Into the Vortex of Evil

INTO THE VORTEX OF EVIL

An Exposition of Genesis 37:12-36

By Pastor Brian Wilbur

Date: April 28, 2024

Series: The Book of Genesis

Note:   Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard   Version®), copyright © 2001 by Crossway. Used by permission. All rights reserved.

Starting Point: Flashforward

If I was directing a film about today’s passage, I might begin with a flashforward to the time when Jacob was 130 years old and his son Joseph brought him to stand before Pharaoh, the ruler of Egypt. Pharaoh asked Jacob, “How many are the days of the years of your life?” (Genesis 47:8) Jacob replied,

“The days of the years of my sojourning are 130 years. Few and evil have been the days of the years of my life, and they have not attained to the days of the years of the life of my fathers in the days of their sojourning.” (Genesis 47:9)

Then as that scene in Egypt fades out, and another scene from the land of Canaan appears on the screen, you would see the words 22 years earlier, and you would see a younger Jacob giving instruction to a younger Joseph.

The Scriptural Text

Holy Scripture says:

¹² Now his brothers went to pasture their father's flock near Shechem. ¹³ And Israel said to Joseph, “Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.” And he said to him, “Here I am.” ¹⁴ So he said to him, “Go now, see if it is well with your brothers and with the flock, and bring me word.” So he sent him from the Valley of Hebron, and he came to Shechem. ¹⁵ And a man found him wandering in the fields. And the man asked him, “What are you seeking?” ¹⁶ “I am seeking my brothers,” he said. “Tell me, please, where they are pasturing the flock.” ¹⁷ And the man said, “They have gone away, for I heard them say, ‘Let us go to Dothan.’” So Joseph went after his brothers and found them at Dothan.

¹⁸ They saw him from afar, and before he came near to them they conspired against him to kill him. ¹⁹ They said to one another, “Here comes this dreamer. ²⁰ Come now, let us kill him and throw him into one of the pits. Then we will say that a fierce animal has devoured him, and we will see what will become of his dreams.”²¹ But when Reuben heard it, he rescued him out of their hands, saying, “Let us not take his life.” ²² And Reuben said to them, “Shed no blood; throw him into this pit here in the wilderness, but do not lay a hand on him”—that he might rescue him out of their hand to restore him to his father. ²³ So when Joseph came to his brothers, they stripped him of his robe, the robe of many colors that he wore. ²⁴ And they took him and threw him into a pit. The pit was empty; there was no water in it.

²⁵ Then they sat down to eat. And looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels bearing gum, balm, and myrrh, on their way to carry it down to Egypt. ²⁶ Then Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? ²⁷ Come, let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother, our own flesh.” And his brothers listened to him. ²⁸ Then Midianite traders passed by. And they drew Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. They took Joseph to Egypt.

²⁹ When Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes ³⁰ and returned to his brothers and said, “The boy is gone, and I, where shall I go?” ³¹ Then they took Joseph's robe and slaughtered a goat and dipped the robe in the blood. ³² And they sent the robe of many colors and brought it to their father and said, “This we have found; please identify whether it is your son's robe or not.” ³³ And he identified it and said, “It is my son's robe. A fierce animal has devoured him. Joseph is without doubt torn to pieces.” ³⁴ Then Jacob tore his garments and put sackcloth on his loins and mourned for his son many days. ³⁵ All his sons and all his daughters rose up to comfort him, but he refused to be comforted and said, “No, I shall go down to Sheol to my son, mourning.” Thus his father wept for him.³⁶ Meanwhile the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh, the captain of the guard. (Genesis 37:12-36)

Introduction

I have titled this sermon “Into the Vortex of Evil”. It could also be titled “Unconscionable Conduct, Inconsolable Sorrow”. It is a heavy and dark passage. I would like to walk through the passage in four parts, and then follow it with some important words of application.

Movement 1: The Mission (v. 12-17)

The first movement is the mission, and it takes place in verses 12-17 where Jacob sends Joseph to check on his brothers. Jacob’s family was living in the Valley of Hebron (v. 14). Joseph’s brothers had taken their father’s flock about 50 miles north to the Shechem area in order to pasture the flock there (v. 12). Jacob got a-wondering how his sons and his flock were doing, so he told Joseph: “Go now, see if it is well with your brothers and with the flock, and bring me word.” (v. 14) Joseph made the 50-mile journey to Shechem, but from an unnamed man he learned that his brothers had traveled another 15 miles north to Dothan. So to Dothan Joseph went, and there he found his brothers. So far, so good.

Movement 2: The Conspiracy (v. 18-24)

The second movement is the conspiracy, and it takes place in verses 18-24 where the brothers (excluding Reuben) scheme against Joseph to harm him, and end up throwing him into a waterless pit.

As it happened, the brothers “saw [Joseph] from afar” (v. 18) as he made his way toward them, and they were not glad to see him. Joseph was a thorn in their selfish side. As we learned last week from Genesis 37:2-11, they hated and envied Joseph. They despised Joseph because their father favored him. They despised Joseph because their father had made him a special robe. They despised Joseph because of his grandiose dreams in which he was exalted over them. And so, what they really wanted was to get rid of him. Thus “they conspired against him to kill him” (v. 18). Their plan was to kill him, throw him into a pit, cover it up with a tall tale, and watch his dreams perish (v. 20).

To his credit, Reuben the firstborn son did not think that this was a good idea. Reuben spoke sanity into the conversation: “Let us not take his life” (v. 21), and “Shed no blood; throw him into this pit here in the wilderness, but do not lay a hand on him” (v. 22). The idea seems to be: let’s not proactively kill him, but only throw him into a pit where he will eventually die.[1] However, Reuben’s secret strategy was to buy time: he would come back later, rescue Joseph out of the pit, and “restore him to his father” (v. 22). The brothers went along with Reuben’s suggestion, even as their malice was not hidden: “they stripped [Joseph] of his robe” (v. 23). They stripped Joseph of the thing that symbolized the father’s favor and love for Joseph. They undignified Joseph, and sought to replace the father’s love with their own hate. Then “they took [Joseph] and threw him into a pit” (v. 24) – an empty pit, a waterless pit, a pit where one might die.

Movement 3: The Sale (v. 25-28)

The third movement is the sale, and it takes place in verses 25-28 where the brothers (excluding Reuben) sell Joseph to a trading company. Sometimes mundane details add important depth to the drama, and that’s how it is with the beginning of verse 25: “Then they sat down to eat.” (v. 25) While their very own brother, their own flesh and blood, is suffering distress and has no access to water, they sit down to comfort their bellies. Years later the brothers acknowledged, “[We] saw the distress of his soul, when he begged us and we did not listen.” (Genesis 42:21) They ignored Joseph’s distress while taking care of themselves. They did the very opposite of the love command, which is to love your neighbor as yourself.

At this point, they looked up and saw a trading company, apparently consisting of both Ishmaelites (v. 25, 27, 28) and Midianites (v. 28, v. 36). This caravan of traders and camels came from Gilead and was heading toward Egypt. This gave Judah an idea: “let us sell him to the Ishmaelites” (v. 27). Judah was committed to Joseph’s demise, but he wanted Joseph’s demise to be as advantageous for himself and his brothers as possible. The Benson Commentary summarizes the matter: “It will be less guilt and more gain to sell him.”[2] In selling Joseph, the brothers will obtain some economic benefit. In not killing him, they won’t have innocent blood on their hands. At the same time, though, Judah’s reasoning is morally perverse. The wickedness of a sinful action is not smoothed over because you avoided a worse sin. As the brother you have enslaved is getting exiled to Egypt, you don’t get to say, ‘Well, as a sign of our moral rectitude, at least we didn’t kill him.’ Furthermore, man-stealing and man-selling is so wicked in God’s sight, that God prescribed the death penalty for it: “Whoever steals a man and sells him, and anyone found in possession of him, shall be put to death.” (Exodus 21:16) You should have no doubt about the moral status of kidnapping, man-stealing, man-selling, and human trafficking – these things are exceedingly wicked, and God hates all of it! Judah and his brothers have done that which is worthy of death. Human beings are not for sale, and shame on those who turn God’s image-bearers into commodities to be bought and sold. In any case, these brothers sold Joseph to the Midianite-Ishmaelite traders “for twenty shekels of silver” (v. 28), which was the typical price of a male slave.[3] Joseph is taken to Egypt, but the brothers have to return home.

Movement 4: The Fallout (v. 29-36)

The fourth movement is the fallout, and it takes place in verses 29-36 where the brothers cover up their sin and their father descends into inconsolable grief. The brokenness and dysfunction is writ large in these verses.

To begin with, “Reuben returned to the pit” (v. 29) where Joseph had been thrown, and to his dismay he found the pit empty. Reuben’s counter-scheme to rescue his brother has failed. It is unclear whether or when the brothers tell Reuben what actually happened. Reuben “tore his clothes” (v. 29) in horror, and then “returned to his brothers and said, “The boy is gone, and I, where shall I go?”” (v. 30) Reuben’s question is left hanging in the air.

Meanwhile, the brothers are committed to covering up their misdeed and creating a false narrative. It is nothing new to create a false narrative: evildoers have been spinning false narratives for a very long time. So they made an unholy sacrifice: instead of slaughtering a goat to atone for their sin, they slaughtered a goat to cover up their sin. They dipped Joseph’s robe in the blood to make it look like Joseph had been devoured by a fierce animal (v. 31-33, see also v. 20). Then they had the bloody robe taken to their father, saying, “This we have found; please identify whether it is your son’s robe or not.” (v. 32) They allow their father to draw the conclusion that corresponded to their false narrative: “It is my son’s robe. A fierce animal has devoured him. Joseph is without doubt torn to pieces.” (v. 33) And what that, Jacob descended into inconsolable grief: “Jacob tore his garments and put sackcloth on his loins and mourned for his son many days” (v. 34); “he refused to be comforted” (v. 35); and all Jacob could see concerning the future was a sorrowful trek to the grave: “I shall go down to Sheol to my son, mourning.” (v. 35)

One of the sickest parts of this whole picture is that Jacob’s sons “rose up to comfort him”. Their father was in great distress because of their lie, which was designed to cover their wicked deed (which, if known, would also have put their father in great distress), and yet these purveyors of evil rise up to play the part of comforters.

Genesis 37:2-3 and 13-14 had pictured for us the close relationship between Jacob and his son Joseph. Jacob delighted in his beloved Joseph, favored him, and trusted him. The chapter concludes with Jacob and Joseph painfully separated. Of course, Jacob mistakenly thinks that Joseph is dead – and “his father wept for him” (v. 35). Unbeknownst to Jacob, Joseph was actually a couple of hundred miles away in Egypt, where he was sold to one of Pharaoh’s officers (v. 36).

The Bigger Picture

How does a passage like this minister to us and edify us? In many ways, in fact. This passage pictures for us the bitter realities of this fallen and sinful world. At the same time, keep in mind that this snapshot of moral atrocity, cruel cover-up, and indescribable grief doesn’t involve a random family, but God’s very own covenant people. God is working out His covenant promises through these people. God had promised Jacob:

• “The land on which you like I will give to you and your offspring. Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be blessed.” (Genesis 28:13-14)

• “A nation and a company of nations shall come from you, and kings shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you.” (Genesis 35:11-12)

At this grievous moment in Genesis 37, God’s promises must have seemed dim in Jacob’s eyes. Even so, part of God’s plan for His people was that they would eventually leave Canaan and sojourn in a foreign land for four hundred years, and only afterward would they return to Canaan and possess it (Genesis 15:13-16). The foreign land where they would sojourn is Egypt. Here in Genesis 37, the Lord God Almighty is sending Joseph to Egypt before the rest of his family, in order to make provision for them ahead of time. As it says in Psalm 105:

“When he [the LORD] summoned a famine on the land and broke all supply of bread, he had sent a man ahead of them, Joseph, who was sold as a slave.” (Psalm 105:16-17)

The brothers selling Joseph as a slave was a moral atrocity, an act of great wickedness. And yet, at the very same time and through these very circumstances, the Lord sent Joseph to Egypt ahead of time as an act of great mercy that advanced His good plan for His people, which involved setting up Joseph as a ruler down in Egypt, in keeping with Joseph’s dreams earlier in the chapter. The brothers thought that their actions would kill Joseph’s dreams, but unwittingly their actions actually contributed to the fulfillment of Joseph’s dreams.[4]

The Lord engineers our salvation with long, messy, and crooked lines

One of the things that is obvious in all of this is that we who are weak, sinful, and frail cannot engineer the fulfillment of God’s promises. We cannot engineer our own redemption, our own sanctification, our own blessing. If we attempted it, we would draw a short, neat, straight line between Point A and Point B, and call it done. Of course, in all our lame attempts we fall into all kinds of trouble, mischief, and folly. Meanwhile, the Lord, in His great mercy, engineers our salvation with long, messy, and crooked lines, so that we will know that salvation is His work, not ours.

And this family here in Genesis 37 is caught up in God’s gracious plan. This family, in the middle of its own mess, in the midst of a vortex of evil, is caught up in God’s gracious plan. So, I don’t want us to rush past Genesis 37, but instead we ought to sit with it for a while, until we have found some encouragement for our weary souls. Just think about what is happening here from different vantage points, always keeping in mind that this family is the object of God’s special care – and so are we.

Can you identify with Joseph?

Can you identify with Joseph? An innocent victim, stripped of dignity, treated like a commodity, suffered severe physical and emotional trauma, kidnapped, held hostage, persecuted, sent into exile, alienated from his father, erased from the family. Have you ever been betrayed, hated, sold, thrown under the bus? Do your past experiences of hope now mock your present suffering? The beloved son was on the path of obedience, doing his father’s will to seek his brothers, but he ended up in exile as a slave.

Can you identify with Jacob?

Can you identify with Jacob? He lost his dearest and best earthly treasure, the son that he loved. Few things are as painful in this fallen world as the death of a beloved child. The sweetness of fellowship torn away from your soul. Hopes dashed, dreams crushed. Unceasing grief, days and nights without comfort, the light fades from your depressed spirit. Moreover, you are surrounded by worthless comforters – the daughters may have been okay, but the sons are worthless comforters, for behind their comforting persona is treachery and deceit. Jacob was also betrayed. Though Jacob didn’t know all that was going on, we know because it was written down in Genesis 37. Can you identify with this man whose own sons turned against him, lied to him, troubled his household? In Genesis 45, when Jacob learns that Joseph is still alive, “the spirit of their father Jacob revived” (Genesis 45:27). But don’t forget that the reviving of his spirit took place twenty-two years after the grief-stricken depression that settled upon him in Genesis 37. Twenty-two years of intense grief.

Can you identify with Reuben?

Can you identify with Reuben? Reuben may be seen to represent all those who schemed to do the right thing when everyone else was scheming to do the wrong thing, but it wasn’t enough. In the end, the wicked schemers got their way, whereas Reuben had to face the reality that his own attempt to rescue his brother had failed. That’s a bitter pill to swallow – I wanted to do what was right, but the evildoer beat me to the punch. We often find that our own attempts to pursue and secure righteousness come up short. Our best intentions aren’t enough, and our good plans unravel. Through Reuben’s example we learn that the plans of men to do good, to rescue and restore, are prone to failure. Only God is the perfect schemer. Only God can truly rescue Joseph out of the hands of the wicked. Only God can restore Joseph to his father. People like Reuben might go on to live with a deep sense of failure. He says, “The boy is gone, and I, where shall I go?” My plan has gone awry? Where shall I go? What shall I do?Moreover, there is no indication that Reuben ever sought to tell his father the truth that he knew about his brothers’ wicked scheming. This means, at the very least, that he felt compelled to live with an uncomfortable silence in order not to expose the false narrative that his brothers had created. This would only add to Reuben’s sense of failure. How many people lack courage to expose the false narrative that has been spun around them, and they live with an uncomfortable silence?

Can you identify with the brothers who sold Joseph?

Can you identify with the brothers who sold Joseph into slavery? The guilt of their sin haunted them for decades. Two decades later, when they are encountering some difficult circumstances while they are seeking grain in Egypt, “they [say] to one another,” In truth we are guilty concerning our brother, in that we saw the distress of his soul, when he begged us and we did not listen. That is why this distress has come upon us.”” (Genesis 42:21) Twenty-plus years is a long time to carry the guilt, the shame, the lie of their false narrative, the fakery before their father. But their past finally caught up with them, and so will yours. How many people among us this morning have carried guilt and shame and fear for decades because of past sin?

I cannot promise you a quick and speedy resolution

Can you identify with someone in this passage? Are you in the middle of a mess? Do you find yourself in a vortex of evil, loss, grief, shame, dysfunction, hypocrisy? If so, I cannot promise you a quick and speedy resolution. I cannot promise you a short, neat, and straight line to brighter days. I cannot offer you a formula, a how-to-get-well checklist, a magic bullet, or immediate relief. I cannot offer you an idealistic picture framed with silver lining, neatly wrapped with a nice bow on top. Joseph was separated from his family for 22 years. Reuben had to live for 22 years knowing that he had not restored Joseph to his father. Jacob was soured by grief for 22 years. Judah and his brothers carried guilt and shame for 22 years. Twenty-two years is not forever, but it is a long time in terms of our earthly pilgrimage.

Life under God is about drawing near to Him

One of my favorite things about being a Christian preacher is that I get to offer you something far better than a formula for immediate relief. In fact, I get to offer you Someone. I get to offer you the Lord, who is sovereign over the mess and is also present with us in the middle of the mess – and this is the very thing that we need to grasp. When we think that life is about our plans and our prosperity, our strategies and our success, our timelines and our triumph, then we are bound to be disappointed and frustrated, angry and depressed. But when we understand that life under God is primarily about knowing Him, drawing near to Him, relying on Him, and finding Him in the middle of the mess, this changes everything.

Last week a woman sent me a note, and I obtained permission from her to share her words. She wrote:

“For most of my life I have endured suffering of one sort or another--even as a teenager feeling rejected by my Christian peers--but while in the suffering, I endured it, but didn't think of it as allowed by God for His good purpose. Until...I look back after the suffering--then I see it better in retrospect. I might be getting a little closer to seeing God's hand "in" the hard times but still have a long way to go. It was God's kindness to me that I never walked away during suffering. The words of the hymn 'All the way my Savior leads me' come to mind. Joseph and David and Job are my heroes and I love God for revealing Himself to me in His Word.”

I began the sermon with that flashforward point to Jacob’s meeting with Pharaoh, when Jacob said, “Few and evil have been the days of the years of my life” (Genesis 47:9). But that’s only half of the story. Seventeen years later, as Jacob was on the cusp of death, he looked back on the entirety of his 147 years, and he said, “God… has been my shepherd all my life long to this day, [and] the angel [the angel of the LORD]… has redeemed me from all evil” (Genesis 48:15-16).

Those aren’t plastic words that we glue onto the junk of our life. Instead, those are the words of a man of faith who has discovered the truth of it in and through all the junk, his own junk, the Laban junk, the Shechem massacre junk, the sale of Joseph junk, the famine junk. All my life long God has shepherded me, and from all evil He has redeemed me. In all the pain and patient waiting, lean into that.

The Lord is sovereign over the mess

When I say that the Lord is sovereign over the mess, I simply mean that He is orchestrating all the details in keeping with His own, often mysterious, plan. This is good news: nothing is outside the scope of His sovereign hand.

The Lord is present with us in the middle of the mess

When I say that the Lord is present with us in the middle of the mess, I mean a couple of things. First, I mean that He is shepherding us, you, me – He isn’t weaving together a big picture plan in an impersonal way, but is extending care and attention to us personally.

Second, and most importantly, I mean that He ultimately put Himself in the place of Joseph in the midst of this vortex of evil. Just ponder it: the Son of God, all-glorious in heaven above, becomes a Man and pitches His tent among Jacob’s descendants. Most of his life was spent in ordinary tasks, in ordinary places, alongside ordinary sinful people. Then He began proclaiming the kingdom of God and calling upon people to follow Him: He would lead them to the Father, to peace and safety, to everlasting life. But He was opposed, hated, envied, rejected, betrayed by His own people, betrayed for thirty pieces of silver, handed over to the Gentiles, crucified on a Roman cross, and buried in a tomb. The people closest to Him were disillusioned by His demise. Just as Joseph’s brothers hopes that Joseph’s dreams would perish, so Jesus’ opponents hoped that His messianic movement would perish with Him. As it happened, all of them were in for a big surprise, engineered by the Father, to silence the mouth of sinful men.

If I was a filmmaker, I would build the scene of Genesis 37: the betrayed brother Joseph on his way to Egypt, a dejected Reuben, a calculating Judah, a pack of guilty brothers, a brokenhearted father, a troubled household. Then I would fade that scene into the background, and in its place put the scene of Golgotha: the betrayed brother Jesus on his way to death, a dejected Peter, scattered disciples, religious leaders like a pack of wolves, an expedient Pontius Pilate, brokenhearted female disciples, and mockers hurling their insults. Darkness covers the land for three hours, and then Jesus breathes His last. Resolution only comes on the third day: the rejected Son rises again with the free gift of salvation in His hand, and the bestowal of the Holy Spirit, for everyone who receives Him.

The message of the gospel proclaims, not only in its words but also in the very way in which the events unfolded, that the resolution all of us need is only found in the rejected Son who rose again. Only in Him are we restored to the Father; only in Him are our sins forgiven; only in Him do we find lasting comfort for our painful sorrows; only in Him do our own persecutions and sufferings make sense.

And all of this is evident in the story of Joseph. When do Joseph’s brothers find resolution for their wicked conduct? Only when they meet the rejected Joseph who had been exalted to rulership in Egypt, and He spoke gracious words to them (in Genesis 45). When does Jacob find resolution for his inconsolable grief? Only when he hears that His beloved son is still alive (also in Genesis 45). Though nothing is said about it, how would Reuben have found resolution over his failure to restore Joseph to his father? Only when he saw that what he had failed to do, God did – and Jacob and Joseph had a glorious reunion (in Genesis 46). All resolution is found in the beloved, rejected, and exalted Son.

You might also ask how Joseph himself found resolution, since he is the one who is previewing Christ. But that’s just it: how much Joseph understood, I do not know, but Joseph’s life finds its full significance in precisely that – by echoing the gospel story. This was Paul’s ambition after the coming of Christ, to participate in the gospel story: “that I may know him [Christ] and the power of his resurrection, and may share his sufferings, becoming like him in his death” (Philippians 3:10). Paul’s ambition is precisely what Joseph himself experienced before the coming of Christ. 

Make sure you have God’s metrics

Brothers and sisters, make sure that you have God’s metrics for making sense of your life. It’s not about the stuff that the world craves. It’s about the short, neat, and straight path to Point B. It’s not about success as men reckon it. It’s not about having a pristine moral record or a picture perfect family. If you were to say, ‘My life is messed up, therefore I don’t belong here', I would reply, ‘Your life is messed up, therefore you do belong here in this place where God is graciously working’. In this sinful world – in which we ourselves are terrible sinners, in which we ourselves are sinned against in horrible ways, in which we ourselves experience painful suffering, and in which we ourselves cause profound suffering in others – in this sinful world, what really matters is encountering the grace of God’s Beloved Son. He went into the vortex of evil, paid the debt of sin and disarmed the power of death, and rose again in order to provide all the forgiveness, all the hope, and all the fellowship with the Father that we need in order to journey through this valley of tears. He doesn’t come to you with a formula, a system, or a silver lined picture frame. He comes to you with Himself, with His pierced hands and wounded side, and He says, ‘Trust Me, My brother; trust Me, My sister; take My hand; and follow Me.’

ENDNOTES

[1] For example, see Fruchtenbaum, The Book of Genesis, p. 485 (full bibliographic information below).

[2] Benson Commentary via Bible Hub Commentaries page on Genesis 37:26, accessed and available online: https://biblehub.com/commentaries/genesis/37-26.htm

[3] For example, see Steinmann, Genesis, p. 354 (full bibliographic information below).

[4] See Fruchtenbaum, The Book of Genesis, p. 487.

BIBLIOGRAPHY

Fruchtenbaum, Arnold G. The Book of Genesis (Ariel’s Bible Commentary). Fourth Edition. San Antonio: Ariel Ministries, 2020.

Steinmann, Andrew E. Genesis (Tyndale Old Testament Commentaries). Downers Grove: InterVarsity Press, 2019.