Text -- Genesis 27:38 (NET)

27:38 Esau said to his father, “Do you have only that one blessing, my father? Bless me too!” Then Esau wept loudly.

Commentary -- Word/Phrase Notes (per phrase)

Calvin: Gen 27:38

38.Hast thou but one blessing ? Esau seems to take courage; but he neglects the care of his soul, and turns, like a swine, to the pampering of his flesh. He had heard that his father had nothing left to grant; because, truly, the full and entire grace of God so rested upon Jacob, that out of his family there was no happiness. Wherefore, if Esau sought his own welfare, he ought to have drawn from that fountain, and rather to have subjected himself to his brother, than to have cut himself off from a happy connection with him. He chose, however, rather to be deprived of spiritual grace, provided he might but possess something of his own, and apart from his brother, than to be his inferior at home. He could not be ignorant, that there was one sole benediction by which his brother Jacob had been constituted the heir of the divine covenant: for Isaac would be daily discoursing with them concerning the singular privilege which God had vouchsafed to Abraham and his seed. Esau would not previously have complained so bitterly, unless he had felt that he had been deprived of an incomparable benefit. Therefore, by departing from this one source of blessing, he indirectly renounces God, and cuts himself off from the body of the Church, caring for nothing but this transitory life. But it would have been better for him, miserably to perish through the want of all things in this world, and with difficulty to draw his languishing breath, than to slumber amidst temporal delights. What afterwards follows, — namely, that he wept with loud lamentations, — is a sign of fierce and proud indignation, rather than of penitence; for he remitted nothing of his ferocity, but raged like a cruel beast of prey. So the wicked, when punishment overtakes them, bewail the salvation they have lost; but, meanwhile, do not cease to delight themselves in their vices; and instead of heartily seeking after the righteousness of God, they rather desire that his deity should be extinct. Of a similar character is that gnashing of teeth and weeping in hell which, instead of stimulating the reprobate to seek after God, only consumes them with unknown torments

TSK: Gen 27:38

Gen 27:34, Gen 27:36, Gen 49:28; Pro 1:24-26; Isa 32:10-12, Isa 65:14; Heb 12:17

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 27:1-46

- Isaac Blessing His Sons

The life of Isaac falls into three periods. During the first seventy-five years he is contemporary with his father. For sixty-one years more his son Jacob remains under the paternal roof. The remaining forty-four years are passed in the retirement of old age. The chapter before us narrates the last solemn acts of the middle period of his life.

Gen 27:1-4

Isaac was old. - Joseph was in his thirtieth year when he stood before Pharaoh, and therefore thirty-nine when Jacob came down to Egypt at the age of one hundred and thirty. When Joseph was born, therefore, Jacob was ninety-one, and he had sojourned fourteen years in Padan-aram. Hence, Jacob’ s flight to Laban took place when he was seventy-seven, and therefore in the one hundred and thirty-sixth year of Isaac. "His eyes were dim."Weakness and even loss of sight is more frequent in Palestine than with us. "His older son."Isaac had not yet come to the conclusion that Jacob was heir of the promise. The communication from the Lord to Rebekah concerning her yet unborn sons in the form in which it is handed down to us merely determines that the older shall serve the younger. This fact Isaac seems to have thought might not imply the transferrence of the birthright; and if he was aware of the transaction between Esau and Jacob, he may not have regarded it as valid. Hence, he makes arrangements for bestowing the paternal benediction on Esau, his older son, whom he also loves. "I am old."At the age of one hundred and thirty-six, and with failing sight, he felt that life was uncertain. In the calmness of determination he directs Esau to prepare savory meat, such as he loved, that he may have his vigor renewed and his spirits revived for the solemn business of bestowing that blessing, which he held to be fraught with more than ordinary benefits.

Gen 27:5-13

Rebekah forms a plan for diverting the blessing from Esau to Jacob. She was within hearing when the infirm Isaac gave his orders, and communicates the news to Jacob. Rebekah has no scruples about primogeniture. Her feelings prompt her to take measures, without waiting to consider whether they are justifiable or not, for securing to Jacob that blessing which she has settled in her own mind to be destined for him. She thinks it necessary to interfere that this end may not fail of being accomplished. Jacob views the matter more coolly, and starts a difficulty. He may be found out to be a deceiver, and bring his father’ s curse upon him. Rebekah, anticipating no such issue; undertakes to bear the curse that she conceived would never come. Only let him obey.

Verse 14-29

The plan is successful. Jacob now, without further objection, obeys his mother. She clothes him in Esau’ s raiment, and puts the skins of the kids on his hands and his neck. The camel-goat affords a hair which bears a great resemblance to that of natural growth, and is used as a substitute for it. Now begins the strange interview between the father and the son. "Who art thou, my son?"The voice of Jacob was somewhat constrained. He goes, however, deliberately through the process of deceiving his father. "Arise, now, sit and eat."Isaac was reclining on his couch, in the feebleness of advancing years. Sitting was the posture convenient for eating. "The Lord thy God prospered me."This is the bold reply to Isaac’ s expression of surprise at the haste with which the dainty fare had been prepared. The bewildered father now puts Jacob to a severer test. He feels him, but discerns him not. The ear notes a difference, but the hand feels the hairy skin resembling Esau’ s; the eyes give no testimony. After this the result is summarily stated in a single sentence, though the particulars are yet to be given. "Art thou my very son Esau?"A lurking doubt puts the definite question, and receives a decisive answer. Isaac then calls for the repast and partakes.

Gen 27:26-29

He gives the kiss of paternal affection, and pronounces the benediction. It contains, first, a fertile soil. "Of the dew of heaven."An abundant measure of this was especially precious in a country where the rain is confined to two seasons of the year. "Of the fatness of the earth;"a proportion of this to match and render available the dew of heaven. "Corn and wine,"the substantial products, implying all the rest. Second, a numerous and powerful offspring. "Let peoples serve thee"- pre-eminence among the nations. "Be lord of thy brethren"- pre-eminence among his kindred. Isaac does not seem to have grasped the full meaning of the prediction, "The older shall serve the younger."Third, Prosperity, temporal and spiritual. He that curseth thee be cursed, and he that blesseth thee be blessed. This is the only part of the blessing that directly comprises spiritual things; and even this of a special form. It is to be recollected that it was Isaac’ s intention to bless Esau, and he may have felt that Esau, after all, was not to be the progenitor of the holy seed. Hence, the form of expression is vague enough to apply to temporal things, and yet sufficiently comprehensive to embrace the infliction of the ban of sin, and the diffusion of the blessing of salvation by means of the holy seed.

Gen 27:30-41

Esau’ s blessing. Esau comes in, but it is too late. "Who then?"The whole illusion is dispelled from the mind of Isaac. "Yea, blessed he shall be."Jacob had no doubt perpetrated a fraud, at the instigation of his mother; and if Esau had been worthy in other respects, and above all if the blessing had been designed for him, its bestowment on another would have been either prevented or regarded as null and void. But Isaac now felt that, whatever was the misconduct of Jacob in interfering, and especially in employing unworthy means to accomplish his end, he himself was culpable in allowing carnal considerations to draw his preference to Esau, who was otherwise unworthy. He knew too that the paternal benediction flowed not from the bias of the parent, but from the Spirit of God guiding his will, and therefore when so pronounced could not be revoked. Hence, he was now convinced that it was the design of Providence that the spiritual blessing should fall on the line of Jacob. The grief of Esau is distressing to witness, especially as he had been comparatively blameless in this particular instance. But still it is to be remembered that his heart had not been open to the paramount importance of spiritual things. Isaac now perceives that Jacob has gained the blessing by deceit. Esau marks the propriety of his name, the wrestler who trips up the heel, and pleads pathetically for at least some blessing. His father enumerates what he has done for Jacob, and asks what more he can do for Esau; who then exclaims, "Hast thou but one blessing?"

Gen 27:39-41

At length, in reply to the weeping suppliant, he bestows upon him a characteristic blessing. "Away from the fatness."The preposition ( מי mı̂y ) is the same as in the blessing of Jacob. But there, after a verb of giving, it had a partitive sense; here, after a noun of place, it denotes distance or separation; for example, Pro 20:3 The pastoral life has been distasteful to Esau, and so it shall be with his race. The land of Edom was accordingly a comparative wilderness (Mal 1:3). "On thy sword."By preying upon others. "And thy brother shalt thou serve."Edom was long independent; but at length Saul was victorious over them 1Sa 14:47, and David conquered them 2Sa 8:14. Then followed a long struggle, until John Hyrcanus, 129 b.c., compelled them to be circumcised and incorporated into Judaism. "Break his yoke."The history of Edom was a perpetual struggle against the supremacy of Israel. Conquered by Saul, subdued by David, repressed by Solomon, restrained after a revolt by Amaziah, they recovered their independence in the time of Ahab. They were incorporated into the Jewish state, and furnished it with the dynasty of princes beginning with Antipater. Esau was now exasperated against his brother, and could only compose his mind by resolving to slay him during the days of mourning after his father’ s death.

Gen 27:42-46

Rebekah hearing this, advises Jacob to flee to Laban her brother, and await the abatement of his brother’ s anger. "That which thou hast done to him."Rebekah seems not to have been aware that she herself was the cause of much of the evil and of the misery that flowed from it. All the parties to this transaction are pursued by a retributive chastisement. Rebekah, especially, parts with her favorite son to meet him only after an absence of twenty years, if ever in this life. She is moreover grievously vexed with the connection which Esau formed with the daughters of Heth. She dreads a similar matrimonial alliance on the part of Jacob.

Poole: Gen 27:38

Hast thou but one? By these words Esau manifests his profane and worldly mind, that he esteemed this blessing but as one among many others equal to it, and did not apprehend the true and peculiar excellency and absolute necessity of it, and that it was impossible for him or his posterity to be happy without an interest in this covenant, and continuance in that church to which it was appropriated.

Gill: Gen 27:38

And Esau said unto his father, hast thou but one blessing, my father?.... He seems to speak diminutively of what had been given to Jacob, calling it one blessing: whereas there were many, and of different sorts, both temporal and spiritual; but it may be Esau had not so clear and comprehensive a view of what was contained in Jacob's blessing; or at least was willing to think and hope that there was not so much given, but there might be some behind for him, and that his father had a greater stock than to be drained of all at once:

bless me, even me also, O my father: with another blessing, with one equal to what has been given my brother:

and Esau lift up his voice, and wept; in order to move the affections of his father, and to prevail upon him to reverse the blessing he had bestowed on Jacob, and give it to him; but he could not bring his father to repentance, to change his mind, and revoke the blessing, and give it him, with all his crying and tears, as the apostle observes, Heb 12:17.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 27:38

¹ tn Heb “Bless me, me also, my father.” The words “my father” have not been repeated in the translation for stylistic reasons.

² tn Heb “and Esau lifted his voice and wept.”

Commentary -- Verse Range Notes

TSK Synopsis: Gen 27:1-46

1 Isaac sends Esau for venison.

6 Rebekah instructs Jacob to obtain the blessing.

14 Jacob, feigning to be Esau, obtains it.

30 Esau brings venison.

33 Isaac trembles.

34 Esau complains, and by importunity obtains a blessing.

41 He threatens Jacob's life.

42 Rebekah disappoints him, by sending Jacob away.

MHCC: Gen 27:30-40

When Esau understood that Jacob had got the blessing, he cried with a great and exceeding bitter cry. The day is coming, when those that now make light of the blessings of the covenant, and sell their title to spiritual blessings for that which is of no value, will, in vain, ask urgently for them. Isaac, when made sensible of the deceit practised on him, trembled exceedingly. Those who follow the choice of their own affections, rather than the Divine will, get themselves into perplexity. But he soon recovers, and confirms the blessing he had given to Jacob, saying, I have blessed him, and he shall be blessed. Those who part with their wisdom and grace, their faith and a good conscience, for the honours, wealth, or pleasures of this world, however they feign a zeal for the blessing, have judged themselves unworthy of it, and their doom shall be accordingly. A common blessing was bestowed upon Esau. This he desired. Faint desires of happiness, without right choice of the end, and right use of the means, deceive many unto their own ruin. Multitudes go to hell with their mouths full of good wishes. The great difference is, that there is nothing in Esau's blessing which points at Christ; and without that, the fatness of the earth, and the plunder of the field, will stand in little stead. Thus Isaac, by faith, blessed both his sons, according as their lot should be.

Matthew Henry: Gen 27:30-40

Here is, I. The covenant-blessing denied to Esau. He that made so light of the birthright would now have inherited the blessing, but he was rejected, and found no place of repentance in his father, though he sought it carefully with tears, Heb 12:17. Observe, 1. How carefully he sought it. He prepared the savoury meat, as his father had directed him, and then begged the blessing which his father had encouraged him to expect, Gen 27:31. When he understood that Jacob had obtained it surreptitiously, he cried with a great and exceedingly bitter cry, Gen 27:34. No man could have laid the disappointment more to heart than he did; he made his father's tent to ring with his grief, and again (Gen 27:38) lifted up his voice and wept. Note, The day is coming when those that now make light of the blessings of the covenant, and sell their title to them for a thing of nought, will in vain be importunate for them. Those that will not so much as ask and seek now will knock shortly, and cry, Lord, Lord. Slighters of Christ will then be humble suitors to him. 2. How he was rejected. Isaac, when first made sensible of the imposition that had been practised on him, trembled exceedingly, Gen 27:33. Those that follow the choice of their own affections, rather than the dictates of the divine will, involve themselves in such perplexities as these. But he soon recovers himself, and ratifies the blessing he had given to Jacob: I have blessed him, and he shall be blessed; he might, upon very plausible grounds, have recalled it, but now, at last, he is sensible that he was in an error when he designed it for Esau. Either himself recollecting the divine oracle, or rather having found himself more than ordinarily filled with the Holy Ghost when he gave the blessing to Jacob, he perceived that God did, as it were, say Amen to it. Now, (1.) Jacob was hereby confirmed in his possession of the blessing, and abundantly satisfied of the validity of it, though he obtained it fraudulently; hence too he had reason to hope that God graciously overlooked and pardoned his misconduct. (2.) Isaac hereby acquiesced in the will of God, though it contradicted his own expectations and affection. He had a mind to give Esau the blessing, but, when he perceived the will of God was otherwise, he submitted; and this he did by faith (Heb 11:20), as Abraham before him, when he had solicited for Ishmael. May not God do what he will with his own? (3.) Esau hereby was cut off from the expectation of that special blessing which he thought to have preserved to himself when he sold his birthright. We, by this instance, are taught, [1.] That it is not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom 9:16. The apostle seems to allude to this story. Esau had a good will to the blessing, and ran for it; but God that showed mercy designed it for Jacob, that the purpose of God according to election might stand, Rom 9:11. The Jews, like Esau, hunted after the law of righteousness (Rom 9:31), yet missed of the blessing of righteousness, because they sought it by the works of the law (Rom 9:32); while the Gentiles, who, like Jacob, sought it by faith in the oracle of God, obtained it by force, with that violence which the kingdom of heaven suffers. See Mat 11:12. [2.] That those who undervalue their spiritual birthright, and can afford to sell it for a morsel of meat, forfeit spiritual blessings, and it is just with God to deny them those favours they were careless of. Those that will part with their wisdom and grace, with their faith and a good conscience, for the honours, wealth, or pleasures, of this world, however they may pretend a zeal for the blessing, have already judged themselves unworthy of it, and so shall their doom be. [3.] That those who lift up hands in wrath lift them up in vain. Esau, instead of repenting of his own folly, reproached his brother, unjustly charged him with taking away the birthright which he had fairly sold to him (Gen 27:36), and conceived malice against him for what he had now done, Gen 27:41. Those are not likely to speed in prayer who turn those resentments upon their brethren which they should turn upon themselves, and lay the blame of their miscarriages upon others, when they should take shame to themselves. [4.] That those who seek not till it is too late will be rejected. This was the ruin of Esau, he did not come in time. As there is an accepted time, a time when God will be found, so there is a time when he will not answer those that call upon him, because they neglected the appointed season. See Pro 1:28. The time of God's patience and our probation will not last always; the day of grace will come to an end, and the door will be shut. Then many that now despise the blessing will seek it carefully; for then they will know how to value it, and will see themselves undone, for ever undone, without it, but to no purpose, Luk 13:25-27. O that we would therefore, in this our day, know the things that belong to our peace!

II. Here is a common blessing bestowed upon Esau.

1. This he desired: Bless me also, Gen 27:34. Hast thou not reserved a blessing for me? Gen 27:36. Note, (1.) The worst of men know how to wish well to themselves; and even those who profanely sell their birthright seem piously to desire the blessing. Faint desires of happiness, without a right choice of the end and a right use of the means, deceive many into their own ruin. Multitudes go to hell with their mouths full of good wishes. The desire of the slothful and unbelieving kills them. Many will seek to enter in, as Esau, who shall not be able, because they do not strive, Luk 13:24. (2.) It is the folly of most men that they are willing to take up with any good (Psa 4:6), as Esau here, who desired but a second-rate blessing, a blessing separated from the birthright. Profane hearts think any blessing as good as that from God's oracle: Hast thou but one? As if he had said, "I will take up with any: though I have not the blessing of the church, yet let me have some blessing."

2. This he had; and let him make his best of it, Gen 27:39, Gen 27:40.

(1.) It was a good thing, and better than he deserved. It was promised him, [1.] That he should have a competent livelihood - the fatness of the earth, and the dew of heaven. Note, Those that come short of the blessings of the covenant may yet have a very good share of outward blessings. God gives good ground and good weather to many that reject his covenant, and have no part nor lot in it. [2.] That by degrees he should recover his liberty. If Jacob must rule (Gen 27:29), Esau must serve; but he has this to comfort him, he shall live by his sword. He shall serve, but he shall not starve; and, at length, after much skirmishing, he shall break the yoke of bondage, and wear marks of freedom. This was fulfilled (2Ki 8:20, 2Ki 8:22) when the Edomites revolted.

(2.) Yet it was far short of Jacob's blessing. For him God had reserved some better thing. [1.] In Jacob's blessing the dew of heaven is put first, as that which he most valued, and desired, and depended upon; in Esau's the fatness of the earth is put first, for it was this that he had the first and principal regard to. [2.] Esau has these, but Jacob has them from God's hand: God give thee the dew of heaven, Gen 27:28. It was enough to Esau to have the possession; but Jacob desired it by promise, and to have it from covenant-love. [3.] Jacob shall have dominion over his brethren: hence the Israelites often ruled over the Edomites. Esau shall have dominion, that is, he shall gain some power and interest, but shall never have dominion over his brother: we never find that the Jews were sold into the hands of the Edomites, or that they oppressed them. But the great difference in that there is nothing in Esau's blessing that points at Christ, nothing that brings him or his into the church and covenant of God, without which the fatness of the earth, and the plunder of the field, will stand him in little stead. Thus Isaac by faith blessed them both according as their lot should be. Some observe that Jacob was blessed with a kiss (Gen 27:27), so was not Esau.

Keil-Delitzsch: Gen 27:30-40

Jacob had hardly left his father, after receiving the blessing ( יצא אך , was only gone out), when Esau returned and came to Isaac, with the game prepared, to receive the blessing. The shock was inconceivable which Isaac received, when he found that he had blessed another, and not Esau-that, in fact, he had blessed Jacob. At the same time he neither could nor would, either curse him on account of the deception which he had practised, or withdraw the blessing imparted. For he could not help confessing to himself that he had sinned and brought the deception upon himself by his carnal preference for Esau. Moreover, the blessing was not a matter of subjective human affection, but a right entrusted by the grace of God to paternal supremacy and authority, in the exercise of which the person blessing, being impelled and guided by a higher authority, imparted to the person to be blest spiritual possessions and powers, which the will of man could not capriciously withdraw. Regarding this as the meaning of the blessing, Isaac necessarily saw in what had taken place the will of God, which had directed to Jacob the blessing that he had intended for Esau. He therefore said, " I have blessed him; yea, he will be ( remain ) blessed "(cf. Heb 12:17). Even the great and bitter lamentation into which Esau broke out could not change his father's mind. To his entreaty in Gen 27:34, " Bless me, even me also, O my father! "he replied, "Thy brother came with subtilty, and hath taken away thy blessing." Esau answered, " Is it that ( הכי ) they have named him Jacob (overreacher), and he has overreached me twice? "i.e., has he received the name Jacob from the fact that he has twice outwitted me? הכי is used "when the cause is not rightly known"(cf. Gen 29:15). To his further entreaty, "Hast thou not reserved a blessing for me?"( אצל , lit., to lay aside), Isaac repeated the substance of the blessing given to Jacob, and added, "and to thee ( לכה for לך as in Gen 3:9), now, what can I do, my son? "When Esau again repeated, with tears, the entreaty that Isaac would bless him also, the father gave him a blessing (Gen 27:39, Gen 27:40), but one which, when compared with the blessing of Jacob, was to be regarded rather as "a modified curse,"and which is not even described as a blessing, but "introduced a disturbing element into Jacob's blessing, a retribution for the impure means by which he had obtained it."" Behold, "it states, "from the fat fields of the earth will thy dwelling be, and from the dew of heaven from above." By a play upon the words Isaac uses the same expression as in Gen 27:28, "from the fat fields of the earth, and from the dew,"but in the opposite sense, מן being partitive there, and privative here, "from = away from."The context requires that the words should be taken thus, and not in the sense of "thy dwelling shall partake of the fat of the earth and the dew of heaven"( Vulg ., Luth ., etc.).

(Note: I cannot discover, however, in Mal 1:3 an authentic proof of the privative meaning, as Kurtz and Delitzsch do, since the prophet's words, "I have hated Esau, and laid his mountains and his heritage waste,"are not descriptive of the natural condition of Idumaea, but of the desolation to which the land was given up.)

Since Isaac said (Gen 27:37) he had given Jacob the blessing of the super-abundance of corn and wine, he could not possibly promise Esau also fat fields and the dew of heaven. Nor would this agree with the words which follows, "By thy sword wilt thou live." Moreover, the privative sense of מן is thoroughly poetical (cf. 2Sa 1:22; Job 11:15, etc.). The idea expressed in the words, therefore, was that the dwelling-place of Esau would be the very opposite of the land of Canaan, viz., an unfruitful land. This is generally the condition of the mountainous country of Edom, which, although not without its fertile slopes and valleys, especially in the eastern portion (cf. Robinson, Pal. ii. p. 552), is thoroughly waste and barren in the western; so that Seetzen says it consists of "the most desolate and barren mountains probably in the world."

The mode of life and occupation of the inhabitants were adapted to the country. " By (lit., on) thy sword thou wilt live; "i.e., thy maintenance will depend on the sword ( על as in Deu 8:3 cf. Isa 28:16), "live by war, rapine, and freebooting"( Knobel ). " And thy brother thou wilt serve; yet it will come to pass, as ( כּאשׁר , lit., in proportion as, cf. Num 27:14) thou shakest (tossest), thou wilt break his yoke from thy neck ." רוּד , "to rove about"(Jer 2:31; Hos 12:1), Hiphil "to cause (the thoughts) to rove about"(Psa 55:3); but Hengstenberg's rendering is the best here, viz., "to shake, sc., the yoke."In the wild, sport-loving Esau there was aptly prefigured the character of his posterity. Josephus describes the Idumaean people as "a tumultuous and disorderly nation, always on the watch on every motion, delighting in mutations"( Whiston's tr.: de bell Judg 4; 1:1-21:25; 1). The mental eye of the patriarch discerned in the son his whole future family in its attitude to its brother-nation, and he promised Edom, not freedom from the dominion of Israel (for Esau was to serve his brother, as Jehovah had predicted before their birth), but only a repeated and not unsuccessful struggle for freedom. And so it was; the historical relation of Edom to Israel assumed the form of a constant reiteration of servitude, revolt, and reconquest. After a long period of independence at the first, the Edomites were defeated by Saul (1Sa 14:47) and subjugated by David (2Sa 8:14); and, in spite of an attempt at revolt under Solomon (1Ki 11:14.), they remained subject to the kingdom of Judah until the time of Joram, when they rebelled. They were subdued again by Amaziah (2Ki 14:7; 2Ch 25:11.), and remained in subjection under Uzziah and Jotham (2Ki 14:22; 2Ch 26:2). It was not till the reign of Ahaz that they shook the yoke of Judah entirely off (2Ki 16:6; 2Ch 28:17), without Judah being ever able to reduce them again. At length, however, they were completely conquered by John Hyrcanus about b.c. 129, compelled to submit to circumcision, and incorporated in the Jewish state (Josephus, Ant. xiii. 9, 1, xv. 7, 9). At a still later period, through Antipater and Herod, they established an Idumaean dynasty over Judea, which lasted till the complete dissolution of the Jewish state.

Thus the words of Isaac to his two sons were fulfilled-words which are justly said to have been spoken "in faith concerning things to come"(Heb 11:20). For the blessing was a prophecy, and that not merely in the case of Esau, but in that of Jacob also; although Isaac was deceived with regard to the person of the latter. Jacob remained blessed, therefore, because, according to the predetermination of God, the elder was to serve the younger; but the deceit by which his mother prompted him to secure the blessing was never approved. On the contrary, the sin was followed by immediate punishment. Rebekah was obliged to send her pet son into a foreign land, away from his father's house, and in an utterly destitute condition. She did not see him for twenty years, even if she lived till his return, and possibly never saw again. Jacob had to atone for his sin against both brother and father by a long and painful exile, in the midst of privation, anxiety, fraud, and want. Isaac was punished for retaining his preference for Esau, in opposition to the revealed will of Jehovah , by the success of Jacob's stratagem; and Esau for his contempt of the birthright, by the loss of the blessing of the first-born. In this way a higher hand prevailed above the acts of sinful men, bringing the counsel and will of Jehovah to eventual triumph, in opposition to human thought and will.

Constable: Gen 11:27--Exo 1:1

II. PATRIARCHAL NARRATIVES 11:27--50:26

One of the significant changes in the emphasis that occurs at this point in Genesis is from cursing in the primeval record to blessing in the patriarchal narratives. The Abrahamic Covenant is most important in this respect. How Abram's family gained these blessings unfolds. Israel could, and we can, identify with their experiences.

"Chapters 1-11 are set in Babylonia; chs. 12-36 are set in Palestine; chs. 37-50 are set in Egypt. (The same kind of tripartite geographical focus emerges from Exodus: [1] 1:1-12:36, in Egypt; [2] 12:37-18:27, to Sinai; [3] 19:1-40:38, at Sinai.) In other words, each part of the Mediterranean world is highlighted in some part of Genesis. The crucial center section of Genesis (chs. 12-36) is bracketed geographically by two sections of the Near Eastern world with whose history that of Israel would be constantly interlocked. . . .

"In chs. 1-11 we read of individuals who had land, but are either losing it or being expelled from it. In chs. 12-50 the emphasis is on individuals who do not have land, but are on the way toward it. One group is losing; another group is expecting.

"Genesis is moving us progressively from generation (chs. 1-2), to degeneration (chs. 3-11), to regeneration (chs. 12-50)."³⁹³

Chapters 1-11 present a structural pattern that carries over into the rest of the Pentateuch.

"The importance of Genesis 1-11 for the rest of the Pentateuch can be seen in the fact that its narrative structure provides a pattern by which the author often shapes subsequent pentateuchal narratives. Thus the order and arrangement of the Creation accounts in Genesis 1-2 exhibit the same pattern as the description of the building of the tabernacle (Ex 25-31); the tabernacle is portrayed as a return to the Garden of Eden. The instructions given to Noah for building the ark foreshadow those given to Moses for building the tabernacle. Furthermore, one can demonstrate that whole sections of laws in the Pentateuch have been grouped and arranged in patterns that parallel the narrative structure of Genesis 1-11."³⁹⁴

"The ancient oriental background to Gen 1-11 shows it to be concerned with rather different issues from those that tend to preoccupy modern readers. It is affirming the unity of God in the face of polytheism, his justice rather than his caprice, his power as opposed to his impotence, his concern for mankind rather than his exploitation. And whereas Mesopotamia clung to the wisdom of primeval man, Genesis records his sinful disobedience. Because as Christians we tend to assume these points in our theology, we often fail to recognize the striking originality of the message of Gen 1-11 and concentrate on subsidiary points that may well be of less moment."³⁹⁵

Some notable changes take place in the second part of Genesis. Instead of the genealogies being prominent and the stories secondary, as in chapters 1-11, the reverse becomes true now. God retreats farther into the background of the events recorded than was the case earlier, and there is corresponding emphasis on the personalities of the patriarchs. The promises to the patriarchs form the central theme of this section, especially those concerning descendants, land, and divine blessing. There also seems to be increasing depth in the moral awareness of the patriarchs as generation follows generation from Abram to Joseph.³⁹⁶

Constable: Gen 25:19--36:1

C. What became of Isaac 25:19-35:29

A new toledot begins with 25:19. Its theme is "the acquisition of the blessing and its development and protection by the Lord."⁶²⁵

Moses set up the whole Jacob narrative in a chiastic structure that emphasizes the fulfillment of the promise of the seed and the seed's prosperity.

"A Oracle sought; Rebekah struggles in childbirth; bekorah birthright; birth; themes of strife, deception, fertility (25:19-34).

B Interlude: strife; deception; berakah blessing; covenant with foreigner (26).

C Deception; berakah stolen; fear of Esau; flight from land (27:1-28:9).

D Encounter (<paga') with the divine at sacred site near border; berakah (28:10-22).

E Internal cycle opens: arrival; Laban at border; deception; wages; Rachel barren; Leah fertile (29:1-30:21).

F Rachel fertile; Jacob increases the herds (30:22-43).

E' Internal cycle closes: departure; Laban at border; deception; wages (31).

D' Encounters (<paga') with divine beings at sacred sites near border; berakah (32).

C' Deception planned; fear of Esau; berakah gift returned; return to land (33).

B' Interlude: strife; deception; covenant with foreigner (34).

A' Oracle fulfilled; Rachel struggles in childbirth; berakah; death resolutions (35:1-22)."⁶²⁶

The Flood story also has a palistrophic structure, and both stories have a similar statement at the middle (turning point): God remembered Noah (8:1) and God remembered Rachel (30:22). This emphasizes that God controls events and saves His people.

". . . the author of Genesis has deliberately split the Jacob-Joseph story into two parts by putting the family history of Esau 36:1-37:1 in the middle. This allows him to alternate the genealogies of the non-elect lines of Ishmael (25:12-18) and Esau (36:1-37:1) with the fuller family histories of the chosen lines of Terah (Abraham) (11:27-25:11), Isaac (Jacob) (25:19-35:29), and Jacob (Joseph) (37:2-50:26) to produce a total of five patriarchal family histories. This matches the five family histories of pre-patriarchal times . . ."⁶²⁷

Constable: Gen 26:34--28:10

5. Jacob's deception for Isaac's blessing 26:34-28:9

Reacting to Isaac's disobedient plan to bless Esau, Jacob and Rebekah stole the blessing by deception. Esau became so angry with Jacob over his action that Jacob had to flee for his life.

Two reports of Esau's marriages (26:34-35 and 28:6-9) frame the major account (27:1-28:5) providing a prologue and epilogue. Esau's marriages are significant because Rebekah used them to persuade Isaac to send Jacob away to get a wife (27:4b) and because they were the reason Isaac did so (28:1).

The main account centers on Isaac giving the blessing.

"A Isaac and the son of the brkh/bkrh (=Esau) (27:1-5).

B Rebekah sends Jacob on the stage (27:6-17).

C Jacob appears before Isaac and receives blessing (27:18-29).

C' Esau appears before Isaac and receives antiblessing (27:30-40).

B' Rebekah sends Jacob from the stage (27:41-45).

A' Isaac and the son of brkh/bkrh (=Jacob!) (27:46-28:5)."⁶⁵⁴

Constable: Gen 27:1--28:6

Isaac's blessing 27:1-28:5

Here we have the third round of Jacob's battle with Esau. The first was at birth (25:21-28) and the second was over the birthright (25:29-34). In all three incidents Jacob manipulated his brother.

"This chapter [27] offers one of the most singular instances of God's overruling providence controlling the affairs of sinful men and so disposing of them that the interests of God's kingdom are safeguarded. Usually the guilt of Jacob is overemphasized, and Esau is regarded as relatively or entirely the innocent party in the transaction. This traditional view requires modification and correction."⁶⁵⁷

"This chapter portrays an entire family attempting to carry out their responsibilities by their physical senses, without faith. . . .

"All the natural senses play a conspicuous part--especially the sense of taste in which Isaac prided himself, but which gave him the wrong answer, Reliance on one's senses for spiritual discernment not only proves fallible, but often fouls up life unduly.

"Most importantly, however, the story is about deception."⁶⁵⁸

An oral blessing was as legally binding as a written will in the ancient Near East.⁶⁵⁹

"As in modern society, inheritance under Nuzi law was effected by testamentary disposition, although the tablets indicate that such a testament was often made orally. One of the tablets tells of a lawsuit between brothers concerning the possession of their late father's slave girl, Sululi-Ishtar. The youngest of three brothers, Tarmiya, was defending his elder brothers' claim to Sululi-Ishtar and the tablet sets out his testimony:

My father, Huya, was sick and lay on a couch; then my father seized my hand and spoke thus to me. "My other sons, being older, have acquired a wife; so I give herewith Sululi-Ishtar as your wife."

"In the end result the Court found in favour of Tarmiya, upholding his father's oral testamentary disposition.

"It also appears from another Nuzi tablet that even an oral testament commenced with an opening introductory statement such as: Now that I am grown old . . . .' which was the legal phraseology to indicate that what was to follow constituted a testamentary disposition. In similar manner, Isaac indicated to his elder son Esau that he wished to bestow upon him his testamentary blessing: Behold now, I am old, I know not the day of my death' (Genesis 27:2)."⁶⁶⁰

27:1-4 Abraham's life ended with happiness, success, and a strong character. In contrast, physical and spiritual decay marked Isaac's old age.⁶⁶¹

"In this the infirmity of his [Isaac's] flesh is evident. At the same time, it was not merely because of his partiality for Esau, but unquestionably on account of the natural rights of the firstborn, that he wished to impart the blessing to him, just as the desire to do this before his death arose from the consciousness of his patriarchal call."⁶⁶²

". . . Isaac's sensuality is more powerful than his theology."⁶⁶³

27:5-17 It seems consistent with the character of Rebekah as presented elsewhere in Genesis to interpret her actions here as commendable. A sincere desire to make sure that Isaac's blessing went to the divinely chosen, more responsible of her sons apparently motivated her. While her motive seems to have been good, her method evidenced lack of faith in God.⁶⁶⁴ She tried to pull the wool over Isaac's eyes.

"Jacob is clearly less concerned with the rightness, the morality, of his mother's suggestion than he is with what happens to him if his disguise is discovered and his impersonation revealed."⁶⁶⁵

People used the black, silk-like hair of the camel-goat of the East (v. 16) as a substitute for human hair as late as the Roman period.⁶⁶⁶

27:18-29 The response to Isaac's blessing in verse 23 is proleptic; it refers to the blessing in verses 27-29, not another blessing that preceded this one.

Isaac uttered his blessing (vv. 27-29) in poetic language and God's Spirit doubtless inspired it since it proved to be prophetic (cf. 49:1-27; Deut. 33; et al.). It was an oracle.

The writer mentioned two of the elements in the Abrahamic promises specifically here: possession of the land, and numerous posterity. He generalized the third element, the blessing of the nations, in verse 29c.

"Since the intention to give the blessing to Esau the firstborn did not spring from proper feelings toward Jehovah and His promises, the blessing itself, as the use of the word Elohim instead of Jehovah or El Shaddai (cf. xxviii. 3) clearly shows, could not rise to the full height of the divine blessings of salvation, but referred chiefly to the relation in which the two brothers and their descendants would stand to one another, the theme with which Isaac's soul was entirely filled. It was only the painful discovery that, in blessing against his will, he had been compelled to follow the saving counsel of God, which awakened in him the consciousness of his patriarchal vocation, and gave him the spiritual power to impart the blessing of Abraham' to the son whom he had kept back, but whom Jehovah had chosen, when he was about to send him away to Haran (xxviii. 3, 4)."⁶⁶⁷

27:30-45 Isaac evidently knew that he had been resisting God's will and finally accepted defeat submissively (v. 33). Besides in that culture a paternal blessing, much more a divine oracle, such as the one Isaac had uttered, was irrevocable.⁶⁶⁸

"By showing that the blessing was irrevocable, even by the father who gave the blessing, the writer underscores an important feature of the blessing--its fulfillment is out of human hands."⁶⁶⁹

Perhaps Isaac did not withdraw the blessing he had given Jacob because he realized that God had overruled his carnal preference for Esau (vv. 39-40).

Isaac's prophecy to Esau was no true blessing. At best he introduced a disturbing element into the blessing he had given Jacob because Jacob had used deception to obtain it.

The mountains of Edom are some of the most desolate and barren of any on earth. They stand to the southeast of the Dead Sea.

The Edomites served, revolted from, and were conquered by the Israelites repeatedly during their history. Saul defeated them after they enjoyed a long period of independence (1 Sam. 14:47). Then David made them his vassals (2 Sam. 8:14). They tried to revolt under Solomon but were unsuccessful (1 Kings 9:14 ff.). The Edomites were subject to Judah until King Joram's reign when they rebelled successfully. In Amaziah's reign Judah again subjugated them (2 Kings 14:7). They finally achieved permanent freedom from Judah during Ahaz's reign (2 Kings 16:6). John Hyrcanus conquered Edom about 129 B.C., forced the Edomites to submit to circumcision, and incorporated them into the Jewish nation. Later through Antipater and Herod they established the Idumean dynasty over Judah that lasted until the destruction of Jerusalem in A.D. 70.

Rebekah feared the loss of both her sons as a result of her plot (v. 45). Esau might have killed Jacob, and Esau then might have fled or the avenger of blood might have slain him (cf. 9:6).

27:46-28:5 Rebekah used her dislike for Esau's wives as an excuse to gain Isaac's permission for Jacob to go to Paddan-aram.⁶⁷⁰ Evidently Rebekah had kept Esau's hatred for Jacob from his aged father because she believed Isaac was near death (v. 41). Rebekah's deceit secured the blessing for Jacob, but resulted in his having to flee from his home. Rebekah never saw him again.

". . . her broaching the subject of Jacob's marriage was a masterstroke: it played equally on Isaac's self-interest and his principles. The prospect of a third Hittite daughter-in-law and a distracted wife would have unmanned even an Abraham."⁶⁷¹

Isaac evidently realized that his desire to give the blessing to Esau was not God's will, so having given it to Jacob (27:27-29) he blessed him further (28:1-4).⁶⁷²

This account is another remarkable demonstration of God's ability to use the sins of men and women to accomplish His purposes and at the same time punish the sinners for their sins.

"What man intends for evil God utilizes for good."⁶⁷³

Many years later the aged Jacob blessed Joseph's younger son Ephraim rather than his older brother Manasseh (48:14-19). He must have remembered how he had deceived his father Isaac to get his blessing. Joseph's approach to Jacob on that occasion was honorable by contrast, and his life was free of the consequences of deceit. This was not true of Jacob's life.

Jacob reaped what he sowed (Gal. 6:7). Laban later deceived him, and later still his own sons (in the case of the sale of Joseph) did so even more cruelly than he deceived Isaac.⁶⁷⁴

Guzik: Gen 27:1-46

Genesis 27 - Jacob Deceptively Gains the Blessing of Isaac

A. Rebekah and Jacob plot to deceive Isaac.

1. (1-4) Isaac's deathbed request to Esau.

Now it came to pass, when Isaac was old and his eyes were so dim that he could not see, that he called Esau his older son and said to him, "My son." And he answered him, "Here I am." Then he said, "Behold now, I am old. I do not know the day of my death. Now therefore, please take your weapons, your quiver and your bow, and go out to the field and hunt game for me. And make me savory food, such as I love, and bring it to me that I may eat, that my soul may bless you before I die."

a. Now it came to pass, when Isaac was old: Isaac believes his time has come to die, and this is his way of "settling his affairs," sort of a last will and testament. Although, Martin Luther calculated Isaac's age to be 137 at this point, he lived to be 180. He lived 43 more years.

b. That my soul may bless you before I die: Strangely, Isaac insisted on giving the blessing to Esau, the one God did not choose, who despised his birthright, and who has married pagan wives. It seems Isaac plainly operated in the flesh here, thinking only of the good food he received from Esau's hunting.

i. Actually, it seems Isaac acted more in the flesh in regard to his glorying in Esau's manly hunting prowess. He actually could not taste the difference between what Esau hunted in the field and what his wife Rebekah could prepare from the flock.

2. (5-10) Rebekah advises Jacob to deceive his father Isaac.

Now Rebekah was listening when Isaac spoke to Esau his son. And Esau went to the field to hunt game and to bring it. So Rebekah spoke to Jacob her son, saying, "Indeed I heard your father speak to Esau your brother, saying, Bring me game and make savory food for me, that I may eat it and bless you in the presence of the LORD before my death.' Now therefore, my son, obey my voice according to what I command you. Go now to the flock and bring me from there two choice kids of the goats, and I will make savory food from them for your father, such as he loves. Then you shall take it to your father, that he may eat it, and that he may bless you before his death."

a. Now therefore, my son, obey my voice according to what I command you: Instead of trusting God to fulfill what He had promised in Genesis 25:23, she goes about to "do what is right" in the flesh. Good intentions don't justify acting in the flesh.

b. I will make savory food from them for your father, such as he loves: But again, Isaac is no less scheming than Rebekah. In the willfulness of his old age, he is determined to pass on the blessing to Esau, despite what the LORD has said and what the boys have shown with their lives.

i. The fact Isaac is trying to dispense the blessing secretly shows he knew what he was wrong. Sadly, in this house, no one trusted anyone else.

3. (11-17) Preparations are made for Jacob's deceptive attempt to steal the blessing.

And Jacob said to Rebekah his mother, "Look, Esau my brother is a hairy man, and I am a smooth-skinned man. Perhaps my father will feel me, and I shall seem to be a deceiver to him; and I shall bring a curse on myself and not a blessing." But his mother said to him, "Let your curse be on me, my son; only obey my voice, and go, get them for me." And he went and got them and brought them to his mother, and his mother made savory food, such as his father loved. Then Rebekah took the choice clothes of her elder son Esau, which were with her in the house, and put them on Jacob her younger son. And she put the skins of the kids of the goats on his hands and on the smooth part of his neck. Then she gave the savory food and the bread, which she had prepared, into the hand of her son Jacob.

a. Perhaps my father will feel me, and I shall seem to be a deceiver to him: Jacob, true to his name ("trickster" or "scoundrel"), is all too willing to go along with this plan. His only concern is whether or not it will succeed.

i. When we are willing to abandon the question of right and wrong, and when our only concern is "what works," we have bought into the modern idea of pragmatism, as much of the church has today.

b. His father . . . Rebekah . . . Esau . . . Jacob: Significantly, at this point, each of these actors in this drama are in the flesh and not in the spirit. Even Esau, in agreeing to Isaac's plan to give him the birthright, disregarded his previous promise to allow Jacob to have the birthright.

i. The worst aspect of this all is they seem to regard the blessing as "magical," as something detached from God's wisdom and will. But the most Isaac can do is recognize God's call and blessing on Jacob. Only God can truly bestow the blessing. Esau could receive the blessing from Isaac a hundred times, but it only matters if God in heaven honors it.

B. Jacob receives the blessing Isaac intended for Esau.

1. (18-27a) Jacob lies to his father, pretending to be Esau.

So he went to his father and said, "My father.' And he said, "Here I am. Who are you, my son?" Jacob said to his father, "I am Esau your firstborn; I have done just as you told me; please arise, sit and eat of my game, that your soul may bless me." But Isaac said to his son, "How is it that you have found it so quickly, my son?" And he said, "Because the LORD your God brought it to me." Then Isaac said to Jacob, "Please come near, that I may feel you, my son, whether you are really my son Esau or not." So Jacob went near to Isaac his father, and he felt him and said, "The voice is Jacob's voice, but the hands are the hands of Esau." And he did not recognize him, because his hands were hairy like his brother Esau's hands; so he blessed him. Then he said, "Are you really my son Esau?" He said, "I am." He said, "Bring it near to me, and I will eat of my son's game, so that my soul may bless you." So he brought it near to him, and he ate; and he brought him wine, and he drank. Then his father Isaac said to him, "Come near now and kiss me, my son." And he came near and kissed him; and he smelled the smell of his clothing,

a. I am Esau your firstborn: Sometimes it is difficult to discern a lie, and whether it is sin or not comes back to the question of intent. But other times it is not difficult at all, and Jacob clearly lies here.

b. Because the Lord your God brought it to me: Jacob, the scoundrel, did not hesitate to bring in God as a party to his deception.

i. How can he do this? Simply because his only concern is "what works." Since he knows God wants him to have the birthright, he will justify any lie or sin he commits in the pursuit of the birthright and say he is making a stand for righteousness!

ii. Jacob probably used the promise and calling of God as an excuse for sin; he justified it to himself by saying his sinful conduct was fulfilling the promise of God.

c. Are you really my son Esau? Even under repeated questioning Jacob stayed confirmed in his lie. Partially, Jacob took advantage of his father's good nature. Isaac probably would not believe his Jacob would lie to him so repeatedly.

2. (27b-29) The blessing is given to Jacob.

And blessed him and said: "Surely, the smell of my son is like the smell of a field which the LORD has blessed. Therefore may God give you of the dew of heaven, of the fatness of the earth, and plenty of grain and wine. Let peoples serve you, and nations bow down to you. Be master over your brethren, and let your mother's sons bow down to you. Cursed be everyone who curses you, and blessed be those who bless you!"

a. And blessed him: Isaac blesses Jacob as the spiritual head of the family. Isaac had the right to pass on this blessing related to the covenant of Abraham, not Ishmael. The son (Jacob or Esau) who received this blessing was able to pass it on to his descendants.

b. May God give you of the dew of heaven, of the fatness of the earth: The words of the blessing are filled with pictures of the LORD's rich bounty, and they echo some of the words of the covenant God made with Abraham.

c. Cursed be everyone who curses you, and blessed be those who bless you: Again, it is important to see it wasn't the bestowal of these words upon Jacob that made him blessed. Instead, Jacob was blessed because God chose him long before (Genesis 26:23). What mattered is that God said the older shall serve the younger (back in Genesis 25:23), not that Isaac said be master over your brethren.

i. "The point is that the sovereign will of God is done, in spite of our or any other person's opposition to it." (Boice)

C. Esau discovers the deception of Jacob.

1. (30-38) Esau's grief at discovering Jacob's deception.

Now it happened, as soon as Isaac had finished blessing Jacob, and Jacob had scarcely gone out from the presence of Isaac his father, that Esau his brother came in from his hunting. He also had made savory food, and brought it to his father, and said to his father, "Let my father arise and eat of his son's game, that your soul may bless me." And his father Isaac said to him, "Who are you?" So he said, "I am your son, your firstborn, Esau." Then Isaac trembled exceedingly, and said, "Who? Where is the one who hunted game and brought it to me? I ate all of it before you came, and I have blessed him; and indeed he shall be blessed." When Esau heard the words of his father, he cried with an exceedingly great and bitter cry, and said to his father, "Bless me; me also, O my father!" But he said, "Your brother came with deceit and has taken away your blessing." And Esau said, "Is he not rightly named Jacob? For he has supplanted me these two times. He took away my birthright, and now look, he has taken away my blessing!" And he said, "Have you not reserved a blessing for me?" Then Isaac answered and said to Esau, "Indeed I have made him your master, and all his brethren I have given to him as servants; with grain and wine I have sustained him. What shall I do now for you, my son?" And Esau said to his father, "Have you only one blessing, my father? Bless me; me also, O my father!" And Esau lifted up his voice and wept.

a. Isaac trembled exceedingly: This phrase is very strong. It could be translated, "Isaac trembled most excessively with a great trembling." (Morris)

b. Isaac trembled exceedingly: Isaac was troubled because he knew he had tried to box God in, to defeat God's plan, and God had beaten him. He realized he would always be defeated when he tried to resist God's will, even when he didn't like it. And he came to learn that despite his arrogance against God's will, God's will was glorious.

i. Later, in Hebrews 11:20, it says By faith Isaac blessed Jacob and Esau concerning things to come. Where was the faith? Here it is, after Isaac's attempt to thwart the will of God has been destroyed and he said of Jacob, "and indeed he shall be blessed."

c. He took away my birthright: Both Isaac and Esau are grieved when they figure out what Jacob did, and now Esau is concerned about the birthright! Previously (in Genesis 25:22-34), he was willing to sell his birthright for a bowl of stew, and he despised his birthright. Now he wanted the material and political advantages of the birthright.

i. When he saw it as a spiritual birthright, Esau did not value the birthright, but now that he sees it in material and political terms, he wanted it.

d. He took away my birthright: Esau is also more than willing to rewrite history. Though he is right in accusing Jacob of acting true to his nature when he took the birthright from Esau the first time, he neglects to mention he sold the birthright for a bowl of stew, and he despised his birthright.

i. Esau cannot truly say that Jacob took away my birthright. Esau gave it away, and God is Lord over the birthright anyway.

e. Bless me, even me also, O my father! This is more spiritual concern than we have ever seen in Esau, though even this is colored with material and political concern.

f. Esau lifted up his voice and wept: Esau's tears were the tears of frustrated selfishness, not of regret for his own sin and despising of his birthright.

i. Looking carefully lest anyone fall short of the grace of God; lest any root of bitterness springing up cause trouble, and by this many become defiled; lest there be any fornicator or profane person like Esau, who for one morsel of food sold his birthright. For you know that afterward, when he wanted to inherit the blessing, he was rejected, for he found no place for repentance, though he sought it diligently with tears. (Hebrews 12:15-17)

2. (39-40) Isaac gives a limited blessing to Esau.

Then Isaac his father answered and said to him: "Behold, your dwelling shall be of the fatness of the earth, and of the dew of heaven from above. By your sword you shall live, and you shall serve your brother; and it shall come to pass, when you become restless, that you shall break his yoke from your neck."

a. Behold, your dwelling shall be of the fatness of the earth: Barnhouse (and others) indicate the "blessing" Isaac bestowed on Esau actually says, "your dwelling shall be from the fatness of the earth." That is, Esau and his descendants would be desert-dwellers.

b. You shall serve your brother: Esau would be under Jacob, but not forever. The promise also was that Esau would break his yoke from your neck.

3. (41-46) Esau's anger; Rebekah makes plans for Jacob to flee.

So Esau hated Jacob because of the blessing with which his father blessed him, and Esau said in his heart, "The days of mourning for my father are at hand; then I will kill my brother Jacob." And the words of Esau her older son were told to Rebekah. So she sent and called Jacob her younger son, and said to him, "Surely your brother Esau comforts himself concerning you by intending to kill you. Now therefore, my son, obey my voice: arise, flee to my brother Laban in Haran. And stay with him a few days, until your brother's fury turns away, until your brother's anger turns away from you, and he forgets what you have done to him; then I will send and bring you from there. Why should I be bereaved also of you both in one day?" And Rebekah said to Isaac, "I am weary of my life because of the daughters of Heth; if Jacob takes a wife of the daughters of Heth, like these who are the daughters of the land, what good will my life be to me?"

a. Then I will kill my brother Jacob: Esau's somewhat spiritual concern for the blessing of his father quickly vanishes in a bitter hatred of Jacob, a bitter hatred having murderous intent. Esau planned to kill Jacob as soon as Isaac died, and this is a comfort to Esau.

i. Revenge is a comforting thought to those who feel they have been wronged like Esau. If only Esau knew Isaac would live another 43 years!

ii. Perhaps Esau was going to test just how blessed Jacob was. His intention may have been to kill him in an attempt to defeat God's revealed will regarding the birthright.

b. Stay with him a few days: The few days Jacob was to stay with Laban and Rebekah's family in Haran will turn out to be more than 20 years. Yet, God will fulfill His purpose in all of it.

c. If Jacob takes a wife of the daughters of Heth, like these who are the daughters of the land, what good will my life be to me? Rebekah successfully maneuvered Isaac into telling Jacob to leave. "Rebekah's diplomatic victory was complete; but she would never see her son again." (Kidner)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Genesis (Book Introduction)

GENESIS, the book of the origin or production of all things, consists of two parts: the first, comprehended in the first through eleventh chapters, gives a general history; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected; the one, which sets out with an account of the descent of the human race from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, namely, the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the frequent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prove of course that Moses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displayed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition, or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2Pe 1:21).

JFB: Genesis (Outline)

• THE CREATION OF HEAVEN AND EARTH. (Gen 1:1-2)
• THE FIRST DAY. (Gen 1:3-5)
• SECOND DAY. (Gen 1:6-8)
• THIRD DAY. (Gen 1:9-13)
• FOURTH DAY. (Gen 1:14-19)
• FIFTH DAY. The signs of animal life appeared in the waters and in the air. (Gen 1:20-23)
• SIXTH DAY. A farther advance was made by the creation of terrestrial animals, all the various species of which are included in three classes: (1) cattle, the herbivorous kind capable of labor or domestication. (Gen 1:24-31)
• THE NARRATIVE OF THE SIX DAYS' CREATION CONTINUED. The course of the narrative is improperly broken by the division of the chapter. (Gen 2:1)
• THE FIRST SABBATH. (Gen 2:2-7)
• THE GARDEN OF EDEN. ( Gen 8-17)
• THE MAKING OF WOMAN, AND INSTITUTION OF MARRIAGE. (Gen 2:18-25)
• THE TEMPTATION. (Gen 3:1-5)
• THE FALL. (Gen 3:6-9)
• THE EXAMINATION. (Gen 3:10-13)
• THE SENTENCE. (Gen 3:14-24)
• BIRTH OF CAIN AND ABEL. (Gen. 4:1-26)
• GENEALOGY OF THE PATRIARCHS. (Gen. 5:1-32)
• WICKEDNESS OF THE WORLD. (Gen. 6:1-22)
• ENTRANCE INTO THE ARK. (Gen. 7:1-24)
• ASSUAGING OF THE WATERS. (Gen 8:1-14)
• DEPARTURE FROM THE ARK. (Gen 8:15-22)
• COVENANT. (Gen 9:1-7)
• RAINBOW. (Gen. 9:8-29)
• GENEALOGIES. (Gen. 10:1-32)
• CONFUSION OF TONGUES. (Gen. 11:1-32) the whole earth was of one language. The descendants of Noah, united by the strong bond of a common language, had not separated, and notwithstanding the divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the divine will; but a numerous body, seemingly the aggressive horde mentioned (Gen 10:10), determined to please themselves by occupying the fairest region they came to.
• CALL TO ABRAM. (Gen. 12:1-20)
• RETURN FROM EGYPT. (Gen. 13:1-18)
• WAR. (Gen. 14:1-24)
• DIVINE ENCOURAGEMENT. (Gen. 15:1-21)
• BESTOWMENT OF HAGAR. (Gen. 16:1-16)
• RENEWAL OF THE COVENANT. (Gen. 17:1-27)
• ENTERTAINMENT OF ANGELS. (Gen 18:1-8)
• REPROOF OF SARAH. An inquiry about his wife, so surprising in strangers, the subject of conversation, and the fulfilment of the fondly cherished promise within a specified time, showed Abraham that he had been entertaining more than ordinary travellers (Heb 13:2). (Gen 18:9-15)
• DISCLOSURE OF SODOM'S DOOM. (Gen 18:16-22)
• ABRAHAM'S INTERCESSION. (Gen 18:23-33)
• LOT'S ENTERTAINMENT. (Gen. 19:1-38)
• ABRAHAM'S DENIAL OF HIS WIFE. (Gen. 20:1-18)
• BIRTH OF ISAAC. (Gen 21:1-13)
• EXPULSION OF ISHMAEL. (Gen 21:14-21)
• COVENANT. (Gen 21:22-34)
• OFFERING ISAAC. (Gen. 22:1-19)
• AGE AND DEATH OF SARAH. (Gen 23:1-2)
• PURCHASE OF A BURYING-PLACE. (Gen. 23:3-20)
• A MARRIAGE COMMISSION. (Gen 24:1-9)
• THE JOURNEY. (Gen. 24:10-67)
• SONS OF ABRAHAM. (Gen 25:1-6)
• DEATH OF ABRAHAM. (Gen 25:7-11)
• DESCENDANTS OF ISHMAEL. Before passing to the line of the promised seed, the historian gives a brief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled--first, in the greatness of his posterity (compare Gen 17:20); and, secondly, in their independence. (Gen 25:12-18)
• HISTORY OF ISAAC. (Gen 25:19-34)
• SOJOURN IN GERAR. (Gen. 26:1-35)
• INFIRMITY OF ISAAC. (Gen. 27:1-27)
• THE BLESSING. (Gen. 27:28-46)
• JACOB'S DEPARTURE. (Gen. 28:1-19)
• JACOB'S VOW. (Gen 28:20-22)
• THE WELL OF HARAN. (Gen. 29:1-35)
• DOMESTIC JEALOUSIES. (Gen. 30:1-24)
• JACOB'S COVENANT WITH LABAN. (Gen. 30:25-43)
• ENVY OF LABAN AND SONS. (Gen. 31:1-21)
• LABAN PURSUES JACOB--THEIR COVENANT AT GILEAD. (Gen. 31:22-55)
• VISION OF ANGELS. (Gen 32:1-2)
• MISSION TO ESAU. (Gen 32:3-32)
• KINDNESS OF JACOB AND ESAU. (Gen 33:1-11)
• THE PARTING. (Gen 33:12-20)
• THE DISHONOR OF DINAH. (Gen. 34:1-31) Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to JOSEPHUS, she had been attending a festival; but it is highly probable that she had been often and freely mixing in the society of the place and that she, being a simple, inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her.
• REMOVAL TO BETHEL. (Gen 35:1-15)
• BIRTH OF BENJAMIN--DEATH OF RACHEL, &c. (Gen 35:16-27)
• DEATH OF ISAAC. (Gen 35:28-29)
• POSTERITY OF ESAU. (Gen. 36:1-43)
• PARENTAL PARTIALITY. (Gen 37:1-4)
• THE DREAMS OF JOSEPH. (Gen. 37:5-36)
• JUDAH AND FAMILY. (Gen. 38:1-30)
• JOSEPH IN POTIPHAR'S HOUSE. (Gen. 39:1-23)
• TWO STATE PRISONERS. (Gen 40:1-8)
• THE BUTLER'S DREAM. (Gen 40:9-15)
• THE BAKER'S DREAM. (Gen 40:16-23)
• PHARAOH'S DREAM. (Gen. 41:1-24)
• JOSEPH INTERPRETS PHARAOH'S DREAMS. (Gen 41:25-36)
• JOSEPH MADE RULER OF EGYPT. (Gen. 41:37-57)
• JOURNEY INTO EGYPT. (Gen. 42:1-38)
• PREPARATIONS FOR A SECOND JOURNEY TO EGYPT. (Gen 43:1-14)
• ARRIVAL IN EGYPT. (Gen. 43:15-30)
• THE DINNER. (Gen 43:31-34)
• POLICY TO STAY HIS BRETHREN. (Gen. 44:1-34)
• JOSEPH MAKING HIMSELF KNOWN. (Gen. 45:1-28)
• SACRIFICE AT BEER-SHEBA. (Gen 46:1-4)
• IMMIGRATION TO EGYPT. (Gen. 46:5-27)
• ARRIVAL IN EGYPT. (Gen 46:28-34)
• JOSEPH'S PRESENTATION AT COURT. (Gen. 47:1-31)
• JOSEPH'S VISIT TO HIS SICK FATHER. (Gen. 48:1-22)
• PATRIARCHAL BLESSING. (Gen. 49:1-33)
• MOURNING FOR JACOB. (Gen. 50:1-26)

TSK: Genesis (Book Introduction)

The Book of Genesis is the most ancient record in the world; including the History of two grand and stupendous subjects, Creation and Providence; of each of which it presents a summary, but astonishingly minute and detailed accounts. From this Book, almost all the ancient philosophers, astronomers, chronologists, and historians have taken their respective data; and all the modern improvements and accurate discoveries in different arts and sciences, have only served to confirm the facts detailed by Moses, and to shew, that all the ancient writers on these subjects have approached, or receded from, truth and the phenomena of Nature, in exactly the same proportion as they have followed or receded from, the Mosaic history. The great fact of the deluge is fully confirmed by the fossilised remains in every quarter of the globe. Add to this, that general traditions of the deluge have been traced among the Egyptians, Chinese, Japanese, Hindoos, Burmans, ancient Goths and Druids, Mexicans, Peruvians, Brazilians, North American Indians, Greenlanders, Otaheiteans, Sandwich Islanders, and almost every nation under heaven; while the allegorical turgidity of these distorted traditions sufficiently distinguishes them from the unadorned simplicity of the Mosaic narrative. In fine, without this history the world would be in comparative darkness, not knowing whence it came, nor whither it goeth. In the first page, a child may learn more in an hour, than all the philosophers in the world learned without it in a thousand years. (The original publisher remembers these words addressed to him and other boys in the year 1780, by his excellent tutor, the later Rev. John Ryland, of Northampton.)

TSK: Genesis 27 (Chapter Introduction)

Overview

Gen 27:1, Isaac sends Esau for venison; Gen 27:6, Rebekah instructs Jacob to obtain the blessing; Gen 27:14, Jacob, feigning to be Esau, obtains it; Gen 27:30, Esau brings venison; Gen 27:33, Isaac trembles; Gen 27:34, Esau complains, and by importunity obtains a blessing; Gen 27:41, He threatens Jacob’s life; Gen 27:42, Rebekah disappoints him, by sending Jacob away.

Poole: Genesis 27 (Chapter Introduction)

CHAPTER 27

Isaac being aged, sends Esau for venison, that he might eat thereof, and bless him, Gen 27:1-4 . Esau obeys his father, Gen 27:5 . Rebekah hearing it, tells Jacob, Gen 27:6,7 . Her contrivance and advice to him to intercept the blessing, Gen 27:8-10 . Jacob is afraid of a curse instead of a blessing, Gen 27:11,12 . His mother encourageth him, Gen 27:13 . He complies; puts on Esau’ s raiment, and the skins of the kids; goes with the venison his mother prepared: Isaac eats of it, and blesseth him, Gen 27:14-29 . Esau brings the venison he had taken, Gen 27:30,31 . Isaac is exceedingly surprised, but confirms the blessing on Jacob, Gen 27:32,33 . Esau weeps bitterly, and prays for a blessing, Gen 27:34 . Expostulates with his father, and obtains one, Gen 27:36-40 . Esau hates Jacob, Gen 27:41 . Rebekah hears of it, Gen 27:42 . She advises Jacob to go to her kindred, Gen 27:43,44 . Complains of Esau’ s wives to Isaac, Gen 27:46 .

1700 Isaac was about one hundred and thirty-seven years old.

MHCC: Genesis (Book Introduction)

Genesis is a name taken from the Greek, and signifies " the book of generation or production;" it is properly so called, as containing an account of the origin of all things. There is no other history so old. There is nothing in the most ancient book which exists that contradicts it; while many things recorded by the oldest heathen writers, or to be traced in the customs of different nations, confirm what is related in the book of Genesis.

MHCC: Genesis 27 (Chapter Introduction)

(Gen 27:1-5) Isaac sends Esau for venison.

(Gen 27:6-17) Rebekah teaches Jacob to obtain the blessing.

(Gen 27:18-29) Jacob, pretending to be Esau, obtains the blessing.

(Gen 27:30-40) Isaac's fear, Esau's importunity.

(Gen 27:41-46) Esau threatens Jacob's life, Rebekah sends Jacob away.

Matthew Henry: Genesis (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Moses, Called Genesis

We have now before us the holy Bible, or book, for so bible signifies. We call it the book, by way of eminency; for it is incomparably the best book that ever was written, the book of books, shining like the sun in the firmament of learning, other valuable and useful books, like the moon and stars, borrowing their light from it. We call it the holy book, because it was written by holy men, and indited by the Holy Ghost; it is perfectly pure from all falsehood and corrupt intention; and the manifest tendency of it is to promote holiness among men. The great things of God's law and gospel are here written to us, that they might be reduced to a greater certainty, might spread further, remain longer, and be transmitted to distant places and ages more pure and entire than possibly they could be by report and tradition: and we shall have a great deal to answer for if these things which belong to our peace, being thus committed to us in black and white, be neglected by us as a strange and foreign thing, Hos 8:12. The scriptures, or writings of the several inspired penmen, from Moses down to St. John, in which divine light, like that of the morning, shone gradually (the sacred canon being now completed), are all put together in this blessed Bible, which, thanks be to God, we have in our hands, and they make as perfect a day as we are to expect on this side of heaven. Every part was good, but all together very good. This is the light that shines in a dark place (2Pe 1:19), and a dark place indeed the world would be without the Bible.

We have before us that part of the Bible which we call the Old Testament, containing the acts and monuments of the church from the creation almost to the coming of Christ in the flesh, which was about four thousand years - the truths then revealed, the laws then enacted, the devotions then paid, the prophecies then given, and the events which concerned that distinguished body, so far as God saw fit to preserve to us the knowledge of them. This is called a testament, or covenant ( diatheke ), because it was a settled declaration of the will of God concerning man in a federal way, and had its force from the designed death of the great testator, the Lamb slain from the foundation of the world, Rev 8:8. It is called the Old Testament, with relation to the New, which does not cancel and supersede it, but crown and perfect it, by the bringing in of that better hope which was typified and foretold in it; the Old Testament still remains glorious, though the New far exceeds in glory, 2Co 3:9.

We have before us that part of the Old Testament which we call the Pentateuch, or five books of Moses, that servant of the Lord who excelled all the other prophets, and typified the great prophet. In our Saviour's distribution of the books of the Old Testament into the law, the prophets, and the psalms, or Hagiographa , these are the law; for they contain not only the laws given to Israel, in the last four, but the laws given to Adam, to Noah, and to Abraham, in the first. These five books were, for aught we know, the first that ever were written; for we have not the least mention of any writing in all the book of Genesis, nor till God bade Moses write (Exo 17:14); and some think Moses himself never learned to write till God set him his copy in the writing of the ten Commandments upon the tables of stone. However, we are sure these books are the most ancient writings now extant, and therefore best able to give us a satisfactory account of the most ancient things.

We have before us the first and longest of those five books, which we call Genesis, written, some think, when Moses was in Midian, for the instruction and comfort of his suffering brethren in Egypt: I rather think he wrote it in the wilderness, after he had been in the mount with God, where, probably, he received full and particular instructions for the writing of it. And, as he framed the tabernacle, so he did the more excellent and durable fabric of this book, exactly according to the pattern shown him in the mount, into which it is better to resolve the certainty of the things herein contained than into any tradition which possibly might be handed down from Adam to Methuselah, from him to Shem, from him to Abraham, and so to the family of Jacob. Genesis is a name borrowed from the Greek. It signifies the original, or generation: fitly is this book so called, for it is a history of originals - the creation of the world, the entrance of sin and death into it, the invention of arts, the rise of nations, and especially the planting of the church, and the state of it in its early days. It is also a history of generations - the generations of Adam, Noah, Abraham, etc., not endless, but useful genealogies. The beginning of the New Testament is called Genesis too (Mat 1:1), Biblos geneseos the book of the genesis, or generation, of Jesus Christ. Blessed be God for that Book which shows us our remedy, as this opens our wound. Lord, open our eyes, that we may see the wondrous things both of thy law and gospel!

Matthew Henry: Genesis 27 (Chapter Introduction)

In this chapter we return to the typical story of the struggle between Esau and Jacob. Esau had profanely sold the birthright to Jacob; but Esau hopes he shall be never the poorer, nor Jacob the richer, for that bargain, while he preserves his interest in his father's affections, and so secures the blessing. Here therefore we find how he was justly punished for his contempt of the birthright (of which he foolishly deprived himself) with the loss of the blessing, of which Jacob fraudulently deprives him. Thus this story is explained, Heb 12:16, Heb 12:17, " Because he sold the birthright, when he would have inherited the blessing he was rejected." For those that make light of the name and profession of religion, and throw them away for a trifle, thereby forfeit the powers and privileges of it. We have here, I. Isaac's purpose to entail the blessing upon Esau (Gen 27:1-5). II. Rebekah's plot to procure it for Jacob (Gen 27:6-17). III. Jacob's successful management of the plot, and his obtaining the blessing (Gen 27:18-29). IV. Esau's resentment of this, in which, 1. His great importunity with his father to obtain a blessing (Gen 27:30-40). 2. His great enmity to his brother for defrauding him of the first blessing (Gen 27:41, etc.).

Constable: Genesis (Book Introduction)

Introduction

Title

Each book of the Pentateuch (the first five books of the Old Testament, called the Torah [instruction] by the Jews) originally received its title in the Hebrew Bible from the first word or words in the book.¹ The Hebrew word translated "in the beginning" is beresit. The English title "Genesis," however, has come to us from the Latin Vulgate translation of Jerome (Liber Genesis). The Latin title came from the Septuagint translation (the Greek translation of the Old Testament made about 300 years before Christ). "Genesis" is a transliteration of the Greek word geneseos, the Greek word that translates the Hebrew toledot. This Hebrew word is the key word in identifying the structure of Genesis, and the translators have usually rendered it "account" or "generations" (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1, 9; 37:2).

Date

The events recorded date back to the creation of the world.

Many Christians believe the earth is millions of years old. They base this belief on the statements of scientists and understand Scripture in the light of these statements. Likewise, many Christians believe that the human race began hundreds of thousands of years ago for the same reason.

Most evangelicals who take the Scriptures seriously believe that the earth is not much older than 10, 000 years. They base this on the genealogies in Scripture (Gen. 5; 10; 11; et al.), which they understand to be "open" (i.e., not complete). Evangelicals usually hold to a more recent date for man's creation, also for the same reason.

A smaller group of evangelicals believes that the genealogies are either "closed" (i.e., complete) or very close to complete. This leads us to date the creation of the world and man about 6, 000 years ago.²

Liberal interpreters have placed the date of composition of Genesis much later than Moses' lifetime.

If one accepts Mosaic authorship, as most conservative evangelicals do, the date of composition of Genesis must be within Moses' lifetime (ca. 1525-1405 B.C.). This book was perhaps originally intended to encourage the Israelites to trust in their faithful, omnipotent God as they anticipated entrance into the Promised Land from Kadesh Barnea or from the Plains of Moab.³ Moses may have written it earlier to prepare them for the Exodus,⁴ but this seems less likely.

Writer

The authorship of the Pentateuch has been the subject of great controversy among professing Christians since Spinoza introduced "higher criticism" of the Bible in the seventeenth century. The "documentary hypothesis," which developed from his work, is that Moses did not write the Pentateuch, as most scholars in Judaism and the church until that day believed. Instead, it was the product of several writers who lived much later than Moses. A redactor (editor) or redactors combined these several documents into the form we have now. These documents (J, E, D, P, and others) represent a Yahwistic tradition, an Elohistic tradition, a Deuteronomic tradition, a Priestly tradition, etc.⁵

The evidence that Moses wrote the Pentateuch is conclusive if one believes that Jesus Christ spoke the truth when He attributed authorship to Moses (Matt. 19:8; Mark 7:10; Luke 18:29-31; 20:37; 24:27; John 7:19). Jesus Christ did not specifically say that Moses wrote Genesis, but in our Lord's day the Jews regarded the Pentateuch (Torah) as a whole unit. They recognized Moses as the author of all five books. Consequently they would have understood what Jesus said about any of the five books of Moses as an endorsement of the Mosaic authorship of them all.⁶

Scope

The events recorded in Genesis stretch historically from Creation to Joseph's death, a period of at least 2500 years. The first part of the book (ch. 1-11) is not as easy to date precisely as the second part (ch. 12-50). The history of the patriarchs recorded in this second main division of the text covers a period of about 300 years.

The scope of the book progressively and consistently narrows. The selection of content included in Genesis points to the purpose of the divine author: to reveal the history of and basic principles involved in God's relationship with people.⁷

Purpose

Genesis provides the historical basis for the rest of the Bible and the Pentateuch, particularly the Abrahamic Covenant. Chapters 1-11 give historical background essential to understanding that covenant, and chapters 12-50 record the covenant and its initial outworking. The Abrahamic Covenant continues to be the basic arrangement by which God operates in dealing with humanity throughout the Pentateuch and the rest of the Bible.

"The real theme of the Pentateuch is the selection of Israel from the nations and its consecration to the service of God and His Laws in a divinely appointed land. The central event in the development of this theme is the divine covenant with Abraham and its . . . promise to make his offspring into the people of God and to give them the land of Canaan as an everlasting inheritance."⁸

Genesis provides an indispensable prologue to the drama that unfolds in Exodus and the rest of the Pentateuch. The first 11 chapters constitute a prologue to the prologue.

"Two opposite progressions appear in this prologue [chs. 1-11]: (a) God's orderly Creation with its climax in His blessing of man, and (b) the totally disintegrating work of sin with its two greatest curses being the Flood and the dispersion at Babel.⁹ The first progression demonstrates God's plan to bring about perfect order from the beginning in spite of what the reader may know of man's experience. The second progression demonstrates the great need of God's intervention to provide the solution for the corrupt human race."¹⁰

Theology

"The subject matter of the theology in Genesis is certainly God's work in establishing Israel as the means of blessing the families of the earth. This book forms the introduction to the Pentateuch's main theme of the founding of the theocracy, that is, the rule of God over all Creation. It presents the origins behind the founding of the theocracy: the promised blessing that Abraham's descendants would be in the land.

"Exodus presents the redemption of the seed out of bondage and the granting of a covenant to them. Leviticus is the manual of ordinances enabling the holy God to dwell among His people by making them holy. Numbers records the military arrangement and census of the tribes in the wilderness, and shows how God preserves His promised blessings from internal and external threats. Deuteronomy presents the renewal of the covenant.

"In the unfolding of this grand program of God, Genesis introduces the reader to the nature of God as the sovereign Lord over the universe who will move heaven and earth to establish His will. He seeks to bless mankind, but does not tolerate disobedience and unbelief. Throughout this revelation the reader learns that without faith it is impossible to please God' (Heb. 11:6)."¹¹

Message¹²

The message of the Bible might be the best place to begin our study of the Old Testament. What is the Bible all about? We could state it as follows: God desires to glorify Himself by blessing humankind.

The message of the Pentateuch (Torah) is that people can experience God's blessing by trusting Him (believing His word) and by obeying Him (following His initiative).

Genesis is in the Bible primarily to teach us this lesson. People can enjoy a personal relationship with God and thereby realize their own fulfillment as human beings only through trust in God and obedience to God. This is the message statement. Genesis reveals that God is faithful to His promises and powerful enough to bring them to fulfillment.

Genesis reveals that God originally intended people to have an immediate relationship with their Creator. Evidences for this are as follows.

1. God made man as a special creation (2:7).

2. He made man with special care (2:7).

3. He made man in His own image (1:26-27).

4. He regarded man as His son (1:28-30).

5. He consistently demonstrated concern for man's welfare (3:9).

God's immediate relationship with Adam was broken by the Fall (ch. 3). In the Fall man did two things.

1. He failed to trust God's goodness with his mind.

2. He rebelled against God's government with his will (3:6).

God then took the initiative to re-establish the relationship with man that He had created man to enjoy. He provided a covering for man's sin until He would finally remove it. This temporary covering came through the sacrificial system.

Throughout Genesis we see that people in general consistently failed to trust and obey God (e.g., in Noah's day, at Babel, in the patriarchal period).

Genesis also records what God has done to encourage people to trust and obey Him. It is only by living by these two principles that people can enjoy a relationship with God and realize all that God created them to experience.

On the one hand, Genesis reveals much about the person and work of God. This revelation helps us trust and obey Him. It is through His personal revelations to the main characters in Genesis that God revealed Himself initially (e.g., Adam and Eve, Noah, the patriarchs).

On the other hand, Genesis reveals much about the nature of man. Not only did God reveal the perversity of man, but He also identified positive examples of faith and obedience in the lives of the godly.

In Genesis we learn that faith in God is absolutely essential if we are to have fellowship with Him and realize our potential as human beings.

Faith is the law of life. If one lives by faith he flourishes, but if he does not, he fails. The four patriarchs are primarily examples of what faith is and how it manifests itself. In each of their lives we learn something new about faith.

Abraham's faith demonstrates unquestioning obedience. When God told him to do something, he did it. This is the most basic characteristic of faith. That is one reason why Abraham is "the father of the faithful." God revealed Himself nine times to Abraham and each time Abraham's response was unquestioning obedience.

Isaac's faith helps us see the quality of passive acceptance that characterizes true faith in God. This was his response to God's two revelations to him.

Jacob's story is one of conflict with God until he came to realize his own limitations. Then he trusted God. We can see his faith in his acknowledged dependence on God. God's seven revelations to him eventually led him to this position.

Joseph's life teaches us what God can do with a person who trusts Him consistently in the face of adversity. The outstanding characteristic of Joseph's life was his faithful loyalty to God. He believed God's two revelations to him in dreams even though God's will did not seem to be working out as he thought it would. Patient faith and its reward shine through the story of Joseph.

Faith, the key concept in Genesis, means trusting that what God has prescribed is indeed best for me and waiting for God to provide what He has promised. A person of faith is one who commits to acting on this basis even though he or she may not see how it is best.

The Pentateuch is all about God, man, and our relationship. In our study of it, we will be building a model to show how each new book builds on what has preceded. The key concept in Genesis is faith.

Constable: Genesis (Outline)

Outline

The structure of Genesis is very clear. The phrase "the generations of" (toledot in Hebrew, from yalad meaning "to bear, to generate") occurs ten times (really eleven times since 36:9 repeats 36:1), and in each case it introduces a new section of the book.¹³ The first part of Genesis is introductory and sets the scene for what follows. An outline of Genesis based on this structure is as follows.

1. Introduction 1:1-2:3

2. The generations of heaven and earth 2:4-4:26

3. The generations of Adam 5:1-6:8

4. The generations of Noah 6:9-9:29

5. The generations of the sons of Noah 10:1-11:9

6. The generations of Shem 11:10-26

7. The generations of Terah 11:27-25:11

8. The generations of Ishmael 25:12-18

9. The generations of Isaac 25:19-35:29

10. The generations of Esau 36:1-43

11. The generations of Jacob 37:1-50:26

A full expository outline designed to highlight the relative emphases of the book follows. We shall follow this outline in these notes as we seek to unpack the message of the book.

I. Primeval events 1:1-11:26

A. The story of creation 1:1-2:3

1. An initial statement of creation 1:1

2. Conditions at the time of creation 1:2

3. The six days of creation 1:3-31

4. The seventh day 2:1-3

B. What became of the creation 2:4-4:26

1. The garden of Eden 2:4-3:24

2. The murder of Abel 4:1-16

3. The spread of civilization and sin 4:17-26

C. What became of Adam 5:1-6:8

1. The effects of the curse on humanity ch. 5

2. God's sorrow over man's wickedness 6:1-8

D. What became of Noah 6:9-9:29

1. The Flood 6:9-8:22

2. The Noahic Covenant 9:1-17

3. The curse on Canaan 9:18-29

E. What became of Noah's sons 10:1-11:9

1. The table of nations ch. 10

2. The dispersion at Babel 11:1-9

F. What became of Shem 11:10-26

II. Patriarchal narratives 11:27-50:26

A. What became of Terah 11:27-25:11

1. Terah and Abraham's obedience 11:27-12:9

2. Abram in Egypt 12:10-20

3. Abram's separation from Lot ch. 13

4. Abram's military victory ch. 14

5. The Abrahamic covenant ch. 15

6. The birth of Ishmael ch. 16

7. The sign of circumcision ch. 17

8. Yahweh's visit to Abraham 18:1-15

9. Abraham's intercession for Lot 18:16-33

10. The destruction of Sodom ch. 19

11. Abraham's sojourn at Gerar ch. 20

12. The birth of Isaac 21:1-21

13. Abimelech's treaty with Abraham 21:22-34

14. The sacrifice of Isaac 22:1-19

15. The descendants of Nahor 22:20-24

16. The purchase of Sarah's tomb ch. 23

17. The choice of a bride for Isaac ch. 24

18. Abraham's death 25:1-11

B. What became of Ishmael 25:12-18

C. What became of Isaac 25:19-35:29

1. Isaac's twin sons 25:19-26

2. The sale of the birthright 25:27-34

3. Isaac and Abimelech 26:1-11

4. Isaac's wells 26:12-33

5. Jacob's deception for Isaac's blessing 26:34-28:9

6. Jacob's vision at Bethel 28:10-22

7. Jacob's marriages and Laban's deception 29:1-30

8. Jacob's mishandling of God's blessings 29:31-30:24

9. Jacob's new contract with Laban 30:25-43

10. Jacob's flight from Haran ch. 31

11. Jacob's attempt to appease Esau 32:1-21

12. Jacob at the Jabbok 32:22-32

13. Jacob's meeting with Esau and his return to Canaan ch. 33

14. The rape of Dinah and the revenge of Simeon and Levi ch. 34

15. Jacob's return to Bethel ch. 35

D. What became of Esau 36:1-37:1

E. What became of Jacob 37:2-50:26

1. God's choice of Joseph 37:2-11

2. The sale of Joseph into Egypt 37:12-36

3. Judah and Tamar ch. 38

4. Joseph in Potiphar's house ch. 39

5. The prisoners' dreams and Joseph's interpretations ch. 40

6. Pharaoh's dreams and Joseph's interpretation ch. 41

7. Joseph's brothers' first journey into Egypt ch. 42

8. Joseph's brothers' second journey into Egypt ch. 43

9. Joseph's last test and its results ch. 44

10. Joseph's reconciliation with his brothers 45:1-15

11. Israel's move to Egypt 45:16-46:30

12. Joseph's wise leadership 46:31-47:27

13. Jacob's worship in Egypt 47:28-48:22

14. Jacob's blessing of his sons 49:1-28

15. Deaths and a promise yet to be fulfilled 49:29-50:26¹⁴

Constable: Genesis

Bibliography

Aalders, Gerhard Charles. Genesis. The Bible Student's Commentary series. 2 vols. Translated by William Heynen. Grand Rapids: Zondervan Publishing House, 1981.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell. "Abram the Hebrew: A New Archaeological Interpretation." Bulletin of the American Schools of Oriental Research 163 (October 1961):36-54.

_____. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. The Biblical Period from Abraham to Ezra. New York: Harper Torchbooks, 1963.

Alexander, John F. "Sabbath Rest." The Other Side 146 (November 1983):8-9.

Alexander, T. Desmond. "Genesis 22 and the Covenant of Circumcision." Journal for the Study of the Old Testament 25 (1983):17-22.

_____. "Lot's Hospitality: A Clue to His Righteousness." Journal of Biblical Literature 104:2 (June 1985):289-91.

Allis, Oswald T. The Five Books of Moses. 2nd ed. Philadelphia: Presbyterian and Reformed Publishing Co., 1949.

_____. God Spake by Moses. Philadelphia: Presbyterian and Reformed Publishing Co., 1951.

Alter, Robert. The Art of Biblical Narrative. New York: Basic, 1981.

Ancil, Ralph E. "Is Creation More than a Model of Origins?" Creation Social Science and Humanities Quarterly 5:2 (Winter 1982):3-13.

Anderson, Bernhard W. "Creation and Ecology." American Journal of Theology and Philosophy 4:1 (January 1983):14-30.

Anderson, Don. Abraham: Delay Is Not Denial. Neptune, N.J.: Loizeaux Brothers, Kingfisher Books, 1987.

Anderson, Gary. "The Interpretation of Genesis l:1 in the Targums." Catholic Biblical Quarterly 52:1 (January 1990):21-29.

Anderson, J. Kerby and Harold G Coffin. Fossils in Focus. Grand Rapids: Zondervan Publishing House, 1977.

Andrews, Gini. Your Half of the Apple. Grand Rapids: Zondervan Publishing House, 1972.

Aufenson-Vance, Deborah. "Lot's Wife Remembers." Adventist Review 163:8 (February 20, 1986):5.

Archer, Gleason L., Jr. "Old Testament History and Recent Archaeology from Abraham to Moses." Bibliotheca Sacra 127:505 (January-March 1970):3-25.

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism. 17:2 (December 1986):153-76.

Baldwin, Joyce G. The Message of Genesis 12-50. Downers Grove, Ill.: InterVarsity Press, 1986.

Ballard, Bruce W. "The Death Penalty: God's Timeless Standard for the Nations?" Journal of the Evangelical Theological Society 43:3 (September 2000):471-87.

Bar-Deroma, H. "The River of Egypt (Nahal Mizraim)." Palestinian Exploration Quarterly 92 (1960):37-56.

Barker, Kenneth L. "The Antiquity and Historicity of the Patriarchal Narratives." In A Tribute to Gleason Archer, pp. 131-39. Edited by Walter C. Kaiser, Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Barr, James. "Why the World Was Created in 4004 B.C.: Archbishop Ussher and Biblical Chronology." Bulletin of John Rylands University Library of Manchester 67:2 (Spring 1985):575-608.

Barre, Lloyd M. "The Riddle of the Flood Chronology." Journal for the Study of the Old Testament 41 (June 1988):3-20.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1951.

Baylis, Charles P. "The Author of Hebrews' use of Melchizedek from the Context of Genesis." Th.D. dissertation, Dallas Theological Seminary, 1989.

Beit-Arieh, Itzhaq. "New Evidence on the Relations between Canaan and Egypt during the Proto-Dynastic Period." Israel Exploration Journal 34:1 (1984):20-23.

_____. "New Light on the Edomites." Biblical Archaeological Review. 14:2 (March-April 1988):28-41.

Ben-Tor, Amnon. "The Trade Relations of Palestine in the Early Bronze Age." Journal of the Economic and Social History of the Orient 29:1 (February 1986):1-27.

Berg, S. B. The Book of Esther: Motifs, Themes, and Structure. Society of Biblical Literature Dissertation series, 44. Missoula, Mont.: Scholars Press, 1979.

Blenkinsopp, Joseph. "Abraham and the Righteous of Sodom." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):119-32.

Blosser, Oliver R. "Was Nimrod-Sargon of Agade, the First King of Babylon?" It's About Time, June 1987, pp. 10-13.

Bock, Darrell L. "Interpreting the Bible--How Texts Speak to Us." In Progressive Dispensationalism, pp. 76-105. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Boice, James M. Genesis. 2 vols. Ministry Resources Library series. Grand Rapids: Zondervan Publishing House, 1982, 1985.

Briggs, Peter. "Testing the Factuality of the Conquest of Ai Narrative in the Book of Joshua." A paper presented at the annual meeting of the Evangelical Theological Society, Colorado Springs, Colo., Nov. 15, 2001.

Bright, John. A History of Israel. Philadelphia: Westminster Press, 1959.

Broshi, Magen. "The Credibility of Josephus." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):379-84.

Brotzman, Ellis R. "Man and the Meaning of Nephesh." Bibliotheca Sacra 145:580 (October-December 1988):400-9.

Brueggemann, W. "From Dust to Kingship." Zeitschrift für die Alttestamentliche Wissenschaft 84 (1972):1-18.

_____. Genesis. Interpretation series. Atlanta: John Knox Press, 1982.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge: University Press, 1928.

Busenitz, Irvin A. "Woman's Desire for Man: Genesis 3:16 Reconsidered." Grace Theological Journal 7:2 (Fall 1986):203-12.

Bush, George. Notes on Genesis. New York: Ivison, Phinney & Co., 1860; reprint ed., 2 vols., Minneapolis: James and Klock Publishing Co., 1976.

Calvin, John. Commentaries on the First Book of Moses Called Genesis. Translated by John King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948.

_____. Genesis. Reprint ed. Grand Rapids: Baker Book House, 1979.

Campbell, Donald K. "Passing the Test." Kindred Spirit 9:2 (Summer 1985):9-10.

Cardona, Dwardu. "Jupiter--God of Abraham (Part III)." Kronos 8:1 (Fall 1982):63-77.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Carnell, Edward John. An Introduction to Christian Apologetics. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1948.

Cassuto, Umberto. A Commentary on the Book of Genesis. Part II. From Noah to Abraham, Genesis VI:9--XI:32. Translated by Israel Abrahams. Jerusalem: Magnes Press, 1964.

Caylor, Duane K. "Capital Punishment, a different Christian perspective." Reformed Journal 36:7 (July 1986):10-12.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947.

Chalmers, Thomas. Posthumous Works of the Rev. Thomas Chalmers. Vol. 1: Daily Scripture Readings. Edinburgh: Sutherland and Knox, 1851.

Chisholm, Robert B., Jr. "Evidence from Genesis." In A Case for Premillennialism: A New Consensus, pp. 35-54. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Chitwood, Arlen L. Judgment Seat of Christ. Norman, Okla.: The Lamp Broadcast, Inc., 1986.

"Cities of the Dead Sea Plain." Buried History. 18:3 (September 1982):35-48.

Clifford, Richard J. "Cosmogonies in the Ugaritic Texts and in the Bible." Orientalia 53:2 (1984):183-201.

Clines, David J. A. The Theme of the Pentateuch. Journal for the Study of the Old Testament supplement series, no. 10. Sheffield, England: Journal for the Study of the Old Testament, 1978.

Coats, George W. Genesis, with an Introduction to Narrative Literature. Forms of Old Testament Literature series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Cole, Timothy J. "Enoch, a Man Who Walked with God." Bibliotheca Sacra 148:591 (July-September 1991):288-97.

Cooper, Robert M. "Capital Punishment: Helplessness and Power." Encounter 46:2 (Spring 1985):163-75.

Cottrell, Jack. "The Doctrine of Creation from Nothing." Seminary Review 29:4 (December 1983):157-74.

Cox, Raymond L. "What Made Abraham Laugh?" Eternity, November 1975, pp. 19-20.

Cryer, Frederick H. "The Interrelationships of Gen. 5, 32; 11, 10-11 and the Chronology of the Flood." Biblica 66:2 (1985):241-61.

Cummings, Violet M. Has Anybody Really Seen Noah's Ark? San Diego: Creation-Life Publishers, 1982.

Curtis, Edward M. "Structure, Style and Context as a Key to Interpreting Jacob's Encounter at Peniel." Journal of the Evangelical Theological Society 30:2 (June 1987):129-37.

Custance, Arthur C. Without Form and Void. Brockville, Ont.: By the author, or Doorway Papers, 1970.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. Studies in Biblical Law. Cambridge: Cambridge University Press, 1947.

Davis, John J. "The Camel in Biblical Narratives." In A Tribute to Gleason Archer, pp. 141-52. Edited by Walter C. Kaiser, Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

_____. Paradise to Prison. Grand Rapids: Baker Book House, 1975.

Davis, M. Stephen. "Polygamy in the Ancient World." Biblical Illustrator 14:1 (Fall 1987):34-36.

_____. "Stories of the Fall in the Ancient Near East." Biblical Illustrator 13:1 (Fall 1986):37-40.

de Chardin, Pierre Teilhard. The Phenomenon of Man. New York: Harper and Row, 1959.

DeHaan, Martin Ralph. 508 Answers to Bible Questions. 2nd ed. Grand Rapids: Zondervan Publishing Co., 1952.

Delitzsch, Franz. A New Commentary on Genesis. 6th ed. 2 vols. Translated by Sophia Taylor. Edinburgh: T. & T. Clark, 1888-89.

_____. A System of Biblical Psychology. Edinburgh: T. & T. Clark, 1988; reprint ed. Grand Rapids: Baker Book House, 1977.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dever, William G. "Beersheba." Biblical Illustrator, Spring 1983, pp. 56-62.

Diakonoff, I. M. "Women in Old Babylonia Not Under Patriarchal Authority." Journal of the Economic and Social History of the Orient 29:3 (October 1984):225-38.

Diamond, J. A. "The Deception of Jacob: A New Perspective on an Ancient Solution to the Problem." Vetus Testamentum 34:2 (1984):211-13.

Dickason, C. Fred. Angels, Elect and Evil. Chicago: Moody Press, 1975.

Dillow, Joseph C. The Waters Above: Earth's Pre-Flood Vapor Canopy. Chicago: Moody Press, 1981.

Dods, Marcus. The Book of Genesis. The Expositor's Bible series. New York: George H. Coran Co., n.d.

Dresner, Samuel. "Rachel and Leah: Sibling Tragedy or the Triumph of Piety and Compassion?" Bible Review 6:2 (April 1990):22-27, 40-42.

Driver, G. R. and John C. Miles, eds. and trans. The Babylonian Laws. 2 vols. Oxford: Clarendon Press, 1952-55.

Driver, S. R. Book of Genesis. Westminster Commentaries series. London: Methuen, 1904.

Dumbrell, William J. Covenant and Creation. Nashville: Thomas Nelson Publishers, 1984.

Ellis, Peter F. The Yahwist: the Bible's First Theologian. London: G. Chapman, 1969.

Ellul, J. The Meaning of the City. Translated by D. Pardee. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1970.

England, Donald. A Christian View of Origins. Grand Rapids: Baker Book House, 1972.

Erdman, Charles R. The Book of Genesis. New York: Fleming H. Revell, 1950.

Erlandsson, Seth. "Faith in the Old and New Testaments: Harmony or Disagreement?" Concordia Theological Quarterly 47:1 (January-March 1983):1-14.

Eslinger, L. "A Contextual Identification of the bene ha'elohim and benoth ha'adam in Genesis 6:1-4." Journal for the Study of the Old Testament 13 (1979):65-73.

Evans, Carl D. "The Patriarch Jacob--An Innocent Man.'" Bible Review 2:1 (Spring 1985):32-37.

Exum, J. Cheryl. "The Mothers of Israel: The Patriarchal Narratives from a Feminist Perspective." Bible Review 2:1 (Spring 1986):60-67.

Exum, J. Cheryl and J. William Whedbee. "Isaac, Samson, and Saul: Reflections on the Comic and Tragic Visions." Semeia 32 (1884):5-40.

Family Life Conference. Little Rock, Ark.: Family Ministry, 1990.

Fawver, Jay D. and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September 1990):270-85.

Feinberg, Charles Lee. "The Image of God." Bibliotheca Sacra 129:515 (July-September 1972):235-46.

Figart, Thomas O. A Biblical Perspective on the Race Problem. Grand Rapids: Baker Book House, 1973.

Filby, Frederick A. Creation Revealed. Westwood, N.J.: Fleming H. Revell, 1963.

Finley, Thomas J. "Dimensions of the Hebrew Word for Create' (bara)." Bibliotheca Sacra 148:592 (October-December 1991):409-23.

Fishbane, Michael. "Composition and Structure in the Jacob Cycle (Gen. 25:19-35:22)." Journal of Jewish Studies 26:1-2 (Spring-Autumn 1975):15-38.

_____. Text and Texture. New York: Schocken, 1979.

Fisher, Loren R. "Abraham and His Priest-King." Journal of Biblical Literature 81 (1962):264-70.

_____. "An Amarna Age Prodigal." Journal of Semitic Studies 3:2 (April 1958):113-22.

Foh, Susan T. "What Is the Woman's Desire?" Westminster Theological Journal 37:3 (Spring 1975):376-83.

_____. Women and the Word of God. Philadelphia: Presbyterian and Reformed Publishing Co., 1979.

Fokkelman, J. P. Narrative Art in Genesis. Assen, Amsterdam: Van Gorcum, 1975.

Foster, Harry. "Jacob. Walking with a Limp." Toward the Mark, September-October 1982, pp. 97-100.

Fouts, David M. "Peleg in Gen 10:25." Journal of the Evangelical Theological Society 41:1 (March 1998):17-21.

Frame, Randy. "The Strange Case of Steven Linscott." Christianity Today, February 4, 1983, pp. 42-45, 47.

Frankfort, Henri. Ancient Egyptian Religion. New York: Columbia University Press, 1948; reprint ed. New York: Harper & Row Publishers, Harper Torchbooks, 1961.

Freedman, R. David. "A New Approach to the Nuzi Sistership Contract." Journal of the Ancient Near Eastern Society of Columbia University 2:2 (Summer 1970):77-85.

_____. "Put Your Hand Under My Thigh'--The Patriarchal Oath." Biblical Archaeology Review 2:2 (June 1976):3-4, 42.

_____. "Woman, A Power Equal to Man." Biblical Archaeology Review 9:1 (January-February 1983):56-58.

Friedman, Richard Elliott. "Deception for Deception." Bible Review 2:1 (Spring 1986):22-31, 68.

Gage, Warren. "The Eschatological Structure of Genesis." Paper written in Tubingen, W. Germany, November 18, 1979.

Gardener, R. F. R. Abortion: The Personal Dilemma. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1972.

Gardner, Joseph L., ed. Reader's Digest Atlas of the Bible. Pleasantville, N.Y.: Reader's Digest Association, 1985.

Geisler, Normal L. "Beware of Philosophy: A Warning to Biblical Scholars." Journal of the Evangelical Theological Society 42:1 (March 1999):3-19.

Geller, Stephen A. "The Struggle at the Jabbok: the Uses of Enigma in a Biblical Narrative." Journal of the Ancient Near Eastern Society 14 (1982):37-60.

Gish, Duane T. "Evolution--A Philosophy, Not a Science." Good News Broadcaster, March 1984, pp. 34-37.

Golka, Friedemann. "The Aetiologies in the Old Testament." Vetus Testamentum 26:4 (October 1976):410-28; and 27:1 (January 1977):36-47.

Gordon, Cyrus H. "Biblical Customs and the Nuzu Tablets." Biblical Archaeologist 3:1 (February 1940):1-12.

Grassi, Joseph A. "Abba, Father (Mark 14:36): Another Approach." Journal of the American Academy of Religion 50:3 (September 1982):449-58.

Gray, Elmer L. "Capital Punishment in the Ancient Near East." Biblical Illustrator 13:1 (Fall 1986):65-67.

Grayson, A. K., and J. Van Seters. "The Childless Wife in Assyria and the Stories of Genesis." Orientalia 44:4 (1975):485-86.

Green, William Henry. "Primeval Chronology." In Classical Evangelical Essays in Old Testament Interpretation, pp. 13-28. Edited by Walter C. Kaiser, Jr. Grand Rapids: Baker Book House, 1972.

Greenberg, Blu. "Marriage in the Jewish Tradition." Journal of Ecumenical Studies 22:1 (Winter 1985):3-20.

Greenberg, M. "Another Look at Rachel's Theft of the Teraphim." Journal of Biblical Literature 81 (1962):239-48.

Greengus, Samuel. "Sisterhood Adoption at Nuzi and the Wife- Sister' in Genesis." Hebrew Union College Annual 46 (1975):5-31.

Gronbock, Jakob H. "Baal's Battle with Yam--A Canaanite Creation Fight." Journal for the Study of the Old Testament 33 (October 1985):27-44.

Guinness, Oz. The Dust of Death. Downers Grove, Ill.: InterVarsity Press, 1973.

Ham, Kenneth A. The Lie: Evolution. Green Forest, Ark.: Master Books, 1987.

_____. Genesis and the Decay of the Nations. Florence, Ky.: Answers in Genesis, 1991.

Ham, Ken; Andrew Snelling; and Carl Wieland. The Answers Book. Revised ed. Green Forest, Ark.: Master Books, 1990.

Hamilton, Victor P. The Book of Genesis: Chapters 1-17. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1990.

_____. The Book of Genesis: Chapters 18-50. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Harbach, Robert C. Studies in the Book of Genesis. Grand Rapids: Grandville Protestant Reformed Church, 1986.

Harrison, R. K. "From Adam to Noah: A Reconsideration of the Antediluvian Patriarchs' Ages." Journal of the Evangelical Theological Society 37:2 (June 1994):161-68.

Harrison, William K. "The Origin of Sin." Bibliotheca Sacra 130:517 (January-March 1973):58-61.

Hasel, Gerhard F. "The Meaning of the Animal Rite in Genesis 15." Journal for the Study of the Old Testament 19 (1981):61-78.

_____. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald Publishing Association, 1982.

Hawkins, Kerry L. "The Theology of the Flood." Seminary Review 34:2 (December 1988):69-88.

Hays, J. Daniel. "The Cushites: A Black Nation in Ancient History." Bibliotheca Sacra 153:611 (July-September 1996):270-80.

_____. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Hayward, James L. and Donald E Casebolt. "The Genealogies of Genesis 5 and 11: A Statistical Study." Origins 9:2 (1982):75-81.

Heck, Joel D. "A History of Interpretation of Genesis 49 and Deuteronomy 33." Bibliotheca Sacra 147:585 (January-March 1990):16-31.

_____. "Issachar: Slave or Freeman? (Gen. 49:14-15)." Journal of the Evangelical Theological Society 29:4 (December 1986):385-96.

Heidel, Alexander. The Gilgamesh Epic and Old Testament Parallels. Chicago: University of Chicago Press, 1946.

Helyer, Larry R. "The Separation of Abram and Lot: Its Significance in the Patriarchal Narratives." Journal for the Study of the Old Testament 26 (June 1983):77-88.

Hendel, Ronald S. "When the Sons of God Cavorted with the Daughters of Men." Bible Review 3:2 (Summer 1987):8-13, 37.

Hengstenberg, Ernst Wilhelm. Dissertations on the Genuineness of the Pentateuch. 2 vols. Translated by J. E. Ryland. Edinburgh: John B. Lowe and T. & T. Clark, 1847.

_____. Egypt and the Books of Moses. Translated by R. D. C. Robbins. Andover, Mass.: Allen, Morrill and Wardwell, 1843.

Henry, Matthew. Matthew Henry's Commentary on the Whole Bible. Revised ed. 6 vols. New York: Fleming H. Revell Co., 1935.

Hens-Piazza, Gina. "A Theology of Ecology: God's Image and the Natural World." Biblical Theology Bulletin 13:4 (October 1983):107-10.

Hiebert, D. Edmond. Working with God: Scriptural Studies in Intercession. New York: Carlton Press, 1987.

Hindson, Edward E. The Philistines and the Old Testament. Baker Studies in Biblical Archaeology series. Grand Rapids: Baker Book House, 1983.

Hodges, Zane C. The Gospel Under Siege. Dallas: By the Author, Redencion Viva, P.O. Box 141167, 1981.

Hoehner, Harold W. "The Duration of the Egyptian Bondage." Bibliotheca Sacra 126:504 (October-December 1969):306-16.

Hoffner, Harry A., Jr. "The Linguistic Origins of Teraphim." Bibliotheca Sacra 124:495 (July-September 1967):230-38.

Holt, L., Jr. and R McIntosh. Holt Pediatrics. 12th ed. New York: Appleton-Century-Crofts, 1953.

Horbury, W. "Extirpation and excommunication." Vetus Testamentum 35 (1985):13-38.

Horn, Siegfried H. Biblical Archaeology: A Generation of Discovery. Washington: Biblical Archaeology Society, 1985.

Houtman, C. "What Did Jacob See In His Dream At Bethel?" Vetus Testamentum 27:3 (July 1977):337-51.

Howard, David M., Jr. "Sodom and Gomorrah Revisited." Journal of the Evangelical Theological Society 27:4 (December 1984):385-400.

Howe, Frederic R. "The Age of the Earth: An Appraisal of Some Current Evangelical Positions." Bibliotheca Sacra 142:565 (January-March 1985):23-37; 566 (April-June 1985):114-29.

Howe, George. "Carbon-14 and Other Radioactive Dating Methods." Caldwell, Idaho: Bible-Science Association, 1970.

Humphreys, D. Russell. Starlight and Time. Green Forest, Ark.: Master Books, 1994.

Humphreys, W. L. Joseph and His Family: A Literary Study. Columbia, S.C.: University of South Carolina, 1988.

Hunter, Alastair G. "Father Abraham: A Structural and Theological Study of the Yahwist's Presentation of the Abraham Material." Journal for the Study of the Old Testament 35 (June 1986):3-27.

Hutchison, John C. "Darwin's Evolutionary Theory and 19th-Century Natural Theology." Bibliotheca Sacra 152:607 (July-September 1995):334-54.

Hyman, Ronald T. "Questions in the Joseph Story: The Effects and Their Implications for Teaching." Religious Education 79:3 (Summer 1984):437-55.

International Standard Bible Encyclopedia, 1939 ed. S.v. "Antedeluvian Patriarchs," by John D. Davis.

_____. S.v. "Raamses," by C. R. Conder.

Jackson, Thomas A. "Creation Stories of the Ancient Near East." Biblical Illustrator 13:1 (Fall 1986):20-25.

Jastrow, Robert. God and the Astronomers. New York: W. W. Norton and Co., 1978.

_____. Until the Sun Dies. New York: W. W. Norton and Co., 1977.

Jay, Nancy. "Sacrifice, Descent and the Patriarchs." Vetus Testamentum 38:1 (1988):52-70.

Jeske, John C. "The Gospel Adam and Eve Heard: Genesis 3:15." Wisconsin Lutheran Quarterly 81:3 (Summer 1984):182-84.

Johns, Warren H. "Strategies for Origins." Ministry, May 1981, pp. 26-28.

Johnson, Elliott E. "Premillennialism Introduced: Hermeneutics." In A Case for Premillennialism: A New Consensus, pp. 15-34. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

Jones, Peter. "Androgyny: The Pagan Sexual Ideal." Journal of the Evangelical Theological Society 43:3 (September 2000):443-69.

Jordan, James B. "Rebellion, Tyranny, and Dominion in the Book of Genesis." Christianity and Civilization 3 (Summer 1983):38-80.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "The Literary Form of Genesis 1-11." In New Perspectives on the Old Testament, pp. 48-65. Waco: Word Books, 1970.

_____. "The Promise Theme and the Theology of Rest." Bibliotheca Sacra 130:518 (April-June 1973):135-50.

_____. "The Promised Land: A Biblical-Historical View." Bibliotheca Sacra 138:552 (October-December 1981):302-12.

_____. Toward an Old Testament Theology. Grand Rapids: Zondervan Publishing House, 1978.

Karageorghis, Vassos. "Exploring Philistine Origins on the Island of Cyprus." Biblical Archaeology Review 10:2 (March-April 1984):16-28.

Kardimon, Samson. "Adoption As a Remedy For Infertility in the Period of the Patriarchs." Journal of Semitic Studies 3:2 (April 1958):123-26.

Keil, C. F. and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Key, Thomas. "Does the Canopy Theory Hold Water?" Journal of the American Scientific Affiliation 37:4 (December 1985):223-25.

Kidner, Derek. Genesis: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1967.

Kitchen, K. A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 1 From the Origins to the Event of the Exodus." Theological Students' Fellowship Bulletin 59 (1971):2-10.

_____. "The Old Testament in its Context 6." Theological Students' Fellowship Bulletin 64 (1972):2-10.

Klotz, John W. "A Creationist Environmental Ethic." Creation Research Society Quarterly 21:1 (June 1984):6-8.

_____. Genes, Genesis, and Evolution. St. Louis: Concordia Publishing House, 1970.

_____. Modern Science in the Christian Life. St. Louis: Concordia Publishing House, 1961.

Kofahl, Robert E. and Kelly L Segraves. The Creation Explanation. Wheaton: Harold Shaw Publishers, 1975.

Labuschagne, Casper J. "The Pattern of the Divine Speech Formulas in the Pentateuch." Vetus Testamentum 32:3 (1982):268-96.

LaHaye, Tim F. and John D Morris. The Ark on Ararat. Nashville: Thomas Nelson, 1976.

Lane, David H. "Special Creation or Evolution: No Middle Ground." Bibliotheca Sacra 151:601 (January-March 1994):11-31.

_____. "Theological Problems with Theistic Evolution." Bibliotheca Sacra 151:602 (April-June 1994):155-74.

Lang, Bernhard. "Afterlife: Ancient Israel's Changing Vision of the World Beyond." Bible Review 4:1 (February 1988):12-23.

Lange, John Peter, ed. Lange's Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 1: Genesis-Leviticus, by John Peter Lange and Frederic Gardiner. Translated by Tayler Lewis, A. Gosman, and Charles M. Mead.

Larkin, Clarence. The Spirit World. Philadelphia: By the Author, 1921.

Larsson, Gerhard. "The Chronology of the Pentateuch: A Comparison of the MT and LXX." Journal of Biblical Literature 102:3 (September 1983):401-9.

LaSor, William Sanford. "Biblical Creationism." Asbury Theological Journal 42:2 (1987):7-20.

Lawlor, John I. "The Test of Abraham: Genesis 22:1-19." Grace Theological Journal 1:1 (Spring 1980):19-35.

Lazenby, Henry F. "The Image of God: Masculine, Feminine, or Neuter?" Journal of the Evangelical Theological Society 30:1 (March 1987):63-70.

Leupold, H. C. Exposition of Genesis. 2 vols. Grand Rapids: Baker Book House, 1942.

Lewis, Clive Staples. Mere Christianity. New York: Macmillan, 1958.

Lewis, Jack P. "Noah and the Flood in Jewish, Christian, and Muslim Tradition." Biblical Archaeologist 47:4 (December 1984):224-39.

_____. "The Offering of Abel (Gen 4:4): A History of Interpretation." Journal of the Evangelical Theological Society 37:4 (December 1994):481-96.

L'Heureux, Conrad. "The Ugaritic and Biblical Rephaim." Harvard Theological Review 67 (1974):265-74.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Loewen, Jacob A. "The Names of God in the Old Testament." The Bible Translator 35:2 (April 1984):201-7.

Longacre, R. E. Joseph: A Story of Divine Providence. Winona Lake, Ind.: Eisenbrauns, 1989.

Love, Vicky. Childless Is Not Less. Minneapolis: Bethany House Publishers, 1984.

Lowenthal, E. I. The Joseph Narrative in Genesis. New York: Ktav, 1973.

Lucas, Ernest. "Miracles and natural laws." Christian ARENA 38:3 (September 1985):7-10.

Luke, K. "Esau's Marriage." Indian Theological Studies 25:2 (June 1988):171-90.

_____. "Two Birth Narratives in Genesis." Indian Theological Studies 17:2 (June 1980):154-80.

Luther, Martin. Luther's Commentary on Genesis. 2 vols. Translated by J. Theodore Mueller. Grand Rapids: Zondervan Publishing House, 1958.

_____. Luther's Works. Edited by Jaroslav Pelikan and Helmut T. Lehmann. Vol. 7: Lectures on Genesis Chapters 38-44. St. Louis: Concordia Publishing House, 1965.

MacKenzie, Roderick A. F. "The Divine Soliloquies in Genesis." Catholic Biblical Quarterly 17 (1955):277-86.

Mafico, T. J. "The Crucial Question Concerning the Justice of God." Journal of Theology for Southern Africa 42 (March 1983):11-16.

Malcolm, David. "The Seven-Day Cycle." Creation Ex Nihilo 9:2 (March 1987):32-35.

Mann, Thomas. "Jacob Takes a Bride." Bible Review 2:1 (Spring 1986):52-59.

_____. Joseph and His Brothers. New York: Knopf, 1948.

March, Frank Lewis. Studies in Creationism. Washington: Review and Herald, 1950.

Martin, Jobe. The Evolution of a Creationist. Revised ed. Rockwall, Tex.: Biblical Discipleship Publishers, 1996.

Mathews, Kenneth A. Genesis 1-11:26. New American Commentary series. N.c.: Broadman & Holman Publishers, 1996.

Mathewson, Steven D. "Guidelines for Understanding and Proclaiming Old Testament Narratives." Bibliotheca Sacra 154:616 (October-December 1997):410-35.

Mattingly, Gerald L. "The Early Bronze Age Sites of Central and Southern Moab." Near Eastern Archaeological Society Bulletin 23 (Spring 1984):69-98.

Mayor, Joseph B. The Epistle of St. James. Revised 3rd ed. New York: Macmillan and Co., 1913; reprint ed. Minneapolis: Klock & Klock Christian Publishers, 1977.

McGee, J. Vernon. Ruth: The Romance of Redemption. 1943. Reprint ed. Nashville: Thomas Nelson Publishers, 1981.

McIlwain, William J., Jr. "My Ways Are Not Your Ways." Exegesis and Exposition 3:1 (Fall 1988):92-100.

McKenzie, Brian Alexander. "Jacob's Blessing of Pharaoh: An Interpretation of Gen 46:31-47:26." Westminster Theological Journal 45 (1983):386-99.

Mehlman, Bernard. "Genesis 31:19-39: An Interpretation." Journal of Reform Judaism 29:3 (Summer 1982):33-36.

Mendelsohn, I. "On the Preferential Status of the Eldest Son." Bulletin of the American Schools of Oriental Research 156 (December 1959):38-40.

Mennen, Doug. "How the Wise Man Overcomes Temptation." Exegesis and Exposition 3:1 (Fall 1988):83-91.

Merrill, Eugene H. "Ebla and Biblical Historical Inerrancy." Bibliotheca Sacra 140:550 (October-December 1983):302-21.

_____. "Fixed Dates in Patriarchal Chronology." Bibliotheca Sacra 137:547 (July-September 1980):241-51.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "The Peoples of the Old Testament according to Genesis 10." Bibliotheca Sacra 154:613 (January-March 1997):3-22.

_____. "Rashi, Nicholas de Lyra, and Christian Exegesis." Westminster Theological Journal 38:1 (Fall 1975):66-79.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. Numbers. JPS Torah Commentary series. Philadelphia: Jewish Publication Society, 1990.

_____. "Religious Conversion and the Revolt Model for the Formation of Israel." Journal of Biblical Literature 101 (1982):169-76.

Millikin, Jimmy A. "The Origin of Death." Mid-America Theological Journal 7:2 (Winter 1983):17-22.

Mills, M. S. "A Comparison of the Genesis and Lukan Genealogies (The Case for Cainan)." Th.M. thesis, Dallas Theological Seminary, 1978.

Mills, Watson E. "Sons of God: The Roman View." Biblical Illustrator, Fall 1983, pp. 37-39.

Miscall, Peter D. "The Jacob and Joseph Stories as Analogies." Journal for the Study of the Old Testament 6 (February 1978):28-40.

_____. The Workings of Old Testament Narrative. Philadelphia: Fortress Press; Chico, Ca: Scholars Press, 1983.

Mixter, Russell Lowell, ed. Evolution and Christian Thought Today. 1st ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1959.

_____. "A Letter to President Edman, March 26, 1962." Bulletin of Wheaton College, May 1962, pp. 4-5.

Monson, James M. The Land Between. Jerusalem: By the Author: P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morganstern, J. "The Book of the Covenant, Part III--The Huqqim." Hebrew Union College Annual 8-9 (1931-32):1-150.

Morris, Henry M. "Biblical Catastrophism and Modern Science." Bibliotheca Sacra 125:498 (April-June 1968):107-15.

_____. "Biblical Creationism and Modern Science." Bibliotheca Sacra 125:497 (January-March 1968):20-28.

_____. "The Gap Theory." Creation Ex Nihilo. 10:1 (December 1987-February 1988):35-37.

_____. The Genesis Record. Grand Rapids: Baker Book House, 1976.

_____. "Looking At the Original Kinds." Creation Ex Nihilo 10:4 (November 1988):15-16.

_____. Science, Scripture and the Young Earth. El Cajon, Calif.: Institute for Creation Research, 1983.

Morris, John D. The Young Earth. Green Forest, Ark.: Master Books, 1994.

Morris, Leon. The Wages of Sin. London: Tyndale Press, 1954.

Morrison, Martha A. "The Jacob and Laban Narrative in Light of Near Eastern Sources." Biblical Archaeologist 46:3 (Summer 1983):155-62.

Morrow, Lance. "In the Beginning: God and Science." Time 113 (Feb. 5, 1979), 149-50.

Morton, Glenn R. "The Carbon Problem." Creation Research Society Quarterly 20:4 (March 1984):212-19.

Muffs, Yochanan. "Abraham the Noble Warrior: Patriarchal Politics and Laws of War in Ancient Israel." Journal of Jewish Studies 33:1-2 (Spring-Autumn 1982):81-107.

Muilenburg, James. "The Birth of Benjamin." Journal of Biblical Literature 75 (1956):194-201.

Mulzac, Kenneth. "Genesis 9:1-7: Its Theological Connections with the Creation Motif." Journal of the Adventist Theological Society 12:1 (Spring 2001):65-77.

Myers, Ellen. "God's Sabbath Rest--Man's Created Destiny." Creation Social Science and Humanities Quarterly 7:3 (Spring 1985):11-14.

New Bible Dictionary, 1962 ed. S.v. "Amorites," by A. R. Millard.

_____. S.v. "Mining and Metals," by A. Stuart.

_____. S.v. "Rephaim," by T. C. Mitchell.

New Westminster Dictionary of the Bible, 1970 ed. S.v. "Chronology."

Newman, Robert C. and Herman J Eckelmann. Genesis One and the Origin of the Earth. Downers Grove, Ill.: InterVarsity Press, 1977.

Nichol, Francis David, ed. The Seventh-Day Adventist Bible Commentary. 7 vols. Washington: Review and Herald Publishing Assoc., 1953-57.

Nicol, George G. "Genesis XXIX. 32 and XXXV. 22a: Reuben's Reversal." Journal of Theological Studies 31:2 (October 1980):536-39.

Noble, C. S. and J. J Naughton. "Deep-Ocean Basalts: Inert Gas Content and Uncertainties in Age Dating." Science 162 (Oct. 11, 1968):265-67.

O'Brien, J. Randall. "Flood Stories of the Ancient Near East." Biblical Illustrator 13:1 (Fall 1986):60-65.

Olson, Everett C. "The Role of Paleontology in the Formulation of Evolutionary Thought." Bioscience 16:1 (January 1966):37-40.

Pappas, Harry S. "Deception as Patriarchal Self-Defense in a Foreign Land: A Form Critical Study of the Wife-Sister Stories in Genesis." Greek Orthodox Theological Review 29:1 (Spring 1984):35-50.

Parker, Gary. Creation Facts of Life. Green Forest, Ark.: Master Books, 1994.

Parker, Joseph. The People's Bible. Vol. 1: The Book of Genesis. New York: Funk & Wagnalls Publishers, 1890.

"The Patriarchs' Wives as Sisters--Is the Anchor Bible Wrong?" Biblical Archaeology Review 1:3 (September 1975):22-26.

Patten, Donald W. "The Biblical Flood: A Geographical Perspective." Bibliotheca Sacra 128:509 (January-March 1971):36-49.

Patterson, Richard D. "The Old Testament Use of an Archetype: The Trickster." Journal of the Evangelical Theological Society 42:3 (September 1999):385-94

Pember, George Hawkins. Earth's Earliest Ages and Their Connection with Modern Spiritualism and Theosophy. New York: Fleming H. Revell Co., n.d.

Pentecost, J. Dwight. Prophecy for Today. Grand Rapids: Zondervan Publishing House, 1961.

_____. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Peterson, Everett H. "Prehistory and the Tower of Babel." Creation Research Society Quarterly 19:2 (September 1982):87-90.

Pettinato, Giovanni. "The Royal Archives of Tell Mardekh-Ebla." Biblical Archaeologist 39 (May 1976):44-52.

Pfeiffer, Charles F. Ras Shamra and the Bible. Grand Rapids: Baker Book House, 1962.

Pfeiffer, Charles F., and Howard F Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Phillips, Anthony. Ancient Israel's Criminal Law. Oxford: Blackwell, 1970.

_____. "Some Aspects of Family Law in Pre-Exilic Israel." Vetus Testamentum 23:3 (July 1973):349-61.

Pieters, Albertus. Old Testament History. Vol. 1: Notes on Genesis. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1943.

Pink, Arthur W. Gleanings in Genesis. 1922; reprint ed. Chicago: Moody Press, 1950.

Polzin, Robert. "The Ancestress of Israel in Danger' in Danger." Semeia 3 (1975):81-98.

Poverello, Robert M. "The Angels at Sodom and Genesis Rabbah: A Study in Midrash." Exegesis and Exposition. 3:1 (Fall 1988):61-62.

Pritchard, James B., ed., Ancient Near Eastern Texts Relating to the Old Testament. 3rd ed. Princeton, N.J.: Princeton University Press, 1969.

"The Problem of Childlessness in Near Eastern Law." Buried History 5:4 (December 1969):106-14.

Pun, Pattle P. T. "A Theology of Progressive Creationism." Journal of the American Scientific Affiliation 39:1 (March 1987):9-19.

Rabinowitz, Isaac. "Sarah's Wish (Gen. XXI 6-7)." Vetus Testamentum 29 (July 1979):362-63.

Ramm, Bernard. The Christian View of Science and Scripture. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1954.

Ramsey, George W. "Is Name-Giving an Act of Domination in Genesis 2:23 and Elsewhere?" Catholic Biblical Quarterly. 50:1 (January 1988):24-35.

Ray, J. D. "Two Etymologies: Ziklag and Phicol." Vetus Testamentum 36:3 (July 1986):355-61.

Rendall, Ted S. "Using the Creation Account for Maximum Spiritual Profit." Prairie Overcomer 60:8 (September 1987):3-5, 22.

Rendsburg, Gary A. "Notes on Genesis XXXV." Vetus Testamentum 34:3 (July 1984):361-65.

Rice, Stanley. "Botanical and Ecological Objections to a Preflood Water Canopy." Journal of the American Scientific Affiliation 37:4 (December 1985):225-29.

Rimmer, Harry. Modern Science and the Genesis Record. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941.

Robertson, O. Palmer. "Current Critical Questions Concerning the Curse of Ham' (Gen 9:20-27)." Journal of the Evangelical Theological Society 41:2 (June 1998):177-88.

Robinson, Haddon. Leadership 3:1 (Winter 1982), p. 104.

Robinson, Robert B. "Literary Functions of the Genealogies of Genesis." Catholic Biblical Quarterly 48 (October 1986):595-608.

Roehrs, Walter R. "Divine Covenants: Their Structure and Function." Concordia Journal 14:1 (January 1988):7-27.

Rogers, Cleon L., Jr. "The Covenant with Abraham and Its Historical Setting." Bibliotheca Sacra 127:507 (July-September 1970):241-56.

Rooker, Mark F. "Genesis 1:1-3: Creation or Re-Creation?" Bibliotheca Sacra 149:595 (July-September 1992):316-23; and 596 (October-December 1992):411-27.

Ross, Allan P. Creation and Blessing. Grand Rapids: Baker Book House, 1988.

_____. "The Curse of Canaan." Bibliotheca Sacra 137:547 (July-September 1980):223-40.

_____. "The Daughters of Lot and the Daughter-in-Law of Judah: Hubris or Faith in the Struggle for Women's Rights." Exegesis and Exposition. 2:1 (Summer 1987):71-82.

_____. "The Dispersion of the Nations in Genesis 11:1-9." Bibliotheca Sacra 138:550 (April-June 1981):119-38.

_____. "Genesis." In The Bible Knowledge Commentary: Old Testament, pp. 15-101. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. "Jacob at the Jabbok, Israel at Peniel." Bibliotheca Sacra 142:568 (October-December 1985):338-54.

_____. "Jacob's Vision: The Founding of Bethel." Bibliotheca Sacra 142:567 (July-September 1985):224-37.

_____. "Noah--'This One Shall Comfort Us.'" Exegesis and Exposition. 3:1 (Fall 1988):71-82.

_____. "The Table of Nations in Genesis 10--Its Content." Bibliotheca Sacra 138:549 (January-March 1981):22-34.

_____. "The Table of Nations in Genesis 10--Its Structure." Bibliotheca Sacra 137:548 (October-December 1980):340-53.

Ross, Hugh N. Creation and Time: A Biblical and Scientific Perspective on the Creation-Date Controversy. Colorado Springs: NavPress, 1994.

Roth, Ariel A. "Evidences for a Worldwide Flood." Ministry, May 1984, pp. 12-13.

Roth, Wolfgang M. W. "The Wooing of Rebekah: A Tradition-Critical Study of Genesis 24." Catholic Biblical Quarterly 34 (1972):177-87.

Rowley, Harold H. "Recent Discovery and the Patriarchal Age." In The Servant of the Lord and Other Essays on the Old Testament. 2nd ed. Revised. Oxford: Basil Blackwell, 1965.

Ruble, Richard L. "The Doctrine of Dreams." Bibliotheca Sacra 125:500 (October-December 1968):360-64.

Ryrie, Charles C. "The Bible and Evolution." Bibliotheca Sacra 124:493 (January-March 1967):66-78.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The Doctrine of Capital Punishment." Bibliotheca Sacra 129:515 (July-September 1972):211-17.

_____. You Mean the Bible Teaches That . . . Chicago: Moody Press, 1974.

Sailhamer, John H. "Exegetical Notes: Genesis 1:1-2:4a." Trinity Journal 5 NS:1 (Spring 1984):73-82.

_____. "Genesis." In Genesis-Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

_____. "The Messiah and the Hebrew Bible." Journal of the Evangelical Theological Society 44:1 (March 2001):5-23.

_____. "The Mosaic Law and the Theology of the Pentateuch." Westminster Theological Journal 53 (Fall 1991):241-61.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Salkin, Jeffrey K. "Dinah, The Torah's Forgotten Woman," Judaism 35:3 (Summer 1986):284-89.

Samuel, Maurice. Certain People of the Book. New York: Knopf, 1955.

_____. "Joseph--The Brilliant Failure." Bible Review 2:1 (Summer 1986):38-51, 68.

Sarna, Nahum M. "Abraham in History." Biblical Archaeology Review 3 (December 1977):5-9.

_____. Understanding Genesis. 1st ed. Heritage of Biblical Israel series, no. 1. New York: Jewish Theological Seminary of America, 1966.

Sasson, J. "The Tower of Babel' As a Clue to the Redactional Structuring of the Primeval History [Gen 1-11:9]." In The Bible World: Essays in Honor of Cyrus H. Gordon, pp. 211-19. Edited by Gary Rendsburg, et al. New York: Ktav, 1980.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Sauer, Erich E. The King of the Earth. Translated by Michael Bolister. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Scalise, Pamela J. "The Significance of Curses and Blessings." Biblical Illustrator 13:1 (Fall 1986):57-59.

Schaeffer, Edith. "What Is My Mess of Pottage?" Christianity Today 19:12 (March 14, 1975):50-51.

Schaeffer, Francis A. Genesis in Time and Space. Downers Grove, Ill.: InterVarsity Press, 1972.

Schaub, R. Thomas and Walter E Rast. "Preliminary Report of the 1981 Expedition to the Dead Sea Plain, Jordan." Bulletin of the American Schools of Oriental Research 254 (Spring 1984):35-60.

Schneider, Hermann. "Did the Universe Start Out Structured?" Creation Research Society Quarterly 21:3 (December 1984):119-23.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Seaver, William L. "A Statistical Analysis of the Genesis Life- Spans." Creation Research Society Quarterly 20:2 (September 1983):80-87.

Seebass, Horst. "The Joseph Story, Genesis 48 and the Canonical Process." Journal for the Study of the Old Testament 35 (June 1986):29-43.

Segal, Moses Hirsch. The Pentateuch: Its Composition and Its Authorship and Other Biblical Studies. Jerusalem: Magnes Press, 1967.

Selman, M. J. "The Social Environment of the Patriarchs." Tyndale Bulletin 27 (1976):114-36.

Shapiro, Marc. "The Silence of Joseph." Journal of Reform Judaism 36:1 (Winter 1989):13-17.

Sharp, Donald B. "In Defense of Rebecca." Biblical Theology Bulletin 10:4 (October 1980):164-68.

Shea, William H. "Literary Structural Parallels between Genesis 1 and 2." Origins 16:2(1989):49-68.

Shehadeh, Imad N. "Contrasts between Eastern and Western Culture." Exegesis and Exposition 2:1 (Summer 1987):3-12.

Shelley, Marshall. "The Death Penalty: Two Sides of a Growing Issue." Christianity Today, March 2, 1984, pp. 14-17.

Shepperson, Vance L. "Jacob's Journey: From Narcissism toward Wholeness." Journal of Psychology and Theology 12:3 (1984):178-87.

Sherlock, Charles. "Creationism, Creation and Scripture." Interchange 35 (1984):17-32.

Simons, J. The Geographical and Topographical Texts of the Old Testament. Leiden, Netherlands: E. J. Brill, 1959.

Skinner, John. A Critical and Exegetical Commentary on Genesis. International Critical Commentary series. Edinburgh: T. & T. Clark, 1930.

Slusher, Harold S. Critique of Radiometric Dating. San Diego: Creation-Life Publishers, 1973.

Smith, Gary V. "The Concept of God/the Gods as King in the Ancient Near East and the Bible." Trinity Journal 3:NS (1982):18-38.

Smith, William Robertson. Lectures on the Religion of the Semites. 3rd ed. New York: Ktav Publishing House, 1969.

Speiser, Ephraim A., ed. Genesis. 1st ed. Translated by E. A. Speiser. Anchor Bible series, no. 1. Garden City, N.Y.: Doubleday, 1964.

_____. "I Know Not the Day of My Death.'" Journal of Biblical Literature 74 (1955):252-65.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Stahr, James A. "The Death Penalty." Interest, March 1984, pp. 2-3.

Sterchi, David A. "Does Genesis 1 Provide a Chronological Sequence?" Journal of the Evangelical Theological Society 39:4 (December 1996):529-36.

Sternberg, Meir. The Poetics of Biblical Narrative. Bloomington, Ind.: Indiana University Press, 1985.

Stevens, R. Paul. "Family Feud." His 42:3 (December 1981):18-20.

Stigers, Harold G. A Commentary on Genesis. Grand Rapids: Zondervan Publishing House, 1976.

Strickling, James E. "The Tower of Babel and the Confusion of Tongues." Kronos 8:1 (Fall 1982):53-62.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Sutherland, Dixon. "The Organization of the Abraham Promise Narratives." Zeitschrift für die Alttestamentliche Wissenschaft 95:3 (1983):337-43.

Tabick, Jacqueline. "The Snake in the Grass: The Problems of Interpreting a Symbol in the Hebrew Bible and Rabbinic Writings." Religion 16 (April 1986):155-67.

Theological Wordbook of the Old Testament. Edited by R. Laird Harris, Gleason L. Archer, Jr., and Bruce K. Waltke. 1980. S.v. "dor," by Robert D. Culver, 1:186-87.

Thiselton, A. C. "The Supposed Power of Words in the Biblical Writings." Journal of Theological Studies NS25:2 (October 1972):283-99.

Thomas, W. H. Griffith. Genesis. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Thompson, Henry. O. "The Biblical Ammonites." Bible and Spade 11:1 (Winter 1982):1-14.

Throntveit, Mark. "Are the Events in the Genesis Account Set Forth in Chronological Order? No." In The Genesis Debate, pp. 36-55. Edited by Ronald F. Youngblood. Nashville: Thomas Nelson, 1986.

Thurman, L. Duane. How to Think About Evolution & Other Bible-Science Controversies. 2nd ed. Downers Grove, Ill.: InterVarsity Press, 1978.

Townsend, Jeffrey L. "Fulfillment of the Land Promise in the Old Testament." Bibliotheca Sacra 142:568 (October-December 1985):320-37.

Tsevat, Matitiahu. "Studies in the Book of Samuel" Hebrew Union College Annual 32 (1961):191-216.

_____. "Two Old Testament Stories (Gen. 32:23-32 and Judg. 10:1-5; 12:7-15) and their Hittite Analogies." Journal of the American Oriental Society 103:1 (January-March 1983):321-26.

Ukleja, P. Michael. "Homosexuality and the Old Testament." Bibliotheca Sacra 140:559 (July-September 1983):259-66.

Van Bebber, Mark; and Paul S Taylor. Creation and Time: A Report on the Progressive Creationist Book by Hugh Ross. Second ed. Mesa, Ariz.: Eden Communications, 1995.

Van Seters, John. "Jacob's Marriages and Ancient Near East Customs: A Reexamination." Harvard Theological Review 62:4 (October 1969):377-95.

_____. "The Problem of Childlessness in Near Eastern Law and the Patriarchs of Israel." Journal of Biblical Literature 87 (1968):401-408.

Vawter, Bruce. On Genesis: A New Reading. Garden City, N.Y.: Doubleday, 1977.

von Rad, Gerhard. Genesis. Translated by John H. Marks. Revised ed. The Old Testament Library series. Philadelphia: Westminster Press, 1972.

Vos, Gerhardus. Biblical Theology, Old and New Testaments. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1954.

Vos, Howard F. Genesis. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Walsh, J. T. "Genesis 2:4b-3:24: A Synchronic Approach." Journal of Biblical Literature 96 (1977):161-77.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

_____. "The Creation Account in Genesis 1:1-3." Bibliotheca Sacra 132:525 (January-March 1975):25-36; 526 (April-June 1975):136-144; 527 (July-September 1975):216-228; 528 (October-December 1975):327-342; 133:529 (January-March 1976):28-41.

_____. Creation and Chaos. Portland, Oreg.: Western Conservative Baptist Seminary, 1974.

_____. "Reflections from the Old Testament on Abortion." Journal of the Evangelical Theological Society 19:1 (Winter 1976):3-13.

Walvoord, John F. "The New Covenant." In Integrity of Heart, Skillfulness of Hands, pp. 186-200. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Warfield, B. B. "On the Antiquity and the Unity of the Human Race." Princeton Theological Review 9:1 (January 1911):1-25.

Wcela, Emil A. "The Abraham Stories, History and Faith." Biblical Theology Bulletin 10 (October 1970):176-81.

Weinfeld, Moshe. Deuteronomy and the Deuteronomic School. Oxford: Clarendon Press, 1972.

Weir, C. J. Mullo, "The Alleged Hurrian Wife-Sister Motif in Genesis." Transactions of the Glasgow University Oriental Society 2:22 (1967-68):14-25.

Weisman, Z. "National Consciousness in the Patriarchal Promises." Journal for the Study of the Old Testament 31 (February 1985):55-73.

Wenham, Gordon J. "The Coherence of the Flood Narrative." Vetus Testamentum 28:3 (1978):336-48.

_____. Genesis 1-15. Word Biblical Commentary series. Waco: Word Books, 1987.

_____. Genesis 15-50. Word Biblical Commentary series. Waco: Word Books, 1994.

_____. "The Symbolism of the Animal Rite in Genesis 15: A Response to G. F. Hasel, JSOT 19 (1981):61-78." Journal for the Study of the Old Testament 22 (1982):134-37.

Wenham, John W. "Christ's View of Scripture." In Inerrancy, pp. 3-36. Edited by Norman L. Geisler. Grand Rapids: Zondervan Publishing House, 1980.

West, Stuart A. "The Nuzi Tablets." Bible and Spade 10:3-4 (Summer-Autumn 1981):65-73.

Westermann, Claus. Genesis 1-11: A Commentary. Translated by John J. Scullion. Minneapolis: Augsburg Publishing House, 1984.

_____. Genesis 12-36: A Commentary. Translated by John J. Scullion. Minneapolis: Augsburg Publishing House, 1985.

_____. Genesis 37-50: A Commentary. Translated by John J. Scullion. Minneapolis: Augsburg Publishing House, 1986.

_____. "Promises to the Patriarchs." In The Interpreter's Dictionary of the Bible Supplement Volume, pp. 690-93. Edited by George Arthur Buttrick. New York: Abingdon, 1962.

Whitcomb, John C., Jr. The Early Earth. Grand Rapids: Baker Book House, 1972.

_____. Esther: The Triumph of God's Sovereignty. Everyman's Bible Commentary series; Chicago: Moody Press, 1979.

Whitcomb, John C., and Donald B DeYoung. Review of The Waters Above: Earth's Pre-Flood Vapor Canopy, by Joseph C. Dillow. Grace Theological Journal 3:1 (Spring 1982):123-32.

Whitcomb, John C. and Henry M Morris. The Genesis Flood. Philadelphia: Presbyterian and Reformed Publishing Co., 1968.

White, Hugh C. "The Divine Oath in Genesis." Journal of Biblical Literature 92:2 (June 1973):165-79.

_____. "The Joseph Story: A Narrative that Consumes' Its Content." Semeia 31 (1985):49-69.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Williams, John. "Joseph's Wardrobe." Harvester 64:7 (July 1985):19, 21.

Willis, David L. "Creation and/or Evolution." Journal of the American Scientific Affiliation 29:2 (June 1977):68-72.

Wilson, R. R. Genealogy and History in the Biblical World. New Haven, Conn.: Yale University Press, 1977.

Wiseman, Donald J. "Abraham in History and Tradition. Part I: Abraham the Hebrew." Bibliotheca Sacra 134:534 (April-June 1977):123-30.

_____. "Abraham in History and Tradition. Part II: Abraham the Prince." Bibliotheca Sacra 134-535 (July-September 1977):228-37.

Witmer, John A. "The Doctrine of Miracles." Bibliotheca Sacra 130:518 (April-June 1973):126-34.

Wonderly, Daniel E. God's Time-Records in Ancient Sediments. Flint, Mich.: Crystal Press, 1977.

Wood, Bryant G. "Journey Down the Jabbok." Bible and Spade, Spring 1978, pp. 57-64.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Woodmorappe, John. "A Diluviological Treatise on the Stratigraphic Separation of Fossils." Creation Research Society Quarterly 20:3 (December 1983):133-85.

Woudstra, Martin H. "The Toledot of the Book of Genesis and Their Redemptive-Historical Significance." Calvin Theological Journal 5:2 (1970):184-89.

Wright, Chris. "Corruption and Dishonesty: An Old Testament Perspective." TRACI Journal 29 (April-September 1985):4-20.

_____. "Intercession or Irritation?" Third Way, February 1983, pp. 18-19.

Wright, David F. "Woman Before and After the Fall: a comparison of Luther's and Calvin's interpretation of Genesis 1-3." Churchman 98:2 (1984):126-35.

Yamauchi, Edwin M. "Anthropomorphism in Ancient Religion." Bibliotheca Sacra 125:497 (January-March 1968):29-44.

_____. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):24-152.

Young, Davis A. Christianity and the Age of the Earth. Grand Rapids: Zondervan Publishing House, 1982.

_____. Creation and the Flood. Grand Rapids: Baker Book House, 1977.

Young, Edward J. Genesis 3. London: Banner of Truth, 1966.

_____. In the Beginning. Edinburgh: Banner of Truth Trust, 1976.

_____. Studies in Genesis One. International Library of Philosophy and Theology series in Biblical and Theological Studies. Philadelphia: Presbyterian and Reformed Publishing Co., 1973.

Youngblood, Clark. "Wells." Biblical Illustrator 13:1 (Fall 1986):41-49.

Zimmerli, Walther. "Abraham." Journal of Northwest Semitic Languages 6 (1978):49-60.

Zondervan Pictorial Encyclopedia of the Bible, 1975 ed. S.v. "River of Egypt," by Bruce K. Waltke.

Copyright 2003 by Thomas L. Constable

Haydock: Genesis (Book Introduction)

THE BOOK OF GENESIS.

INTRODUCTION.

The Hebrews now entitle all the Five Books of Moses, from the initial words, which originally were written like one continued word or verse; but the Septuagint have preferred to give the titles the most memorable occurrences of each work. On this occasion, the Creation of all things out of nothing, strikes us with peculiar force. We find a refutation of all the heathenish mythology, and of the world's eternity, which Aristotle endeavoured to establish. We behold the short reign of innocence, and the origin of sin and misery, the dispersion of nations, and the providence of God watching over his chosen people, till the death of Joseph, about the year of the world 2369 (Usher) 2399 (Salien and Tirinus), the year before Christ 1631. We shall witness the same care in the other Books of Scripture, and adore his wisdom and goodness in preserving to himself faithful witnesses, and a true Holy Catholic Church, in all ages, even when the greatest corruption seemed to overspread the land. (Haydock)

----------------------------------------

This Book is so called from its treating of the Generation, that is, of the Creation and the beginning of the world. The Hebrews call it Bereshith, from the word with which it begins. It contains not only the History of the Creation of the World, but also an account of its progress during the space of 2369 years, that is, until the death of Joseph.

Gill: Genesis (Book Introduction)

INTRODUCTION TO GENESIS

This book, in the Hebrew copies of the Bible, and by the Jewish writers, is generally called Bereshith, which signifies "in the beginning", being the first word of it; as the other four books of Moses are also called from their initial words. In the Syriac and Arabic versions, the title of this book is "The Book of the Creation", because it begins with an account of the creation of all things; and is such an account, and so good an one, as is not to be met with anywhere else: the Greek version calls it Genesis, and so we and other versions from thence; and that because it treats of the generation of all things, of the heavens, and the earth, and all that are in them, and of the genealogy of men: it treats of the first men, of the patriarchs before the flood, and after it to the times of Joseph. It is called the "first" book of Moses, because there are four more that follow; the name the Jewish Rabbins give to the whole is חמשה חומשי תורה, "the five fifths of the law", to which the Greek word "pentateuch" answers; by which we commonly call these books, they being but one volume, consisting of five parts, of which this is the first. And that they were all written by Moses is generally believed by Jews and Christians. Some atheistical persons have suggested the contrary; our countryman Hobbes ^a would have it, that these books are called his, not from his being the author of them, but from his being the subject of them; not because they were written by him, but because they treat of him: but certain it is that Moses both wrote them, and was read, as he was in the Jewish synagogues, every sabbath day, which can relate to no other writings but these, Joh 1:45. And Spinosa, catching at some doubts raised by Aben Ezra on Deu 1:1 concerning some passages which seemed to him to have been added by another hand, forms objections against Moses being the author of the book of Genesis; which are sufficiently answered by Carpzovius ^b. Nor can Ezra be the author of the Pentateuch, as Spinosa suspects; since it is plain these writings were in being before his time, in the times of Josiah, Amaziah, yea, of David, and also of Joshua, 2Ch 34:14 nay, they are even referred to in the book of Ezra as the writings of Moses, Ezr 3:2 to which may be added, in proof of the same, Deu 31:9. Nor are there any other writings of his authentic; what are ascribed to him, as the Analepsis of Moses, his Apocalypse, and his Last Will and Testament, are apocryphal. That this book of Genesis particularly was written by him, is evident from the testimony of Philip, and even of our Lord Jesus Christ, who both testify that he wrote concerning the Messiah, Joh 1:45 as he did in this book, where he speaks of him as the seed of the woman that should break the serpent's head; as the seed of Abraham, in whom all the nations of the earth should be blessed; and as the Shiloh, to whom the gathering of the people should be, Gen 3:15. Nor is there any reason to believe that he wrote this book from the annals of the patriarchs, since it does not appear, nor is it very probable, that they had any; nor from traditions delivered down from one to another, from father to son, which is more probable, considering the length of the lives of the patriarchs: but yet such a variety of particulars respecting times, places, persons, their genealogies and circumstances, so nicely and exactly given, can scarcely be thought to be the fruit of memory; and much less is it to be imagined that he was assisted in it by Gabriel, when he lived in solitude in Midian: but it is best of all to ascribe it to divine inspiration, as all Scripture is by the apostle, 2Ti 3:16 for who else but God could have informed him of the creation, and the manner and order in which every creature was brought into being, with a multitude of things recorded in this book? the design of which is to lead men into the knowledge and worship of the one true God, the Creator of all things, and of the origin of mankind, the fall of our first parents, and their posterity in them; and to point at the means and method of the recovery of man by the Messiah, the promised seed; and to give an account of the state and case of the church of God, in the times of the patriarchs, both before and after the flood, from Adam, in the line of Seth, to Noah; and from Noah to the times of Joseph, in whose death it ends: and, according to Usher ^c, it contains an history of two thousand, three hundred, and sixty nine years.

Gill: Genesis 27 (Chapter Introduction)

INTRODUCTION TO GENESIS 27

In this chapter we are informed, that Isaac, being old and dim sighted, sent for Esau to get him venison, that he might eat of it, and bless him before he died, Gen 27:1; that Rebekah hearing of this formed a scheme for Jacob to get the blessing before him, which she communicated to Jacob, to which he at first objected, but afterwards complied, Gen 27:5; and also how that he succeeded in the attempt, and got the blessing from his brother, Gen 27:18; and that this was confirmed to him by his father, even when his mistake was discovered upon Esau's coming, Gen 27:30; which occasioned a most bitter cry in Esau, a severe reflection on his brother, and an earnest expostulation with his father for a blessing, which he obtained, Gen 27:34; the consequence of this were hatred in Esau to Jacob, and an intention to kill him, which Rebekah hearing of, advised Jacob to flee to her brother Laban, Gen 27:41; and to facilitate this, complains to Isaac of Esau's wives, and suggests, that should Jacob marry among the same people, it would add to the distress of their lives; and therefore hints it to him, that it was necessary and proper he should go to her family for a wife, Gen 27:46; and whether Isaac sent him, as the following chapter shows.