DOCSLIB.ORG

THE STORY of JOSEPH (Genesis 37: 1-3 6; 3 9 : 1-47: 3 1) 1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
THE STORY of JOSEPH (Genesis 37: 1-3 6; 3 9 : 1-47: 3 1) 1 PART FORTY-SIX THE STORY OF JOSEPH (Genesis 37: 1-3 6; 3 9 : 1-47: 3 1) 1. The Biblical Story: Joseph as a Youth in Canaan I (37:1-36). 1 And Jacob dwelt in the laiid of his father’s sojourn- in‘gs, in the land of Caizaaiz, 2 These are the geiierations of Jacob. Joseph, being seveiiteeiz years old, was feeding the flock with his brethren; and he was a lad with the sons of Bilhab, and with the sons of Zilpah, his father’s wives: aiid Joseph brought the evil report of them unto their father. 3 Now Israel loved Joseph iiaore than all his chil- dren, because be was the son. of his old age: and he wade hiin a coat of many colors. 4 And his brethren saw that their father loved biiiz more than all his brethrew; and they hated kinz, and could ?lot speak peaceably unto him. 5 And Joseph dreanzed a dream, and he told it to his brethren: aizd they bated him yet the more. 6 An,d he said unto them, Hear, I Pray you, this dreaiiz which I have dreaiized: 7 JOY, behold, we were binding sheaves in the field, aiid, lo, my sheaf arose, afzd also stood upright; and, behold, your sheaves came rouizd about, and made obeisance to nzy sheaf, 8 Aiid 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 dream, and for his words. 9 Aiid he dreanzed yet another dream, and told it to his brethren, and said, Behold, I have dreanzed yet a dream; aizd, behold, the sun aizd the moon aizd eleven stars iizade obeisance to me. 10 Aiid he told it to his father, and to his brethren; and his father rebuked hhn, and said uiito him, What is this dream that thou bast dreamed? Shall I aiid thy mother and thy brethren indeed come to bow down ourselves to thee to th earth? 11 And his brethren envied him; but his father kept the sayiiig in nzind. 505 37:l-36 GENESIS 12 And his brethren went to feed their father’s flock in Shechem. 13 And Israel said unto Joseph, Are not thy brethren feeding the flock in Shechem? come, and I will send thee unto thm. And he said to him, Here am I. 14 And he said to him, Go now, see whether it is well with thy brethren, and well with the flock; and bripg me word again, So he sent him out of the vale of Hebrm, and be 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 am seeking my brethren: tell me, I pray thee, where they are feeding the flock. 17 And the man said, They are de- parted hence; for l heard them say, Let us go to Dotban. And Joseph went after his brethren, and found them in Dotban. 18 And they saw him afar off, and before he came near unto them, they conspired against him to saly him. 19 And they said one to another, Behold, this dreamer cometh. 20 Come now therefore, and let us slay him, and cast him into one of the pits, and we will say, An evil beast bath devoured him: and we shall see what will be- come of his dreams. 21 And Reuben heard it, and de- livered him out of their band, and said, Let us not take his life. 22 And Reuben said unto them, Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him: that he might deliver him out of their band, to restore him to his father. 23 And it came to pass, when Joseph was come unto his brethren, that they stripped Joseph of his coat, the coat of many colors that was on him; 24 and they took him, and cast bhinto the Pit: and the pit was empty, there was no water in it. 25 And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a caravan of Ish- maelites was coming 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 SO6 THE STORY OF JOSEPH 37:1-36 is it if we slay our brother and conceal his blood? 27 Come, and let us sell him to the Jshmaelites, and let not our band be upon him; for be is our brother, our flesh. And bis brethren hearkened unto him. 28 And there passed by Midianites, merchantmen; aicd they drew and lifted up Joseph out of the Pit, and sold Joseph to the Isbmaelites for twenty pieces of silver. And they brought Joseph into Egypt. 29 And Reuben returfzed unto the Pit; ai$d, behold, Joseph was not in the Pit; and he rent his clothers. 30 And he retwned unto his brethren, aizd sdd, The child is not; and I, whither shall I go? 31 And they took. Joseph's coat, and killed a he-goat, and dipped the coat in the blood; 32 and they seizt the coat of many colors, and they brought it to their father, and said, This have we found: know now whether it is thy son's coat or not. 33 And he knew it, and said, It is my sods coat; an evil beast bath devoured him; Joseph is w'ithout doubt torn in pieces, 34 And Jacob rent his garments, and put sack- cloth upon his loins, and mourned for his son many days. 35 And all his sons and all his daughters rose up to conzfort him; but he said, For I will go down to Sheol to nzy son mourning. And his father wept for him 36 And the Midianites sold him into Egypt unto Potiphar, and officer of Pharaok's, the captain of the guard. (1) The Motif of the Joseph-Story is obvious, namely, that of the operation of Divine Providence in relation io human affairs, and in relation especially to all those emi- nent personages whose lives in any significant way become related to the development of God's Plan and Redemption, both through His people of the Old Covenant and His people of the New Covenant, the fleshly and spiritual seed of Abraham, respectively (Gal. 3 :23-29). "With the ex- ception of ch. 38 and ch. 49 the whole of this final sec- tion of Genesis is a biography of Joseph. This narrative, 5 07 37:l-36 1 ’ GENESIS unlike what has gone before, proceeds without any visible divine intervention and without any new revelation; it is one long lesson. Providence thwarts mens’ plots and turns their malice to profit. The lesson is explicit in JO:20 (cf. 45:5-8), Betrayed by his brothers, Joseph is rescued by God who makes the betrayal itself serve the divine purpose, for its result-the arrival of Jacob’s sons in Egypt is the first step in the making of a chosen people. This theme of salvation (‘the survival of a numerous people,’ 50:20) runs throughout the whole of the Old Testament to be enriched in the New. Here, as later in the Exodus, we have a preliminary sketch of the Redemption. Not a fey details in the narrative bear witness to a precise knowledge of Egyptian affairs and customs as known to us from Egyptian sources” (JB, 59). (2) Joseph the Dreamer: His Brothers’ Hatred (vv. 1-24). We meet Joseph again as a lad of seventeen years dwelling with his father in the land of the latter’s “sojourn- ing,” that is, in the area around Hebron (2J:37). It is interesting to note that Jacob, like his father Isaac and his grandfather Abraham, was just “sojourning” in the Land of Promise. They were still “pilgrims” (cf. Heb. 11:8- 16). They owned nothing except the plot that had been purchased by Abraham for a burial site, the Cave of Mach- pelah (23:17-20). At the beginning of the signifi- cant history of Joseph, we find him on his way, at his father’s command, to the place where his brothers were tending their flocks, supposedly near Shechem. However, on arriving at Shechem Jacob learned that the brothers had gone to Dothan, to which place he accordingly fol- lowed them. Already Joseph had aroused the hatred and envy of the brothers “on three counts” (as would be said in legal phraseology): 1. He reported to his father the misconduct (whatever form that took) of the sons of Bilhah and Zilpah, Jacob’s concubines, We find it diffi- j08 I THE STORY OF JOSEPH ‘ 37~1-36 cult to believe that Joseph had any personal prejudices in the matter or even any personal desire to injure these men. ~ We are inclined to think that his motive was good: ap- I parently he had higher ideals than the brothers and felt that his father should know about their delinquencies. Or perhaps it was just childish naivete, on the part of this lad of seventeen. At any rate, the brothers hated him for voluntarily taking upon himself the role of a tale-bearer. However, there are some who would justify his actions, e.g., the following: “It is no just charge against Joseph that he brought an evil report of his brethren.
Load more

Recommended publications
  • Daniel 1. Who Was Daniel? the Name the Name Daniel Occurs Twice In
    Daniel 1. Who was Daniel? The name The name Daniel occurs twice in the Book of Ezekiel. Ezek 14:14 says that even Noah, Daniel, and Job could not save a sinful country, but could only save themselves. Ezek 28:3 asks the king of Tyre, “are you wiser than Daniel?” In both cases, Daniel is regarded as a legendary wise and righteous man. The association with Noah and Job suggests that he lived a long time before Ezekiel. The protagonist of the Biblical Book of Daniel, however, is a younger contemporary of Ezekiel. It may be that he derived his name from the legendary hero, but he cannot be the same person. A figure called Dan’el is also known from texts found at Ugarit, in northern Syrian, dating to the second millennium BCE. He is the father of Aqhat, and is portrayed as judging the cause of the widow and the fatherless in the city gate. This story may help explain why the name Daniel is associated with wisdom and righteousness in the Hebrew Bible. The name means “God is my judge,” or “judge of God.” Daniel acquires a new identity, however, in the Book of Daniel. As found in the Hebrew Bible, the book consists of 12 chapters. The first six are stories about Daniel, who is portrayed as a youth deported from Jerusalem to Babylon, who rises to prominence at the Babylonian court. The second half of the book recounts a series of revelations that this Daniel received and were interpreted for him by an angel.
    [Show full text]
  • Micah at a Glance
    Scholars Crossing The Owner's Manual File Theological Studies 11-2017 Article 33: Micah at a Glance Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/owners_manual Part of the Biblical Studies Commons, Christianity Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "Article 33: Micah at a Glance" (2017). The Owner's Manual File. 13. https://digitalcommons.liberty.edu/owners_manual/13 This Article is brought to you for free and open access by the Theological Studies at Scholars Crossing. It has been accepted for inclusion in The Owner's Manual File by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. MICAH AT A GLANCE This book records some bad news and good news as predicted by Micah. The bad news is the ten northern tribes of Israel would be captured by the Assyrians and the two southern tribes would suffer the same fate at the hands of the Babylonians. The good news foretold of the Messiah’s birth in Bethlehem and the ultimate establishment of the millennial kingdom of God. BOTTOM LINE INTRODUCTION QUESTION (ASKED 4 B.C.): WHERE IS HE THAT IS BORN KING OF THE JEWS? (MT. 2:2) ANSWER (GIVEN 740 B.C.): “BUT THOU, BETHLEHEM EPHRATAH, THOUGH THOU BE LITTLE AMONG THE THOUSANDS OF JUDAH, YET OUT OF THEE SHALL HE COME FORTH” (Micah 5:2). The author of this book, Micah, was a contemporary with Isaiah. Micah was a country preacher, while Isaiah was a court preacher.
    [Show full text]
  • The Biblical Testimony of Joseph: the Immanuel Perspective
    Leaven Volume 24 Issue 4 The Joseph Story Article 4 1-1-2016 The Biblical Testimony of Joseph: the Immanuel Perspective John T. Willis [email protected] Follow this and additional works at: https://digitalcommons.pepperdine.edu/leaven Recommended Citation Willis, John T. (2016) "The Biblical Testimony of Joseph: the Immanuel Perspective," Leaven: Vol. 24 : Iss. 4 , Article 4. Available at: https://digitalcommons.pepperdine.edu/leaven/vol24/iss4/4 This Article is brought to you for free and open access by the Religion at Pepperdine Digital Commons. It has been accepted for inclusion in Leaven by an authorized editor of Pepperdine Digital Commons. For more information, please contact [email protected], [email protected], [email protected]. Willis: The Biblical Testimony of Joseph: the Immanuel Perspective The Biblical Testimony of Joseph: the Immanuel Perspective John T. Willis mmanuel stands at the forefront of Christian thought. This word appears often in sermons, religious books, religious articles, songs, church classes, and common daily conversation. The word Immanuel is a Ivery ancient Hebrew word meaning literally “with us is God.” It falls into three parts. The most important element is El, which means “God.” God is at the heart of every biblical account. Thus, in the expression Immanuel, the emphasis is on God. Manu means “us,” biblically denoting God’s chosen people Israel. Im means “with,” a tiny but very important preposition denoting nearness or close association. (The Greek equivalent of “with” is sun [syn], sul [syl], sum [sym], from which English receives many familiar words like synagogue, “a gathering together”; Sanhedrin, “council”; sympathy, “suffering with”; symphony, “harmony of sounds”; and syllogism, “reckoning with.”) The testimony or account of Joseph in Genesis 37, 39—50 emphasizes that God was with Joseph at every stage of his life.
    [Show full text]
  • A Biographical Study of Aaron
    Scholars Crossing Old Testament Biographies A Biographical Study of Individuals of the Bible 10-2018 A Biographical Study of Aaron Harold Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/ot_biographies Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Willmington, Harold, "A Biographical Study of Aaron" (2018). Old Testament Biographies. 4. https://digitalcommons.liberty.edu/ot_biographies/4 This Article is brought to you for free and open access by the A Biographical Study of Individuals of the Bible at Scholars Crossing. It has been accepted for inclusion in Old Testament Biographies by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Aaron CHRONOLOGICAL SUMMARY I. His service A. For Moses 1. Aaron was a spokesman for Moses in Egypt. a. He was officially appointed by God (Exod. 4:16). b. At the time of his calling he was 83 (Exod. 7:6-7). c. He accompanied Moses to Egypt (Exod. 4:27-28). d. He met with the enslaved Israelites (Exod. 4:29). e. He met with Pharaoh (Exod. 5:1). f. He was criticized by the Israelites, who accused him of giving them a killing work burden (Exod. 5:20-21). g. He cast down his staff in front of Pharaoh, and it became a serpent (Exod. 7:10). h. He saw his serpent swallow up the serpents produced by Pharaoh's magicians (Exod. 7:12). i. He raised up his staff and struck the Nile, causing it to be turned into blood (Exod.
    [Show full text]
  • Ce Théâtre De L'opéra-Comique, Vous Savez À Quel État
    REVUE DES DEUX MONDES , 15th July 1882, pp. 453-466. Ce théâtre de l’Opéra-Comique, vous savez à quel état d’abaissement nous le vîmes réduit il y a quelques années. Eh bien! allez maintenant vous y promener par un beau soir des Noces de Figaro [Le Nozze di Figaro ] ou de Joseph et vous m’en direz des nouvelles. Ce que peuvent pourtant l’initiative et la volonté d’un chef habile! Où les autres n’ont connu que la ruine il crée la vie et l’abondance, taille en plein dans le neuf et dans le vieux, évoque, suscite, se recueille et se disperse, en un mot, travaille si bien que la veine qu’on croyait perdue à jamais se retrouve. Les malveillans s’écrient : « C’est un faiseur! » Oui, faiseur de troupes, aptitude singulière d’un homme que tous s’entêtent à n’envisager que par le côté de la chance et de la fortune quand c’est, au contraire, sur sa capacité qu’il faudrait insister. A cette heure que les directions de théâtre jusqu’alors les mieux pourvues voient leurs ensembles se désagréger, il réussit, lui, à se procurer une troupe excellente ; que dis-je? une troupe, il en a deux : la troupe d’opéra comique proprement dit, M. Taskin, M. Fugère, M. Bertin, M. Nicod, Mlle Ducasse, pour jouer le répertoire courant, et la troupe lyrique pour chanter Mozart et Méhul : M. Talazac, M me Carvalho, M me Vauchelet, M lle Van Zandt, M lle Isaac, une âme et une voix, la première aujourd’hui parmi les jeunes et qui déjà serait à l’Opéra si M.
    [Show full text]
  • Resurrection Or Miraculous Cures? the Elijah and Elisha Narrative Against Its Ancient Near Eastern Background
    Bar, “Resurrection or Miraculous Cures?” OTE 24/1 (2011): 9-18 9 Resurrection or Miraculous Cures? The Elijah and Elisha Narrative Against its Ancient Near Eastern Background SHAUL BAR (UNIVERSITY OF MEMPHIS) ABSTRACT The Elijah and Elisha cycles have similar stories where the prophet brings a dead child back to life. In addition, in the Elisha story, a corpse is thrown into the prophet’s grave; when it comes into con- tact with one of his bones, the man returns to life. Thus the question is do these stories allude to resurrection, or “only” miraculous cures? What was the purpose of the inclusion of these stories and what message did they convey? In this paper we will show that these are legends that were intended to lend greater credence to prophetic activity and to indicate the Lord’s power over death. A INTRODUCTION There is consensus among scholars that Dan 12:2-3, which they assign to the 1 second century B.C.E., refers to the resurrection of the dead. The question be- comes whether biblical texts earlier than this era allude to this doctrine. The phrase “resurrection of the dead” never appears in the Bible. Scholars searching for biblical allusions to resurrection have cited various idioms.2 They list verbs including “arise,”3 “wake up,”4 and “live,”5 all of which can denote a return to life. We also find “take,”6 which refers to being taken to Heaven, the noun “life,”7 and “see.”8 In the present paper however, we shall examine the stories of the Elijah and Elisha cycles which include similar tales in which the prophet brings a dead child back to life: in Elijah’s case, the son of the widow of Zare- phath (1 Kgs 17:17-24); in Elisha’s, the son of the Shunammite matron (2 Kgs 4:31-37).
    [Show full text]
  • The Book of Daniel Its Historical Trustworthiness and Prophetic Character
    G. Ch. Aalders, “The Book of Daniel: Its Historical Trustworthiness and Prophetic Character,” The Evangelical Quarterly 2.3 (July 1930): 242-254. The Book of Daniel Its Historical Trustworthiness and Prophetic Character G. Ch. Aalders [p.242] In the January issue of this periodical I endeavoured to throw light upon the turn of the tide which has been accomplished in Pentateuchal criticism during the last decennia. I now want to draw the attention of our readers to another problem of the Old Testament which has been of no less importance in negative Bible criticism. The vast majority of Old Testament students have been wont to deny to the Book of Daniel any historical value and to dispute its real prophetic character. In the case of this book it again was regarded as one of the most certain and unshakable results of scientific research, that it could not have originated at an earlier date than the Maccabean period, and, therefore, neither be regarded as a trustworthy witness to the events it mentions, nor be accepted as a proper prediction of the future it announces. Now as to this date, criticism certainly is receding; and this retreat is characterised by the fact that, in giving up the unity of the book, for some parts a considerably higher age is accepted. Meinhold took the lead: he separated the narrative part (chs. ii-vi) from the prophetic part (chs. vii-xii), and leaving the latter to the Maccabean period claimed for the former a date about 300 B.C.1 Various scholars followed, e.g.
    [Show full text]
  • Elisha the Life & Times of Elisha We Know Next to Nothing About Elisha’S Early Life Until Sometime Around the Year 856 BC, When He Was Probably in His Twenties
    Elisha The Life & Times of Elisha We know next to nothing about Elisha’s early life until sometime around the year 856 BC, when he was probably in his twenties. He appears to have come from a wealthy land owning family, if the number of oxen they had for ploughing is anything to go by (1 Kings 19:19). When the prophet Elijah arrived suddenly his response to his call was immediate. Elijah made it clear that it was up to him whether or not he responded to God’s call when Elisha asked permission to say farewell to his parents. To demonstrate his determination to follow Elisha dramatically severed his links to his past life by slaughtering the pair of oxen he was ploughing with and cooked their meat over the wood of his plough and gave it to his friends and relatives. Scripture tells us that he then left and became Elijah’s attendant or servant in similar way, perhaps, to that in which Joshua had served Moses (cf. Exod. 24:13; 33:11; Num. 11:28). We hear nothing more of Elisha for at least the next four years, but we can assume that he faithfully served Elijah during that period and learned from him. Knowing that the Lord was about to take him Elijah tested his servant’s devotion by asking him three times to remain while he went on in turn to Bethel (2 Kings 2:2), Jericho (2:4) and then over the Jordan (2:6). Elisha and the other prophets of the Lord were well aware of what was about to happen and he refused to leave his master.
    [Show full text]
  • The Prophet Elijah As an Agent of Change for Community Development
    Journal of Applied Christian Leadership Volume 9 | Number 2 Article 2 9-2015 The rP ophet Elijah as an Agent of Change for Community Development Lollo Zo Nantenaina Andrews University, [email protected] Joel Raveloharimisy Andrews University, [email protected] Karen McWilliams Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/jacl Part of the Biblical Studies Commons, and the Leadership Studies Commons Recommended Citation Nantenaina, Lollo Zo; Raveloharimisy, Joel; and McWilliams, Karen (2015) "The rP ophet Elijah as an Agent of Change for Community Development," Journal of Applied Christian Leadership: Vol. 9: No. 2, 10-20. Available at: https://digitalcommons.andrews.edu/jacl/vol9/iss2/2 This Biblical Reflections is brought to you for free and open access by Digital Commons @ Andrews University. It has been accepted for inclusion in Journal of Applied Christian Leadership by an authorized editor of Digital Commons @ Andrews University. For more information, please contact [email protected]. Nantenaina et al.: The Prophet Elisha as an Agent of Change LOLLO ZO NANTENAINA, JOEL RAVELOHARIMISY, KAREN MCWILLIAMS THE PROPHET ELISHA AS AN AGENT OF CHANGE FOR COMMUNITY DEVELOPMENT Modern christian leaders can become involved as agents of change in their communities, specifically in ways demonstrated by principles of community development seen in the Old testament prophet Elisha’s miracles. According to christ’s teachings (Luke 12:32-34), the mission of christians is not just going to church every weekend and participating in internal church programs; it involves taking care of the needs of the community outside the church as well.
    [Show full text]
  • Religious Life and the Journey of the Prophet Elijah
    Religious Life and the Journey of the Prophet Elijah Yvan Mathieu, SM [email protected] How can the religious life of today live its prophetic vocation while embracing the limits and the fragility with which it is confronted? A rereading of the cycle of Elijah the prophet can help us become bearers of the Good News. A Powerful Prophet Elijah arises without warning in chapter 17 of the first Book of Kings: “Elijah the Tishbite, of Tishbe in Gilead, said to Ahab...” (1 Kings 17:1) His ministry begins in a troubled time. King Ahab, to whom Elijah speaks, “did what is displeasing to Yahweh, and was worse than all his predecessors.” (16:30) This is very similar to the founding of many of our religious communities, which came into being during or after a time of crisis. In this case, Elijah begins his ministry with power: “By the life of Yahweh, God of Israel, whom I serve, there will be neither dew nor rain these coming years unless I give the word.” (17:1) Although he is called “prophet,” there is nothing to indicate that the Lord spoke to him and ordered him to declare a drought. Yet the Lord obeys him. The drought occurs. A Prophet Protected by the Lord Twice, the Lord acts to save the life of Elijah. First, he sends him to the torrent of Cherith where the “ravens brought him bread in the morning and meat in the evening, and he quenched his thirst in the stream.” (17:6) Once the stream had dried up, the Lord sends Elijah to Zarephath: “Up and go to Zarephath in Sidonia, and stay there.
    [Show full text]
  • What You Need to Know About the Book of Jonah
    Scholars Crossing Willmington School of the Bible 2009 What You Need to Know About the Book of Jonah Harold L. Willmington Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/will_know Part of the Religion Commons Recommended Citation Willmington, Harold L., "What You Need to Know About the Book of Jonah" (2009). 56. https://digitalcommons.liberty.edu/will_know/56 This Article is brought to you for free and open access by the Willmington School of the Bible at Scholars Crossing. It has been accepted for inclusion in by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. WHAT YOU NEED TO KNOW ABOUT THE BOOK OF JONAH BOTTOM LINE INTRODUCTION THIS BOOK CONTAINS THE BIGGEST FISH STORY OF ALL TIME. BUT IT ISN’T WHAT YOU THINK IT IS. Almost everyone has heard the story of the huge sea creature that swallowed Jonah, and about Jonah’s pitiful prayer for deliverance while inside its stomach (ch. 1-2). But the real fish story takes place in chapter 3. To understand this, consider an event that would transpire some seven centuries later in northern Israel: “And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. And he saith unto them, Follow me, and I will make you fishers of men. And they straightway left their nets, and followed him” (Mt. 4:18-20). In this passage Jesus taught that the “fish” God is looking to catch are sinful men, and the real “fishermen” are soul winners.
    [Show full text]
  • Louise Johnson/PCOL MIRIAM – Exodus 2:4-8; 15:20-21; Numbers 12:1-16 – Kathleen Mcvey Main Points with Discussion Questions
    Louise Johnson/PCOL MIRIAM – Exodus 2:4-8; 15:20-21; Numbers 12:1-16 – Kathleen McVey Main Points with Discussion Questions Kathleen was drawn to Miriam because she was a prophet, a leader of her people, a musician, composer, and performer. All of these roles were evident when Miriam led the Hebrew women in singing and dancing following the destruction of Pharaoh’s army in the Red Sea. Miriam’s song is a celebration of the vindication of God’s people and the triumph of God’s justice. Miriam in the Pentateuch (first five books of the Hebrew Bible; the Torah) • Miriam appears in three distinct roles. Her first role (in Exodus 2:4-8) is as the protective big sister of the infant Moses. She watches from a distance as her brother lies hidden in a basket of reeds at the riverbank. When the daughter of Pharaoh discovers baby Moses, his sister (nameless here) volunteers to find a Hebrew wet nurse. Later we learn that the sister’s name is Miriam, and that she has another brother, Aaron. • The second portrayal – the main focus of this presentation – is Miriam as a prophet and leader of the people, alongside Moses and Aaron. In this role, Miriam appears in Exodus 15:20-21, singing and leading the women as they dance and play tambourines to celebrate God’s triumph over Pharaoh’s forces. We read: Then the prophet Miriam, Aaron’s sister, took a tambourine in her hand; and all the women went out after her with tambourines and with dancing.
    [Show full text]