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inherit the family estate.” We remember a later instance of the practice as Boaz married Ruth (Ruth 3:2;
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4:2, etc.). We might also understand some of the implications of the practice. “The brother-in-law can
apparently decline this obligation, but not without having to endure public humiliation and disgrace.” But
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why would Onan receive the death penalty from God for faking an attempt to continue the line?

Perhaps the answer can be found in the little word “offspring” (v. 8). Since Genesis 3:15, an offspring has
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played a major part in the book. Adam and Eve were promised one special descendant who would
destroy Satan. Abraham was promised an offspring who would be a blessing to all nations (12:3). The same
was promised to Jacob (28:14). If word of a promised Messiah was passed on from one generation to the
next, that Messiah’s birth might be at the core of our chapter. Onan is then not killed for practicing birth
control of a sort but for refusing to be part of the Messiah’s coming. Much later in the Old Testament, we
find out that Perez is an ancestor of David (Ruth 4:18-22) and later still in the New Testament that Tamar is
one of the maternal ancestors of Jesus (Matt. 1:3).

Here is Moses in a very blunt way showing God’s sovereign protection of his plan to bring his Messiah into
the world despite the wickedness of people. Nothing can stop him. God does not force people to do evil or
good. Yet he accomplishes his plans. He can take the worst of circumstances and bring about good. This is
the theme of the life of Joseph, displayed even in this side-track on the life of Judah, Tamar, and others.
Returning to Joseph, we find him in one difficult situation after another. As a servant to Potiphar, he is
obviously blessed by YHWH (39:2). Then Potiphar’s wife wants Joseph for some adulterous fun. Joseph
refuses, citing his place of responsibility and his relationship with God. For refusing, he is accused of rape
and thrown into prison. In prison, YHWH is with him (39:21), and he is put in charge of the other prisoners.
He does such a good job that the warden “paid no attention to anything under Joseph’s care” (39:23). We
wonder about Joseph’s “luck.” It doesn’t seem that God’s presence makes much of a difference. Not being
accused of rape and not being thrown in jail would be preferable to what happens to him. “Even if he is in
charge of the other prisoners, he is still in prison.

Life continues in the same manner. Some other prisoners, a
cupbearer, and a baker have dreams. Joseph interprets the dreams
accurately. The cupbearer is restored to his position, but the baker
is executed. Joseph asks the cupbearer to remember Joseph when
he is freed, but the man forgets. Joseph remains in prison for
another two long years (chapter 40).

Finally, God seems to move. Pharaoh is the next dreamer, tossing
and turning on his bed with thoughts of either sleek or gaunt cows
parading through his mind. No one can interpret the dreams until
the cupbearer remembers Joseph. He is summoned, interprets the
dreams, and makes a suggestion or two on how Pharaoh can
prepare for a coming famine. Pharaoh is so impressed that he puts
Joseph in charge of Egypt. Joseph gets a signet ring, fine clothing, a
gold chain around his neck, and a chariot to take him around the
country. For seven years, he has been collecting grain. When seven
Fig. 21: Modern circular prison house years of famine hit the region, he was ready (chapter 41).
also used in ancient societies

41 Hamilton, Genesis 2:435.
42 Ibid, 435.
43 The Hebrew word for offspring occurs in Genesis more than any other book of the OT: 1:11, 12, 20; 3;15; 4:25; 7:3;
8:22; 9:9; 12:7; 13:15, 16; 15:3, 5, 13, 18; 16:10; 17:7, 8, 9, 10, 12, 19; 19:32, 34; 21:12, 13; 22:17, 18; 24:7, 60; 26:3, 4,
24; 28:4, 13, 14; 32;12; 35;12; 38:8, 9; 46:6, 7; 47:19, 23, 24; 48:4, 11, 19.
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