Friday, July 30, 2010

Isaiah 53:10

Isaiah 53:10

Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.

a. NLT: But it was the LORD’s good plan to crush him and cause him grief. Yet when his life is made an offering for sin, he will have many descendants. He will enjoy a long life,
and the LORD’s good plan will prosper in his hands.

b. NIV: Yet it was the LORD’s will to crush him and cause him to suffer, and though the LORD makes his life an offering for sin, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand.

c. Amplified Bible: Yet it was the will of the Lord to bruise Him; He has put Him to grief and made Him sick. When You and He make His life an offering for sin [and He has risen from the dead, in time to come], He shall see His [spiritual] offspring, He shall prolong His days, and the will and pleasure of the Lord shall prosper in His hand.

d. Septuagint: The Lord also is pleased to purge him from his stroke. If ye can give an offering for sin, your soul shall see a long-lived seed:

e. Stone Edition Torah/Writings/Prophets: HASHEM desired to oppress him and He afflicted him: if his soul would acknowledge guilt, he would see offspring and live long days and the desire of HASHEM would succeed in his hand.

1. Yet it pleased the LORD to bruise him…”

a. pleased [2654 * chaphets] [Strong: a primitive root; properly, to incline to; by implication (literally but rarely) to bend; figuratively, to be pleased with, desire:--X any at all, (have, take) delight, desire, favour, like, move, be (well) pleased, have pleasure, will, would.]

b. LORD [3068 * Yehovah] [Strong: from 1961; (the) self-Existent or Eternal; Jehovah, Jewish national name of God:--Jehovah, the Lord.]

c. bruise [1792 * daka’] [Strong: a primitive root (Compare 1794); to crumble; transitively, to bruise (literally or figuratively):--beat to pieces, break (in pieces), bruise, contrite, crush, destroy, humble, oppress, smite.]

1). What a profound statement for Isaiah to make, that it pleased God to crush his Son. It can only be explained by Scripture.

a). Hebrews 10:1-10 For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect.
10:2 For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins.
10:3 But in those sacrifices there is a remembrance again made of sins every year.
10:4 For it is not possible that the blood of bulls and of goats should take away sins.
10:5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me:
10:6 In burnt offerings and sacrifices for sin thou hast had no pleasure.
10:7 Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.
10:8 Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law;
10:9 Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.
10:10 By the which will we are sanctified through the offering of the body of Jesus Christ once for all.

a). The Scriptures clearly show that the reason Isaiah would write that “it pleased the LORD to bruise” to crush His Son, is because it would forever deal with the sin problem. All of the sacrifices were a shadow of the image to come. The sacrifices could not make the participants perfect because it was not possible for the blood of bulls and goats to take away sins. Only the blood of Christ could do it. This is why the Scriptures declare that it pleased God to crush His Son, because His sacrifice would take away our sins!

2). I am reminded of another passage in Hebrews that states Jesus’ attitude toward the cross.

a). Hebrews 12:2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

3). The “joy that was set before him” is redeemed man.

a). Luke 15:8-10  Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?
15:9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.
15:10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.

4). Jesus went through agony in the garden of Gethsemane because he was going to be separated from the other two persons of the Triune Godhead for the first time in eternity.  

5). The spirit behind these passages are all through the Old Covenant.

a). 1 Samuel 15:22 And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.

b). Hosea 6:6 For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.

c). Micah 6:6-8 Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?
6:7 Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?
6:8 He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?

6). The ministry of Christ also emphasized this principle.  

a). Matthew 9:9-13 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
9:10 And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.
9:11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?
9:12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.
9:13 But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

2. “…he hath put him to grief…”

a. grief [2470 * chalah] [Strongs: to be rubbed or worn, figuratively, to be weak, sick, afflicted; causative, to grieve, make sick…]

1). Amplified Bible: “He has put Him to grief and made Him sick…”

2). This repeats the truth that Jesus bore our sicknesses and diseases while He was on the cross.

3. “…when thou shalt make his soul an offering for sin, he shall see his seed…”

a. shalt make [7760 * suwm] [Strong: a primitive root; to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically):--X any wise, appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, + disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, + name, X on, ordain, order, + paint, place, preserve, purpose, put (on), + regard, rehearse, reward, (cause to) set (on, up), shew, + stedfastly, take, X tell, + tread down, ((over-))turn, X wholly, work.]

b. soul [5315 * nephesh] [Strongs: soul, self, life, creature, person, appetite, mind, living being, desire, emotion, passion; that which breathes, the breathing substance or being, soul, the inner being of man; living being; activity of mind, activity of the will, activity of the character.]

c. offering for sin [817 * ‘asham] [Strong: from 816; guilt; by implication, a fault; also a sin-offering:--guiltiness, (offering for) sin, trespass (offering).

1). Many Bible scholars teach that in Isaiah 53:10 where the Scripture says , “…thou shalt make his soul an offering for sin he shall see his seed…” and in Isaiah 53:11 where it says, “he shall see the travail of his soul, and shall be satisfied.” that it is referring to his physical and soulish life only and that this took place in totality on the cross before Jesus died. Others teach that Jesus did partake of spiritual death, forsaken of the Father, but that it was momentary and before Jesus died physically Jesus was no longer forsaken of the Father. These good men of God teach that ALL of the substitutionary work of Christ took place on the cross [The NLT and the NIV follow that thought.]  They believe that when Jesus uttered the words of John 19:30 “…It is finished…” immediately before he died it meant his substitutionary work of redemption was complete. But other Bible scholars teach there are too many other passages in the Old and New Testaments that reveal the total work of redemption was not completed when Jesus died. For example, the resurrection did not happen until three days later and Jesus still had to put His sinless blood on the mercy seat in Heaven.  I believe that Isaiah 53:10 is referring to more than just his physical life here, it is that, but it’s more than that. His suffering is physical, spiritual, and mental/emotional/soulish, it is all included in this offering. I personally believe that this offering for sin was accomplished by the sufferings he endured from immediately before his arrest until sometime before his resurrection three days later, including his suffering in hell, separated from His Father.

a).  Psalm 71:20, 21 Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.
71:21 Thou shalt increase my greatness, and comfort me on every side.

b). Psalm 88:1-7 O lord God of my salvation, I have cried day and night before thee:
88:2 Let my prayer come before thee: incline thine ear unto my cry;
88:3 For my soul is full of troubles: and my life draweth nigh unto the grave.
88:4 I am counted with them that go down into the pit: I am as a man that hath no strength:
88:5 Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.
88:6 Thou hast laid me in the lowest pit, in darkness, in the deeps.
88:7 Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.

c). Acts 2:25-31 For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved:
2:26 Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope:
2:27 Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption.
2:28 Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance.
2:29 Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day.
2:30 Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne;
2:31 He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption.

d). Ephesians 2:4-6 But God, who is rich in mercy, for his great love wherewith he loved us,
2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

2). This offering for sin is also discussed in the first half of the next verse (Isaiah 53:11). When Christ’s life/soul is being made an offering for sin, the “seed” is in view. This means two things.

a). It is referring to what Jesus knew what the result of his sacrifice would accomplish, that is the redemption of man.

(1)  Hebrews 12:2 Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.

b). It is also referring to the substitutionary nature of the offering, i. e., Jesus was suffering for my sins. I was crucified with him. 

3). This part of the verse has to be looked at with the beginning of the next verse in Isaiah 53:11. Both parts will be combined as seen below and gone into further in the next verse study.

a). Isaiah 53:10, 11 “…when thou shalt make his soul an offering for sin, he shall see his seed…he shall see the travail of his soul, and shall be satisfied.”

4. “…he shall prolong his days…”

a. he shall prolong [748 * ‘arak] [Strong: a primitive root; to be (causative, make) long (literally or figuratively):--defer, draw out, lengthen, (be, become, make, pro-)long, + (out-, over-)live, tarry (long).]

b. days [3117 * yowm] [Strong: from an unused root meaning to be hot; a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb):--age, + always, + chronicals, continually(-ance), daily, ((birth-), each, to) day, (now a, two) days (agone), + elder, X end, + evening, + (for) ever(-lasting, -more), X full, life, as (so) long as (... live), (even) now, + old, + outlived, + perpetually, presently, + remaineth, X required, season, X since, space, then, (process of) time, + as at other times, + in trouble, weather, (as) when, (a, the, within a) while (that), X whole (+ age), (full) year(-ly), + younger.]

1). The substitutionary work of Christ is clearly what is being stated. The sinless Christ is being offered but it is the seed, unredeemed man in view, the result is the prolonging of his days, the resurrection, the redemption of man and Eternal life. This is what is being prophesied in Psalm 71 and fulfilled in the resurrection of Christ.

a).  Psalm 71:20, 21 Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.
71:21 Thou shalt increase my greatness, and comfort me on every side.

b). Ephesians 2:4-6 But God, who is rich in mercy, for his great love wherewith he loved us,
2:5 Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
2:6 And hath raised us up together, and made us sit together in heavenly places in Christ Jesus:

5. “…and the pleasure of the LORD shall prosper in his hand.”

a. pleasure [2656 * chephets] [Strong: from 2654; pleasure; hence (abstractly) desire; concretely, a valuable thing; hence (by extension) a matter (as something in mind):--acceptable, delight(-some), desire, things desired, matter, pleasant(-ure), purpose, willingly.]

b. LORD [3068 * Yehovah] [Strong: from 1961; (the) self-Existent or Eternal; Jehovah, Jewish national name of God:--Jehovah, the Lord.]

c. prosper [6743 * tsalach] [Strong: a primitive root; to push forward, in various senses (literal or figurative, transitive or intransitive):--break out, come (mightily), go over, be good, be meet, be profitable, (cause to, effect, make to, send) prosper(-ity, -ous, - ously).]

d. hand [3027 * yad] [Strong: a primitive word; a hand (the open one (indicating power, means, direction, etc.), in distinction from 3709, the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote (as follows):--(+ be) able, X about, + armholes, at, axletree, because of, beside, border, X bounty, + broad, (broken-)handed, X by, charge, coast, + consecrate, + creditor, custody, debt, dominion, X enough, + fellowship, force, X from, hand(-staves, -y work), X he, himself, X in, labour, + large, ledge, (left-)handed, means, X mine, ministry, near, X of, X order, ordinance, X our, parts, pain, power, X presumptuously, service, side, sore, state, stay, draw with strength, stroke, + swear, terror, X thee, X by them, X themselves, X thine own, X thou, through, X throwing, + thumb, times, X to, X under, X us, X wait on, (way-)side, where, + wide, X with (him, me, you), work, + yield, X yourselves.]

1). The “pleasure of the LORD” of course is bruising Jesus, but then he says that the pleasure or the bruising “shall prosper in his hand.” I am reminded of Isaiah 55.

a). Isaiah 55:11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

2). The verse declares God’s word will not return void but it shall accomplish and prosper what God wants it to, and the context of Isaiah 53 is the substitutionary redemptive work of God in Christ. I cannot help but include a part of the next verse in this point, that is “…by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.” The sum of what we see here is the pleasure [the substitutionary death of Jesus], and the knowledge of it will prosper and not return void, because by the knowledge of it, shall my righteous servant [Jesus] justify many [by the preaching of the gospel.]

Thursday, July 29, 2010

Isaiah 53:8

Isaiah 53:8

He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.

a. NLT: Unjustly condemned, he was led away. No one cared that he died without descendants, that his life was cut short in midstream. But he was struck down
for the rebellion of my people.

b. NIV: By oppression and judgment he was taken away. Yet who of his generation protested? For he was cut off from the land of the living; for the transgression of my people he was punished.

c. Amplified Bible: By oppression and judgment He was taken away; and as for His generation, who among them considered that He was cut off out of the land of the living for the transgression of my [Isaiah’s] people, to whom the stroke was due—stricken to His death.

d. Septuagint: In his humiliation his judgment was taken away: who shall declare his generation? For his life is taken away from the earth: because of the iniquities of my people he was led to death.

e. Stone Edition Torah/Writings/Prophets: Now that he has been released from captivity and judgment, who could have imagined such a generation? For he had been removed from the land of the living, an affliction upon them that was my people’s sin.

1. “He was taken from prison and from judgment…”

a. taken [3947 * laqach] [Strong: a primitive root; to take (in the widest variety of applications):--accept, bring, buy, carry away, drawn, fetch, get, infold, X many, mingle, place, receive(-ing), reserve, seize, send for, take (away, -ing, up), use, win.]

b. prison [6115 * ‘otser] [Strong’s:  constraint.] [Gesenius: shutting up, restraint, oppression, vexation.] [AMG: oppression, barrenness pressure, maltreatment, affliction, refers to military, religious, political, social rejection and oppression in the case of the Suffering Servant.]

c. judgment [4941 * mishpat] [Strong’s: a verdict, a sentence, a formal decree. Justice, a participants right or privilege.]

Because I find this verse to be exceedingly hard to understand I want to look at the few translations listed above to assist in the understanding.

. I have to go with the Septuagint and with the REV with this part of the verse. “In his humiliation his judgment was taken away.” His humiliation is speaking of his becoming man and dying for our sins.

1). Philippians 2:8 And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

c. The wording of “his judgment was taken away”, is actually referring to the fact that justice was not done. The rights of Jesus were taken away in this act of the Sanhedrin as the REV declares,  “By tyranny and law was he taken (that is, by a form of law that was tyranny, a judicial crime)…”

1). The following excerpt is from an article  written by Roy Schoeman on the following website: http://www.salvationisfromthejews.com/Sanhedrin.html
Jesus Before The Sanhedrin – The Legality Of Jesus’ Trial Under Jewish Law
“…Even before Jesus was brought to public trial following his arrest in the Garden of Gethsemane, the Sanhedrin had already assembled three times in secret and rendered decisions which prove, beyond a doubt, that the death-sentence of Christ was determined upon even before his public accusation.  The first such meeting was held in September of the year preceding the crucifixion. This fact is made clear by St. John the Evangelist in his account of Jesus healing the man born blind, when he states “for the Jews had already agreed that if any man did confess that he was the Christ, he should be put out of the synagogue.” (Jn. 9:22)  For only a solemn assembly of the Sanhedrin had power to pronounce such a decree of excommunication.  In excommunicating Jesus’ followers, they indirectly declared Jesus a false prophet, and hence subject to the death penalty.   Is this not a proof, as Nicodemus had implied (Jn. 7:51), that they had already condemned him without having granted him a hearing or listened to a word in his defense? The second such session of the Sanhedrin took place in the month of February, about four and a half months after the first session.  The resurrection of Lazarus was the occasion that called the Sanhedrin into council at this time.(from Jn. 11:47-53) So the chief priests and the Pharisees gathered the council, and said, "What are we to do? For this man performs many signs. If we let him go on thus, every one will believe in him, and the Romans will come and destroy both our holy place and our nation."  But one of them, Caiaphas, who was high priest that year, said to them, "You know nothing at all; you do not understand that it is expedient for you that one man should die for the people, and that the whole nation should not perish”. So from that day on they took counsel how to put him to death. We see then, that at this second council the death of Christ was decided upon.  In the September session his death was proposed only indirectly, but this time the sentence is passed, the high-priest having himself declared that it were better for one man to die!  This sentence was pronounced without summoning the accused into council, without witnesses, and without making any investigation of his doctrines or his miracles.  Neither was it pronounced because Jesus was found to be seditious or revolutionary, but because it was necessary to put a stop to his miracles, and thus destroy the peoples’ belief in him.  The sentence having been pronounced by the high-priest, it was ratified by the whole assembly “From that day on they took counsel how to put him to death.”  It is a settled question; there remains to be determined only the time and the manner of executing the sentence.  Have we not here ample evidence that the condemnation of Jesus preceded is arrest and trial? The third session was held about three weeks after the second, just two days before the Passion. Now the feast of Unleavened Bread drew near, which is called the Passover. And the chief priests and the scribes were seeking how to put him to death; for they feared the people. Then the chief priests and the elders of the people gathered in the palace of the high priest, who was called Caiaphas, and took counsel together in order to arrest Jesus by stealth and kill him. But they said, "Not during the feast, lest there be a tumult among the people."(Lk. 22:1-2, Mt. 26:3-5) We notice that at this gathering the question of the sentence of Christ is no longer debated.  His death had already been determined upon at the second session.  The only things that now remain to be settled are the manner of his death and the proper time for its execution. Now let us sum up the decisions of the three councils.  The first council, in excommunicating the partisans of Christ, denounced him as a false prophet, and consequently guilty of death.  In the second council the question of whether he should die was proposed, and unanimously decided in the affirmative.  In the third council his arrest and execution were appointed to take place at the first favorable opportunity.”

2). The article goes on to mention that in Jesus’ trial there were 27 violations of Jewish law, which just one would invalidate the trial. Surely the Septuagint nails the accuracy of the event.

a). Isaiah 53:8 [Septuagint] “In his humiliation his judgment was taken away…”

b). Isaiah 53:8 [REV] “By tyranny and law was he taken (that is, by a form of law that was tyranny, a judicial crime)…”

2. “…and who shall declare his generation?...”

a. declare [7878 * siyach] [Strong: a primitive root; to ponder, i.e. (by implication) converse (with oneself, and hence, aloud) or (transitively) utter:-- commune, complain, declare, meditate, muse, pray, speak, talk (with).]

b. generation [1755 * dowr] [Strong:  from 1752; properly, a revolution of time, i.e. an age or generation; also a dwelling:--age, X evermore, generation, (n-)ever, posterity.]

3. “…for he was cut off out of the land of the living…”

a. cut off [1504 * gazar] [Strong: a primitive root; to cut down or off; (figuratively) to destroy, divide, exclude, or decide:--cut down (off), decree, divide, snatch.]

b. land [776 * ‘erets] [Strong:  from an unused root probably meaning to be firm; the earth (at large, or partitively a land):--X common, country, earth, field, ground, land, X natins, way, + wilderness, world.]

c. living [2416 * chay] [Strong: from 2421; alive; hence, raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively:--+ age, alive, appetite, (wild) beast, company, congregation, life(-time), live(-ly), living (creature, thing), maintenance, + merry, multitude, + (be) old, quick, raw, running, springing, troop.]

4. “…for the transgression of my people was he stricken.”

a. transgression [6588 * pesha’] [Strong: from 6586; a revolt (national, moral or religious):--rebellion, sin, transgression, trespass.]

b. my people [5971 * ‘am] [Strong: from 6004; a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock:--folk, men, nation, people.]

c. stricken [5061 * nega’] [Strong: from 5060; a blow (figuratively, infliction); also (by implication) a spot (concretely, a leprous person or dress):--plague, sore, stricken, stripe, stroke, wound.]

Sunday, July 18, 2010

Genesis 39:20-23

Genesis 39:20-23

And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison.

But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison.

And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it.

The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper.

a. An interesting fact in this is that Potiphar himself was in charge of this prison.

1). Genesis 40:3 And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound.

b. Not only that but “the keeper of the prison” who undoubtedly was under Potiphar gave Joseph the charge of all the prisoners in the prison. Why Potiphar did not make it horribly bad for Joseph when he could have perhaps says something. Jewish tradition and some conservative Christian writers have written that its possible that Potiphar knew that Joseph was innocent but to save face had Joseph thrown in prison, but purposely made it as easy as possible for him. Joseph was in prison for at least two years but probably more, the Biblical record really does not say. I tend to lean that he was in Potiphars house for about ten years and in prison for three years.

1. Joseph was around 17 when he was taken into slavery into Egypt. Genesis 37:1-36. Since Joseph was born before Jacob left Haran, Jacob had been back in Caanan less than 17 years before Joseph was sold into slavery.

a. Genesis 37:2 These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought unto his father their evil report.

b. When he was promoted to Prime Minister of Egypt, he was thirty.

1). Genesis 41:46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt.

2. Other time line events.

a. Jacob was 130 years old when he came down to Egypt.

1). Genesis 47:8 And Pharaoh said unto Jacob, How old art thou?

And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage.

b. Jacob was 60 years younger than his father Isaac.

1). Genesis 25:26 And after that came his brother out, and his hand took hold on Esau's heel; and his name was called Jacob: and Isaac was threescore years old when she bare them.

c. . When Isaac died at 180, Jacob was 120 .

1). Genesis 35:27-29 And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned.

And the days of Isaac were an hundred and fourscore years.

And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him.

2). Doing the math that means Jacob was 120 years old at his father’s death, and if Jacob was 130 when he went down to Egypt, that means Joseph had been in Egypt for about 3 years when Isaac died. Jacob was about 107 or 108 when Joseph was sold into slavery and Isaac was about 177.

Genesis 39:16-19

Genesis 39:16-19

And she laid up his garment by her, until his lord came home.

And she spake unto him according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me:

And it came to pass, as I lifted up my voice and cried, that he left his garment with me, and fled out.

And it came to pass, when his master heard the words of his wife, which she spake unto him, saying, After this manner did thy servant to me; that his wrath was kindled.

a. She repeated the lie to her husband who was reasonably furious.

b. Chumash note, p.217. “By the standards of Egyptian society, Potiphar should have Joseph killed. That he did not was because of his affection for Joseph, because God protected Joseph, or because Potiphar knowing Joseph’s righteousness he doubted his wife’s story.”

c. Bible History, Alfred Edersheim. “We have reason to believe that Potiphar could not in every respect have credited the story of his wife. For the punishment awarded in Egypt to the crime of which she accused him was far more severe than that which Joseph received. Potiphar consigned him to the king’s prison, of which, in his capacity as chief of the body-guard, he was the superintendent.”

Genesis 39:2-3

Genesis 39:2-3

And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian.

And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand.

a. According to Scripture the probable reason Joseph prospered is because he meditated on the word of God.

1). Psalm 1:1-3 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.

But his delight is in the law of the LORD; and in his law doth he meditate day and night.

And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper.

b. Although there was no written word as we know it, Joseph meditated on the content of what God spoke to him in his dreams. He also probably meditated on the words and traditions that were passed down from his father Jacob including Jacob’s dream at Bethel, Genesis 28:10-22, his dream in Haran, Genesis 31:3-13; when Jacob met a company of angels on his way back from Haran before he met Esau, Genesis 32:1, 2; God appearing to him at Peniel, Genesis 32:24-30. No doubt Joseph was also aware of God appearing to his grandfather Isaac and great grandfather Abraham.