Jacob prays, on the and the God of Isaac.” At this time, Jacob is basis of the Abrahamic Covenant (Genesis 12:1- unconditionally promised inheritance of the 3; 12:7; 13:14-17; 15:1-21; 17:1-21; 22:15-18; 28:13- land, the multiplication of his descendants 15), for divine deliverance from the vengeance (“like the dust of the earth”), universal blessing of his long-estranged brother, Esau (32:9-11). (“in your descendants shall all the families of Having sent the entirety of his travel party on the earth be blessed”), and the continued pres- ahead, “Jacob was left alone” (32:24). ence and protection of the Lord (28:13-15). Sometime that evening, Jacob has an Many years later, in the same location unexpected visitor. Rather than spending (which Jacob had commemoratively called the night in fearful contemplation of Esau’s Bethel, “house of God”—28:19), the Lord potentially hostile reaction to his return, Jacob appears again to bless Jacob and to recon- finds himself preoccupied in a wrestling match firm both the Abrahamic Covenant as well as with this visitor. The match lasted through Jacob’s name change to Israel. Identifying Him- the night until daybreak (32:24). With dawn self to Jacob as “God Almighty” (Hebrew, el approaching and the contest between the shaddai), the Lord reiterates His unconditional two wrestlers ongoing, the mysterious figure

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dislocates the socket of Jacob’s thigh, severely multicolored coat was an indication that Jacob disabling Jacob. He then demands that Jacob sought to elevate Joseph to firstborn status break off the contest. Jacob, however, continues (37:3). Certainly the matter of a younger son to cling furiously, unwilling to allow the mys- supplanting elder siblings had durable family terious figure to depart without giving Jacob precedent with Isaac and Ishmael and with a blessing (32:25-26). At some point during Jacob and Esau. the wrestling match, perhaps at the moment At the age of 17, Joseph is given two pro- of his crippling injury, Jacob realizes that his phetic dreams. In the first dream, the harvested opponent is no mere man, but the angel of sheaves belonging to Joseph’s brothers bow the Lord, a physical manifestation of God down before his own sheaf. In the second Himself—that is, a preincarnate appearance dream, the sun, moon, and eleven stars bow of the second person of the Trinity (Genesis before Joseph. Joseph’s brothers react to the 18:1-2; 19:1; 22:11-12; 31:11-13; Exodus 3:1-4; dreams with hatred and jealousy, for they Numbers 22:22; Judges 2:1-4; 5:23; 6:11,16,22; realize both dreams indicated that Joseph’s 13:22-23; Zechariah 3:1-2; 12:8). whole family would one day prostrate them- The angel of the Lord renames Jacob Israel selves before him in submission (37:5-11). (“God fights,” or “he who fights [wrestles] The brothers’ jealousy and contempt for with God”), for Jacob, now Israel, had “striven Joseph leads to his being sold into slavery with God and with men and [had] prevailed” (37:18-36). The Genesis narrative records how (32:28). Israel then receives the divine blessing Joseph, over the next 20 years, rose in Egypt (32:29). He names the location Peniel (“face of from his roles as both slave and convict to God”), saying, “I have seen God face to face, eventual ruler of the nation, second only to yet my life has been preserved” (32:30). This Pharaoh (39–41). Joseph’s prophetic dreams was an unforgettable encounter with the divine later found fulfillment when his brothers trav- in which not only Jacob’s name was changed, eled to Egypt during a famine and, not yet but his lifestyle as well. recognizing him, bowed before Joseph to beg The name Israel is a double-sided prophetic for food (42:6). portrait. On one side is the history of the In the book of Acts, Stephen presents stubborn, stiff-necked nation of God’s chosen Joseph as a prophetic type of the Messiah people, “he who fights with God”—a nation (7:9-16). Although Joseph had been rejected that has wrestled with the Lord from their by his own family, he had been accepted by national inception at Sinai. On the other side foreigners in a foreign land, Egypt, and exalted are the promises of that nation’s God, a deity by God’s hand. Moreover, Stephen argues that whose fierce passion and covenant commitment Joseph, who eventually had progressed from to His people knows no limitation and whose rejection to exaltation, became the savior of ardor for His chosen people guarantees their those who had rejected him. Joseph’s brothers eventual restoration. He is “the God who fights” did not recognize Joseph the first time they saw tirelessly and unceasingly on Israel’s behalf. him. It was not until their second visit that they recognized their brother (Genesis 42–45). In other words, the sons of Israel did not perceive that their own brother was their savior until Joseph’s Prophecy their second appearance before him. About His Brothers Stephen’s parallel is clear: The first time Genesis 37:5-11 the descendants of the sons of Israel saw Jesus, they likewise did not recognize Him. It will Joseph was Jacob’s eleventh son, but as take a second viewing for perception to dawn. the firstborn of acob’sJ beloved wife, Rachel, Unfortunately, the vast majority of the Jewish Joseph was clearly his father’s favorite. Joseph’s people will not perceive that Jesus is their

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Messiah until His glory is eminently manifest of plenty followed by seven years of famine, upon His return. just as Joseph predicted (41:47-57).

Joseph, the Cupbearer, Jacob Promised and the Baker Blessing in Egypt Genesis 40:12-13,18-19 Genesis 46:1-6

While Joseph is in prison, two fellow Having joyously discovered that his son prisoners approach him and ask him to inter- Joseph, whom he had believed to be dead for pret their recent dreams. After the first man, two decades, is alive, Jacob, along with the Pharaoh’s former cupbearer, relays the details entire family, emigrates to Egypt to live under of his dream, Joseph interprets it as predicting Joseph’s munificence. On the way to Egypt, the cupbearer’s restoration to royal favor in Jacob offers sacrifices to God at Beersheba three days’ time (40:12-13). Indeed, the cup- (46:1). That evening the Lord reassures Jacob of bearer is later restored to his former position His divine blessing. Jacob is not to be afraid of (verse 21). an Egyptian sojourn, for while Jacob’s family is When the second man, Pharaoh’s former in Egypt, God would forge them into “a great chief baker, relays the details of his dream, nation” (46:3). The ’ time in Egypt Joseph interprets it as predicting the baker’s would be temporary, was for their benefit, execution in three days’ time (verses 18-19). As and would be divinely superintended (46:2- Joseph predicted, the baker is later executed 4). That Jacob understood God’s reassurance (verse 22). concerning the temporary nature of his family’s time in Egypt is evidenced by Joseph’s deathbed request that his bones accompany the Hebrews upon their eventual exodus from Egypt back Joseph’s Prophecy into the land of promise (Genesis 50:24-25). About Egypt A special reassurance is that Jacob is about Genesis 41:1-32 to see his son, Joseph, and that the two would not part again before Jacob’s death (46:4). Two years after Joseph’s successful inter- The narrative of Genesis 46:29 relays how pretation of the cupbearer’s and baker’s dreams, Joseph, riding to meet his beloved father in he is summoned from prison to appear before his royal chariot, is emotionally reunited with Pharaoh to interpret two dreams that puzzled his Father. Pharaoh. The cupbearer, who until this time had forgotten about Joseph, had suggested that Pharaoh allow Joseph the opportunity to inter- pret these dreams. Joseph correctly interprets Jacob Blesses His 12 Sons the dreams to indicate that Egypt will experi- Genesis 49:1-28 ence seven years of agricultural plenty, which will be followed by seven years of famine. On his deathbed, Jacob delivers his final Joseph then makes recommendations as to blessing to his 12 sons. Just as Isaac’s blessing how the nation could prepare for the next 14 of Jacob took the form of a prophetic oracle, years. Pharaoh responds by elevating Joseph so did Jacob’s blessing of his sons. Jacob’s to ruler of the nation, second only to Pharaoh. words are fraught with prophetic significance; The text records the occurrence of seven years indeed, the patriarch himself emphasizes the

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prophetic content of his remarks by identifying them as revealing what the future holds for his The Messiah from the family “in the days to come” (Hebrew, b’acharit Tribe of hayyamim, “the end of days”—49:1-2). Genesis 49:10-12 Reuben, Jacob’s firstborn and heir, was disinherited from the position of family pre- Within Jacob’s prophetic blessings of eminence (49:3-4) because of his affair with his 12 sons is the promise that Judah’s tribe Bilhah, his father’s concubine (35:22). The tribe will rightfully rule (possess the “scepter,” the of Reuben would never reassert preeminence symbol of royalty—49:10) over the rest of throughout Israel’s history. the tribes until a particular moment in history, Simeon and , the next eldest brothers, the coming of “Shiloh” (49:10). The mysterious are treated together (49:5-7). Correctly char- term Shiloh can be translated as “to whom it acterized by their father as violent and angry belongs” (as it is usually translated in Ezekiel (34:25-29), they too are passed over for the 21:27 concerning the royal crown of Israel’s mantle of family preeminence. Both tribes are prince). predicted to be scattered in the land. Simeon Shiloh has traditionally been understood would eventually be subsumed within the as a messianic title, a pseudonym for Mes- larger , while Levi, as the eventual siah. The first-century Aramaic paraphrases priestly tribe, would never possess a geographic of the Scripture, the , consistently tribal inheritance. Rather, the Levites would treat this as a messianic prophecy. Targum live throughout Israel’s territory. Onkelos reads, “Kings shall not cease from Judah, the fourth son, is dealt with next the house of Judah…until Messiah come, (49:8-12). It is Judah, the “lion,” to whom the whose is the kingdom” (quoted in Kac 19). The mantle of tribal leadership is passed. Judah Palestinian Targum likewise reads, “Kings shall is recognized as being worthy to receive the not cease from the house of Judah…until the privileges of the firstborn. (For more on this, time that is King Messiah shall come, whose is the kingdom” (as quoted in Kac 19-20). see the commentary for 49:10-12.) Targum Jonathan holds this interpretation The would be “a haven of the verse as well, reading much the same as for ships,” enriched by maritime trade (49:13). the other Targums, yet adding the expectation Although the was naturally that “because of him [Messiah] nations shall equipped for hard work, they would not live melt away.” up to their potential (49:14-15). Dan would In addition, the Midrash, a vast corpus of provide leadership to Israel (49:16-17). Gad homiletical commentary, holds this interpreta- would both be attacked and counterattack tion of the passage (Midrash Rabbah, Genesis (49:19). Asher’s tribal territory would prove XCVII, new version; XCVIII, 8, 9; Midrash on abundantly fertile (49:20). Naphtali would be Proverbs, chapter 19, 21, as quoted in Huckel, a speedy doe, roaming free (49:21). The Rabbinic Messiah, elec. ed.; see also Santala, Joseph receives a superior, double blessing. Messiah in the Old Testament, pp. 50-53). Fur- The would be characterized thermore, the (Babylonian Talmud, by prosperity and military capability, broadly 98b), the Jewish oral law, and , blessed in every way. Joseph is “the one distin- the eleventh-century rabbinic “goliath,” all guished among his brothers” (49:22-26). take Shiloh with reference to “King Messiah” Finally, Benjamin is characterized as a tribe (Kac 20). of violent warriors (49:27). The point is patently emphasized through The section concludes with the affirmation the genealogies recorded within the Gospels— that every son/tribe was blessed “with the whether through Jesus’ adopted father (Mat- blessing appropriate to him” (49:28). thew 1:1-17) or his mother (Luke 3:23-38)—that

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Jesus belongs to the tribe of Judah. Inter- claims that He had to tribal descent from Judah estingly, if Jesus had not come prior to the would have been hopelessly unverifiable. God’s destruction of the temple and the accompa- timing for the appearance of Shiloh, the one nying loss of all its stored genealogical records “to whom it belongs,” was impeccable. that would occur a mere 75 years hence, any

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