Reuben’s Intervention on behalf of Joseph - Genesis 37:21-22

But Reuben heard this and rescued him out of their hands and said, "Let us not take his life." Reuben further said to them, "Shed no blood. Throw him into this pit that is in the wilderness, but do not lay hands on him"—that he might rescue him out of their hands, to restore him to his father.

Reuben was Jacob’s eldest son by Leah whereas Joseph was Jacob’s eldest son by Rachel, Leah’s sister. Four of Jacob’s twelve sons were born to him through Leah and Rachel’s personal maids. Reuben (the first of the twelve sons) was quite a bit older than Joseph (who was number eleven). There must have been some affinity between the two because of these connections. Reuben attempts to save Joseph’s life by talking his brothers out of their plans to kill him. Instead, he talks them into throwing Joseph into a pit. Ruben planned to secretly rescue Joseph later when he had a chance and return him to Jacob. The motivation for that may have simply been he cared for Joseph, he was a nice guy, or he wanted to gain favor in the eyes of his father and this was an opportunity to achieve that.

Although God is not mentioned directly in this portion of scripture, He plays a most critical part. It is God that arranges for Reuben to attempt to do what he does. Unbeknown even to Joseph, God is protecting him from death because He has a task for him to perform. With God there is never a second approach to how He wants to do things. There is never an alternative in place in case His chosen method fails.

That is the message for us from these verses. God is taking care of us even when we are not aware of it. Our job is to make sure we are available to be used by Him. Then no matter what happens, we can rest assured that He will enable us to complete the task He has assigned us. Having said that, we may often have misconceptions about what God wants us to achieve or accomplish. There are plans that God may want us to participate in but never see the completion of. There are occasions when he ‘transfers’ us to another task (part of His original plan in the first place). Sometimes, He even arranges to take us ‘home’ and thus ‘off our assigned duty’. I believe it is critical for Christians to be so resolved as we live our lives every day. Ready to work for Him, ready to be re-assigned by Him, and ready to be ‘honorably discharged’ by Him.

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Joseph’s Brothers Plot Against Him - Genesis 37:18-20

When they saw him from a distance and before he came close to them, they plotted against him to put him to death. They said to one another, "Here comes this dreamer! Now then, come and let us kill him and throw him into one of the pits; and we will say, 'A wild beast devoured him.' Then let us see what will become of his dreams!"

It had been a while since his brothers had seen Joseph and they were ‘just fine, thank you’ without him around. After all, he was a dreamer, the favorite of their father, and they hated him. So when they saw him coming towards them from afar, they planned to do him in. Can you imagine how great this hatred for Joseph was? How do things get so out of hand in a family?

As we consider their plot, we need to keep at least two things in mind -- first the underlying cause and secondly the concern that they had. Clearly, their intentions were a direct result of their feelings about his dreams and the fact that they would some day, according to his dreams, bow down to him. They would serve and worship him. I believe we are safe in assuming that as the text mentions it twice. First, they say to one another, “Here comes this dreamer!” and later on they say, “…let us see what will become of his dreams!” once they’ve killed him. Was it just jealously, or did they have enough knowledge of how God had used dreams in the history of their family to fear the great potential of truth in Joseph’s dreams? We can only surmise, but my guess is the latter.

The second thing to note is that they feared how the killing of Joseph would be presented to their father, Jacob. So they contrived a lie to tell him that a wild beast ate Joseph. This is a classic case of how one sin leads to another. Many of us know from personal experience that when we start down a road of evil, more evil is required to keep the truth from being exposed.

I believe there is also a message here for those that are on a mission for God. You will be opposed. People will plot against you. They’ll be jealous. They’ll try to kill your dreams. Like Joseph, you may be unaware of their feelings or plans, or as is just as often the case these days, they make their intentions known clearly. You need to know that when you are pursuing what God has told you to do, the enemy will use people you thought were your friends, even your family, to keep you from accomplishing your assignment. The best advice anyone can give you is to keep on going and stay very close to God.

And as for Joseph, yes, let’s see indeed “what becomes of his dreams!”

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Joseph Sent To Find His Brothers - Genesis 37:12-17

Then his brothers went to pasture their father's flock in Shechem. Israel said to Joseph, "Are not your brothers pasturing the flock in Shechem? Come, and I will send you to them." And he said to him, "I will go." Then he said to him, "Go now and see about the welfare of your brothers and the welfare of the flock, and bring word back to me." So he sent him from the valley of Hebron, and he came to Shechem. A man found him, and behold, he was wandering in the field; and the man asked him, "What are you looking for?" He said, "I am looking for my brothers; please tell me where they are pasturing the flock." Then the man said, "They have moved from here; for I heard them say, 'Let us go to Dothan.'" So Joseph went after his brothers and found them at Dothan.

Joseph and his father Jacob (also known as Israel) are in Hebron. The older brothers have taken their sheep to Shechem and it is possible that Jacob has not heard from them or about them for some time. So, he decides to send Joseph to find them.

Joseph being both the adventurer and the obedient favored son that he is immediately says he will go. In addition, this was obedience at its best. It was this kind of obedience that served Joseph well later in life in obeying God as we will see soon enough.

The question may well be asked, "was Jacob concerned about his sons or his flocks, or was it both?" Well, I believe the answer is indeed both. We have to remember Jacob’s history as someone who could take a bad business situation and turn it around into a spectacular success. Yet, he also very much loved his family. The text also seems to be pointing towards the ‘both’ option as it clearly states he is concerned almost equally (although the order is important) for the ‘welfare’ of both his sons and his flock. Jacob was indeed a good manager, a person who delegates well, and he wanted word back.

So Joseph leaves Jacob in Hebron and heads to Shechem to find his brothers. Commentators estimate the distance to be about fifty miles. We can assume that this would take even young Joseph several days to accomplish. We do not know where he stayed overnight or how he traveled. Was it by foot or on an animal (horse or camel perhaps)? Jacob I am sure gave him sufficient food and drink for his journey, in the tradition of his father and grandfather. We also do not know if he sent him alone or with servants, although we have no reason to believe anyone else went with him.

When Joseph got to Shechem, instead of finding his brothers, an unnamed man who offered his help found him. Joseph told the man he was looking for his brothers and asked politely for further help in pinpointing their exact location. The man indicated that he had heard them talk about going to Dothan. We read next that Joseph went after his brothers and did indeed find them there.

Now there are a number of things we should note here. First of all, when God sends His people on a mission He does not always tell them exactly where they will end up. He may send you to your “Shechem” but when you get there, you'd better be prepared to go to the “Dothan” He has chosen for you. I started this year by agreeing to go on an educational trip to Israel, but God also had plans for me to go to Africa – all in the same year with just a ten-day break in between. Now that trip has resulted in a whole new ministry that may very well take me to even more places I never planned to go. We must always be ready to respond to God’s true calls. But here’s the important part. I won’t share with you all the details here, but I truly believe I could not have accomplished in Kenya what God wanted me to do without having been to Israel just prior. Kenya without Israel would have been possible but not optimum for the Kingdom. Israel without Kenya would have meant more training and less implementing, also not optimum for the Kingdom.

Secondly, we notice that when we get to a point where we’re supposed to be and the answer we’re looking for isn’t there and we don’t know where to turn, God always sends someone. or something to show us the next move. And often, it is someone that we do not know or ever will get to know. We need to be sensitive to who God is sending our way for guidance and direction on the journey with Him. The man, woman, or child you ‘bump’ into today may have been put there by God just for you.

Thirdly, did you notice how Joseph did not hesitate at all in getting help from others? He sought the man’s assistance with any information he could offer with respect to where his brothers might be. God does not want us to take this journey alone. So many Christians want to walk the long journey of life by themselves, when they can do it so much better and easier with the help and love of other brothers and sisters.

Finally, we have no word that indicates Joseph was discouraged at all at the news that his brothers had moved on to Dothan. He was on a mission for his father and he was determined to accomplish it. How much further from Shechem was Dothan? Some commentators estimate an additional thirteen miles, perhaps another day’s journey. But Joseph goes after them and this portion of scripture ends by telling us he found them there. Joseph accomplished the first part of his task – to find his brothers. What was left was to report back to his father. But God . . . . well, we’ll soon see what His plans for Joseph were.

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The Marketing of Evil -- Synopsis, Part I - Intro. & Gay Rights

The Marketing of Evil by David Kupelian, Cumberland House Publishing Inc., Nashville, Tennessee, 2005.

A good friend of mine recommended I read this book and provide a synopsis of it for all our readers both here and through FB. "This wasn't going to be an interesting task at all," I thought to myself, "but I'll give it a try." Once I started the book, I was amazed at what I was learning and definitely agreed with Bob that we needed to make sure others were getting the message. What I share below are some of the highlights, key findings, and observations author David Kupelian has made. I think you'll find the book a fascinating read and well worth looking into. Here we go with just some of the goodies therein:

* In his introduction, Kupelian asks, "How does child molesting become 'man-boy love'? How does crushing a baby's skull and sucking out his brains become a 'constitutional right'? How doe quoting the Bible become 'hate speech'?" Well, we certainly get to find out.

Kupelian's first chapter addresses how "Gay Rights" were literally "sold" to America.

* Did you know that AIDS was "originally named GRID (gay-related immunodeficiency disease) until activist homosexuals pressured the medical establishment to switch to the generic acronym AIDS (acquired immune deficiency syndrome)"?

* The emerging sexual revolution political force was involved in "persuading -- many say, intimidating -- the American Psychiatric Association in 1973 into removing homosexuality from its official list of mental disorders."

* According to his references, Kupelian exposes that "In February 1988 some 175 leading activists representing homosexual groups...held a war conference...to map out their movement's future." Soon afterwards, activists M. Kirk and H. Madsen wrote "After the Ball: How America Will Conquer Its Fear and Hatred of Gays in the '90's." Their bottom line in their own words was "The campaign...though complex, depends centrally upon a program of unabashed propaganda, firmly grounded in long-established principles of psychology and advertising." And so it did, changing 'homosexual' to "gay" (after all that had a nice happy meaning earlier); and making the homosexual into a victim who now needed the love and care of the world, especially due to AIDS. Calling it Gay 'Rights' helped cement that thinking.

* Kupelian writes on the GLBT agenda: "In other words, sadomasochists, leather fetishists, cross-dressers, transgenders, and other 'peculiar' members of the homosexual community need to keep away from the tent and out of sight while the sales job is under way. Later, once the camel is safely inside, there will be room for all." It's coming folks or shall I say it is here.

* "Manipulating the emotions and thereby restructuring the thoughts and beliefs of large numbers of people is what modern marketing is all about" Kupelian writes. If straights can be taught to think homosexuality is just another thing, then legal and social rights will soon follow -- that's the thinking and it's been just like that.

* Kupelian quotes the pro-GBLT agenda authors of "After The Ball" as follows on the issue of claiming that famous historical people (Socrates, Eleanor Roosevelt, Tchaikovsky, Abraham Lincoln, and even Jesus Christ) were homosexuals: "Famous historical figures are considered especially useful to us for two reasons: first, they are invariably dead as a doornail, hence in no position to deny the truth and sue for libel. Second, and more serious, the virtues and accomplishments that make these historic gay figures admirable cannot be gainsaid or dismissed by the public, since high school history textbooks have already set them in incontrovertible cement." Amazing, isn't it?

* "1990 saw the launch of the National Lesbian and Gay Journalists Association (NLGJA), which has since grown into a formidable organization." Yes, it has. Currently, NLGJA, headquartered in Washington, D.C., has 20 chapters across the country. Ever wonder why the media you read/watch/hear often seems so pro-GLBT? These groups have intentionally aimed their resources at infiltrating the media in great numbers in order to promote their agenda. You need to read their complaints about 'fairness' in the media in Kupelian's book. He also names many media networks and papers that actually sponsor NLGJA conventions.

* The classic approach "one step backward, two steps forward" does win wars. The GBLT movement is not at all discouraged by the odd loss of a "same-sex marriage" vote in a single state every once in a while.

* Teen magazine "Seventeen"'s survey in 1991 showed only 17% of adolescent readers accepted homosexuality as appropriate. After the activists decided to abandon the streets and enter the television studio, the figure jumped to 54% in 1999. Their plan works.

* While most heterosexuals devote their time and energy to "change diapers, pay for dental braces, or attend their children's soccer games", most homosexual activists have tons of time and energy to focus on their cause.

* Not long ago psychiatry, psychology, religion and common sense agreed that sexually abused young males are up to seven times more likely to self-identify as gay or bisexual than peers who had not been abused. Even the pro-gay authors write that gays "should be considered to have been born gay" and here's the give-away "even though sexual orientation, for most humans, seems to be the product of a complex interaction between innate predispositions and environmental factors during childhood and early adolescence." But they realize they have to ignore that if they are to succeed.

* Where will this whole thing end? Good question. This is not just about their "rights" -- they have lots of them and lots of freedom, and as a group they are much wealthier on average than heterosexuals (so no economic pain here). NO, this won't end until they can silence their own conscience and that of everyone else, especially Christians. They want us to be forced to shut up and discredit us, by force of law. And why is this force necessary? Because deep down, the truth is that homosexuality is not a natural behavior. They like to think their plight in life is akin to that of blacks and the '60s civil rights movement. But it is not -- being black is indeed natural. There's no comparison.

* The movement has got most of us to deny there is a problem. Once we do that, we can appease our conscience.

You'll need to read this opening chapter for yourself. Remember, the book is about "marketing evil". In the next chapter, which I'll summarize soon, is all about the way the separation of church and state has been marketed. In the meantime, buy the book. And thank you Bob for recommending it.

-- Ken Godevenos, "We Inform, so You can do Your thing!"

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Joseph’s Second Dream -- Genesis 37:9-11

Now he had still another dream, and related it to his brothers, and said, “Lo, I have had still another dream; and behold, the sun and the moon and eleven stars were bowing down to me.” And he related it to his father an to his brothers; and his father rebuked him and said to him, “What is this dream that you have had? Shall I and your mother and your brothers actually come to bow ourselves down before you to the ground?” And his brothers were jealous of him, but his father kept the saying in mind.

And as if one dream is not enough, God proceeds to give Joseph a second one. But does he dare share this one with his father and brothers after the reception he got the last time? Absolutely. Joseph is either very naïve or someone who likes to stir up trouble. Perhaps in his complete focus on self, young Joseph missed the increased hatred the first dream had given rise to in his brothers. It is not totally clear whether Joseph related his second dream to his father and brothers separately or at the same time. The sentence structure is such that it could be either.

[As an aside, this is an excellent example of what some preachers or bible-teachers can do with a text. They can take one interpretation of this (e.g. he told them at the same time) and purport it to be the case; others will take the opposite (e.g. he ‘likely’ told them at separate times) and push that interpretation. I think, in such situations, it is best to offer both possibilities and indicate which is preferred or the ‘more likely, but not certain’ scenario.]

I personally believe that the sentence structure favors the “together or simultaneous” interpretation but also allows for the “at separate times” view. In addition, I believe Jacob’s chiding of him but secretly holding a different view (see below) also supports this interpretation. But first, back to the dream.

This second dream portrays an image of the sun (which his father interprets to represent himself), the moon (his mother) and eleven stars (his brothers) bowing down before Joseph. No sheaf of wheat this time so there’s no mistaking that the recipient of the submission is clearly Joseph. And interestingly, his parents join the brothers in paying tribute to him. This presents a bit of a problem for us. We had read of Joseph’s mother Rachel dying in Genesis 35:19. It is possible that this current segment of scripture is out of chronological order. We must accept it as that or come up with some other meaning for both what the “moon” in the dream was meant to signify as well as what Jacob asked. David Guzik suggests that the transition point may have been Genesis 37:2 where the genealogy begins. Up to that point, Jacob may have been the keeper of the records and he included Rachel’s death, but then others (likely Joseph himself) took over and did some backtracking to continue the story and history of the patriarchs. Matthew Henry on the other hand suggests that Jacob only took the dream to be an idle one since it included Joseph’s mother who had died earlier. [Once again, we can see how different scholars view scripture differently. We need to be careful, when we adopt one view versus another that we do not insist that “this is the way it was” and anyone who thinks otherwise is a fool or lost forever.]

The scripture does say his father “rebuked him”, although we do not know whether it was in public or in private. Was Jacob coming to the defense of his other sons? I tend to think so because right after we are told of the rebuke and the question Joseph’s father posed to him, we read, “And his brothers were. . .” . That “And” is a strong connector for me, but again not definitive in indicating that the rebuke was public and thus the sharing simultaneous.

While he did rebuke Joseph and while his other sons became jealous of their brother, Jacob also stored the dream and its meaning in his mind. You will remember that like Abraham and Isaac, Jacob had also been made part of the promise or covenant that God had established for His people. Jacob was indeed a man who had personally experienced the power and will and presence of God. In his mind, he had a good idea of what God wanted. This possibility of what the dream foretold, as strange as it seemed, came to him as something the Almighty could well use in His plan.

So what are some of the potential implications or teachings for us from this short segment? I think there are several worthy of note.

First, we may want to show some greater wisdom or discernment with whom, how, and what we share with others. With the exception of being a means for us to learn about the dream and its potential prophecy, was there really any benefit to his brothers knowing that Joseph had it? One could argue that it will all make sense much later in the story and that is true. But did they really need to know it at this point in time?

Secondly, we need to note that both of Joseph’s dreams were foretelling all the good things that would occur. There was no dream about what difficult experiences would happen to him personally in advance (we will study these further as we continue in Genesis) or even the struggles that his family would have. The implication being that we need, once we get a vision or a calling from God, to prepare ourselves for the risks and the hardships that may accompany that vision. Not that we should say ‘no’ to God, but that we weigh the costs and be prepared to pay them, rather than complain later about them.

Finally, seeing some of the complexities with interpretations as well as the possible non-chronological retelling of the story as recorded in Scripture, I think it behooves us to be less dogmatic about certain positions or views that are not one hundred percent clear and absolute with respect to the evidence that supports them.

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Joseph’s First Dream - Genesis 37:5-8

Then Joseph had a dream, and when he told it to his brothers, they hated him even more. He said to them, “Please listen to this dream which I have had; for behold, we were binding sheaves in the field, and lo, my sheaf rose up and also stood erect; and behold, your sheaves gathered around and bowed down to my sheaf." Then his brothers said to him, "Are you actually going to reign over us? Or are you really going to rule over us?" So they hated him even more for his dreams and for his words.

It is not enough that Joseph was the most favored son of his father Jacob, that he got a special coat as a gift from Jacob, that he squealed on his brothers, and that his brothers hated him. But now Joseph has a dream and proceeds to tell his brothers about it. Under normal circumstances that would be what one expects a younger brother to do – share his dream with his older siblings. But in this case, the dream depicted a situation that was not at all favorable to the brothers.

Unless I am missing a third alternative, either Joseph was very naïve or he really wanted to stick it to his brothers. Why else would he plead with them to listen to it? He was either looking to them for an interpretation or he was telling them what was in store for them.

The dream itself is interesting, depicting Joseph and his brothers harvesting wheat in the fields. The bundles that the brothers had put together bowed down to the bundle that Joseph had amassed, which stood tall and upright in the field. You can imagine how kindly the brothers took to that. In fact, they immediately saw the connection and asked Joseph if he thought he would some day reign or rule over them.

Interestingly, scripture does not give us Joseph’s answer to those questions, perhaps because they were rhetorical in nature and he did not reply. But the bottom line was that his brothers hated Joseph even more because of both his dream and “his words”. We do not know whether this latter reference was to his answering the questions they asked or to his telling of the dream.

As an only child, I have not had the experience of growing up with siblings. Something both my wife and children feel contributes greatly to my lack of understanding the intricate workings of close family relationships. I have observed however, both in my own family and elsewhere, many relationships of younger siblings to their older brothers and sisters, especially when that child is more artistic, creative, or in short a bigger dreamer. In a healthy situation, that child would be loved, joked with, and protected from the evil world that his/her older siblings have discovered. In a situation that had already been marred by the over-attentiveness of a parent, the relationship can easily turn sour as it did in the case of Joseph and his brothers.

As we study this text, we have an opportunity to examine several things including: reflecting on how our parents handled us and any siblings we may have had; how we relate and show our love towards each of our own children; how we ourselves relate to our siblings; and finally, how our children relate to each other. There is much to be learned. Often there is much to be forgiven. But almost always, there is something we can change for the better.

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THINK TWICE, Eat Pray Love, MOVIE

You don't have to walk out of a relationship to find yourself.

by Ken Godevenos

I am not here to debate whether Christians should go to the movies or not. I do. But I've been going to fewer and fewer of them these days. The plots stink or are just variations on a theme. Most of what is available is not the kind of movie that I believe I need to see. Once in a while, you come across a talented actor that you like and you go to see the movie that he/she is in. Many people consider Julia Roberts in that category.

But her latest movie may be one you want to avoid. The movie is called "Eat Pray Love", and really an adaptation of the bestselling book by the same name. I have not seen it (nor read the book), so you can criticize me right away for knocking something I have not seen. Fair enough. But I do have some other input that I believe should be considered. Bear with me for a second.

The movie's director (Ryan Murphy) himself, according to Metro News, a daily Toronto newspaper, "contemplates if (the) movie will cause breakups". When asked if he was "worried the movie is going to break up a lot of couples?" said this: "Well, there's two women in my life who got divorced because of the book, and I hope the movie, is, that it says to people -- particularly, I think, women and gay men -- if you're not happy, change."

He goes on to say, "Be brave enough to walk away from what other people tell you you should be. I hope that it doesn't cause divorces so much as that it launches a discussion of, 'OK, why do you feel you're stuck?'"

He admits everyone can't afford a year off to travel in order to find themselves. He hopes you can do it by reading the original book or seeing his movie.

Murphy was going through a bad breakup and then read the book and immediately related to it.

Okay, let's analyze just a few of these statements and thoughts.

1. The movie is bound to be a hit because it stars Julia Roberts. Even though many that do not agree with the philosophy of the book/movie (possibly conservative Christians), they will feel justified in going to see it, you know -- "hey, I like Julia Roberts; I'm going to see it because of her."

2. Murphy has had at least one bad breakup by his own words. Not even sure if he was married or not and no, I didn't think it was worth it trying to do research to find out. So, you have to consider the experience of the director -- if you see the movie, you will likely see/hear much of what he wants to get across to you along with the original author, on this topic. You really won't get God's view on it. (I could be wrong for as I say, I have not seen it.)

3. Murphy claims two women in "his own" life have divorced over the book. Okay, I understand every one who has read the book can't claim those statistics, but it does beg the question, "just how many have divorced as a direct or indirect impact of the book?" Probably more than we'd like to think or admit.

4. Consider the goal of the movie: Getting people to "change if they're stuck" -- read "get out of the situation". If you're unhappy, get out. If you're feeling 'gay' (pun intended) and you're in a straight family or marriage, get out and get into a homosexual relationship.

5. We all know that "finding ourselves" to the secular mind does not mean "finding who we are in God's mind and eyes". It means, "be happy", "you deserve it", "you're all that matters anyway", "life is short, so have a good time" and many other things that are contrary to a Christian worldview.

Don't let the "pray" word in the title fool you. I want to hear from those that have seen it or those planning to see it. Please correct me if I'm wrong. Or tell me "I didn't miss a thing."

When I read Murphy's concern about the movie causing divorces, I asked myself "why would Christians want to go and see this?" Why would we want to support with our money and our presence those that advocate such philosophies? When will we start saying "I really don't need this"? As for me, now in my 40th year of marriage (to the same woman), I don't have any desire to see the movie, as much as I like Julia Roberts. But clearly, 100's of 1000's of Christians will -- I just want to know why?

That's the way I "see" this one. How about you? Where do you stand?

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Jacob’s Love for Joseph - Genesis 37:1-4

Now Jacob lived in the land where his father had sojourned, in the land of Canaan. These are the records of the generations of Jacob. Joseph, when seventeen years of age, was pasturing the flock with his brothers while he was still a youth, along with the sons of Bilhah and the sons of Zilpah, his father’s wives. And Joseph brought back a bad report about them to their father. Now Israel loved Joseph more than all his sons, because he was the son of his old age; and he made him a varicolored tunic. And his brothers saw that their father loved him more than all his brothers; and so they hated him and could not speak to him on friendly terms.

As we start our study of this 37th chapter of Genesis, we find Jacob in the land of Canaan. The author starts to relate to us the “records of the generations of Jacob” but immediately focuses on Joseph, who at this time is seventeen years old. Unfortunately, we have no way of relating this point in time to our chronological timetable that we last looked at the time we were studying Genesis 35:28.

We are told that Joseph was taking care of Jacob’s flocks and he was doing it with his brothers. The text takes care to mention that he was doing this “as a youth” implying perhaps this was not a normal situation. In addition, Joseph, the son of Jacob via Rachel, was working as a shepherd boy with his stepbrothers, the sons of Jacob through both Bilhah and Zilpah.

Now there is no indication that all of them did not get along together. Obviously, Joseph knew the difference between himself (a son of Jacob’s beloved Rachel) and his stepbrothers, sons of his mother and ‘aunt’ Leah’s handmaidens. We can only wonder whether or not this gave him a sense of superiority. Perhaps he was just naturally more industrious than the others and he noticed that some of them were not behaving according to the way Joseph would have expected his father Jacob would want them to. So he brings home a bad report about them. We neither know what it was they were doing that was not deemed appropriate, nor do we know if Joseph made the whole thing up. Everything is possible.

It is difficult to ascertain whether the next sentence is in the appropriate chronological order or not with respect to when Jacob had made Joseph his “coat of many colors”. Was it prior to his tattling on his brothers or after that? We do not know. At face value, if we had to opt for one choice or another, we would argue that following the text and assuming some chronological order to the writing, it was afterward. However, the fact that Israel (Jacob) loved Joseph more than all his sons may well have been evident long before Joseph’s report to Jacob about his brothers. If so, it is possible that Joseph felt it his duty to report on his brothers, as he was his father’s favorite son and thus took upon himself the role of being his father’s eyes and ears.

What we do know is that his brothers could see Jacob loved Joseph more than them. And as one would expect, his brothers hated Joseph as a result. So much so, that they could not have a friendly conversation with him.

So, what do we make of all this? I believe there are lessons here for us as parents and grandparents with respect to how we treat all of our children and grandchildren. For me, with respect to my children it has always been a conscious decision to show them all the love I possibly can show, all the time. Yes, there are differences that come into play that would attract us to one more than to another, but we must see those as simply characteristics of who they are, not reasons to love them in varying amounts. Some of these could include their gender, their age, their availability, their choices, their personality similarity to us, and so much more. But we love them equally and totally. I believe that is what God does with all of us.

Secondly, as parents in the sandwich generation (having parents that are still living and having children), we need to be careful that we referee any preference our own parents may show towards one or more of our children over any other of our children. This happens not intentionally but more due to the values of the older generation. It takes a wise son or daughter to guard their children from it well and to encourage their parents to refrain from showing such differences without alienating them. But hey, no one ever said it was going to be easy being a parent and a child.

Finally, I think there is something here that children and grandchildren need to be aware of as well. If we detect some “special treatment” from our parents, we need to be careful how we deal with it. We need to be sure that it does not interfere, as far as our own actions and attitudes and words are concerned, with our own relationship towards our siblings. There is also a lesson here to us who are “specially treated” in that we need to understand the “human feelings and responses”of those who feel they are not treated or loved as specially as we are. We need to cut them some slack and show them our love goes beyond the love that they feel others may be showing them. Lastly, we may also have a responsibility to gently and indirectly encourage and remind those who show this special love or treatment towards us that they have other children and other grandchildren. Many an adult is moved to the correct action by the words of a child, regardless of the ‘child’s’ age.

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The Records of the Chiefs of Esau’s Descendants - Genesis 36:40-43

Now these are the names of the chiefs descended from Esau, according to their families an their localities, by their names: chief . . . .These are the chiefs of Edom (that is, Esau, the father of the Eomites), according to their habitations in the land of their possession.

In the previous section we read about the kings of Esau. Here we read about the chiefs that descended from Esau. These duke-like individuals ruled at the same time in several places across the land. In the case of the Edomites it is possible they copied the style of government they found in the land and practiced by the Horites. If one looks back to verse 29 of this chapter, one finds the “chiefs” that had descended from the Horites. Whatever the origin, Edom now had kings and dukes and a great dispersion of power throughout the land.

Perhaps another way to look at this hierarchy of rulers and power, all within Esau’s descendants, is to consider how much God blessed a man that was not chosen as a means by which He would bless the nations or carry out other parts of His plan for mankind. If Esau was blessed that much, can one really fathom the eternal blessings of those that are chosen? What a thought.

Finally, verse 43 says the Edomites dwelled in their own “habitations” including the fact that they possessed Seir. Meanwhile the Israelites only had a promise of great blessing that would be theirs someday. As Christians today survey the lay of the land, we notice that most of our contemporaries who are not children of God seem to have it all. In fact, they do likely have all they will ever have at their immediate disposal right now. Some of them do not even have to hope for anything, according to their own thinking. As children of God however our wealth is currently vested in the “certainty of the hope” that is still before us, the eternal promises of God. While to some it may seem like a bad deal today, true and experienced believers are convinced the best is yet to come, having confidence of spending eternity with God.

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The Records of the First Kings Before Israel’s - Genesis 36:31-39

Now these are the kings who reigned in the land of Edom before any king reigned over the sons of Israel. . . .Then Bela died, and Jobab the son Zerah of Bozrah became king in his place. . . . Then Baalhanan the son of Achbor died, . . .

What we have here is two groups, the newcomer Edomites and the resident Horites, now living in the same area, but having their own separate governments. The kings listed here ruled prior to the kings that reigned over the children of Israel. You will remember back in Genesis 35:11, God promised Jacob that kings would come from his descendants, yet here is his brother Esau seeing royalty first. Does it not seem odd that often those not in the very center of God’s will, seem to get the better deal first or in a bigger way? Evil does have its way of succeeding first or quickly, but its impact is relatively short-lived. What those who walk with God and rely on Him are blessed with gifts that are everlasting.

Finally, here it may be important to note that some have supposed that Jobab is the same as Job, the main character of the book of Job. And that the Eliphaz referred to earlier in this chapter (vs. 4,10,11,12,15,16) was the same person as the one who was Job’s friend in that book. There is no conclusive proof to these assertions. If the assertions are true, it means that there is some connection timewise between the book of Job and what is going on here in this chapter. Eliphaz could have been one of his uncles that had come to visit him during his afflictions. These assumptions would also imply that Job was living at the same time as Jacob and Esau and these events. All things are possible, and some even probable. However, we cannot make any definitive statements about things that are not clearly ‘definitive’ in scripture.

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Study Interruption: Pure Descendants of Ishmael and Esau

As we were studying these portions of scripture, someone requested a study on the “pure descendants of Ishmael (not those mixed with Isaac's progeny) and the descendants of Esau as they exist in the Middle East today). I was happy to oblige to the best of my ability.

1. Ishmael was born to Abraham and Hagar (Genesis 16:15).
2. Isaac was born to Abraham and Sarai (Genesis 21:3).
3. Esau was born to Isaac and Rebekah (Genesis 25:25).
4. Ishmael then was Esau’s half-uncle as he was his father’s half-brother.

5. Ishmael gets married but we are not given his wife’s name (Genesis 21:21). We do know she, like his mother, was from Egypt.
6. Ishmael has twelve sons (Genesis 25:13-15).
7. Ishmael has at least one daughter whom he gives to Esau in marriage (Genesis 28:9).

That much we know from the Bible. But from there things start to get complex. Let’s start with what we know about Ishmael’s genealogy. Most Jewish and Islamic traditions hold that Ishmael was an ancestor of the Northern Arab people. Another designation to this group for the sake of emphasis and distinction is “Arabized-Arabs”. They are different or separate from the group of Arabs who were descendents of Ya’rub. Think of Northern and Southern Arabs as occupying the whole of Arabia (as the land came to be known around the first centrury B.C.). The Northern “Arabized-Arabs” lived in the northern, central and western parts of Arabia. This group is also know as Adnan, Ma’add, or Nizar, after some key ancestors.

The Qahtani Arabs lived in the south and southeastern part of Arabia. They are the Kahtan or Semitic peoples who originated from or claimed genealogical descent from Yemen and the surrounding southern extent of Arabia. According to Islamic tradition the Islamic prophet Muhammad descended from Qahtan, the ancestor of this southern group of Qahtani Arabs. Having said that, some believe that some modern Arabs see their ancestry as being of Isaac’s bloodline.

Here’s where we are: the Qur’an contains no genealogies. And neither does the Holy Bible tell us anything more about this Ishmael, Abraham’s son.

Into the story comes a place or site known as Kaaba. According to Wikipedia, the Kaaba is a cube--shaped building in Mecca, Saudi Arabia, and is the most sacred site in Islam. The building predates Islam, and, according to Islamic tradition, Abraham built the first building at the site. The building has a mosque built around it, the Masjid al-Haram. All Muslims around the world face the Kaaba during prayers, no matter where they are. Qur’an 2:127 tells us that Abraham and Ishmael “raised the foundations” of this site. It is not clear whether that means ‘built’ or ‘rebuilt’ as some Islamic traditions claim Adam was the original builder. Do you see the emerging weaknesses in all these various claims?

Returning to Ishmael, you remember that he was about to die of thirst when an angel showed his mother a well and told her again that he would become a great nation (Genesis 21:18). According to Genesis 25:9-18, Ishmael’s twelve sons had ancestors of twelve tribes that dwelt from Havilah to Shur, land that was crossed, on route to Egypt, on route to Assyria.

There is no undeniable evidence to be found which can correctly and with total certainty identify Havilah with a modern-day location. The same is true for the place called Shur. Thus it becomes difficult to pinpoint who Ishmael’s exact descendants are today.

In Rabbinical literature, we read that the angels protested to God on the issue of Ishmael being given water when he was dying of thirst because they believed his descendants would destroy the Israelites by thirst. The literature goes on to say that God replied that at that point in time, Ishmael was innocent and that He judged him according to what he was at that time. (Which by the way, is an interesting take on God’s view of both the time we operate in and how he deals with us during various stages of our lives.) Rabbinical literature goes on to claim that Ishmael returned to his father Abraham in his later life and did in fact repent of his evil ways.

Switching to Esau’s genealogy, we find this in the Jewish Virtual Library: “Traditional enemies of the Israelites, the Edomites were the descendants of Esau who often battled the Jewish nation. Edom was in southeast Palestine, stretched from the Red Sea at Elath to the Dead Sea, and encompassed some of Israel's most fertile land. The Edomites attacked Israel under Saul’s rulership. King David would later defeat the rogue nation, annexing their land. At the fall of the First Temple, the Edomites attacked Judah and looted the Temple, accelerating its destruction. The Edomites were later forcibly converted into Judaism by John Hyrcanus, and then became an active part of the Jewish people. Famous Edomites include Herod, who built the Second Temple.” I’ll let our readers study that on their own for more details and in order to arrive at their conclusion.

The majority of the material that I was able to peruse came to the conclusion that either Edomites no long exist today, or we really do not know who they are. One possibility is that indeed if we consider Esau’s blessings, we would have to admit that his descendants would also multiply and scatter throughout the world. It is possible they have done just that and integrated many other diverse societies and culture. They are still around, but not as Edomites. If we accept that possibility, then who we think they may be today depends greatly on our worldview. Some may believe the descendants of Esau have given up their hatred of the Judaic people. Others may think they have gravitated towards those cultures and peoples whose very singular goal in life is to obliterate Israel. Perhaps one day, and maybe soon, we will know. In the meantime, I will leave the guesswork to you.

In summary, the bottom line is still this. Ishmael did come from Abraham’s line. Esau did come from Isaac’s line, which in turn came from Abraham. Jesus came from Jacob’s line, which in turn came from Abraham. Today we have Jews and Arabs. The great majority of original Jews (those not converted to Judaism) come from Jacob’s line. It is possible that some descendants of both Ishmael and Esau may have at one time or another converted to Judaism, but for the most part the rest existed as Arabs and either integrated into more vibrant Arab cultures or died off. As a result, we must contend ourselves with the realization that what matters today, from this perspective of this discussion, and with respect to the end times is this – there are Arabs and there are Jews. And of course, there is God.

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The Records of the Sons of Seir, the Horite - Genesis 36:20-30

These are the sons of Seir the Horite, the inhabitants of the land . . . of Edom. . . . These are the chiefs descended from the Horites, according to their various chiefs in the land of Seir.

For some reason, the author of Genesis, inserts in the middle of the genealogy of the Edomites, Esau’s people, the genealogy of the Horites. These people are Canaanites or more specifically Hittites. In Genesis 26:34 we learned that Esau had married two of their daughters. They were the natives of Mount Seir as we first learned in Genesis 14:6. But why here, why now, is their genealogy given?

It is possible that this was inserted as a reminder to us that if we allow people into our lives, they remain, in one form or another, ‘with us’ forever. The Edomites, beginning with Esau, had intermarried with the Hittites. By so doing, they likely adopted the ways of the Hittites in many respects and thus corrupted themselves and the pure monotheistic faith they had in God Almighty. When Esau lost his blessings he turned to and joined the Hittites. Their impact on him and his family remained forever.

If a young man falls into a group of bad friends and gets into trouble, he will always have that experience in his life’s databank and while he may be able to rise above it some day, its impact will have taken its course. Similarly, if a person has an affair, he/she does not easily forget the circumstances of that relationship, no matter whether it is cut short or not. If someone intentionally pursues an action or activity that results in permanent physical damage or loss to part of his/her body or faculties, he/she is reminded of that each time they go to use that part of the body or that ability. God once again, even with this simple genealogy inserted here, may well be suggesting, that life is indeed about choices that are ours to make. But once we make them, we must accept the fact that the positive outcomes of Godly decisions or the negative consequences of poor ones, are also part of the package, and cannot easily be abandoned.

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A Need for Clarification re. Esau’s Wives

As we studied Genesis chapter 36, I realized that a need for a potential clarification arose regarding the number and the names of Esau’s wives. We step back for a moment to address that issue.

In Genesis 26:34 and then again in 28:9, we read that Esau’s wives were as follows: Judith (the daughter of Berri the Hittite); Basemath (the daughter of Elon the Hittite); and Mahalath (the daughter of Ishmael and the sister of Nebaioth).

Yet, in Genesis 36:2,3 his wives are recorded as follows: Adah (the daughter of Elon the Hittite); Oholibamah (the daughter of Anah and the granddaughter of Zibeon the Hivite); and Basemath (as above).

Basemath is mentioned in both accounts. However, Judith and Mahalath are mentioned in the first account and not the second, while the reverse is true for Adah and Oholibamah. So, is there a contradiction in the book of Genesis? If not, how can the differences be explained?

The literature on this is extensive and interesting. Here are some possibilities as I see them:
1. One of the early wives died and was replaced, so there were still three at the time the genealogy in Genesis 36 was written down.
2. Esau divorced one of his wives and remarried, so again there were still three at the time the genealogy in Genesis 36 was written.
3. While five different wives’ names are mentioned (Judith, Basemath, Mahalath, Adah, Oholibamah), one and/or two of those names have alternative names or nicknames (common in the Patriarchial Era).
4. A combination of two or three of the above possibilities.
5. The author did not record all of the wives in one or both occasions.
6. There were in fact four wives, a concept that would nicely parallel Jacob’s four wives.

The last suggestion above would work out like this:
1. Judith – group one original from Genesis 26:34
2. Adah -- group two, Genesis 36:2 (also known as Basemath, daughter of Elon the Hittite – group one original from Genesis 26:34)
3. Oholibamah – group two, Genesis 36:2
4. Mahalath -- group one, but from Genesis 28:9 (also known as Basemath, daughter of Ishmael and sister of Nebaioth – group two, Genesis 36:3.

The above-supposed scenario would likely mean that in the case of Wife 2 and 4, Adah and Mahalath were their original foreign names, and Basemath their nickname or alternative. No other Israelite woman used these original names to our knowledge.

I have spent several hours working through all the possibilities. There are some interesting points to note. For example:
 There is some support in historical literature for the use of nicknames.
 Basemath (named in the first group of references) and Adah (in the second both have as their kinship reference “the daughter of Elon the Hittite”, leading us to at least entertain the possibility they are one and the same.
 Mahalath (named in the first group of references) and the Basemath (in the second) are both referred to as “the daughter of Ishmael and the sister of Nebaioth”, leading us to entertain the possibility that they are one and the same.

I have decided that one cannot come to any conclusive decision, only conjectures. I do not even want to venture an opinion. My study, however, has led me to believe that all four possibilities are certainly probable if not possible. While some may not be satisfied with that, I am. While the idea of ‘four’ wives has some merit, the problem I face is twofold. First, the text especially that given with the genealogy record seems to clearly favor three wives. Second, in total we are given five different names in the text but only three at a time. Four sounds like a possible good compromise. All suggested possibilities require some restructuring of that offered by scripture. In addition, I have discovered that compromises do not always lead to the absolute truth. For that, we’ll need to wait for the end of our journey. Feel free to ask the question when you get ‘there’.

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The Records of the Sons of Esau - Genesis 36:9-19

These then are the records of the generations of Esau the father of the Edomites in the hill country of Seir. . . . These are the sons of Esau (that is, Edom), and these are their chiefs.

The Bible provides us great details in respect to the generations that followed Esau from his five sons. We have left out all the verses with all their names. What matters for us is that here is clear evidence that God cares about each one of us. True it records only male children for in those days the culture was indeed very patriarchal in nature. It is not a statement against women. Women were revered as we have seen time and time again even up to this point in Genesis. In fact, the records provide the names of the male offspring based on who there mother was, even when that mother was a concubine rather than a full spouse.

In verse 15 we are introduced to the ‘chiefs’ or as the King James puts it, the “dukes” of the sons of Esau. It appears that the clan were divided into tribes, whose names were taken from the different sons. The word ‘duke’ here is likely equivalent to the sheiks or emirs of the modern East rather than a reference to high rank and wealth as in the British peerage. There are fourteen of these dukes or chiefs in Esau’s Edomite people. Each likely had command of a certain number of soldiers. You will remember back in Genesis 27:40 that Esau and his people were to live “by the sword”.

Let us note also that what we have here is simply a listing of names of Esau’s sons and grandsons. Their history is not given. The author of the book seems to want to focus on recording only that part of Abraham and Isaac’s history through which the Promise is fulfilled. Those names that would come after these names here are for the most part, at least in Esau’s lineage, lost forever. But, as we will find out, that is not the case for Jacob’s bloodline of the Israelites, those who are rightfully heirs to the Promised Land. There is no reason to think that Esau’s dukes and chiefs did not prosper or become great in number through the generations that came after them. In fact, God allowed Esau to prosper numerically before He made that a reality for Jacob as we found out from our earlier studies. Worldly men do indeed prosper. The problem is that the prosperity does not last forever. Kingdoms fall. But when God decides to bless His own, it lasts longer and leads to full spiritual eternal prosperity.

Titles of ‘human’ honor seem to be more at home outside the spiritual family of God. In the true spiritual family of God, we will see the title of “shepherd” and “shepherd boy” play the prominent role.

So should we as Christians bestow titles on each other? (Honorary degrees come to mind.) There is nothing in scripture to prohibit it as I read it. The problem is not the title; it is whether or not the title owner overestimates his/her worth because of it. True honor comes from God and God alone. In the history of mankind, it is better to be a King or a Priest appointed by God than one appointed by man.

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Esau and Jacob Separate Again - Genesis 36:6-8

Then Esau took his wives and his sons and his daughters and all his household, and his livestock and all his cattle and all his goods which he had acquired in the land of Canaan, and went to another land away from his brother Jacob. For their property had become too great for them to live together, and the land where they sojourned could not sustain them because of their livestock. So Esau lived in the hill country of Seir; Esau is Edom.

Here again we are reminded that not only Jacob, but Esau as well, had done well. Esau takes his three wives, his five sons, and his daughters – again we are not told at this juncture how many there were – and all his servants, livestock, cattle, earthly goods, and moves away from his brother Esau. He moves the scripture say to “another land”.

After Esau had sold his birthright blessing to Jacob for the potage he so badly craved, he cried out to his father Isaac for a second blessing. It appears that because he was Isaac’s son, God did bless Esau in the only way that really mattered to him – materially.

The scene is reminiscent of Abraham and Lot parting ways when their wealth was expanded and the land could not sustain both effectively, strictly from an agricultural perspective because of their livestock and cattle. However, it is interesting to note that wealth does often create separation. I have seen this over and over again, especially between brothers. They are left a vibrant business by their father and they grow it together. Yet at some point as so often happens, they turn it into two businesses, or one leaves to head up a new offshoot or a totally different organization. For some reason, they cannot co-exist. They cannot co-manage the blessing that God has given them. But does it need to be that way? One would think that if no egos were involved, they could work together.

There is a need for us to examine our egos when it comes to both business and ministries. In Africa recently, I observed so many national pastors working under very poor circumstances trying to establish their own local churches – often within literally yards from each other, and both evangelical protestant in nature. I am working to try and bring unity in both purpose and efforts in this regard. A while back I attended a missionary conference in Toronto and to my disappointment I noticed close to a dozen different missions trying to reach the Jewish people in Israel for Christ. Can you imagine how much more effective and efficient they would be if they joined forces? We need to check our egos at the door of ministry.

As I write this account, the Lord has given me a desire to help Christians in developing countries “learn how to fish” in order to make themselves, their families, and their ministries self-sufficient. My first preference for this ministry is to seek the cooperation of my current mission to expand our mandate to do so. My second is to work with another existing charity to do so. My last resort is to start another mission – yet I realize that sometimes, that is what needs to be done. I just think His preference is that we work together as one.

The land of Seir was first mentioned in Genesis 14:6 with reference to the Horites, one of the groups that waged war against other groups in the area. In Genesis 32:3 we note that Esau was already living in the land of “Seir, the country of Edom (Esau)”. And in our current verses he “dwells” here after he apparently moved away from Esau who had returned to Canaan. It is possible that either the timing of the account is not provided chronologically or that Seir is a much larger portion of land and that the place Edom is only part of it, implying that Esau moved within Seir. In fact, the latter is more likely as Seir is a mountain range extending from one part of the dead Dead Sea all the way to its eastern gulf.

In the end, God’s plan remains in tact. Esau may have wanted, and indeed struggled during his life for, Canaan, yet now finds himself settling in Seir.

The lessons for us are twofold. First, we must realize that God does bless others, even those that may not appear to us to have walked closely with Him. He is God and has the right to do whatever He wants. Secondly, while He may bless, He never does so in a way that detracts from His original and main plan for mankind and us.

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Esau’s Sons - Genesis 36:4-5

And Adah bore Eliphaz to Esau, and Basemath bore Reuel, and Oholibamah bore Jeush and Jalam and Korah. These are the sons of Esau who were born to him in the land of Canaan.

These two verses name the five sons of Esau through his three wives. A closer study of each yields the following information:

Eliphaz is translated as “my God is (fine) gold”, or “to whom God is strength”. Reuel or Raguel is translated as “a friend of God”. Jeush is translated “assembler” or “whom God hastens”. Jalam or Jalaam is translated as “concealed” or “he whom God hides”. And Korah is simply translated “bald”.

Interesting that at least four out of the five sons of Esau were all given names related to the family’s strong belief in God. There are two things we can think about here. First, how do we go about naming our children these days? Secondly, while God’s promise to Abraham may have come through Jacob’s branch of the family, it is clear that Esau’s branch, at least to this point, still was deeply rooted in a belief in God.

As we watch the world conflicts today between Jew and Arab, we can see that strong belief at play as the Muslims everywhere communicate on their mosques, “None to be worshipped but Allah”.

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Esau’s Three Wives - Genesis 36:1-3

Now these are the records of the generations of Esau (that is, Edom). Esau took his wives from the daughters of Canaan:
Adah the daughter of Elon the Hittite, and
Oholibamah the daughter of Anah, the granddaughter of Zibeon the Hivite; also
Basemath, Ishmael’s daughter, the sister of Nebaioth.

Here the Bible makes this portion of the family tree very clear for us. Esau is also known as Edom. The word is translated “red”. He was called that in Genesis 25:30 when he was famished and asked his brother Jacob for some ‘red’ pottage.

As can be seen from the rest of the text, his Edomites multiply through his three wives from various backgrounds. The first was a daughter of a Hittite. We first heard of the Hittites, when Ephron the Hittite agreed to sell Abraham a burial place for his wife Sarah in Genesis 23.

Esau’s second wife was a Hivite. We first hear of the Hivites in Genesis 10 where the generations of Noah are recorded. There in verse 17 we learn that the Hivites were descendants of Ham, Noah’s second son.

Esau’s third wife was none other than Ishmael’s daughter. In the King James Version her name is given as Bashemath. Ishmael you will remember was his grandfather Abraham’s eldest son, borne to him by Sarah’s handmaiden, Hagar. Muslims today believe that Ishmael is indeed the child of promise and it was Ishmael that was going to be sacrificed by Abraham, not Isaac, according to them. Needless to say, Islamic traditions see Ishmael as the father of Arab people. His descendants in this branch of Abraham’s family tree are today’s Muslims.

With this background, we can follow the generations that came after Esau, as we will see in verses that follow.

What’s your family tree look like? Have your relatives been part of a major world movement, perhaps one you haven’t identified yet? It is worth taking a look at our history. The development of Abraham’s family tree went on to create a major split that has lasted for centuries, more notably since the end of the 19th century, between Jews and Arabs. That conflict today monopolizes much of the world political scene. It certainly is central to how Christians view the second coming of Christ. Many believe that all the political talk by all the parties involved means nothing and the only thing that matters in this issue is what God has planned and will carry out in His own time. Those of us that follow the situation in the Middle East would do well to follow it with eyes wide open, looking through the third lens of scripture, especially as outlined in Ezekiel 38 and 39.

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The Death of Isaac - Genesis 35:28-29

Now the days of Isaac were one hundred and eighty years. And Isaac breathed his last and died, and was gathered to his people, an old man of ripe age; and his sons Esau and Jacob buried him.

Scripture records that Isaac lived 180 years and then simply breathed his last. We can return to our chronological timeline that we last updated in Genesis 31:41. But to relate the timeline to Isaac’s life we have to go back and add the timeline we developed when we were studying Genesis 25:26.

• 3331 Isaac, at age 60, becomes father to Esau and Jacob (Genesis 25:26)
• 3371 Esau at age 40 marries Judith and Basemath (Genesis 26:34)
• At least: 3391 Jacob and his family leave Laban’s home (Genesis 31:41)
• 3394 The death of Ishmael (based on his birth in 3257 and Genesis 25:17)
• 3451 The death of Isaac at age 180 (Genesis 35:28,29)

Can you imagine living to be 180 years old today? The world would have changed so drastically. I am not sure that my mind would be able to fathom it. Recently my wife and I returned from a trip to Kenya, one of the more advanced countries in Africa by some accounts, yet the difference between the lives of our new friends there and our lives here is incredible. Perhaps the difference is due to a century of cultural change or modernization. But can you image almost twice that and at today’s exponential rate of change? I for one am happy with our current life spans that we enjoy. When the time comes, I hope I go simply having “breathed my last”.

The text makes reference to Isaac being “an old man of ripe age”. You will remember that in the earlier years of mankind’s history and in the generations that closely followed that of Adam, men did live for several centuries, some most notably lived well into their tenth century. But after that God seemed to have reduced the normal lifespan to a much shorter period of time, estimated at about 120 years. Isaac then, under those terms, could well have been thought of to have lived to a “ripe age” and have been an “old man”. These days when one lives into his or her nineties, we consider that being a “ripe age” and one living for a century is considered very rare. It is interesting that we use the word ‘ripe’ to refer to an advanced age. I cannot help but think that funny. We usually talk of food or fruit being ‘ripe’ – that is the perfect time to enjoy them. They have the most to offer when they are perfectly ripe. I think we need to view our seniors in the same way. But at the same time, it is a sad fact that ripe fruit or food, not properly kept or enjoyed, very quickly decays into something that is no longer desirable. Yes, our seniors sometimes lose their minds or their physical abilities. But it is a known fact that they do so much more slowly if they are given the proper care, attention, and love they deserve. And the rest of us get to enjoy their flavor much longer.

The phrase “gathered to his people” used here for Isaac and meaning to have been buried with his family, relatives, or kin, was previously used in the case of his father Abraham (Genesis 25:8) and also his half-brother Ishmael (Genesis 25:17). The exact meaning is not clear. One can assume that indeed his remains were delegated to join the remains of those among his predecessors that had died before him. And one would assume that his soul would have joined the souls of others whom God would have blessed with eternal life before him. Death has a way of doing just that. It gathers us to our people – those we have loved or known before, depending on whether they and/or we were children of God or not. One way or another, we’ll be joining others.

Finally, I think it is important to note that the death of one often brings others together. We know that Jacob and Esau, Isaac’s sons, had had their differences. We know that even prior to Jacob arriving at Isaac’s place, the two brothers had met en route and worked these differences out. Yet, we have no record of their relations since that point in time. The quarrel they had may have been set aside, but there is no evidence that a strong brotherly friendship had begun and that their families were enjoying each other’s company. But here at their father’s death, we see Esau and Jacob working together as brothers to bury their beloved father. We continue to see that in our funerals today. People who have not seen each other for decades or spoken to each other for years, often set everything aside and unite, even momentarily, in order to deal with their loss. Can you imagine what could be accomplished in our families and circles of friends if somehow we had the ability to bring those people together prior to, and without, our death? Now, that is worth living for.

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Jacob Returns Home - Genesis 35:27

And Jacob came to his father Isaac at Mamre of Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned.

Later this morning my son will be coming to his parents’ and what was formerly his grandparents’ home to visit. Today my second daughter, who lives with us, leaves with her family for a two-week vacation and already I am thinking about when they will be coming back home. On a regular basis, since the beginning of Canada’s involvement in the Afghanistan war, the bodies of men and women have been coming home in a ceremonial convoy along Highway 401, now renamed the ‘Highway of Heroes’. There is something about human nature, both in life and in death, which causes us to one way or another head for home.

While we are alive, we still have the ability to choose when we go or even if we go home. Once we have died, others make that decision for us. But no matter the case, home always seem to be a good place to head.

So Jacob, having traveled afar, having been blessed financially, having met with God and made part of the promise that God first gave his grandfather and later his father, having struggled with the sins of his sons, having lost and buried his beloved Rachel, now comes home to his father’s house. He had been for decades. His children had never seen their grandfather nor he them. There were no telephones, no emails, and no daily mail delivery. Word of each other could only travel by individuals who may be heading in the general direction of the loved you wanted to communicate with. We have no record of too much news traveling back and forth between Jacob and Isaac.

But none of that seems to have mattered. The only thing that counted in our story was that “Jacob came to his father Isaac”. You will remember Mamre, or Hebron, as the place from as far back in the text as Genesis 13:18 when Jacob’s grandfather, before he was even called Abraham, came and dwelt there. Now Jacob returns to that place, now called Hebron, to join his own father, Isaac.

As an aside, permit me to stop and give God glory for His wonderful blessing on my own life. As I reflect on this verse, I realize that when my son and my eldest daughter visit their parents, they are visiting the very place they used to come as toddlers and later as teenagers and even as married adults, to visit their grandfather (my father). For my own grandchildren, these visits connect them back to their great-grandfather. What a joy that is for my wife and I.

One needs truly to be a parent in order to fully comprehend the joy that Isaac must have felt as Jacob comes home after all these years. One needs truly to be a child who loved his/her parents deeply and to have lost them, to know what it means to remember ‘coming home’ to see them. These are indeed precious moments. I believe they are gifts from God to be treasured.

Are you waiting for someone to come home? Do you need to go home to someone else? The pundit who came up with the expression “There’s no place like home” had it right. God wants you home – with your spouse, with your family, in communion with your parents, and most of all, in a personal relationship with Him. It is never too late to come home and if you have done your part, you will find loving arms spread wide open there – be those of people who mean so much to you, or those of the Heavenly Father who gave His Son to die for your sins. Fall into those arms today.

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A Listing of Jacob’s Sons, Grouped By Their Mother - Genesis 35:22a-26

Now there were twelve sons of Jacob –
the sons of Leah: Reuben, Jacob’s first-born, then Simeon and Levi and Judah and Issachar and Zebulun;
the sons of Rachel: Joseph and Benjamin; and
the sons of Bilhah, Rachel’s maid: Dan and Naphtali; and
the sons of Zilpah, Leah’s maid: Gad and Asher.
These are the sons of Jacob who were born to him in Paddan-aram.

His grandfather Abraham had eight sons through three different women. His father Isaac had two sons and one wife. Jacob himself had twelve sons through two wives and two concubines, each being a maid of one of his two wives. Generally speaking, and especially judging by the number of sons he had, Jacob lived a blessed and prosperous life.

It is interesting to note that the text’s author takes special care to list all his sons in groups, in accordance with the women who bore them to Jacob. While we have not yet discovered it to this point in the text, we will see that these twelve sons play unique and significant roles in the history that unfolds in subsequent chapters of Genesis and other books of the Bible. Their groupings, based on their mother, are also crucial to the outcome of the history of God’s people, right up to this very day. This text, I believe, establishes for us a key foundation on which Israel’s history can continue.

In one sense, this is no different than following the story of some modern-day people of fame who have been married more than once and tracing the lives of their children. One would find that children of one spouse, as a group, often fair differently then those of another spouse. The differences are even more evident when the children are outside of marriage and a result of adultery. Even within marriage, where a person has been married more than once and has offspring from more than one spouse, the difference in the fairing of the children I believe is more profound when the subsequent marriages are a result of selfish desire or sin. Somehow, when God gets involved as He always is, the consequences are unavoidable, even if observed in generations to come.

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