Text -- Genesis 45:1-9 (NET)

The Reconciliation of the Brothers

45:1 Joseph was no longer able to control himself before all his attendants, so he cried out, “Make everyone go out from my presence!” No one remained with Joseph when he made himself known to his brothers. 45:2 He wept loudly; the Egyptians heard it and Pharaoh’s household heard about it. 45:3 Joseph said to his brothers, “I am Joseph! Is my father still alive?” His brothers could not answer him because they were dumbfounded before him. 45:4 Joseph said to his brothers, “Come closer to me,” so they came near. Then he said, “I am Joseph your brother, whom you sold into Egypt. 45:5 Now, do not be upset and do not be angry with yourselves because you sold me here, for God sent me ahead of you to preserve life! 45:6 For these past two years there has been famine in the land and for five more years there will be neither plowing nor harvesting. 45:7 God sent me ahead of you to preserve you on the earth and to save your lives by a great deliverance. 45:8 So now, it is not you who sent me here, but God. He has made me an adviser to Pharaoh, lord over all his household, and ruler over all the land of Egypt. 45:9 Now go up to my father quickly and tell him, ‘This is what your son Joseph says: “God has made me lord of all Egypt. Come down to me; do not delay!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Gen 45:1

Judah and his brethren were waiting for an answer, and could not but be amazed to discover, instead of the gravity of a judge, the natural affection of a father or brother.

[1.

Wesley: Gen 45:1

The private conversations of friends are the most free. When Joseph would put on love, he puts off state, which it was not fit his servants should be witnesses of. Thus Christ graciously manifests himself and his loving kindness to his people, out of the sight and hearing of the world.

[2.] V. 2. Tears were the introduction to his discourse. He had dammed up this stream a great while, and with much ado, but now it swelled so high that he could no longer contain, but he wept aloud, so that those whom he had forbid to see him could not but hear him. These were tears of tenderness and strong affection, and with these he threw off that austerity, with which he had hitherto carried himself towards his brethren; for he could bear it no longer. This represents the Divine compassion towards returning penitents, as much as that of the father of the prodigal, Luk 15:20; Hos 11:8-9.

[3.] V. 3.

Wesley: Gen 45:1

They knew him only by his Egyptian name, Zaphnath - paaneah, his Hebrew name being lost and forgot in Egypt; but now he teaches them to call him by that, I am Joseph: nay, that they might not suspect it was another of the same name, he explains himself. I am Joseph your brother. This would both humble them yet more for their sin in selling him, and encourage them to hope for kind treatment. This word, at first, startled Joseph's brethren, they started back through fear, or at least stood still astonished: but Joseph called kindly and familiarly to them. Come near, I pray you. Thus, when Christ manifests himself to his people he encourages them to draw near to him with a true heart. Perhaps being about to speak of their selling of him, he would not speak aloud, lest the Egyptians should overhear, and it should make the Hebrews to be yet more an abomination to them; therefore he would have them come near, that he might whisper with them, which, now the tide of his passion was a little over, he was able to do, whereas, at first, he could not but cry out.

[4.] He endeavours to sweep their grief for the injuries they had done him, by shewing them, that, whatever they designed, God meant it for good, and had brought much good out of it.

Wesley: Gen 45:5

Sinners must grieve, and be angry with themselves for their sins; yea, though God, by his power, bring good out of them, for that is no thanks to the sinner: but true penitents should be greatly affected with it, when they see God bringing good out of evil. Though we must not with this consideration extenuate our own sins, and so take off the edge of our repentance; yet it may do well thus to extenuate the sins of others, and so take off the edge of our angry resentments. Thus Joseph doth here. His brethren needed not to fear that he would revenge upon them an injury which God's providence had made to turn so much to his advantage, and that of his family. Now he tells them how long the famine was likely to last, five years yet, Gen 45:6, and what a capacity he was in of being kind to his relations, which is the greatest satisfaction that wealth and power can give to a good man.

Wesley: Gen 45:8

God's Israel is the particular care of God's providence. Joseph reckoned that his advancement was not so much designed to save a whole kingdom of Egyptians, as to preserve a small family of Israelites; for the Lord's portion is his people: whatever goes with others, they shall be secured. How admirable are the projects of Providence! How remote its tendencies! What wheels are there within wheels; and yet all directed by the eyes in the wheels, and the Spirit of the living Creature!

[5.] He promises to take care of his father and all his family, during the rest of the years of famine.

[1.] He desires that his father might speedily be made glad with the tidings of his life and honour. His brethren must hasten to Canaan, and acquaint Jacob that his son Joseph was lord of all Egypt - He knew it would be a refreshing oil to his hoary head, and a sovereign cordial to his spirits. He desires them to give themselves, and take with them to their father, all possible satisfaction of the truth of these surprising tidings.

JFB: Gen 45:1

The severity of the inflexible magistrate here gives way to the natural feelings of the man and the brother. However well he had disciplined his mind, he felt it impossible to resist the artless eloquence of Judah. He saw a satisfactory proof, in the return of all his brethren on such an occasion, that they were affectionately united to one another; he had heard enough to convince him that time, reflection, or grace had made a happy improvement on their characters; and he would probably have proceeded in a calm and leisurely manner to reveal himself as prudence might have dictated. But when he heard the heroic self-sacrifice of Judah [Gen 44:33] and realized all the affection of that proposal--a proposal for which he was totally unprepared--he was completely unmanned; he felt himself forced to bring this painful trial to an end.

JFB: Gen 45:1

In ordering the departure of witnesses of this last scene, he acted as a warm-hearted and real friend to his brothers--his conduct was dictated by motives of the highest prudence--that of preventing their early iniquities from becoming known either to the members of his household, or among the people of Egypt.

JFB: Gen 45:2

No doubt, from the fulness of highly excited feelings; but to indulge in vehement and long-continued transports of sobbing is the usual way in which the Orientals express their grief.

JFB: Gen 45:3

Or, "terrified at his presence." The emotions that now rose in his breast as well as that of his brethren--and chased each other in rapid succession--were many and violent. He was agitated by sympathy and joy; they were astonished, confounded, terrified; and betrayed their terror, by shrinking as far as they could from his presence. So "troubled" were they, that he had to repeat his announcement of himself; and what kind, affectionate terms he did use. He spoke of their having sold him--not to wound their feelings, but to convince them of his identity; and then, to reassure their minds, he traced the agency of an overruling Providence, in his exile and present honor [Gen 35:5-7]. Not that he wished them to roll the responsibility of their crime on God; no, his only object was to encourage their confidence and induce them to trust in the plans he had formed for the future comfort of their father and themselves.

JFB: Gen 45:6

"Ear" is an old English word, meaning "to plough" (compare 1Sa 8:12; Isa 30:24). This seems to confirm the view given (Gen 41:57) that the famine was caused by an extraordinary drought, which prevented the annual overflowing of the Nile; and of course made the land unfit to receive the seed of Egypt.

Clarke: Gen 45:1

Joseph could not refrain himself - The word התאפק hithappek is very emphatic; it signifies to force one’ s self, to do something against nature, to do violence to one’ s self. Joseph could no longer constrain himself to act a feigned part - all the brother and the son rose up in him at once, and overpowered all his resolutions; he felt for his father, he realized his disappointment and agony; and he felt for his brethren, "now at his feet submissive in distress;"and, that he’ might give free and full scope to his feelings, and the most ample play of the workings of his affectionate heart, he ordered all his attendants to go out, while he made himself known to his brethren. "The beauties of this chapter,"says Dr. Dodd, "are so striking, that it would be an indignity to the reader’ s judgment to point them out; all who can read and feel must be sensible of them, as there is perhaps nothing in sacred or profane history more highly wrought up, more interesting or affecting."

Clarke: Gen 45:2

The Egyptians and the house of Pharaoh heard - It seems strange that Joseph should have wept so loud that his cries should be heard at some considerable distance, as we may suppose his dwelling was not very nigh to the palace! "But this,"says Sir John Chardin, "is exactly the genius of the people of Asia - their sentiments of joy or grief are properly transports, and their transports are ungoverned, excessive, and truly outrageous. When any one returns from a long journey, or dies, his family burst into cries that may be heard twenty doors off; and this is renewed at different times, and continues many days, according to the vigor of the passion. Sometimes they cease all at once, and then begin as suddenly with a greater shrillness and loudness than one could easily imagine."This circumstance Sir John brings to illustrate the verse in question. See Harmer, vol. iii. p. 17. But the house of Pharaoh may certainly signify Pharaoh’ s servants, or any of the members of his household, such as those whom Joseph had desired to withdraw, and who might still be within hearing of his voice. After all, the words may only mean that the report was brought to Pharaoh’ s house. See Gen 45:16.

Clarke: Gen 45:3

I am Joseph - Mr. Pope supposed that the discovery of Ulysses to his son Telemachus bears some resemblance to Joseph’ s discovery of himself to his brethren. The passage may be seen in Homer, Odyss. l. xvi., ver. 186-218

A few lines from Cowper’ s translation will show much of the spirit of the original, and also a considerable analogy between the two scenes: -

"I am thy father, for whose sake thou lead’ s

A life of wo by violence oppress’ d

So saying, he kiss’ d his son; while from his cheek

Tears trickled, tears till then perforce restrain’ d

Then threw Telemachu

His arms around his father’ s neck, and wept

Pangs of soft sorrow, not to be suppress’ d

Seized both. So they, their cheeks with big round drops of w

Bedewing, stood."

Clarke: Gen 45:5

Be not grieved, nor angry with yourselves - This discovers a truly noble mind: he not only forgives and forgets, but he wishes even those who had wronged him to forget the injury they had done, that they might not suffer distress on the account; and with deep piety he attributes the whole to the providence of God; for, says he, God did send me before you to preserve life. On every word here a strong emphasis may be laid. It is not you, but God; it is not you that sold me, but God who sent me; Egypt and Canaan must both have perished, had not a merciful provision been made; you were to come down hither, and God sent me before you; death must have been the consequence of this famine, had not God sent me here to preserve life.

Clarke: Gen 45:6

There shall neither be earing nor harvest - Earing has been supposed to mean collecting the ears of corn, which would confound it with harvest: the word, however, means ploughing or seed-time, from the Anglo-Saxon erian , probably borrowed from the Latin aro , to plough, and plainly means that there should be no seed-time, and consequently no harvest; and why? Because there should be a total want of rain in other countries, and the Nile should not rise above twelve cubits in Egypt; See Clarke on Gen 41:31 (note). But the expressions here must be qualified a little, as we find from Gen 47:19, that the Egyptians came to Joseph to buy seed; and it is probable that even during this famine they sowed some of the ground, particularly on the borders of the river, from which a crop, though not an abundant one, might be produced. The passage, however, in the above chapter may refer to the last year of the famine, when they came to procure seed for the ensuing year.

Clarke: Gen 45:8

He hath made me a father to Pharaoh - It has already been conjectured that father was a name of office in Egypt, and that father of Pharaoh might among them signify the same as prime minister or the king’ s minister does among us. Calmet has remarked that among the Phoenicians, Persians, Arabians, and Romans, the title of father was given to certain officers of state. The Roman emperors gave the name of father to the prefects of the Praetorium, as appears by the letters of Constantine to Ablavius. The caliphs gave the same name to their prime ministers. In Jdg 17:10, Micah says to the young Levite, Dwell with me, and be unto me a Father and a priest. And Diodorus Siculus remarks that the teachers and counsellors of the kings of Egypt were chosen out of the priesthood.

Calvin: Gen 45:1

1.Then Joseph could not refrain himself ¹⁷⁵ Moses relates in this chapter the manner in which Joseph made himself known to his brethren. In the first place, he declares, that Joseph had done violence to his feelings, as long as he presented to them an austere and harsh countenance. At length the strong fraternal affection, which he had suppressed during the time that he was breathing severe threatening, poured itself forth with more abundant force: whence it appears that nothing severe or cruel had before been harbored in his mind. And whereas it thus bursts forth in tears, this softness or tenderness is more deserving of praise than if he had maintained an equable temper. Therefore the stoics speak foolishly when they say, that it is an heroic virtue not to be touched with compassion. Had Joseph stood inflexible, who would not have pronounced him to be a stupid, or iron-hearted man? But now, by the vehemence of his feelings, he manifests a noble magnanimity, as well as a divine moderation; because he was so superior both to anger and to hatred, that he ardently loved those who had wickedly conspired to effect his ruin, though they had received no injury from him. He commands all men to depart, not because he was ashamed of his kindred, (for he does not afterwards dissemble the fact that they were his brethren, and he freely permits the report of it to be carried to the king’s palace,) but because he is considerate for their feelings, that he might not make known their detestable crime to many witnesses. And it was not the smallest part of his clemency, to desire that their disgrace should be wholly buried in oblivion. We see, therefore, that witnesses were removed, for no other reason than that he might more freely comfort his brethren; for he not only spared them, by not exposing their crime; but when shut up alone with them, he abstained from all bitterness of language, and gladly administered to them friendly consolation.

Calvin: Gen 45:3

3.I am Joseph. Although he had given them the clearest token of his mildness and his love, yet, when he told them his name, they were terrified, as if he had thundered against them: for while they revolve in their minds what they have deserved, the power of Joseph seems so formidable to them, that they anticipate nothing for themselves but death. When, however, he sees them overcome with fear, he utters no reproach, but only labors to calm their perturbation. Nay, he continues gently to soothe them, until he has rendered them composed and cheerful. By this example we are taught to take heed lest sadness should overwhelm those who are truly and seriously humbled under a sense of shame. So long as the offender is deaf to reproofs, or securely flatters himself, or wickedly and obstinately repels admonitions, or excuses himself by hypocrisy, greater severity is to be used towards him. But rigor should have its bounds, and as soon as the offender lies prostrate, and trembles under the sense of his sin, let that moderation immediately follow which may raise him who is cast down, by the hope of pardon. Therefore, in order that our severity may be rightly and duly attempered, we must cultivate this inward affection of Joseph, which will show itself at the proper time.

Calvin: Gen 45:4

4.Come near to me, I pray you. This is more efficacious than any mere words, that he kindly invites them to his embrace. Yet he also tries to remove their care and fear by the most courteous language he can use. He so attempers his speech, indeed, that he mildly accuses, and again consoles them; nevertheless, the consolation greatly predominates, because he sees that they are on the point of desperation, unless he affords them timely relief. Moreover, in relating that he had been sold, he does not renew the memory of their guilt, with the intention of expostulating with them; but only because it is always profitable that the sense of sin should remain, provided that immoderate terror does not absorb the unhappy man, after he has acknowledged his fault. And whereas the brethren of Joseph were more than sufficiently terrified, he insists the more fully on the second part of his purpose; namely, that he may heal the wound. This is the reason why he repeats, that God had sent him for their preservation; that by the counsel of God himself he had been sent beforehand into Egypt to preserve them alive; and that, in short, he had not been sent into Egypt by them, but had been led thither by the hand of God. ¹⁷⁶

Calvin: Gen 45:8

8.So now, it was not you that sent me hither. This is a remarkable passage, in which we are taught that the right course of events is never so disturbed by the depravity and wickedness of men, but that God can direct them to a good end. We are also instructed in what manner and for what purpose we must consider the providence of God. When men of inquisitive minds dispute concerning it, they not only mingle and pervert all things without regard to the end designed, but invent every absurdity in their power, in order to sully the justice of God. And this rashness causes some pious and moderate men to wish this portion of doctrine to be concealed from view; for as soon as it is publicly declared that God holds the government of the whole world, and that nothing is done but by his will and authority, they who think with little reverence of the mysteries of God, break forth into various questions, not only frivolous but injurious. But, as this profane intemperance of mind is to be restrained, so a just measure is to be observed on the other hand, lest we should encourage a gross ignorance of those things which are not only made plain in the word of God, but are exceedingly useful to be known. Good men are ashamed to confess, that what men undertake cannot be accomplished except by the will of God; fearing lest unbridled tongues should cry out immediately, either that God is the author of sin, or that wicked men are not to be accused of crime, seeing they fulfill the counsel of God. But although this sacrilegious fury cannot be effectually rebutted, it may suffice that we hold it in detestation. Meanwhile, it is right to maintain, what is declared by the clear testimonies of Scripture, that whatever men may contrive, yet, amidst all their tumult, God from heaven overrules their counsels and attempts; and, in short, does, by their hands, what he has himself decreed. Good men, who fear to expose the justice of God to the calumnies of the impious, resort to this distinction, that God wills some things, but permits others to be done. As if, truly, any degree of liberty of action, were he to cease from governing, would be left to men. If he had only permitted Joseph to be carried into Egypt, he had not ordained him to be the minister of deliverance to his father Jacob and his sons; which he is now expressly declared to have done. Away, then, with that vain figment, that, by the permission of God only, and not by his counsel or will, those evils are committed which he afterwards turns to a good account. I speak of evils with respect to men, who propose nothing else to themselves but to act perversely. And as the vice dwells in them, so ought the whole blame also to be laid upon them. But God works wonderfully through their means, in order that, from their impurity, he may bring forth his perfect righteousness. This method of acting is secret, and far above our understanding. Therefore it is not wonderful that the licentiousness of our flesh should rise against it. But so much the more diligently must we be on our guard, that we do not attempt to reduce this lofty standard to the measure of our own littleness. Let this sentiment remain fixed with us, that while the lust of men exults, and intemperately hurries them hither and thither, God is the ruler, and, by his secret rein, directs their motions whithersoever he pleases. At the same time, however, it must also be maintained, that God acts so far distinctly from them, that no vice can attach itself to his providence, and that his decrees have no affinity with the crimes of men. Of which mode of procedure a most illustrious example is placed before our eyes in this history. Joseph was sold by his brethren; for what reason, but because they wished, by any means whatever, to ruin and annihilate him? The same work is ascribed to God, but for a very different end; namely, that in a time of famine the family of Jacob might have an unexpected supply of food. Therefore he willed that Joseph should be as one dead, for a short time, in order that he might suddenly bring him forth from the grave, as the preserver of life. Whence it appears, that although he seems, at the commencement, to do the same thing as the wicked; yet there is a wide distance between their wickedness and his admirable judgment. Let us now examine the words of Joseph. For the consolation of his brethren he seems to draw the veil of oblivion over their fault. But we know that men are not exempt from guilt, although God may, beyond expectation, bring what they wickedly attempt, to a good and happy issue. For what advantage was it to Judas that the redemption of the world proceeded from his wicked treachery? Joseph, however, though he withdraws, in some degree, the minds of his brethren from a consideration of their own guilt, until they can breathe again after their immoderate terror, neither traces their fault to God as its cause, nor really absolves them from it; as we shall see more clearly in the last chapter (Gen 44:1.) And doubtless, it must be maintained, that the deeds of men are not to be estimated according to the event, but according to the measure in which they may have failed in their duty, or may have attempted something contrary to the Divine command, and may have gone beyond the bounds of their calling. Someone, for instance, has neglected his wife or children, and has not diligently attended to their necessities; and though they do not die, unless God wills it, yet the inhumanity of the father, who wickedly deserted them when he ought to have relieved them, is not screened or excused by this pretext. Therefore, they whose consciences accuse them of evil, derive no advantage from the pretense that the providence of God exonerates them from blame. But on the other hand, whenever the Lord interposes to prevent the evil of those who desire to injure us, and not that only, but turns even their wicked designs to our good; he subdues, by this method, our carnal affections, and renders us more just and placable. Thus we see that Joseph was a skillful interpreter of the providence of God, when he borrowed from it an argument for granting forgiveness to his brethren. The magnitude of the crime committed against him might so have incensed him as to cause him to burn with the desire of revenge: but when he reflects that their wickedness had been overruled by the wonderful and unwonted goodness of God, forgetting the injury received, he kindly embraces the men whose dishonor God had covered with his grace. And truly charity is ingenious in hiding the faults of brethren, and therefore she freely applies to this use anything which may tend to appease anger, and to set enmities at rest. Joseph also is carried forward to another view of the case; namely, that he had been divinely chosen to help his brethren. Whence it happens, that he not only remits their offense, but that, from an earnest desire to discharge the duty enjoined upon him, he delivers them from fear and anxiety as well as from want. This is the reason why he asserts that he was ordained to “put for them a remnant,” ¹⁷⁷ that is, to preserve a remaining seed, or rather to preserve them alive, and that by an excellent and wonderful deliverance. In saying that he is a father to Pharaoh, he is not carried away with empty boasting as vain men are wont to be; nor does he make an ostentatious display of his wealth; but he proves, from an event so great and incredible, that he had not obtained the post he occupied by accident, nor by human means; but rather that, by the wonderful counsel of God, a lofty throne had been raised for him, from which he might succor his father and his whole family.

Calvin: Gen 45:9

9.Thus saith thy son Joseph. In giving this command, he shows that he spoke of his power in order to inspire his father with stronger confidence. We know how dilatory old men are; and, besides, it was difficult to tear holy Jacob away from the inheritance which was divinely promised to him. Therefore Joseph, having pointed out the necessity for the step, declares what a desirable relief the Lord had offered. It may, however, be asked, why the oracle did not occur to their minds, concerning which they had been instructed by their fathers, namely, that they should be strangers and servants in a strange land. (Gen 15:13.) For it seems that Joseph here promises nothing but mere pleasures, as if no future adversity was to be apprehended. But though nothing is expressly declared on this point by Moses, yet I am induced, by a probable conjecture, to believe that Jacob was not forgetful of the oracle. For, unless he had been retained by some celestial chain, he never could have remained in Egypt after the expiration of the time of scarcity. For by remaining there voluntarily, he would have appeared to cast away the hope of the inheritance promised him by God. Seeing, then, that he does not provide for his return into the land of Canaan, but only commands his corpse to be carried thither; nor yet exhorts his sons to a speedy return, but suffers them to settle in Egypt; he does this, not from indolence, or because he is allured by the attractions of Egypt, or has become weary of the land of Canaan; but because he is preparing himself and his offspring to bear that tyranny, concerning which he had been forewarned by his father Isaac. Therefore he regards it as an advantage that, at his first coming, he is hospitably received; but, in the meantime, he revolves in his mind what had been spoken to Abraham.

Defender: Gen 45:1

This scene is surely one of the most dramatic confrontation and reunion scenes in all literature, but it is far more than literature. This was the event which established the miracle nation of Israel. This was the founding of that unique people through whom would be given to the world the Scriptures and of whom one day the Saviour would come. Had this scene not occurred, the children of Israel would soon have scattered and merged with the other peoples of the Middle East. It had been a long time in preparation, but God had a long-range goal.

Defender: Gen 45:1

There is a great similarity here to another dramatic confrontation that will come at the end of this age when the Lord Jesus Christ returns to meet His brethren of the house of Israel, those who rejected Him and even urged His crucifixion, and who have continued to deny Him through all the centuries since. "And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn" (Zec 12:10). It is largely because of this striking parallel that many have taken Joseph to be a type of Christ even though the New Testament writers do not speak explicitly of such a comparison."

Defender: Gen 45:8

This event is not only a stirring testimonial to the forgiving grace of Joseph, who was far more concerned with reconciliation than vengeance, but also of the truth of Rom 8:28, "all things work together for good to them that love God." For He "worketh all things after the counsel of His own will" (Eph 1:11)."

TSK: Gen 45:1

could not : Gen 43:30, Gen 43:31; Isa 42:14; Jer 20:9

Cause : 2Sa 1:20; Mat 18:15; Act 10:41; 1Co 13:5

TSK: Gen 45:2

wept aloud : Heb. gave forth his voice in weeping, ""This,""says Sir J. Chardin, ""is exactly the genius of the people of Asia; their sentiments of joy or grief are properly transports, and their transports are ungoverned, excessive, and truly outrageous. When anyone returns from a long journey or dies, his family burst into cries that may be heard twenty doors off; and this is renewed at different times, and continues many days, according to the vigour of the passion. Sometimes they cease all at once, and then begin as suddenly, with a greater shrillness and loudness than one could easily imagine.""Num 14:1; Rth 1:9; 2Ki 20:3; Act 20:37

TSK: Gen 45:3

I am Joseph : Mat 14:27; Act 7:13, Act 9:5

for they : Job 4:5, Job 23:15; Zec 12:10; Mat 14:26; Mar 6:50; Luk 5:8, Luk 24:37, Luk 24:38; Rev 1:7

troubled : or, terrified

TSK: Gen 45:4

I am Joseph : Gen 37:28, Gen 50:18; Mat 14:27; Act 9:5

TSK: Gen 45:5

be not grieved : Isa 40:1, Isa 40:2; Luk 23:34; 2Co 2:7, 2Co 2:11

nor angry with yourselves : Heb. neither let there be anger in your eyes

God : Gen 45:7, Gen 45:8, Gen 47:25, Gen 50:20; 1Sa 1:19; 2Sa 12:12, 2Sa 16:10-12, 2Sa 17:14; Job 1:21; Psa 105:16, Psa 105:17; Act 2:23, Act 2:24, Act 4:24-28, Act 7:9-15

TSK: Gen 45:6

two years : Gen 41:29-31, Gen 41:54, Gen 41:56, Gen 47:18

earing : Earing means ploughing or seed-time from the Anglo-Saxon erian , probably from aro , to plough; and agrees with αροω [Strong’ s G723], Greek, charatha , Arabic, and charash , Hebrew. Gen 47:23; Exo 34:21; Deu 21:4; 1Sa 8:12; Isa 30:24

TSK: Gen 45:7

to preserve you a posterity : Heb. to put for you a remnant, to save. Jdg 15:18; 1Ch 11:14; Psa 18:50, Psa 44:4; Act 7:35

TSK: Gen 45:8

it was not : Gen 45:5; Joh 15:16, Joh 19:11; Rom 9:16

father : Gen 41:39-48; Jdg 17:10; Job 29:16; Psa 105:21, Psa 105:22

TSK: Gen 45:9

Thus saith : Gen 45:26-28

come : Gen 45:13, Gen 45:19, Gen 45:20

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gen 45:1-28

- Joseph Made Himself Known to His Brethren

10. גשׁן gôshen , Goshen, Gesem (Arabias related perhaps to גשׁם geshem "rain, shower"), a region on the borders of Egypt and Arabia, near the gulf of Suez.

The appeal of Judah is to Joseph irresistible. The repentance of his brothers, and their attachment to Benjamin, have been demonstrated in the most satisfactory manner. This is all that Joseph sought. It is evident, throughout the whole narrative, that he never aimed at exercising any supremacy over his brothers. As soon as he has obtained an affecting proof of the right disposition of his brothers, he conceals himself no longer. And the speech of Judah, in which, no doubt, his brothers concurred, does equal credit to his head and heart.

Gen 45:1-15

Joseph now reveals to his brothers the astonishing fact that he himself, their long-lost brother, stands before them. "He could not refrain himself."Judah has painted the scene at home to the life; and Joseph can hold out no longer. "Have every man out from me."Delicacy forbids the presence of strangers at this unrestrained outburst of tender emotion among the brothers. Besides, the workings of conscience, bringing up the recollections of the past, and the errors, to which some reference is now unavoidable, are not to be unveiled to the public eye. "He lifted up his voice in weeping."The expression of the feelings is free and uncontrolled in a simple and primitive state of society. This prevails still in the East. And Mizraim heard. The Egyptians of Joseph’ s house would hear, and report to others, this unusual utterance of deep feeling. "I am Joseph."The natural voice, the native tongue, the long-remembered features, would, all at once, strike the apprehension of the brothers.

The remembrance of their crime, the absolute power of Joseph, and the justice of revenge, would rush upon their minds. No wonder they were silent and troubled at his presence. "Is my father yet alive?"This question shows where Joseph’ s thoughts were. He had been repeatedly assured of his father’ s welfare. But the long absence and the yearning of a fond heart bring the question up again. It was reassuring to the brethren, as it was far away from any thought of their fault or their punishment. "Come near unto me."Joseph sees the trouble of his brothers, and discerns its cause. He addresses them a second time, and plainly refers to the fact of their having sold him. He points out that this was overruled of God to the saving of life; and, hence, that it was not they, but God who had mercifully sent him to Egypt to preserve all their lives. "For these two years."Hence, we perceive that the sons of Jacob obtained a supply, on the first occasion, which was sufficient for a year. "To leave to you a remnant in the land."

This is usually and most naturally referred to a surviving portion of their race. "Father to Pharaoh;"a second author of life to him. Having touched very slightly on their transgression, and endeavored to divert their thoughts to the wonderful providence of God displayed in the whole affair, he lastly preoccupies their minds with the duty and necessity of bringing down their father and all their families to dwell in Egypt. "In the land of Goshen."This was a pasture land on the borders of Egypt and Arabia, perhaps at some distance from the Nile, and watered by the showers of heaven, like their own valleys. He then appeals to their recollections and senses, whether he was not their very brother Joseph. "My mouth that speaketh unto you;"not by an interpreter, but with his own lips, and in their native tongue. Having made this needful and reassuring explanation, he breaks through all distance, and falls upon Benjamin’ s neck and kisses him, and all his other brothers; after which their hearts are soothed, and they speak freely with him.

Gen 45:16-20

The intelligence that Joseph’ s brethren are come reaches the ears of Pharaoh, and calls forth a cordial invitation to come and settle in Egypt. "It was good in the eyes of Pharaoh."They highly esteemed Joseph on his own account; and that he should prove to be a member of a respectable family, and have the pleasure of again meeting with his nearest relatives, were circumstances that afforded them a real gratification. "The good of the land of Mizraim."The good which it produces. Wagons; two-wheeled cars, fit for driving over the rough country, where roads were not formed. "Let not your eye care for your stuff;"your houses, or pieces of furniture which must be left behind. The family of Jacob thus come to Egypt, not by conquest or purchase, but by hospitable invitation, as free, independent visitors or settlers. As they were free to come or not, so were they free to stay or leave.

Gen 45:21-24

The brothers joyfully accept the hospitable invitation of Pharaoh, and set about the necessary arrangements for their journey. "The sons of Israel;"including Joseph, who had his own part to perform in the proposed arrangement. "At the mouth of Pharaoh;"as he had authorized him to do. "Changes of raiment;"fine raiment for change on a high or happy day. To Benjamin he gives special marks of fraternal affection, which no longer excite any jealous feeling among the brothers, as the reasonableness of them is obvious. "Fall out."The original word means to be stirred by any passion, whether fear or anger, and interpreters explain it as they conceive the circumstances and the context require. The English version corresponds with the Septuagint ὀργίζεσθε orgizesthe and with Onkelos. It refers, perhaps, to the little flashes of heat, impatience, and contention that are accustomed to disturb the harmony of companions in the East, who behave sometimes like overgrown children. Such ebullitions often lead to disastrous consequences. Joseph’ s exile arose from petty jealousies among brethren.

Gen 45:25-28

The returning brothers inform their father of the existence and elevation of Joseph in Egypt. The aged patriarch is overcome for the moment, but at length awakens to a full apprehension of the joyful news. His heart fainted; ceased to beat for a time, fluttered, sank within him. The news was too good for him to venture all at once to believe it. But the words of Joseph, which they recite, and the wagons which he had sent, at length lead to the conviction that it must be indeed true. He is satisfied. His only thought is to go and see Joseph before he dies. A sorrow of twenty-two years’ standing has now been wiped away.

Poole: Gen 45:1

Cause every man to go out from me remove all the Egyptians out of my presence and chamber. Which he did, partly that he might maintain the honour of his place, and not make himself cheap and contemptible to the Egyptians, by his excessive tears and passions, and by his free, and familiar, and affectionate converse with his brethren; and partly to preserve the reputation of his brethren, by concealing their fault from the Egyptians.

Poole: Gen 45:2

His tears and voice which had been hitherto kept in by main force, now breaking forth with greater violence.

The Egyptians, and the house of Pharaoh some who were near, with their own ears, and others by report.

Poole: Gen 45:3

He repeats his former question, Gen 43:27 , either because he questioned the truth of their former relation, or would be further satisfied in it, it being usual with men to ask over and over again what they long to know; or because he now desired a more particular relation of his father’ s condition, and how he did bear up under all his calamities.

They were troubled at his presence from a sudden and deep sense of their horrid guilt, and their just fear of some dreadful punishment.

Poole: Gen 45:4

Come near to me be not afraid of me, but come nearer to me with cheerfulness and confidence, that you may be assured that I am he, and that we may more freely and privately discourse together, so as none others may hear. It is probable that Joseph sat in state, and that they hitherto kept a due distance from him.

Sold into Egypt i.e. sold unto them that brought me into Egypt, and sold me there: see Gen 37:28 39:1 . So they sold him into Egypt occasionally and eventually.

Poole: Gen 45:5

1706 Be not grieved to wit, immoderately, and for the injury which you did to me, or for the danger which you have brought upon yourselves. Otherwise he doth not dissuade them from a godly sorrow for their offence against God, for the procurement of which he dcsigned and used that strange and rough carriage towards them.

Nor angry with yourselves neither excessively torment yourselves with the remembrance of the fact, neither break forth into contentions and wrath, and upbraidings of one another; for God by his wise, powerful, and gracious providence overruled your evil intentions to a happy end,

to preserve life not only your lives, for the expression is here indefinite and general, but the lives of all the people in this and the neighbouring countries; which though it doth not lessen your sin, yet ought to qualify your sorrow.

Poole: Gen 45:6

Neither sowing nor reaping, except in a few places near Nilus, because the people could not spare seed-corn, and would not lose it; understanding from Joseph that their cost and labour would be lost, and that the famine would be of long continuance.

Poole: Gen 45:7

That you and your children might be sustained and preserved in this time of famine, and afterwards abundantly multiplied, as God hath promised.

By a great deliverance or, for a great remnant, or escaping, i.e. that you who are now but a handful, escaping this danger, may grow into a vast multitude. The word evasion, or escaping, is here put for the persons that do escape, as it is 2Ch 30:6 Isa 10:20 ; and as captivity is oft put for the captives, as it is Num 21:1 Deu 21:10 . And so what was said in the former clause is repeated in this with all emphatical addition.

Poole: Gen 45:8

That I came to this place, and pitch of honour and power, is not to be imputed to your design, which was of another nature, but to God’ s overruling providence, which ordered the circumstances of your action, so as I should be brought to this place and state. Compare Gen 50:20 .

A father to Pharaoh to advise him, and to provide for him, as fathers do for their children, and to have the authority, respect, and power of a father with him.

Haydock: Gen 45:2

Weeping, with a loud cry, being unable to restrain himself. The servants, who were in the adjoining apartments, heard this cry and declaration of Joseph, acknowledging one common father with these men; and they presently conveyed the intelligence to the king. (Haydock)

Haydock: Gen 45:4

Nearer; that no one might hear what he was going to say respecting their fault. (Menochius) ---

It is thus we ought to treat those who have injured us. He excuses his brethren as much as possible. (Haydock) See chap. l. 20.

Haydock: Gen 45:5

Hard. Hebrew, "Be not indignant in your eyes." Perhaps he was afraid, lest they should begin to accuse one another, as the authors of the deed, and thus disturb the harmony of this reconciliation. He perfectly understands the conduct of divine Providence, which can draw good out of evil, and cause even the malice of men to co-operate in the execution of his designs. (Calmet) ---

God did not sanction or will this malice, as Calvin, &c., impiously assert. (Tirinus)

Haydock: Gen 45:6

Reaping, as in common years, thought he places near the Nile might produce some little; (Menochius) and hence the Egyptians ask Joseph for seed, chap. xlvii. 19. (Calmet)

Haydock: Gen 45:8

Counsel. Joseph's brethren had no design of elevating him to so high a dignity; but God's will directed Pharao to appoint him his counsellor or prime minister. His father. (Haydock) ---

So the Roman emperors styled the prefects of the Prætorium, and the Caliphs their chief minister. (Calmet)

Gill: Gen 45:1

Then Joseph could not refrain himself,.... That he should not weep, as the Targum of Jonathan adds; at least he could not much longer refrain from tears, such an effect Judah's speech had on his passions:

before all them that stood before him; his servants that attended him and waited upon him, the steward of his house, and others, upon whose account he put such a force upon himself, to keep in his passions from giving vent, that they might not discover the inward motions of his mind; but not being able to conceal them any longer:

and he cried; or called out with a loud voice, and an air of authority:

cause every man to go out from me; out of the room in which he and his brethren were; perhaps this order was given to the steward of the house to depart himself, and to remove every inferior officer and servant upon the spot; or other people that might be come in to hear the trial of those men, and to see how they would be dealt with:

and there stood no man with him, while Joseph made himself known unto his brethren; not that Joseph was ashamed of them, and of owning before them the relation he stood in to them; but that they might not see the confusion his brethren would be thrown into, and have knowledge of the sin they had been guilty of in selling him which could not fail of being mentioned by him, and confessed by them; and besides, it was not suitable to his grandeur and dignity to be seen in such an extreme passion he was now going into.

Gill: Gen 45:2

And he wept aloud,....; Or "gave forth his voice in weeping" ^r; as he wept he cried aloud; for having put such a violent restraint on himself, as the flood of tears was the greater, so his voice was the stronger and louder for it:

and the Egyptians and the house of Pharaoh heard; the Egyptians, that were in the room or rooms adjoining to that where Joseph was, heard his cry, and perhaps a great deal of what was said; which they soon reported to others, and it quickly reached Pharaoh's court, which might not be at any great distance.

Gill: Gen 45:3

And Joseph said unto his brethren, I am Joseph,.... As soon as he could compose himself a little, and utter his words, the first thing he said was, that he was Joseph; that was his right name, his Hebrew name; though he was called by the Egyptians Zaphnathpaaneah, and by which name Joseph's brethren only knew him, if they knew his name at all; and it must be very startling to them to bear this sound, and to be told by himself that that was his name; and which was not all he meant and they understood, but that he was Joseph their brother as afterwards expressed:

doth my father yet live? this he knew before, for they had told him he was alive; wherefore he puts this question not through ignorance, or as doubting but to express his affliction for his father, and his joy that he was alive:

and his brethren could not answer him; they were so surprised and astonished; they were like men thunderstruck, they were not able to utter a word for awhile:

for they were troubled at his presence; the sin of selling him came fresh into their minds, the guilt of it pressed their consciences, and the circumstances that Joseph was in filled them with fear that he would avenge himself on them.

Gill: Gen 45:4

And Joseph said unto his brethren, come near to me, I pray you,.... Very probably Joseph sat in a chair of state while they were under examination, and through reverence of him they kept at a proper distance; or being frightened at what he had said, he might observe them drawing back, as Jarchi remarks, and so encourages them in a kind and tender manner to return and come nearer to him, and the rather, that they might more privately converse together without being overheard; as also that they might, by approaching him discern and call to mind some of his features still remaining, by which they might be assured he was Joseph indeed:

and they came near, and he said, I am Joseph your brother; not only his name was Joseph, but he was that Joseph that was their brother; he claims and owns the relation between them, which must be very affecting to them, who had used him so unkindly:

whom ye sold into Egypt: which is added, not so much to put them in mind of and upbraid them with their sin, but to assure them that he was really their brother Joseph; which he could not have related had he not been he, as well as to lead on to what he had further to say to them for their comfort.

Gill: Gen 45:5

Now therefore be not grieved,.... To an excess, so as to be swallowed up with overmuch sorrow; otherwise it became them to be grieved for their sin, and to show a godly sorrow and true repentance for it:

nor angry with yourselves, that ye sold me hither; reflect upon themselves, and afflict themselves in an immoderate way; or break forth into anger and wrath with one another, upbraiding and blaming each other for their conduct in that affair, and so foment contentions and quarrels among themselves:

for God did send me before you to preserve life; the life of thousands of persons in Egypt, Canaan, and other countries; and particularly to preserve their lives was he sent before them into Egypt; where, by interpretation Pharaoh's dreams, by which he understood and did foretell the seven years of plenty and seven years of famine, he was to great honour and trust, and laid up a sufficiency of corn in the time of plenty to answer the exigencies of various countries in the time of famine, and, among the rest, of his own family; and therefore would have this attributed by them to the wise disposing providence of God.

Gill: Gen 45:6

For these two years hath the famine been, in the land,.... In the land of Egypt and in the countries round about:

and yet there are five years; still remaining, which he knew by the above dreams and the interpretation of them:

in the which there shall neither be earing nor harvest; that is, no tillage of land, neither ploughing nor sowing, and so no reaping, or gathering in of the fruits of the earth, as used to be in harvest; at least, there would be very little ground tilled, only it may be on the banks of the Nile, since they had no corn to spare for seed; and besides, as the Egyptians knew by Joseph's prediction that the Nile would not overflow, it was to no purpose to attempt to plough their land, which through seven years of drought was become very difficult, or to sow, could they get the seed into the ground, since there was no likelihood of its springing up again.

Gill: Gen 45:7

And God sent me before you,.... This he repeats to impress the minds of his brethren with a sense of the good providence of God in bringing him to Egypt before them, to make provision for their future welfare, and to alleviate their grief, and prevent an excessive sorrow for their selling him into Egypt, when by the overruling hand of God it proved so salutary to them:

to preserve you a posterity in the earth; that they and theirs might not perish, which otherwise, in all human probability, must have been the case; and that the promise of the multiplication of Abraham's seed might not be made of none effect, but continue to take place, from whence the Messiah was to spring:

and to save your lives by a great deliverance; from the extreme danger they were exposed unto, through the terrible famine, and in which deliverance were to be observed the great wisdom, goodness, power, and providence of God.

Gill: Gen 45:8

So now it was not you that sent me hither, but God,.... Which is to be understood not absolutely, as if they had no concern at all in sending him thither; they sold him to the Ishmaelites, who brought him down to Egypt and sold him to Potiphar, and so were instrumental in his coming to Egypt; but comparatively, it was not they so much as God that sent him; whose providence directed, disposed, and overruled all those events, to bring Joseph to this place, and to such an high station, to answer the purposes and designs of God in providing for and preserving Jacob's family in a time of distress:

and he hath made me a father to Pharaoh: to be a teacher to him, as Aben Ezra, that is, to be his counsellor, to advise him well in all things, as a father his children; or to be his partner and patron, as Jarchi, to have a share with him in power and authority, and to be reckoned as a father to him, see Gen 41:43; and to provide for him and the welfare of his kingdom, as parents do for their children: the following phrases explain it of rule and government; and the meaning is, that he was a great man, and a prince ^s in Pharaoh's court:

and lord of all his house; his prime minister, chief counsellor and courtier:

and a ruler throughout all the land of Egypt; to whom all the deputies of the several provinces were subject under Pharaoh, and especially in the affair of the corn.

Gill: Gen 45:9

Haste you, and go up to my father,.... In Canaan, which lay higher than Egypt; being desirous he should know as soon as possible that he was alive, and in what circumstances he was:

and say unto him, thus saith thy son Joseph; without any title, such as the father and counsellor of Pharaoh and governor of Egypt, only Joseph his son, which would be enough to revive the heart of Jacob:

God hath made me lord over all Egypt: his exaltation to this dignity he ascribes, not to Pharaoh, but to God; civil honour and promotion to worldly grandeur and dignity are from God, and not from man:

come down unto me, tarry not; the great business on his hands not permitting him to go to his father and fetch him to Egypt, he desires that he would come to him without delay, which would be greatly to the advantage of him and his family, and to their mutual comfort.

Commentary -- Verse Notes / Footnotes

NET Notes: Gen 45:1

¹ tn Heb “all the ones standing beside him.”

² tn Heb “stood.”

NET Notes: Gen 45:2

¹ tn Heb “and he gave his voice in weeping,” meaning that Joseph could not restrain himself and wept out loud.

² tn Heb “and the Egyptians heard and the household of Pharaoh heard.” Presumably in the latter case this was by means of a report.

NET Notes: Gen 45:5

¹ tn Heb “let there not be anger in your eyes.”

² sn You sold me here, for God sent me. The tension remains as to how the brothers’ wickedness and God’s intentions work together. Clearly God is able to transform the actions of wickedness to bring about some gracious end. But this is saying more than that; it is saying that from the beginning it was God who sent Joseph here. Although harmonization of these ideas remains humanly impossible, the divine intention is what should be the focus. Only that will enable reconciliation.

NET Notes: Gen 45:6

¹ tn Heb “the famine [has been] in the midst of.”

NET Notes: Gen 45:7

¹ sn God sent me. The repetition of this theme that God sent Joseph is reminiscent of commission narratives in which the leader could announce that God sent him (e.g., Exod 3:15).

² tn Heb “to make you a remnant.” The verb, followed here by the preposition לְ (lÿ), means “to make.”

³ tn The infinitive gives a second purpose for God’s action.

NET Notes: Gen 45:8

¹ tn Heb “a father.” The term is used here figuratively of one who gives advice, as a father would to his children.

NET Notes: Gen 45:9

¹ tn Heb “hurry and go up.”

Geneva Bible: Gen 45:1

Then Joseph could not refrain himself before all them that stood by him; and he cried, ^{( a )} Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren.

^{( a )} Not because he was ashamed of his kindred, but rather because he wanted to cover his brother's sin.

Geneva Bible: Gen 45:5

Now therefore be not ^{( b )} grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.

^{( b )} This example teaches that we must by all means comfort those who are truly ashamed and sorry for their sins.

Geneva Bible: Gen 45:8

So now [it was] not you [that] sent me hither, but ^{( c )} God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.

^{( c )} Though God detests sin, yet he turns man's wickedness into his glory.

Commentary -- Verse Range Notes

TSK Synopsis: Gen 45:1-28

1 Joseph makes himself known to his brethren.

5 He comforts them in God's providence.

9 He sends for his father.

16 Pharaoh confirms it.

21 Joseph furnishes then for their journey, and exhorts them to concord.

25 Jacob is revived with the news.

Maclaren: Gen 45:1-15

Genesis 45:1-15

If the writer of this inimitable scene of Joseph's reconciliation with his brethren was not simply an historian, he was one of the great dramatic geniuses of the world, master of a vivid minuteness like Defoe's, and able to touch the springs of tears by a pathetic simplicity like his who painted the death of Lear. Surely theories of legend and of mosaic work fall here.

1. We Have, First, Disclosure.

The point at which the impenetrable, stern ruler breaks down is significant. It is after Judah's torrent of intercession for Benjamin, and self-sacrificing offer of himself for a substitute and a slave. Why did this touch Joseph so keenly? Was it not because his brother's speech shows that filial and fraternal affection was now strong enough in him to conquer self? He had sent Joseph to the fate which he is now ready to accept. He and the rest had thought nothing of the dagger they plunged into their father's heart by selling Joseph; but now he is prepared to accept bondage if he may save his father's grey head an ache. The whole of Joseph's harsh, enigmatical treatment had been directed to test them, and to ascertain if they were the same fierce, cruel men as of old. Now, when the doubt is answered, he can no longer dam back the flood of forgiving love. The wisest pardoning kindness seeks the assurance of sorrow and change in the offender, before it can safely and wholesomely enjoy the luxury of letting itself out in tears of reconciliation. We do not call Joseph a type of Christ; but the plain process of forgiveness in his brotherly heart is molded by the law which applies to God's pardon as to ours. All the wealth of yearning pardon is there, before contrition and repentance; but it is not good for the offender that it should be lavished on him, impenitent.

What a picture that is of the all-powerful ruler, choking down his emotion, and hurriedly ordering the audience chamber to be cleared! How many curious glances would be cast over their shoulders, by the slowly withdrawing crowd, at the strange group--the viceroy, usually so calm, thus inexplicably excited, and the huddled, rude shepherds, bewildered and afraid of what was coming next, in this unaccountable country! How eavesdroppers would linger as near as they durst, and how looks would be exchanged as the sounds of passionate weeping rewarded their open ears! The deepest feelings are not to be flaunted before the world. The man who displays his tears, and the man who is too proud to shed them, are both wrong'; but perhaps it is worse to weep in public than not to weep at all.

I am Joseph.' Were ever the pathos of simplicity, and the simplicity of pathos, more nobly expressed than in these two words?--(There are but two in the Hebrew.) Has the highest dramatic genius ever winged an arrow which goes more surely to the heart than that? The question, which hurries after the disclosure, seems strange and needless; but it is beautifully serf-revealing, as expressive of agitation, and as disclosing a son's longing, and perhaps, too, as meant to relieve the brothers' embarrassment, and, as it were, to wrap the keen edge of the disclosure in soft wool.

2. We Have, Next, Conscience-Stricken Silence.

No wonder his brethren could not answer' and were troubled at his presence.' They had found their brother a ruler; they had found the ruler their brother. Their former crime had turned what might have been a joy into a terror. Already they had come to know and regret it. It might seem to their startled consciences as if now they were about to expiate it. They would remember the severity of Joseph's past intercourse; they see his power, and cannot but be doubtful of his intentions. Had all his strange conduct been maneuvering to get them, Benjamin and all, into his toils, that one blow might perfect his revenge? Our suspicions are the reflections of our own hearts. So there they stand in open-mouthed, but dumb, wonder and dread. It would task the pencil of him who painted, on the mouldering refectory wall at Milan, the conflicting emotions of the apostles, at the announcement of the betrayer, to portray that silent company of abused and trembling criminals. They are an illustration of the profitlessness of all crime. Sin is, as one of its Hebrew names tells us, missing the mark--whether we think of it as fatally failing to reach the ideal of conduct, or as always, by a divine nemesis, failing to hit even the shabby end it aims at. Every rogue is a roundabout feel.' They put Joseph in the pit, and here he is on a throne. They have stained their souls, and embittered their father's life for twenty-two long years, and the dreams have come true, and all their wickedness has not turned the stream of the divine purpose, any more than the mud dam built by a child diverts the Mississippi. One flash has burned up their whole sinful past, and they stand scorched and silent among the ruins. So it always is, Sooner or later the same certainty of the futility of his sin will overwhelm every sinful man, and dumb self-condemnation will stand in silent acknowledgment of evil desert before the throne of the Brother, who is now the Prince and the Judge, on whose fiat hangs life or death. To see Christ enthroned should be joy; but it may be turned into terror and silent anticipation of His just condemnation.

3. We Have Encouragement And Complete Forgiveness.

That invitation to come close up to him, with which Joseph begins the fuller disclosure of his heart, is a beautiful touch. We can fancy how tender the accents, and how, with some lightening of fear, but still hesitatingly and ashamed, the shepherds, unaccustomed to courtly splendors, approached. The little pause while they draw near helps him to self-command, and he resumes his words in a calmer tone. With one sentence of assurance that he is their brother, he passes at once into that serene region where all passion and revenge die, unable to breathe its keen, pure air. The comfort which he addresses to their penitence would have been dangerous, if spoken to men blind to the enormity of their past. But it will not make a truly repentant conscience less sensitive, though it may alleviate the aching of the wound, to think that God has used even its sin for His own purposes. It will not take away the sense of the wickedness of the motive to know that a wonderful providence has rectified the consequences. It will rather deepen the sense of evil, and give new cause of adoration of the love that pardons the wrong, and the providence that neutralizes the harm.

Joseph takes the true point of view, which we are all bound to occupy, if we would practice the Christian grace of forgiveness. He looks beyond the mere human hate and envy to the divine purpose. The sword is theirs; the hand is Thine. He can even be grateful to his foes who have been unintentionally his benefactors. He thinks of the good that has come out of their malice, and anger dies within him.

Highest attainment of all, the good for which he is grateful is not his all-but-regal dignity, but the power to save and gladden those who would fain have slain, and had saddened him for many a weary year. We read in these utterances of a lofty piety and of a singularly gentle heart, the fruit of sorrow and the expression of thoughts which had slowly grown up in his mind, and had now been long familiar there. Such a calm, certain grasp of the divine shaping and meaning of his life could not have sprung up all at once in him, as he looked at the conscience-stricken culprits cowering before him. More than natural sweetness and placability must have gone to the making of such a temper of forgiveness. He must have been living near the Fountain of all mercy to have had so full a cup of it to offer. Because he had caught a gleam of the divine pardon, he becomes a mirror of it; and we may fairly see in this ill-used brother, yearning over the half-sullen sinners, and seeking to open a way for his forgiveness to steal into their hearts, and rejoicing over his very sorrows which have fitted him to save them alive, and satisfy them in the days of famine, an adumbration of our Elder Brother's forgiving love and saving tenderness.

4. Joseph's Message To Jacob

The second part of Joseph's address is occupied with his message to Jacob, and shows how he longed for his father's presence. There is something very natural and beautiful in the repeated exhortations to haste, as indicating the impatient love of a long-absent son. If his heart was so true to his father, why had he sent him no message for all these years? Egypt was near enough, and for nine years now he had been in power. Surely he could have gratified his heart. But he could not have learned by any other means his brethren's feelings, and if they were still what they had been, no intercourse would be possible. He could only be silent, and yearn for the way to open in God's providence, as it did.

The message to Jacob is sent from thy son Joseph,' in token that the powerful ruler lays his dignity at his father's feet. No elevation will ever make a true son forget his reverence for his father. If he rise higher in the world, and has to own an old man, away in some simple country home, for his sire, he will be proud to do it. The enduring sanctity of the family ties is not the least valuable lesson from our narrative for this generation, where social conditions are so often widely different in parents and in children. There is an affectionate spreading out of all his glory before his father's old eyes; not that he cared much about it for himself, since, as we have seen, elevation to him meant mainly work, but because he knew how the eyes would glisten at the sight. His mother, who would have been proud of him, is gone, but he has still the joy of gladdening his father by the exhibition of his dignity. It bespeaks a simple nature, unspoiled by prosperity, to delight thus in his father's delight, and to wish the details of all his splendor to be told him. A statesman who takes most pleasure in his elevation because of the good he can do by it, and because it will please the old people at home, must be a pure and lovable man. The command has another justification in the necessity to assure his father of the wisdom of so great a change. God had set him in the Promised Land, and a very plain divine injunction was needed to warrant his leaving it. Such a one was afterwards given in vision; but the most emphatic account of his son's honor and power was none the less required to make the old Jacob willing to abandon so much, and go into such strange conditions.

We have another instance of the difference between man's purposes and God's counsel in this message. Joseph's only thought is to afford his family temporary shelter during the coming five years of famine. Neither he nor they knew that this was the fulfillment of the covenant with Abraham, and the bringing of them into the land of their oppression for four centuries. No shadow of that future was cast upon their joy, and yet, the steady march of God's plan was effected along the path which they were ignorantly preparing. The road-maker does not know what bands of mourners, or crowds of holiday makers, or troops of armed men may pass along it.

5. The Kiss Of Full Reconciliation.

This wonderfully beautiful scene ends with the kiss of full reconciliation and frank communion. All the fear is out of the brothers' hearts. It has washed away all the envy along with it. The history of Jacob's household had hitherto been full of sins against family life. Now, at last, they taste the sweetness of fraternal love. Joseph, against whom they had sinned, takes the initiative, flinging himself with tears on the neck of Benjamin, his own mother's son, nearer to him than all the others, crowding his pent-up love in one long kiss. Then, with less of passionate affection, but more of pardoning love, he kisses his contrite brothers, The offender is ever less ready to show love than the offended. The first step towards reconciliation, whether of man with man or of man with God, comes from the aggrieved We always hate those whom we have harmed; and if enmity were ended only by the advances of the wrong-doer, it would be perpetual. The injured has the prerogative of praying the injurer to be reconciled. So was it in Pharaoh's throne-room on that long past day; so is it still in the audience chamber of heaven. He that might the vantage best have took found out the remedy.' We love Him, because He first loved us.'

The pardoned men find their tongues at last. Forgiveness has opened their lips, and though their reverence and thanks are no less, their confidence and familiarity are more. How they would talk when once the terror was melted away! So should it be with the soul which has tasted the sweetness of Christ's forgiving love, and has known the kisses of His mouth.' Long, unrestrained, and happy should be the intercourse which we forgiven sinners keep up with our Brother, the Prince of all the land. After that his brethren talked with him.'

Joseph, The Pardoner And Preserver II.

Genesis 45:1-15

The noble words in which Joseph dissipates his brothers' doubts have, as their first characteristic, the recognition of the God by whom his career had been shaped, and, for their next, the recognition of the purpose for which it had been. There is a world of tenderness and forgivingness in the addition made to his first words in verse 4, Joseph, Four brother.' He owns the mystic bond of kindred, and thereby assures them of his pardon for their sin against it. It was right that he should remind them of their crime, even while declaring his pardon. But he rises high above all personal considerations and graciously takes the place of soother, instead of that of accuser. Far from cherishing thoughts of anger or revenge, he tries to lighten the reproaches of their own consciences. Thrice over in four verses he traces his captivity to God. He had learned that wisdom in his long years of servitude, and had not forgotten it in those of rule.

There will be little disposition in us to visit offences against ourselves on the offenders, if we discern God's purpose working through our sorrows, and see, as the Psalmist did, that even our foes are men which are Thy hand, O Lord.' True, His overruling providence does not make their guilt less; but the recognition of it destroys all disposition to revenge, and injured and injurer may one day unite in adoring the result of what the One suffered at the other's hands. Surely, some Christian persecutors and their victims have thus joined hands in heaven. If we would cultivate the habit of seeing God behind second causes, our hearts would be kept free from much wrath and bitterness.

Joseph was as certain of the purpose as of the source of his elevation. He saw now what he had been elevated for, and he eagerly embraced the task which was a privilege. No doubt, he had often brooded over the thought, Why am I thus lifted up?' and had felt the privilege of being a nation's savior; but now he realizes that he has a part to play in fulfilling God's designs in regard to the seed of Abraham. Cloudy as his outlook into the future may have been, he knew that great promises affecting all nations were intertwined with his family, separation from whom had been a sorrow for years. But now the thought comes to him with sudden illumination and joy: This, then, is what it all has meant, that I should be a link in the chain of God's workings.' He knows himself to be God's instrument for effecting His covenant promises. How small a thing honor and position became in comparison!

We cannot all have great tasks in the line of God's purposes, but we can all feel that our little ones are made great by being seen to be in it. The less we think about chariots and gold chains, and the more we try to find out what God means by setting us where we are, and to do that, the better for our peace and true dignity. A true man does not care for the rewards of work half as much as for the work itself. Find out what God intends, and never mind whether He puts you in a dungeon or in a palace. Both places lie on the road which He has marked, and, in either, the main thing is to do His will.

Next comes the swiftly devised plan for carrying out God's purpose. It sounds as if Joseph, with prompt statesmanship, had struck it out then and there. At all events, he pours it forth with contagious earnestness and haste. Note how he says over and over again My father,' as if he loved to dwell on the name, but also as if he had not yet completely realized the renewal of the broken ties of brotherhood. It was some trial of the stuff he was made of, to have to bring his father and his family to be stared at, and perhaps mocked at, by the court. Many a successful man would be very much annoyed if his old father, in his country clothes, and hands roughened by toil, sat down beside him in his prosperity. Joseph had none of that baseness. Jacob would come, if at all, as a half-starved immigrant, and would be an abomination to the Egyptians.' But what of that? He was my father,' and his son knows no better use to make of his dignity than to compel reverence for Jacob's Grey hairs, which he will take care shall not be brought down with sorrow to the grave.' It is a very homely lesson--never be ashamed of your father. But in these days, when children are often better educated than their parents, and rise above them in social importance, it is a very needful one.

The first overtures of reconciliation should come from the side of the injured party. That is Christ's law, and if it were Christians' practice, there would be fewer alienation's among them. It is Christ's law, because it is Christ's own way of dealing with us. He, too, was envied, and sold by His brethren. His sufferings were meant to preserve life.' Stephen's sermon in the Sanhedrin dwells on Joseph as a type of Christ; and the typical character is seen not least distinctly in this, that He against whom we have sinned pleads with us, seeks to draw us nearer to Himself, and to lead us to put away all hard thoughts of Him, and to cherish all loving ones towards Him, by showing us how void His heart is of anger against us, and how full of yearning love and of gracious intention to provide for us a dwelling-place, with abundance of all needful good, beside Himself, while the years of famine shall last.

MHCC: Gen 45:1-15

Joseph let Judah go on, and heard all he had to say. He found his brethren humbled for their sins, mindful of himself, for Judah had mentioned him twice in his speech, respectful to their father, and very tender of their brother Benjamin. Now they were ripe for the comfort he designed, by making himself known. Joseph ordered all his attendants to withdraw. Thus Christ makes himself and his loving-kindness known to his people, out of the sight and hearing of the world. Joseph shed tears of tenderness and strong affection, and with these threw off that austerity with which he had hitherto behaved toward his brethren. This represents the Divine compassion toward returning penitents. " I am Joseph, your brother." This would humble them yet more for their sin in selling him, but would encourage them to hope for kind treatment. Thus, when Christ would convince Paul, he said, I am Jesus; and when he would comfort his disciples, he said, It is I, be not afraid. When Christ manifests himself to his people, he encourages them to draw near to him with a true heart. Joseph does so, and shows them, that whatever they thought to do against him, God had brought good out of it. Sinners must grieve and be angry with themselves for their sins, though God brings good out of it, for that is no thanks to them. The agreement between all this, and the case of a sinner, on Christ's manifesting himself to his soul, is very striking. He does not, on this account, think sin a less, but a greater evil; and yet he is so armed against despair, as even to rejoice in what God hath wrought, while he trembles in thinking of the dangers and destruction from which he has escaped. Joseph promises to take care of his father and all the family. It is the duty of children, if the necessity of their parents at any time require it, to support and supply them to the utmost of their ability; this is showing piety at home, 1Ti 5:4. After Joseph had embraced Benjamin, he caressed them all, and then his brethren talked with him freely of all the affairs of their father's house. After the tokens of true reconciliation with the Lord Jesus, sweet communion with him follows.

Matthew Henry: Gen 45:1-15

Judah and his brethren were waiting for an answer, and could not but be amazed to discover, instead of the gravity of a judge, the natural affection of a father or brother.

I. Joseph ordered all his attendants to withdraw, Gen 45:1. The private conversations of friends are the most free. When Joseph would put on love he puts off state, and it was not fit his servants should be witnesses of this. Thus Christ graciously manifests himself and his loving-kindness to his people, out of the sight and hearing of the world.

II. Tears were the preface or introduction to his discourse, Gen 45:2. He had dammed up this stream a great while, and with much ado: but now it swelled so high that he could no longer contain, but he wept aloud, so that those whom he had forbidden to see him could not but hear him. These were tears of tenderness and strong affection, and with these he threw off that austerity with which he had hitherto carried himself towards his brethren; for he could bear it no longer. This represents the divine compassion towards returning penitents, as much as that of the father of the prodigal, Luk 15:20; Hos 14:8, Hos 14:9.

III. He very abruptly (as one uneasy till it was out) tells them who he was: I am Joseph. They knew him only by his Egyptian name, Zaphnath-paaneah, his Hebrew name being lost and forgotten in Egypt; but now he teaches them to call him by that: I am Joseph; nay, that they might not suspect it was another of the same name, he explains himself (Gen 45:4): I am Joseph, your brother. This would both humble them yet more for their sin in selling him, and would encourage them to hope for kind treatment. Thus when Christ would convince Paul he said, I am Jesus; and when he would comfort his disciples he said, It is I, be not afraid. This word, at first, startled Joseph's brethren; they started back through fear, or at least stood still astonished; but Joseph called kindly and familiarly to them: Come near, I pray you. Thus when Christ manifests himself to his people he encourages them to draw near to him with a true heart. Perhaps, being about to speak of their selling him, he would not speak aloud, lest the Egyptians should overhear, and it should make the Hebrews to be yet more an abomination to them; therefore he would have them come near, that he might whisper with them, which, now that the tide of his passion was a little over, he was able to do, whereas at first he could not but cry out.

IV. He endeavours to assuage their grief for the injuries they had done him, by showing them that whatever they designed God meant it for good, and had brought much good out of it (Gen 45:5): Be not grieved, nor angry with yourselves. Sinners must grieve, and be angry with themselves, for their sins; yea, though God by his power brings good out of them, for no thanks are due to the sinner for this: but true penitents should be greatly affected when they see God thus bringing good out of evil, meat out of the eater. Though we must not with this consideration extenuate our own sins and so take off the edge of our repentance, yet it may be well thus to extenuate the sins of others and so take off the edge of our angry resentments. Thus Joseph does here; his brethren needed not to fear that he would avenge upon them an injury which God's providence had made to turn so much to his advantage and that of his family. Now he tells them how long the famine was likely to last - five years; yet (Gen 45:6) what a capacity he was in of being kind to his relations and friends, which is the greatest satisfaction that wealth and power can give to a good man, Gen 45:8. See what a favourable colour he puts upon the injury they had done him: God sent me before you, Gen 45:5, Gen 45:7. Note, 1. God's Israel is the particular care of God's providence. Joseph reckoned that his advancement was not so much designed to save a whole kingdom of Egyptians as to preserve a small family of Israelites: for the Lord's portion is his people; whatever becomes of theirs, they shall be secured. 2. Providence looks a great way forward, and has a long reach. Even long before the years of plenty, Providence was preparing for the supply of Jacob's house in the years of famine. The psalmist praises God for this (Psa 105:17): He sent a man before them, even Joseph. God sees his work from the beginning to the end, but we do not, Ecc 3:11. How admirable are the projects of providence! How remote its tendencies! What wheels are there within wheels, and yet all directed by the eyes in the wheels, and the spirit of the living creature! Let us therefore judge nothing before the time. 3. God often works by contraries. The envy and contention of brethren threaten the ruin of families, yet, in this instance, they prove the occasion of preserving Jacob's family. Joseph could never have been the shepherd and stone of Israel if his brethren had not shot at him, and hated him; even those that had wickedly sold Joseph into Egypt yet themselves reaped the benefit of the good God brought out of it; as those that put Christ to death were many of them saved by his death. 4. God must have all the glory of the seasonable preservations of his people, by what way soever they are effected. It was not you that sent me hither, but God, Gen 45:8. As, on the one hand, they must not fret at it, because it ended so well, so on the other hand they must not be proud of it, because it was God's doing, and not theirs. They designed, by selling him into Egypt, to defeat his dreams, but God thereby designed to accomplish them. Isa 10:7, Howbeit he meaneth not so.

V. He promises to take care of his father and all the family during the rest of the years of famine. 1. He desires that his father may speedily be made glad with the tidings of his life and dignity. His brethren must hasten to Canaan, and must inform Jacob that his son Joseph was lord of all Egypt; (Gen 45:9): they must tell him of all his glory there, Gen 45:13. He knew it would be a refreshing oil to his hoary head and a sovereign cordial to his spirits. If any thing would make him young again, this would. He desires them to give themselves, and take with them to their father, all possible satisfaction of the truth of these surprising tidings: Your eyes see that it is my mouth, Gen 45:12. If they would recollect themselves, they might remember something of his features, speech, etc., and be satisfied. 2. He is very earnest that his father and all his family should come to him to Egypt: Come down unto me, tarry not, Gen 45:9. He allots his dwelling in Goshen, that part of Egypt which lay towards Canaan, that they might be mindful of the country from which they were to come out, Gen 45:10. He promises to provide for him: I will nourish thee, Gen 45:11. Note, It is the duty of children, if the necessity of their parents do at any time require it, to support and supply them to the utmost of their ability; and Corban will never excuse them, Mar 7:11. This is showing piety at home, 1Ti 5:4. Our Lord Jesus being, like Joseph, exalted to the highest honours and powers of the upper world, it is his will that all that are his should be with him where he is, Joh 17:24. This is his commandment, that we be with him now in faith and hope, and a heavenly conversation; and this is his promise, that we shall be for ever with him.

VI. Endearments were interchanged between him and his brethren. He began with the youngest, his own brother Benjamin, who was but about a year old when Joseph was separated from his brethren; they wept on each other's neck (Gen 45:14), perhaps to think of their mother Rachel, who died in travail of Benjamin. Rachel, in her husband, Jacob, had been lately weeping for her children, because, in his apprehension, they were not - Joseph gone, and Benjamin going; and now they were weeping for her, because she was not. After he had embraced Benjamin, he, in like manner, caressed them all (Gen 45:15); and then his brethren talked with him freely and familiarly of all the affairs of their father's house. After the tokens of true reconciliation follow the instances of a sweet communion.

Keil-Delitzsch: Gen 45:1-15

The Recognition. - Gen 45:1. After this appeal, in which Judah, speaking for his brethren, had shown the tenderest affection for the old man who had been bowed down by their sin, and the most devoted fraternal love and fidelity to the only remaining son of his beloved Rachel, and had given a sufficient proof of the change of mind, the true conversion, that had taken place in themselves, Joseph could not restrain himself any longer in relation to all those who stood round him. He was obliged to relinquish the part which he had hitherto acted for the purpose of testing his brothers' hearts, and to give full vent to his feelings. " He called out: Cause every man to go out from me. And there stood no man (of his Egyptian attendants) with him, while Joseph made himself known to his brethren, " quia effusio illa affectuum et στοργῆς erga fratres et parentem tanta fuit, ut non posset ferre alienorum praesentiam et aspectum ( Luther ).

Gen 45:2-3

As soon as all the rest were gone, he broke out into such loud weeping, that the Egyptians outside could hear it; and the house of Pharaoh, i.e., the royal family, was told of it (cf. Gen 45:2 and Gen 45:16). He then said to his brethren: " I am Joseph. Is my father still alive? "That his father was still living, he had not only been informed before (Gen 43:27), but had just been told again; but his filial heart impels him to make sure of it once more. " But his brethren could not answer him, for they were terrified before him: "they were so smitten in their consciences, that from astonishment and terror they could not utter a word.

Gen 45:4-7

Joseph then bade his brethren approach nearer, and said: " I am Joseph, your brother, whom he sold into Egypt. But now be not grieved nor angry with yourselves ( בּעיניכם אל־חר as in Gen 31:35) that ye sold me hither; for God hath sent me before you to preserve life ." Sic enim Joseph interpretatur venditionem. Vos quidem me vendidistis, sed Deus emit, asseruit et vindicavit me sibi pastorem, principem et salvatorem populorum eodem consilio, quo videbar amissus et perditus ( Luther ). " For, "he continues in explanation, " now there are two years of famine in the land, and there are five years more, in which there will be no ploughing and reaping. And God hath sent me before you to establish you a remnant (cf. 2Sa 14:7) upon the earth (i.e., to secure to you the preservation of the tribe and of posterity during this famine), and to preserve your lives to a great deliverance, "i.e., to a great nation delivered from destruction, cf. Gen 50:20. פּליטה that which has escaped, the band of men or multitude escaped from death and destruction (2Ki 19:30-31). Joseph announced prophetically here, that God had brought him into Egypt to preserve through him the family which He had chosen for His own nation, and to deliver them out of the danger of starvation which threatened them now, as a very great nation.

Gen 45:8

" And now (this was truly the case) it was not you that sent me hither; but God ( Ha-Elohim , the personal God, on contrast with his brethren) hath made me a father to Pharaoh (i.e., his most confidential counsellor and friend; cf. 1 Macc. 11:32, Ges. thes . 7), and lord of all his house, and a ruler throughout all the land of Egypt; "cf. Gen 41:40-41.

Gen 45:9-11

Joseph then directed his brethren to go up to their father with all speed, and invite him in his name to come without delay, with all his family and possessions, into Egypt, where he would keep him near himself, in the land of Goshen (see Gen 47:11), that he might not perish in the still remaining five years of famine. הוּרשׁ : Gen 45:11, lit., to be robbed of one's possessions, to be taken possession of by another, from ירשׁ to take possession.

Gen 45:12-13

But the brethren were so taken by surprise and overpowered by this unexpected discovery, that to convince them of the reality of the whole affair, Joseph was obliged to add, "Behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.

And tell my father all my glory in Egypt, and all that ye have seen, and bring my father quickly hither."

Gen 45:14-15

He then fell upon Benjamin's neck and wept, and kissed all his brethren and wept on them, i.e., whilst embracing them; "and after that, his brethren talked with him." כּן אחרי : after Joseph by a triple assurance, that what they had done was the leading of God for their own good, had dispelled their fear of retribution, and, by embracing and kissing them with tears, had sealed the truth and sincerity of his words.

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 37:2--Exo 1:1

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

Here begins the tenth and last toledot in Genesis. Jacob remains a major character throughout Genesis. Moses recorded his death in chapter 49. Nevertheless Joseph replaces him as the focus of the writer's attention at this point.⁷⁹⁵ These chapters are not entirely about Joseph, however. The writer showed interest in all the sons of Jacob.

"The emphasis now shifts from Jacob's personal struggles to receive the blessing promised to Abraham and Isaac, to the events in Jacob's life that lead up to the formation of Israel as a nation."⁷⁹⁶

The story of Joseph also links the history of the patriarchs with their settlement in Egypt.

"The Joseph story . . . develops the theme of the Pentateuch by showing the gradual fulfillment of the promises made to Abraham in 12:1-3. In particular, it shows how God blesses the nations through the descendants of Abraham [cf. 50:20]."⁷⁹⁷

"The theme of the Joseph narrative concerns God's hidden and decisive power which works in and through but also against human forms of power. A soft' word for that reality is providence. A harder word for the same reality is predestination. Either way God is working out his purpose through and in spite of Egypt, through and in spite of Joseph and his brothers."⁷⁹⁸

Human responsibility is as much a revelation of this section as divine sovereignty.

Constable: Gen 45:1-15

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

Joseph emotionally revealed his identity to his brothers. He assured them of God's sovereign control of his life and directed them to bring Jacob to Egypt. He then demonstrated his love for his brothers warmly.

This is one of the most dramatic recognition scenes in all literature.

Judah so impressed Joseph with the sincerity of his repentance and the tenderness of his affection that Joseph broke down completely. He wept tears of joy uncontrollably (vv. 1-2; cf. 2 Sam. 13:9).

Joseph then explained his perspective on his brothers' treatment of him. He had discerned God's providential control of the events of his life. Four times he stated that God, not his brothers, was behind what had happened (vv. 5, 7, 8, 9).

"It is divine sovereignty that undergirds the optimism of Genesis. God sent me to preserve life,' says Joseph."⁸⁸⁰

"Happy is the man whose eye is open to see the hand of God in every-day events, for to him life always possesses a wonderful and true joy and glory."⁸⁸¹

Part of God's purpose was to use Joseph to preserve the house of Israel through the famine (v. 7).

"In using terms like remnant and survivors, Joseph is employing words that elsewhere in the OT are freighted with theological significance. It may well be that in the deliverance of his brothers and his father Joseph perceives that far more is at stake than the mere physical survival of twelve human beings. What really survives is the plan of redemption announced first to his great grandfather."⁸⁸²

Joseph called God "Ha Elohim," the personal God, the God of their fathers (v. 8).

"The theme of divine providential care is put into words by Joseph himself (45:7-8; 50:20), summing up the whole patriarchal story."⁸⁸³

Joseph had evidently been planning for his father's family to move down to Egypt if or when his brothers would prove that their attitude had changed (v. 10). Goshen (a Semitic rather than an Egyptian name) was the most fertile part of Egypt (cf. v. 18). It lay in the delta region northeast of the Egyptian capital, Memphis.

Joseph then embraced Benjamin and all his brothers to express his love and to confirm his forgiveness (vv. 14-15).

After this three-fold expression of Joseph's goodwill toward them (weeping, explaining, and embracing), the shocked and fearful brothers gained the courage to speak. They now recognized Joseph as the one they had so cruelly abused and who was now able to crush them if he chose to do so.

Outstanding in this section is the way in which Joseph's perception of God's ways made him gracious, forgiving, and accepting rather than bitter and vindictive. He saw the love of his God behind the cruelty of his brothers. He had accepted all that had come to him as the will of God, and therefore he experienced the blessing of God.

Reconciliation is possible when there is forgiveness, and forgiveness is possible when there is recognition of God's sovereignty.

Guzik: Gen 45:1-28

Genesis 45 - Joseph is Reunited With His Brothers

A. Joseph reveals himself to his brothers.

1. (1-3) The emotional revelation.

Then Joseph could not restrain himself before all those who stood by him, and he cried out, "Make everyone go out from me!" So no one stood with him while Joseph made himself known to his brothers. And he wept aloud, and the Egyptians and the house of Pharaoh heard it. Then Joseph said to his brothers, "I am Joseph; does my father still live?" But his brothers could not answer him, for they were dismayed in his presence.

a. Joseph could not restrain himself before all those who stood by him: Joseph ordered all the Egyptians out of the room and was then alone with his brothers. His great emotion showed Joseph did not cruelly manipulate his brothers. He was directed by God to make these arrangements and it hurt him to do it.

b. Joseph made himself known to his brothers: This probably means that Joseph said he was Joseph and showed his brothers that he was circumcised. Jewish legend says the brothers could never believe this high Egyptian official was Joseph unless he showed he was circumcised.

c. But his brothers could not answer him, for they were dismayed in his presence: Because of the punishment they anticipated, the great emotion of Joseph, his manner of revelation, and the total shock of learning Joseph was not only alive but right in front of them, the brothers were dismayed. The ancient Hebrew word for dismayed (bahal) actually means, "amazed" or "frightened" or even "terrified."

i. Come near to me in Genesis 45:4 implies the brothers cringed back in terror. Jewish legends say the brothers were so shocked that their souls left their bodies and it was only by a miracle of God their souls came back.

ii. Their dismay is a shadow of what will happen when the Jews see Jesus for who He is again: And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn. (Zechariah 12:10)

2. (4-8) Joseph's testimony.

And Joseph said to his brothers, "Please come near to me." So they came near. Then he said: "I am Joseph your brother, whom you sold into Egypt. But now, do not therefore be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life. For these two years the famine has been in the land, and there are still five years in which there will be neither plowing nor harvesting. And God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance. So now it was not you who sent me here, but God; and He has made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.

a. God sent me before you to preserve life: Joseph did not diminish what the brothers did (whom you sold into Egypt). Yet he saw that God's purpose in it all was greater than the evil of the brothers.

i. When we are sinned against we are tempted to fail in one or both of these areas. We are tempted to play "let's pretend you never did it," or we are tempted to fail to see the over-arching hand of God in every circumstance.

ii. It is fair to ask, "Why was Joseph in Egypt? Was it because of the sin of his brothers or because of the good plan of God?" The answer is that both options are true.

b. God sent me before you to preserve a posterity for you in the earth, and to save your lives by a great deliverance: All Joseph's sorrows were for a purpose. God used them to preserve his family and provide the conditions for it to become a nation. Joseph was a victim of men, but God turned it around for His glory. None of it was for a loss.

i. If this family does not go into Egypt, then they assimilate among the pagan tribes of the Promised Land and cease to become a distinctive people. God had to put them in a place where they could grow, yet stay a distinctive nation.

ii. Rabbi Harold Kushner wrote a remarkably wide-selling book titled When Bad Things Happen to Good People. It sold more than a half a million copies before going to paperback and was on the New York Times best-seller list for a whole year. The whole point of his book is to say God is all loving but not all powerful, that God is good, but not sovereign. So, when bad things happen to good people, it is because events are out of God's control. Kushner advises his readers to "learn to love [God] and forgive him despite his limitations." This certainly is not the God of the Bible!

c. So now it was not you who sent me here, but God: Joseph realized God ruled his life, not good men, evil men, circumstances, or fate. God was in control, and because God was in control all things worked together for good.

B. Joseph sends his brothers home.

1. (9-15) Joseph tells his brothers to go home and to bring their father and find protection from the famine.

"Hurry and go up to my father, and say to him, 'Thus says your son Joseph: "God has made me lord of all Egypt; come down to me, do not tarry. You shall dwell in the land of Goshen, and you shall be near to me, you and your children, your children's children, your flocks and your herds, and all that you have. There I will provide for you, lest you and your household, and all that you have, come to poverty; for there are still five years of famine."' And behold, your eyes and the eyes of my brother Benjamin see that it is my mouth that speaks to you. So you shall tell my father of all my glory in Egypt, and of all that you have seen; and you shall hurry and bring my father down here." Then he fell on his brother Benjamin's neck and wept, and Benjamin wept on his neck. Moreover he kissed all his brothers and wept over them, and after that his brothers talked with him.

a. Thus says your son Joseph: When Jacob heard this it was one of the greatest days of his life. He had the joy of learning that the favored son, who will save his brethren, who was given up for dead, is now alive.

b. He kissed all his brothers and wept over them: Joseph did not exclude those who had been especially cruel to him. His heart was open to his brothers both as a group and as individuals.

c. After that his brothers talked with him: This was a wonderful conversation. There was a lot to catch up on.

2. (16-24) Pharaoh and Joseph send the brothers home with many gifts.

Now the report of it was heard in Pharaoh's house, saying, "Joseph's brothers have come." So it pleased Pharaoh and his servants well. And Pharaoh said to Joseph, "Say to your brothers, 'Do this: Load your animals and depart; go to the land of Canaan. Bring your father and your households and come to me; I will give you the best of the land of Egypt, and you will eat the fat of the land. Now you are commanded; do this: Take carts out of the land of Egypt for your little ones and your wives; bring your father and come. Also do not be concerned about your goods, for the best of all the land of Egypt is yours.'" Then the sons of Israel did so; and Joseph gave them carts, according to the command of Pharaoh, and he gave them provisions for the journey. He gave to all of them, to each man, changes of garments; but to Benjamin he gave three hundred pieces of silver and five changes of garments. And he sent to his father these things: ten donkeys loaded with the good things of Egypt, and ten female donkeys loaded with grain, bread, and food for his father for the journey. So he sent his brothers away, and they departed; and he said to them, "See that you do not become troubled along the way."

a. Joseph gave them carts, according to the command of Pharaoh, and he gave them provisions for the journey: The sons of Israel received transportation, provision, garments, and riches because of who their favored brother was. Pharaoh blessed the sons of Jacob for Joseph's sake.

i. "To return to Canaan with 'carts from Egypt' was the cultural equivalent of landing a jumbo jet among a tribe of isolated savages. It would be the stuff legends are made of." (Boice)

b. See that you do not become troubled along the way: The idea behind the words "become troubled" is literally become angry or quarrel. Joseph knew as soon as these men left his presence they would be tempted to act in selfish, unspiritual ways. They had to anticipate and guard against this.

3. (25-28) Jacob hears the good news - that Joseph lives.

Then they went up out of Egypt, and came to the land of Canaan to Jacob their father. And they told him, saying, "Joseph is still alive, and he is governor over all the land of Egypt." And Jacob's heart stood still, because he did not believe them. But when they told him all the words which Joseph had said to them, and when he saw the carts which Joseph had sent to carry him, the spirit of Jacob their father revived. Then Israel said, "It is enough. Joseph my son is still alive. I will go and see him before I die."

a. He did not believe them: Jacob was told Joseph was dead and believed it. Then he was told Joseph was alive, and he did not believe it until his sons told him the words of Joseph and showed him the blessings that came to them through Joseph. Then he believed Joseph was alive, though he had not yet seen him.

i. The only way people will know Jesus is alive is if we tell them His words and show them His blessings in our lives.

b. It is enough. Joseph my son is still alive: Knowing that the favored son was alive - back from the dead, as it were - changed Israel's testimony from all these things are against me (Genesis 42:36) to it is enough.

i. This testimony of faith comes from Israel, not Jacob. When Jacob was in charge, we saw a whining, self-pitying, complaining, unbelieving type of man. But Israel, the man God conquered, had a testimony of faith.

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

Commentary -- Other

Contradiction: Gen 45:4

91. Did the Ishmaelites bring Joseph to Egypt (Genesis 37:28), or was it the Midianites (Genesis 37:36), or was it Joseph's brothers (Genesis 45:4)? } }

(Category: misunderstood the historical context)

This supposed contradiction follows on from the last one and again lights up Shabbir's problem with the historical situation, as well as his inability to understand what the text is saying This time the question asked is, 'Who brought Joseph to Egypt?' From the last question we know that both the Ishmaelites and the Midianites were responsible for physically taking him there (as they are one and the same people), while the brother's of Joseph are just as responsible, as it was they who sold him to the merchants, and thus are being blamed for this very thing by Joseph in Genesis 45:4. Consequently, as we saw in the previous question all three parties had a part to play in bringing Joseph to Egypt.

Bible Query: Gen 45:6

Q: In Gen 45:6 and Gen 47:28, did the Israelites become slaves while Joseph was still alive?

A: Yes. Looking at Genesis 37:2; 41:1; 41:29-39; 45:6; 47:28, Joseph was in Egypt for 71 years of his 110-year life, so the Hebrews became slaves again while Joseph was still alive, because they were slaves in Egypt for 400 years, and in Egypt for a total of 430 years.

Bible Query: Gen 45:8

Q: In Gen 45:8, 50:19, does God enslave godly people? Did God enslave Joseph, or Joseph’s brothers?

A: This is an example of the theological concept called concurrence. God not only knew the evil they would freely and voluntarily decide to do if in that situation, God enabled them to be in that situation and carry out their heart’s intent. Furthermore, God planned for and used their evil to bring about good. As Romans 8:28 says, "...in all things God works together for good for those who love Him...". All things include even evil things.

Evidence: Gen 45:1-6

Joseph forgives his brothers, the son's of Israel, and tells them that God used their act of betrayal as the means to bring him ahead of them to Egypt, so he could save their lives (v.5).

Jesus, during his trial before his crucifixion, told Pilate that his authority to sentence Him to death was due only to God's will. "You would have no authority over Me, unless it had been given you from above . . ." (John 19:11). Jesus, too, f"i I'..ive those who crucified him (Luke 23:34).

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 45 (Chapter Introduction)

Overview

Gen 45:1, Joseph makes himself known to his brethren; Gen 45:5, He comforts them in God’s providence; Gen 45:9, He sends for his father; Gen 45:16, Pharaoh confirms it; Gen 45:21, Joseph furnishes then for their journey, and exhorts them to concord; Gen 45:25, Jacob is revived with the news.

Poole: Genesis 45 (Chapter Introduction)

CHAPTER 45

Joseph no longer able to refrain, discovers himself to his brethren, and weeps; asks concerning his father: they are troubled at his presence, Gen 45:1-3 . He forbids their grief for their sin, and comforts them with God’ s gracious design and providence in it, Gen 45:4-8 . He hastens them to go and acquaint their father, and bring him to Egypt; his message to his father, Gen 45:9-13 . His kindness to Benjamin and his brethren, Gen 45:14,15 . Pharaoh is glad, and invites them down to Egypt, Gen 45:16-20 . Joseph dismisses them with gifts and presents to his father; exhorting them not to fall out by the way, Gen 45:21-24 . Coming home they relate all to their father, who at last believes them, rejoicing that he should see his son before he died, Gen 45:25-28 .

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 45 (Chapter Introduction)

(Gen 45:1-15) Joseph comforts his brethren, and sends for his father.

(Gen 45:16-24) Pharaoh confirms Joseph's invitation, Joseph's gifts to his brethren.

(Gen 45:25-28) Jacob receives the news of Joseph's being alive.

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 45 (Chapter Introduction)

It is a pity that this chapter and the foregoing should be parted, and read asunder. There we had Judah's intercession for Benjamin, with which, we may suppose, the rest of his brethren signified their concurrence; Joseph let him go on without interruption, heard all he had to say, and then answered it all in one word, " I am Joseph." Now he found his brethren humbled for their sins, mindful of himself (for Judah had mentioned him twice in his speech), respectful to their father, and very tender of their brother Benjamin; now they were ripe for the comfort he designed them, by making himself known to them, the story of which we have in this chapter. It was to Joseph's brethren as clear shining after rain, nay, it was to them as life from the dead. Here is, I. Joseph's discovery of himself to his brethren, and his discourse with them upon that occasion (Gen 45:1-15). II. The orders Pharaoh, hereupon, gave to fetch Jacob and his family down to Egypt, and Joseph's despatch of his brethren, accordingly, back to his father with those orders (Gen 45:16-24). III. The joyful tidings of this brought to Jacob (Gen 45:25, 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 45 (Chapter Introduction)

INTRODUCTION TO GENESIS 45

This chapter contains an account of Joseph's making himself known to his brethren, which was done when they were alone, Gen 45:1; when he encouraged them not to distress themselves on account of their selling him into Egypt, for God in his providence had sent him there for their good, Gen 45:5; and he ordered them to go forthwith to Canaan, and acquaint his father with all the honour and glory they saw him in, and to desire him to come thither to him, where he should be provided for during the five years of famine yet to come, in the best part of the land of Egypt, Gen 45:9; upon which he expressed the strongest affection to Benjamin, and to all his brethren, Gen 45:14; the fame of this was soon spread in the house of Pharaoh, which gave the king great pleasure, who immediately expressed his earnest desire that his father might come and settle in Egypt, and ordered provisions to be sent him, and carriages to bring him down, and all that belonged to him, Gen 45:16; and Joseph accordingly delivered to his brethren wagons and provisions for the way, and gave gifts to them, and sent a present to his father, and dismissed his brethren with an exhortation not to fall out by the way, Gen 45:21; and when they came to Canaan, they acquainted their father with all these things, who at first could not believe them; but when he saw the wagons, his spirit revived, and determined to go and see his son, Gen 45:25.