Monday, December 25 th – Genesis 36: 10-14

Theses verses list the sons and grandsons of Esau. The names of the various sons are distributed in connection with the names of their mothers. We learn from this list and its arrangement that Esau had three wives who bore to him six sons. He also had nine grandsons. Jacob had two wives and two concubines who bore to him 12 sons. Jacob also had 57 grandsons and many granddaughters (Gen. 46:8-27). Esau, who made this world to be his aim, had less and less lastingly significant living fruit from his life than did Jacob, who sought first the kingdom of God, and was blessed with abundant and lastingly significant living fruit. To those who seek first the Lord, all true treasures are added to them (Mt. 6:33).

Tuesday, December 26 th – Genesis 36: 15-19

These verses list the chiefs of Esau’s family. Such chiefs would have been civil and military leaders. They were comprised of all the sons of Eliphaz (Esau’s grandsons) with three additional chiefs (presumably Esau’s great grandsons), one of whom was the notorious Amalek, from whom the Amalekite enemies of Israel were descended. Renel’s sons also were chiefs, and, as none of Oholibamah’s four sons produced sons themselves, three of them served as chiefs. These chiefs were men of worldly rank and might. In comparison, Jacob’s sons were humble shepherds. Yet, what does it profit a man to gain the world and lose his soul, while the meek inherit the earth?

Wednesday, December 27 th - Genesis 36: 20-30

The sons of Seir, with whom Esau mixed and whom he finally supplanted, are listed in those verses. The Bible introduced us to the people of Seir the Horite in Gen. 14:6, where they are listed as rebels against Chedorlaomer, whose confederacy subdued the Horites and defeated the alliance of the kings of Sodom and Gomorrah. That war of the kings resulted in Lot’s having been taken, which, in turn, prompted Abraham’s rescue of his nephew. The people of Seir could withstand neither Chedorlaomer nor Esau who came after him. The people of God can stand against all powers arrayed against them, for they are strong in the Lord and the strength of His might.

Thursday, December 28 th - Genesis 36: 31-39

These verses catalogue the kings of Edom and their cities. The people of Seir had many kings and impressive cities while the sons of Jacob lived as shepherds who sojourned in the land the Lord had promised to them as an everlasting possession. The people of the world receive their reward first and fully in this life; the people of the Lord learn trust in their Lord and patience as they await a glorious and eternal inheritance that far exceeds anything in this earthly life.

Friday, December 29 th - Genesis 36: 31-39

It is repeatedly noted in this passage that all of these kings in the land of Edom died. Their reigns all came to an end when their lives expired. In contrast, those who are made to be more than conquerors through Christ will find that their reigning and triumphs in this life are but tiny tokens of the glorious and eternal reign they will share with Christ forever (Rev. 22:5).

Saturday, December 30 th - Genesis 36: 31-39

It is further to be noted regarding these kings that in no case did a king’s son succeed him to his throne that was vacated by his death. This fact has led some to conclude that the ancient kings in the land of Edom were elevated by the people’s choice, rather than by lineal descent. Perhaps a less likely but still possible explanation would be that none of these kings had sons to inherit their thrones. Whatever the case was, it is clear that no lasting kingdom obtained from the household of any of these kings, in stark contrast to the eternally enduring throne of the Son of God, whom the Father has established on His throne until all of His enemies are made a footstool for His feet (Ps. 2:6-9; 110:1).

Sunday, December 31 st - Genesis 36: 31-39

Some scholars believe that the kings here listed were Edomites descended from Esau. If so, as Matthew Henry writes: Esau’s blood becomes royal long before any of Jacob’s did…the children of the covenant are often cast behind, and those that are out of the covenant get the start. Yet, even though this may be the case, he also rightly remarks that the wicked are: soon ripe, and as soon rotten.

Monday, January 1 st - Genesis 36: 31-39

Other scholars assert that because none of the names of these kings are recognizably associated with the descendants of Esau, they were, in fact, Horonite kings that were displaced by Esau’s descendants. If this was the case, it resulted not from Esau’s power, but in fulfillment of the Lord’s promise to Abraham, that He would make nations, such as Edom as well as Israel, come of him (Gen. 17:6).

Tuesday, January 2 nd - Genesis 36: 40-43

Here some of Esau’s chiefs are again named in connection with the cities over which they ruled. These unregenerate ones had their possessions and high positions firmly established in this world, while Jacob and his sons lived in tents as sojourners in Canaan. It was by the common grace of the Lord that Esau and his descendants inhabited their possessions. It was by the saving grace of the Lord that Jacob and his descendants lived not by possession but by promise. Their sojourning possession of Canaan was a token of the glorious substance of their heavenly inheritance.

Wednesday, January 3 rd - Genesis 37: 1

In contrast to the earthly progress and prosperity of Esau and his sons, Jacob and his sons sojourned in Canaan. Esau’s sons rose to worldly prominence, while Jacob’s sons served their father as humble shepherds. Yet Esau’s sons, as all men of the world, have their reward in this life. Jacob’s sons, as all who are in Christ, endure afflictions here that produce for them an incomparable eternal weight of glory hereafter (2 Cor. 4:16-18). It is infinitely better that we possess a pledge of heavenly glory, wherein perfect righteousness and love prevail forever, than it would be were we to have full possession of a portion of this cursed world inhabited by sinful, fallen, loveless men.

Thursday, January 4 th - Genesis 37: 1-4

From Esau came sons of material prosperity; from Jacob issued sons of divine mercy. What follows from this point to the end of Genesis is no mere catalogue of names and places and positions held among men, as was the case with Esau’s descendants in the previous chapter. Rather, we are given a full account of how great was the need that Jacob’s sons had for divine mercy, and how abundantly the Lord provided that mercy for them. We know of Reuben’s sin (Gen. 35:22), and of the sins of Simeon and Levi (Gen. 34). We shall from this point onward in Genesis read an account of the jealousy, the near murder, and the selling into slavery, of Joseph by his brothers, and their lying to their father about their deeds. It is not the righteous, but sinners whom Jesus came into the world to call to salvation.

Friday, January 5 th - Genesis 37: 1, 2

Jacob dwelt in Canaan as a sojourner with his sons. We learn from v.2 that their employment was that of shepherds. From this notice, we could gather that they had little hope of great success in this world. Furthermore, we shall learn that their family life was far from being characterized by grace and love. They also would endure great afflictions. What benefit, then, did they derive above that which Esau and his sons had? Their blessing was begun in their sufferings, which served as thorns and prods to drive sin out of them and to drive them away from complacency in this world. If it is only in this world that we have hope, we are of all men most to be pitied.

Saturday, January 6 th - Genesis 37: 1-4

In this final main section of the Book of Genesis we find the focus to be upon one man. That man is neither Jacob, nor Jacob’s first-born son, but rather it is Joseph. In comparison with all of the patriarchs, Joseph’s character is the godliest. We can detect little, if any, sin in the Bible’s account of his life. It is Joseph who proves to be the instrumental man of God’s salvation for Jacob’s family as well as many others in Egypt and beyond Egypt. Yet, the exaltation of Joseph does not precede but follows his sufferings. John Calvin remarks that from the history of Joseph we learn that God, …brings forth salvation for His Church not from magnificent splendor, but from death and the grave. Joseph lived the early part of his life in the grave of his brothers’ envy and rejection. He lived his middle years in the tomb of Egyptian slavery and prison. But through it all, the Lord brought salvation and exaltation to Joseph and to his family. We see the substance of Christ and His cross in the shadow of this most remarkable son of Jacob.

Sunday, January 7 th - Genesis 37: 2

We are introduced in this verse to Joseph when he was approaching adulthood. We are told of his occupation, and through this information we learn that he was not a spoiled youth, but rather one who worked along with his older brothers according to his father’s direction and for his father’s prosperity. We are also told in this verse that Joseph brought a bad report about his brothers to his father. It is critical at this point, which is foundational to our right understanding of Joseph, that we interpret his report to his father rightly. Joseph was not manufacturing this report, nor was he tale-bearing. His telling does not manifest the sinful defect of his youthful character. Rather, he is speaking the truth to his father, whose name, honor, and welfare were all being adversely affected by how Joseph’s brothers were failing responsibly to care for their father’s interests. Joseph was a man of truth, in stark contrast to his father Jacob’s deceptiveness. The truth begins by condemning Joseph’s brothers; it shall end by saving them. Naturally, we deserve nothing but a bad report of our characters and actions. By the grace of our Savior, we are a changed people, and shall one day stand before our heavenly Father blameless and with great joy (Jude 24).

Monday, January 8 th - Genesis 37: 3, 4

In these verses we are informed that Joseph was the special object of his father’s love. That this father’s love is not the capricious doting of an old man is indicated by Scripture referring to Jacob by his new name, Israel. That name, meaning prince of God, was conferred upon Jacob by God, and its use tends to indicate the new man, who had by faith wrestled and prevailed with God. Also, we are told why Joseph was greatly loved by Israel when we read that Joseph was literally a son of ages, namely a son who was wise beyond his years. Israel delighted in the godly character of his son in a way that he could not do with his other sons who had already manifested their ungodliness (recall Reuben and Jacob’s concubine; Levi and Simeon and the men of Shechem), and would do so again in relation to Joseph. Israel and Joseph were more than father and son: they were soul-mates as are those who love and serve the Lord above all.

Tuesday, January 9 th - Genesis 37: 3, 4

Israel did not only love Joseph, but he expressed his love by giving to Joseph a garment that indicated a special exaltation above his brothers. It was not Joseph’s fault that he was especially beloved of his father, neither was Jacob wrong to love his godly son and express affectionate approbation for him. Yet, Joseph’s brothers hated him precisely because of his father’s special love for him. The wicked will always hate the righteous who are manifestly beloved of their heavenly Father.

Wednesday, January 10 th - Genesis 37: 4

The envy and hatred of his older brothers was the first cross Joseph would have to bear. It would not be the last. It surely was a grievous cross for a young man of 17 to be subjected to the rejection and ire of so many brothers who were so much older and more experienced and powerful in the ways of the world than he was. Here is a recipe for the development of psychological damage due to Joseph’s being so abused within his own family. Yet, not a trace of psychological damage ever appears in Joseph. The reason, surely, is in part because the love of his father countered the hatred of his brothers. However, above Israel’s love, it was the love of Joseph’s heavenly Father that protected and healed him and was the singular focus that meant far more to Joseph than the hatred of his siblings.

Thursday, January 11 th - Genesis 37: 5-8

These verses recount Joseph’s first dream, his telling of it, and the reaction of his brothers to it. There is a curious tendency among some Bible scholars and students to fault Joseph for telling his dream. Such fault-finders would do well to consider that the dream was given to Joseph by God, and it included a representation of his brothers. Joseph was faithfully declaring God’s Word to his brothers. Let us beware of becoming allies with Joseph’s godless brothers and joining them in hating the son whom Israel and the Lord especially loved.

Friday, January 12 th - Genesis 37: 5

As Israel had a special love for Joseph and expressed it by providing distinguishing clothing for him, so the Lord had a special love for Joseph and expressed it by filling his mind with divine revelation. When Joseph shared his dream with his brothers, he was sharing with them the treasure of God’s truth that would save their lives. Yet, his brothers did not receive this treasure, but rejected it and grew in their rage toward the one who set it before them. Joseph’s brothers would come to accept the truth in time, when by their bowing before Joseph in Egypt their lives would be saved.

Saturday, January 13 th - Genesis 37: 5

Joseph’s brothers hated him because their father loved him. They hated him even more when they perceived that God had a special love for their younger brother. Nothing angers the wicked more than when they see that the righteous are the special objects of electing divine love. Hence, the world hated Jesus precisely because He was the beloved Son of God. Jesus tells us that if the world hated Him, it will hate those of us who are accepted by God in His beloved Son (Jn. 15:18).

Sunday, January 14 th - Genesis 37: 6-8

Joseph faithfully declares to his brothers what had been revealed to him by God. So faithful is Joseph in the report of this divine revelation that he does not represent himself as being favored by direct divine communication, but, more humbly, he acknowledges the frail means of the dream by which the Lord had spoken to him. A lowly dream is far different from a ruler’s decree. Yet, Joseph’s brothers are deeply offended by his telling of this dream. That is because although the world regards the proclamation of God’s Word to be weak and foolish, that Word is in fact the sword of the Spirit that pierces men’s hearts.

Monday, January 15 th - Genesis 37: 6-8

The content of this dream is simply that while the sons of Israel were binding sheaves, Joseph’s sheaf was exalted while those of his brothers fell prostrate before it. There is some significance to the sheaves. They are a sign of food that sustains life. They are also for Israel’s sons a sign of change, for they were shepherds, not farmers. Years after this time, a vital difference would be evident between Joseph and his brothers: he would have food in Egypt, and they would have it only by their coming to him and humbly requesting it from him. There is always more to God’s Word and works and servants than at first occur to the casual observer. There is food that is of vital importance for the body and soul in the most obscure passage of Scripture, and men can grasp it only by their humble exercise of faith.

Tuesday, January 16 th - Genesis 37: 6-8

The sheaves were in association with Israel’s sons, and thus representative of them, in particular, as sources of life-sustaining sustenance. As such, Joseph’s life, as represented by his sheaf, was one of exalted nature in itself and nourishment as it pertained to others. Joseph’s brothers are represented as being less exalted in themselves, and nourishing to others only to the extent that they bowed themselves before the man of the Lord’s choosing, namely, the brother they hated, but by whose grace their lives would in due course be saved. Our lives are saved only as we submit ourselves to and honor Jesus, our heavenly Joseph, and we bring blessing to others only as we humbly receive blessing from Him.

Wednesday, January 17 th - Genesis 37: 6-8

The sheaves are also a sign of divine sovereignty in the way of their arrangement in Joseph’s dream. One is exalted, the others are brought low. Joseph does not say that he raised up his own sheaf, causing it to prevail over his brothers’ sheaves. Rather, his sheaf was made to rise up by the power of a hand invisible in the dream. Faith enables us to perceive that hand that exalts and humbles to be the hand of the sovereign Lord of heaven and earth. Our highest good is maintained not when we hate the Man of God’s exaltation, as the rulers and people of the earth do in Psalm 2, and as Joseph’s brothers were doing here, but rather when we reverently kiss the Son of divine exaltation and consequently live (Ps. 2:12).

Thursday, January 18 th - Genesis 37: 6-8

The sheaves were a sign of divine grace, as well as of divine sovereignty. It would be precisely because of Joseph’s exaltation in Egypt that his sinful and unworthy brothers would be saved from death by starvation. When we are told that our Redeemer must increase and that we must decrease, we do well to remember that His sufferings and exaltation issue from divine grace and serve for our greatest good. Our highest and happiest position is that we lie at His feet.

Friday, January 19 th - Genesis 37: 6-8

The true significance of this divine revelation to Joseph was to prove an encouragement and a sustaining comfort to him amidst his suffering the hatred and rejection of his brothers as well as through his prolonged afflictions in Egypt. Though men despise, reject, and persecute the godly, the Lord comforts the righteous through His Word and Spirit with the truth that they are precious to Him and will be preserved and promoted by Him.

Saturday, January 20 th - Genesis 37: 6-8

Some see Joseph’s telling his dream to his brothers as being a manifestation of immature and insensitive boasting, if not carnal bragging. Such constructions upon the motives that prompted Joseph’s action appear to issue more from secular psychological analysis than from theological reflection. The fact is that the Lord revealed Himself and something of His sovereign and gracious plan and purpose to Joseph through his dream. Since Joseph’s brothers were included in that divine revelation, it was reasonable and faithful for Joseph to share what the Lord had shown to him, thereby making prophetic declaration that proved to be true and that Joseph’s brothers would have done well to receive with reverence and to ponder for their edification. Their guilt and misery would not have been controlling features of their lives had they esteemed Joseph highly instead of sticking him in a hole and consigning him to slavery and prison in Egypt. We always do well to honor those whom the Lord honors (1 Sam. 2:30).

Sunday, January 21 st - Genesis 37: 6-8

It is significant that Joseph merely proclaimed his dream but did not expound upon it. His brothers are the ones who perceive and express the right interpretation of the dream. The Word of God, even in its mysterious aspects, is more clearly understood by those who hear it than we may realize. Yet, while Joseph’s brothers rightly understand the meaning of this dream, they reject both the message that was given for their admonition and the man who was the focus of this divine revelation and who would be the savior of their lives. Sinners do not have intellectual difficulties with the Word of God so much as they have moral difficulties with it. They know what Scripture says, but they resist accepting the Savior and salvation that the Word of God declares.

Monday, January 22 nd - Genesis 37: 9-11

Joseph has another dream, given to him by the Lord so that by the testimony of these two witnesses to the saving purpose of God the matter might be confirmed. The Lord hereby enabled Joseph to possess a strong and unshakeable confidence in the divine promise, so that he would be sustained through all of the trials, afflictions, and deaths through which he had to pass before he experienced his resurrection and exaltation.

Tuesday, January 23 rd - Genesis 37: 9-11

In this second dream, the exaltation of Joseph becomes clearer. The magnitude of his exaltation is seen to be greater through the vision of celestial bodies, not mere earthly sheaves, giving homage to him. From the correct interpretation of this dream, declared this time by Joseph’s father (v.10), we see that it is Joseph’s whole family, not just his brothers, bowing to him with deepest respect. Also, they bow not to Joseph’s sheaf, representing his provision, but to the person of Joseph himself. The exalting effect that those who bow to Joseph would experience is seen in the representation of the members of Joseph’s family as celestial bodies. Where men would revile and seek to tear down the Lord’s servants, the Lord lifts His servants to ever greater heights. Though men would crucify the Christ whom Joseph foreshadows, the Lord exalts Him to highest glory, and glorifies all who bow to Him in loving worship and grateful service.

Wednesday, January 24 th - Genesis 37: 9-11

This dream is told to a wider audience because the elements in it represent more than Joseph’s brothers. The sun is, as Jacob rightly interprets it to be in v.10, Joseph’s father; the moon is his mother; the eleven stars are his brothers. Joseph was therefore right to declare God’s prophetic word to his whole family. However, whereas his father expressed a right interpretation of this dream, he offers his son not homage but a rebuke. The brothers continue in their hatred, but grow in jealousy due very likely to their begrudging realization that the dreams may indeed be prophetic indicators of the future exaltation of their brother, Joseph. Although Jacob issued an initial rebuke to Joseph for his believing and declaring this dream, the faith of Joseph’s father must have prompted him to a reconsideration of and reflection upon the probability that the God who had exalted him above his older brother was, in fact, declaring His intention to exalt Joseph above his whole family. Jealousy, rebukes, hatred, and rejection are not fitting responses to the message of the Servant of God who would graciously save all who submit themselves to Him.