The top advantage that circumcised Jews possessed was their Scriptures. The Scriptures were a treasury of Words from God which provided them with the instructions, directives, warnings, promises and assurances that they were God’s special people called to be His special representatives before all the nations by how they lived in relationship with God through loving obedience (see Exodus 19:5-6). But while they had the Written Word, they did not truly believe in it. The chief problem with the Gentiles started with their commitment to “by their unrighteousness suppress the truth” (1:18). The general revelation that God gave to them through the created world was aggressively ignored and actively hidden. Such suppression of the truth meant that the Gentiles were “without excuse” (1:20). The Jews had a further level of revelation from God, which was in written form as it came together to become the Law of Moses, the Prophets, and the Writings. These Scriptures provided Israel with deeper revelation concerning God’s character, His promises for their present and future, His past and present work on their behalf, the covenant stipulations of being in relationship with Him and their calling before the nations. But sadly, the Jews had their own expression of suppressing the truth, which Paul, for now, alludes to by simply stating: “What if some were unfaithful?” (3:3).
But Paul now moves to expose the sinful condition of the Jews: “For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things” (2:1b). The standard that the Jews used to affirm the condemnation of the Gentiles turns out to be the very standard that the Jews themselves violated. While they had received the standard in written form, they faired little better in obeying it. The very criteria that established Gentile condemnation over failure to comply also condemned the Jews. On one level, a distinction can be made between the Gentiles, who disregarded obedience to God’s Law and even openly encouraged such disobedience, and the Jews, who clearly spoke against disregarding God’s Law. But in the final analysis, the actual compliance of the Jews in regard to obeying God’s Law was largely just a matter of pretending. Paul rhetorically asks: “Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God?” (2:3). It certainly is a good thing to verbally agree with God’s Law, but the real test is actual obedience. Paul exposed the pretending hearts of his fellow Jews.
With the fact established that God’s wrath is presently being revealed, Romans 1:24-32 builds on this further and explains the particular way that God has set His judgment upon mankind. As we look more carefully at this segment, we can best detect the manner of God’s wrath being presently expressed by noticing a phrase that is repeated three times in 1:24-32. Three times it is stated “God gave them over” (1:24, 26, 28). In response to mankind’s posture against Him, God remands him over or consigns him to destructive consequences. While a final day of judgment is still to come (2:5), a preliminary judgment is already put in operation. By an act of God, mankind is shackled “in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves” (1:24), “to dishonorable passions” (1:26), and “to a debased mind to do what ought not to be done” (1:28). God has presently handed mankind over to a sinful course that will result in them dishonoring their bodies and debasing their minds.
Romans 1:18-23 states that God’s wrath is earned, while Romans 1:24-32 will show how God’s wrath, at present, is expressed. Romans 1:18 opens with a major shift from the introductory matters that Paul has expressed in the first seventeen verses. Paul announces: “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth” (1:18). Speaking of the Gospel, Paul had just said that, “in it the righteousness of God is revealed” (1:17). But now the righteousness of God that is revealed in the Gospel is being contrasted with the wrath of God that is also presently being revealed. Before more details about the good news of the Gospel is provided, Paul interrupts with some dire and devastating news about God’s wrath against sinners.
As the ten brothers arrive in Egypt, they are ushered into Joseph’s presence where they will petition for the acquisition of food. Reminiscent of Joseph’s earlier dream (37:5-11), the brothers “bowed themselves before him with their faces to the ground” (42:6). Joseph remembers his earlier dream concerning his brothers bowing to him as well as recognizes his brothers, but they do not recognize him: “he treated them like strangers and spoke roughly to them” (42:7). Twenty-two years earlier, the brothers treated Joseph worse than a stranger, now he is treating them as strangers. Joseph does not appear to be vengeful toward them, but neither does he seem to trust them. So Joseph tests his brothers: “You are spies; you have come to see the nakedness of the land” (42:9). The brothers deny Joseph’s charges explaining, “we, your servants, are twelve brothers, the sons of one man in the land of Canaan, and behold, the youngest is this day with our father, and one is no more” (42:13). Ironically, they allude to Joseph himself as a deceased brother as part of the proof that they were honest men. But Joseph keeps pressing them with the appearance that he disbelieved their story. In fact, with the charge that they were spies, Joseph “put them all together in custody for three days” (42:17).
Genesis 39 picks up right where Genesis 37 left off. His brothers had sold off Joseph to Ishmaelites who, in turn, took him to Egypt and sold him to Potiphar. Potiphar was one of Pharaoh’s officers, captain of his guard. Joseph is far away from his father and brothers, and yet this kidnapped slave living in Egypt, is right where God has ordained him to be. Moreover, the Lord is very present with Joseph. We are starting to see something of the mysterious promise that God had made earlier to Joseph’s great-grandfather, Abraham: “Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years” (15:13). Of course, it will still be a while before all that God said to Abraham gets played out, but for now, it is worthy to note that God is unfolding His plans and is near to His people as He does so. Egypt will serve as something of an incubator for the Lord’s covenant people, not only in the immediacy of how God will use Joseph to preserve his family, but also over a longer time frame as a small family is developed into a large nation who will witness God’s gracious deliverance on their behalf.
Thus far in Genesis, we have covered some shocking passages. But the events recorded in Genesis 38 move us even further up the scale of sin and shock. Genesis 38 takes us on an abrupt break in the unfolding events of Joseph’s life in order to fill us in on what is happening in Judah’s life. Genesis 38 is a condensed narrative that probably covers a twenty-year time span. In other words, when we pick up the narrative of Joseph once again in Genesis 39, the events of Genesis 38 are most likely happening concurrently. In fact, what is happening in Judah’s life as recorded in Genesis 38 is covering the same time as the entire time that Joseph is down in Egypt, before his brothers go down in Egypt in Genesis 42. While the Lord is preparing Joseph for what He is going to do through him, Judah must also undergo preparation. Specifically, the strong exemplary leadership of Judah shown in Genesis 43-44, will be hard to believe as the events of Genesis 38 unfold. What the Lord did in Judah’s life to bring about such a transformation of character is the question that gets answered in this chapter.
As Joseph heads to Shechem, he can’t seem to locate his brothers. Then out of no where, an unnamed man asks Joseph, “What are you seeking?” (37:15). When Joseph explains that he is looking for his brothers who are keeping the flocks, the man answers, “They have gone away, for I heard them say, ‘Let us go to Dothan.’” (37:17). This mysterious man knows who Joseph’s brothers are and where they said they were going. But then he disappears without further ado. It is hard to say if this man is a man, an angel, or even an appearance by the Lord Himself, but we should pause and realize that what is about to happen to Joseph, at the hands of his brothers, is also being directed by God (45:5-9; 50:19-20). As Joseph’s life is about to take a plunge into many troubles, the ultimate designs surrounding the following series of events are under divine control.
God appears to Jacob at Bethel once again. Only this time, the Lord speaks even more comprehensive blessings upon Jacob. During both encounters at Bethel God promised Jacob descendants in the land (28:13-14; 35:11-12), but now the Lord adds that kings would come through Jacob (as the Lord said to Abraham in Genesis 17:6, 16). Like what God said to the like of Adam, Noah, and Abraham, now Jacob hears: “be fruitful and multiply” (35:11). And as God has similarly said to Abraham (17:4-5), the Lord promises to Jacob: “a nation and a company of nations shall come from you, and kings shall come from your own body” (35:11). Royalty and a multi-national scope are in the future for Jacob’s line.
Jacob finally comes out of his coma of silence and speaks. As horrible as the chapter has been thus far, the focus of Jacob, revealed through his words, should be the greatest cause of our stomach’s turning: “You have brought trouble on me by making me stink to the inhabitants of the land, the Canaanites and the Perizzites. My numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household” (34:29-30). It would have been better if Jacob stayed quiet. No concern is voiced for his daughter, no gratitude is offered for either his daughter’s rescue nor for being spared from intermarriage with the Canaanites, and no moral outrage is expressed over his son’s deception and over-the-top butchery. No, Jacob’s focus is for himself and on the potential problems that his son’s actions might possibly bring upon him in the future.
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