Old Testament Lesson #11 "How Can I Do This Great Wickedness?"

(Genesis 34; 37-39)

THE IMPORTANCE OF JOSEPH

As near as we can guess, the Book of Genesis covers approximately 2,500 years. During this 2,500-year time period, a remarkable man lived whose name was Joseph. The very last verse of the very last chapter of Genesis tells us how long he lived: 110 years. 110 years is 4.4% of the time span of the Book of Genesis, yet the story of Joseph's life begins at Genesis 30:24 and ends at Genesis 50:26--40% of the book of Genesis is used to cover the 110-year history of Joseph! Obviously, the story of Joseph is very important (Russell M. Nelson, "Remnants, Gathered, Covenants Fulfilled, Voices of Old Testament Prophets, p. 4).

WATER VS. ROCK

How would you describe water to an alien from Mars? What does it look like? What color is it? What shape is it? The answer is that it depends upon the situation it is in: what is behind it, what is in it, what is underneath it, what is above it. The water of Bear Lake, Utah is a stunning turquoise blue in sunny weather. The water in the Black Sea of Russia is black in stormy weather. Yet the water in both has the same chemical composition: H2O. If you put water in a box, the water is square. If you put water in a vase, it's a cylinder. If you spill it on the floor, it's flat. If it evaporates into the air, it becomes invisible. If it gets too cold, it becomes solid.

A rock would be much easier to describe. Each individual rock is slightly different from another. You could say what shape it is, what size it is, what color it is. A rock does not change to match its environment. If you drop it on the ground, it's still the same shape, size and color. If you put it in a box, it's still the same shape, size and color. If it is larger than a vase, it will not change in order to fit, and you won't be able to put it in there. A rock is solid and stable.

This lesson is about water and rock.

THE FAMILY OF ISRAEL

To understand the story of the family of Jacob, renamed Israel, we need to know the characters.  Here are Jacob's sons, listed in order of birth.

1) Reuben, son of Leah
2) Simeon, son of Leah
3) Levi, son of Leah
4) Judah, son of Leah
5) Dan, son of Bilhah, Rachel's handmaid
6) Naphtali, son of Bilhah, Rachel's handmaid
7) Gad, son of Zilpah, Leah's handmaid
8) Asher, son of Zilpah, Leah's handmaid
9) Issacher, son of Leah
10) Zebulun, son of Leah
11) Joseph, son of Rachel
12) Benjamin, son of Rachel

THE MEANING OF THE BIRTHRIGHT

In Old Testament times, the father was the patriarch of the entire family.  His rule was nearly absolute, as was his responsibility for the welfare of his family.  He decided upon the marriage partners of his children.  He provided training, employment, and land for all his sons.  Any single women or orphaned children within the family had claim upon his care.  When he died, the right and responsibility of the patriarchy of the clan fell to the son who was born first, hence the term birthright.  Each of the sons would receive an equal inheritance at the father's death, except the birthright son.  He would receive double in order to carry out his responsibilities.

It was clear to see who was the birthright son when there was only one wife.  But with multiple wives, the question became confusing.  In addition, if the birthright son did not prove himself worthy in terms of righteousness and ability, he could lose the privilege to another son, as in the case of Jacob and Esau.

BYU Professor Victor Ludlow considers Joseph to have been second in line for the birthright:  "As the firstborn son of the first wife, Reuben was the birthright son. When Reuben proved to be unworthy by committing adultery...the birthright went to the firstborn son of Rachel (see 1 Chr. 5:1). Although Joseph was the eleventh-born son in order of birth, he was second in line for the birthright because he was the firstborn son of the second wife. Jacob had a special coat made for Joseph so that the other brothers would recognize Joseph’s right to preside over the family upon his father’s death" ("Question and Answer," Daniel H. Ludlow, Liahona, Sept. 1981, p. 33).

The writers of the Old Testament Student Manual for the Religion 310 Institute class, however, see most of the brothers as possible birthright candidates. The oldest child of Leah would be the obvious choice, she being the first wife. If he failed to earn it, it could fall to the oldest biological child of the second wife, which would be Joseph, but it also could likely fall to each of the remaining sons of the first wife, because they were all older than Joseph. The first sons of the concubines could also qualify, since their mothers were handmaids or property of the first and second wives. Each of them was older than Joseph (p. 93).

Israel, however, chose Joseph to be his birthright son.  Many Bible experts agree that the special "coat of many colors" likely was an expression of this pending privilege.  On his deathbed, Israel officially pronounced Joseph as the birthright son.

OPPOSITES

The Old Testament often teaches great principles by juxtaposing severely opposite stories.  Genesis 34 tells a ghastly tale.  Jacob's and Leah's daughter, Dinah, is raped by a local prince, Shechem, who then decides he wants to marry her (v. 2-3).  He's important enough that the area was probably named for him (33:18).  His father asks Jacob to let his son marry Dinah, offering any dowry they might ask (v. 6-12).  Apparently, she is being held at their city.  Jacob's response is not recorded, but her brothers, Simeon and Levi, tell these Canaanites that they will agree to the marriage if the Canaanites will all be circumcised.  Shechem did not delay (v. 19).  He and his men trusted the little fledgling clan of Israelites (v. 21).  Every man that "went out of the gate of his city," in other words, every man who was fit to go out in battle in defense of the city, was circumcised (Harper-Collins Study Bible).  When they were all in the worst pain, three days after the procedure, Simeon and Levi (probably with a band of their servants, their own fighting men), marched into the city and killed every one of the men (v. 25), including the king and his son (v. 26).  They grabbed Dinah, all the women and children of the city, and every bit of property (v. 27-29).  Jacob, who apparently was not privvy to these goings-on, chastised them and said, "Now we have to move.  Everyone here is going to be repulsed by us, and we are just a little band.  We'll be wiped out if we stay here" (v. 30).  And the sons reply, "Well?  He started it!" (v. 31).  They justify a premeditated, horrific massacre because of a crime against a single person, committed in passion, which the perpetrator was trying to rectify.

The next two chapters detail their move and their genealogy. 

Sandwiched in between these factual recitations, we find another appalling event:  Reuben, who is Leah's oldest son, and would normally be the birthright son, goes in and lays with his father's wife, Bilhah!  Bilhah is a concubine, or a servant-wife, and may not have had much say in the matter (35:22).  (See "Abraham's Wives" in a previous post for more about concubines.)  So now three of the possible top contenders for the birthright have committed heinous crimes, and their father knows they are all unworthy.  Later in the story (Gen. 38), Judah, the fourth, commits adultery with his daughter-in-law Tamar, who was masquerading as a prostitute.  The double standard of the day is clearly evident as he is prepared to burn her at the stake when he finds out she's pregnant, until she proves he's the father.  The reason she committed this grossly immoral deception was that Judah and his sons had cheated her out of progeny, sent her back to her father's house, and consigned her to life as a childless widow, a state that would undoubtedly lead to devastating poverty in her old age. 

And all of Joseph's brothers, as we know, were willing to either kill their younger brother or sell him into slavery because of jealousy, and then tell their father the heartbreaking lie that he had been killed.  Their jealousy was over the birthright, doubly emphasized by Joseph's dreams in which his family bowed in obeisance to him.  Ironically, the harm they did to Joseph was the exact opposite of the way a birthright son should treat a younger brother.  Clearly, they were each totally unfit to be the family patriarch.

So, all of the older brothers of Joseph gave up blessings because they yielded to temptations, emotions, and circumstances.  In the traditional deathbed blessing from his father Israel, the oldest son Reuben received the chastisement, "Unstable as water, thou shalt not excel" (Gen. 49:4).

JOSEPH'S INTEGRITY

We are all very familiar with the story of Joseph's kidnapping, enslavement, labor, and imprisonment in Egypt (Gen. 37, 39-40).  Its position in the Book of Genesis directly following the stories of his brothers' lack of integrity and of their heinous crimes clearly shows that Joseph was their polar opposite.  It did not matter in which land he lived, which woman he was with, whether he was a best-loved birthright son, a prosperous servant in an Egyptian's household, or a prisoner in a dungeon: Joseph was always the same.  He was kidnapped, beaten, nearly murdered, enslaved, lied about, tempted, framed, and forgotten, yet his integrity remained unchanged.  Joseph was a rock.  Because of his integrity and his unwavering faith in God, he excelled at home in his father's household, in Potipher's home as his chief servant, in prison as the guard's assistant, and in all of Egypt as Pharoah's right-hand man.

On his deathbed, Father Israel said of Joseph: "Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: The archers have sorely grieved him, and shot at him, and hated him: But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; from thence is the shepherd, the stone [or rock] of Israel" (Gen. 49:22-24).  (See the comment from reader Steve below this post for an explanation of this scripture.)

Joseph was always faithful to his God, Jehovah, and Jehovah was therefore always with Him.  As Chapter 39 details the rags to riches to rags to riches story of Joseph in Egypt, four times we read one significant phrase:  "The Lord was with Joseph" (v. 2, 3, 21, and 23).  Joseph always qualified for the companionship of the Holy Spirit, and always followed the direction he knew was right, regardless of what the consequences would be to himself.  Why?  Because he trusted in the Rock.  "Wherefore, I am in your midst, and I am the good shepherd, and the stone of Israel. He that buildeth upon this rock shall never fall" (D&C 50:44).

"And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall" (Helaman 5:12)

Old Testament Lesson #10 Birthright Blessings; Marriage in the Covenant

(Genesis 24-29)

ISAAC'S QUEST FOR A COVENANT MARRIAGE

The overriding theme of the stories of these chapters is that it is not easy to come by a covenant marriage, but that when we put forth the tremendous effort required, the Lord will assist and blessings will ensue.  Here are some incidents that teach these lessons:

Gen. 24--Abraham's servant was given the overwhelming responsibility of traveling back to the homeland to find a worthy wife for Abraham's birthright son, Isaac.  He brought great riches with him as gifts, requiring ten camels for transport (vs. 10).  The task was overwhelming, requiring divine guidance.  The servant asked in prayer for a sign that the future wife of his master would be one who would offer him water, and additionally offer the ten camels water.  This would certainly single out the woman, because, although offering water to a male traveler was fairly normal ettiquette, offering to water the camels was well beyond the call of duty.  One camel could drink up to 30 gallons!  It was an extraordinary young woman who would offer this service, perhaps it was even unheard of.  But when the caravan arrived at the well, not only did Rebekah volunteer the service, but she "hasted" and she "ran" to complete it (v. 19-20).  When the servant discovered that she was a cousin, and therefore met the requirement set forth by Abraham, he knew his prayer was answered (v. 23-27). 

Rebekah's family wanted to have a little time with her before she left them to marry Isaac (v. 55), but the servant wanted to obey the Lord immediately, since the Lord had answered his prayer so immediately (v. 56).  Rebekah concurred, and went with the servant, never to see her family again.  Upon their arrival at Isaac's property, she saw a man cutting through the field to meet them (v. 64-65), and was told it was her future husband.  The closing words of this episode of the story are beautiful:  "and she became his wife; and he loved her; and Isaac was comforted after his mother's death" (v. 67).  Loving each other, and comforting each other are elements of a covenant marriage.

Gen. 25--While Isaac's brother Ishmael was blessed with a dozen sons, Rebekah was left childless.  (It's interesting how many righteous women in the Old Testament struggle with fertility issues.)  Finally, she was blessed with twin sons, Esau and Jacob.  An interesting description is given of Jacob in the footnote to vs. 27:  Jacob was "whole, complete, perfect, simple, plain."  Jacob valued the birthright, and bought it from his brother (v. 31-33).  Esau, like so many people, was overtaken by the physical desire of the moment, in his case hunger, and lost perspective of eternity. Unfortunately, many saints today do the same, selling their spiritual privileges for fleeting passions.

Gen. 26--Because Isaac continued in righteousness, the covenant promised to his father was restated in his behalf (vs. 2-5).  The same can be true for each one of us, as covenant children, particularly as we receive our patriarchal blessing.  Like his father, everywhere that Isaac went, he built an altar and called upon the Lord (v. 25).

Meanwhile Esau sold his birthright again, marrying outside the covenant and against his parents' wishes (v. 34-35) while  Jacob remained unmarried until age 40, presumably because no covenant wife was available where they lived.

A little note of explanation: Both Abraham and Isaac, when they moved to a new land, ended up telling the local royalty that their wives were their sisters. Both wives were cousins, so this was true, "sister" and "brother" being general terms for relations. Why hide the fact that they were wives? Camille Fronk Olson explains that if a king desired the wife of another man, he would kill the husband [Women of the Old Testament, p. 32-33]. This deception, therefore, saved the lives of Abraham and Isaac. In both cases, the king, upon discovering that the object of his affection was already married, returned the wife to her husband, and promised protection for the husband from others who might desire the wife. So why did the deception have to occur in the first place? One idea: Perhaps the kings needed to personally get to know the people involved, and gain an appreciation for their integrity, before they would extend this highly unusual offer.

REBEKAH'S LEADERSHIP

"Rebekah is one of the greatest patterns in all the revelations of what a woman can do to influence a family in righteousness...Women are appointed, Rebekahlike, to be guides and lights in righteousness in the family unit and to engineer and arrange so that things are done in the way that will result in the salvation of more of our Father's children" (Bruce R. McConkie, Ensign, Jan. 1979, p. 62, 63).

Gen. 27--Isaac planned to bless his son Esau with the birthright, despite Esau's unworthiness.  This would have been a grave error, and Rebekah saw that.  She conspired with Jacob to put him in the right place at the right time to receive the birthright blessing.  This is an example of a wife who kept her covenant to obey her husband "in righteousness."  In this case, she would have been wrong to obey her husband, because in a matter of eternal importance, he was following convention and personal preference, rather than the Spirit.  Rebekah, however, had received a revelation before the twins were born that the younger was to be the leader of the family (Gen. 25:23), and besides, Esau had given up his birthright twice, definitely demonstrating that he did not have the integrity or foresight to be the patriarch of the family. 

When Isaac realized which son had received the blessing, he knew it was right.  What a prophet binds on earth is bound in heaven, but also what he looses on earth is loosed in heaven (Matt. 16:19).  Isaac had the power to revoke the blessing, but he let it stand (v. 33), because he knew his wife was right.  The Lord could easily have caused Jacob to be born before Esau, therefore preventing this problem from arising, but instead He chose to teach a lesson for many generations to come:  Righteousness is more important than circumstance, and revelation is more important than tradition.  When Isaac afterwards blessed Esau, he restated through revelation the same truth that had been revealed to Rebekah years before, that he would be subservient to his younger brother.  Despite the outward confusion, the blessings were given correctly through the Spirit, as the Apostle Paul stated, "By faith Isaac blessed Jacob and Esau concerning things to come" (Heb. 11:20).

Esau was so angry at being tricked, he plotted to kill his brother after his father's death (v.41).  This was told to Rebekah and she sent Isaac away to stay with relatives, saying that otherwise she would lose both her sons in one day: one to murder, and the other to execution (v. 45; see Gen. 9:6).  To Isaac, she stated the reason for sending him away to be the need for Jacob to find a wife among the covenant people, which was definitely necessary.  Of course, this was the Lord's plan as well.

It is worth noting that later Esau took a covenant wife (Gen. 28:6-9), and that when Jacob returned to Canaan many years later,  "Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept" (Gen. 33:4).

JACOB'S QUEST FOR A COVENANT MARRIAGE

Gen. 28--As Jacob went on his journey, he was granted a remarkable dream in which he saw a ladder ascending into heaven, with angels traveling up and down it, and the Lord standing above it.  The message of the dream was that the covenants Jacob made with the Lord were as rungs of a ladder to heaven.  He himself would have to climb the rungs in order to obtain the promised blessings that would allow him to enter into heaven with the Lord (Pres. Marion G. Romney, "Temples--The Gates to Heaven," Ensign, Mar. 1971, p. 16)  The Hebrew word translated as "ladder" could also be translated as "stairway" or "ramp."  The choice the King James translators made to use the word "ladder" provides us with a great symbol of the effort and time required to make our way to heaven.  We believe that it is through the merits of Christ that we are saved, but Christ requires us to move our hands and feet and climb the ladder of covenants in order to qualify for His grace.  It is not an elevator.

David E. Bokovoy, instructor at the Boston LDS Institute, currently a doctoral student in Hebrew Bible studies, recommends circling "the place" or "this place" anytime it is found in the Old Testament, because it almost always refers to a temple place (Know Your Religion Lecture, Feb. 15, 2002, Logan, Utah). Jacob said, "Surely the Lord is in this place; and I knew it not.  And he was afraid, and said, How dreadful is this place!  this is none other but the house of god, and this is the gate of heaven...And he called the name of that place Beth-el" (v. 16-19).  "Beth-el is [short for] Beth-Elohim, which means literally 'The House of the Lord'" (Pres. Romney, as noted above.)  Even more interesting is to note a couple of additions which Joseph Smith made to verse 22 in his translation.  (These additions are not in the LDS Bible footnotes.)  The added words are in italics:  And the place of this stone, which I have set for a pillar, shall be the place of God's house.  (How much Hebrew did Joseph Smith know?)

Gen. 29--Interestingly, Jacob met his wife, Rachel, at a well, just as his father's servant had met his mother at a well.  In this case, however, it was Jacob who served Rachel, by rolling away the stone covering, and drawing the water for the flock.  Typically it was the woman's job to water the sheep, however in this instance it seems that a tremendous effort was required to open the well, since the shepherds were waiting for all to be gathered together in order to do it (v. 8).  It was "a prodigious feat for one person--a measure of Jacob's elation at seeing [Rachel]" (Harper-Collins Study Bible, p. 44)  Both of these covenant marriage relationships began with an act of great service: another lesson for us to follow throughout our marriages.

In an ironic twist, Jacob's father-in-law Laban and Rachel's older sister Leah tricked him into marrying Leah first, a similar act to the deception that Jacob and his mother worked in order to procure the birthright blessing.  Of course, in keeping with social convention, the older daughter should be married first, and in all the seven years of labor, there was apparently no other suitor.  Since parents always arranged their children's marriages, and the father had supreme rule over the family, it was not so strange for Laban to control the marriages of his daughters (Sidney B. Sperry, "Hebrew Manners and Customs," Ensign, May 1972).   It certainly would have been nicer, though, if it could have been done honestly, as this method set up a conflict and competition in the family at the outset: Leah was "unloved" (another translation for the word used as "hated" in v. 31), while Rachel was cherished (v. 20).

BEING "LOVED" OR "UNLOVED"

The people of the Old Testament times lived in an imperfect society with flawed families.  Plural marriage was particularly plagued with feelings of competitiveness and unfairness, so much so that the problems of "loved" versus "hated" wives were actually recognized and addressed in the Law (Deut. 21:15-17).  We today still live in a fallen world with imperfect people and troubled relationships.  We may encounter discrimination, negligence, or abuse from others when we expected love and kindness.  But God Himself is perfect, and His love is extended towards all.  In the lives of Leah and Rachel, as in the lives of Sarah and Hagar, we see the impartial kindliness of the Lord.  In both cases, both women found solace in their relationships with God.  In both cases, the Lord blessed the less-loved wife with the compensatory joy of motherhood immediately, and made the favored wife wait a while.  This delay of infertility, though, was followed by the delight of a son who had the birthright, or earned it through his righteousness.  In all cases, the Lord communicated his care and concern to the woman in her individual trial (Sarah in Gen. 21:1, 6; Hagar in Gen. 21:17; Leah in Gen. 29:31-32; Rachel in Gen. 30:22). 

God is always inviting, comforting, and encouraging, and is no respecter of persons.  The scriptures show repeatedly that His love is offered to all:  "He layeth down his own life that he may draw all men unto him" (2 Ne. 26:24); "Come unto me all ye ends of the earth, buy milk and honey, without money and without price" (2 Ne. 26:25); "All men are privileged [to partake of God's goodness] the one like unto the other, and none are forbidden" (2 Ne. 26:28); "Behold, he sendeth an invitation unto all men" (Alma 5:33); "Blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost" (3 Ne. 12:6).

In our times of affliction, or our situations of injustice, we can have confidence that the love of God will find us and compensate.  "I, Jacob, would speak unto you that are pure in heart. Look unto God with firmness of mind, and pray unto him with exceeding faith, and he will console you in your afflictions, and he will plead your cause, and send down justice upon those who seek your destruction. O all ye that are pure in heart, lift up your heads and receive the pleasing word of God, and feast upon his love; for ye may, if your minds are firm, forever" (Jacob 3:1-2).
 
COVENANT MARRIAGES BRING BLESSINGS
 

 

(This is my own photograph of the Salt Lake City Temple.

I hold the copyright, but you are welcome to use it

for teaching purposes.)

 

Despite the imperfections of the partners involved, covenant marriages put us on that ladder, bringing us ever closer to heaven.  Both Leah and Rachel developed great faith through their marriage and child-bearing trials, which carried them through other trials.  For example, when their prophet-husband received the command of the Lord to uproot the family and move back to his birthplace, where the threat of being murdered by Esau weighed heavily on his mind, he consulted both women, and both responded, "Whatsoever God hath said unto thee, do" (31:14).  Jacob did, and was joyously surprised by the heartfelt welcome of his now repentant brother Esau (Gen. 33).  Generations afterward, when Boaz married Ruth, the blessing of the members of the wedding party to Ruth was that God would make her as great as Leah and Rachel.  Together, these two women, with their two handmaids and their husband, bore and built the House of Israel, and their names are honored forever.  Today, regardless of our circumstances, we similarly play a part in building our own branch of the House of Israel, and we can also leave a great legacy of faith as we make and remain true to our covenants.