The chiastic structure in 1st Kings 13 points to the words spoken by the prophet to the pagan altar of northern Israel. That prophecy finds fulfillment in chapter 14 and 300 years later under king Yoshiyah (Josiah).
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This account of Yosef’s dreams and being sold by his brothers into slavery in Mitsraim (Egypt) is the foundation for the teaching through the rest of Genesis and even the Torah. The life of Yeshua the Messiah on Earth paralleled that of Yosef (Joseph).
We sometimes gloss over long lists in the Bible of hard-to-pronounce names and places. Yet the meanings of names in God’s word are part of the lessons He wants us to learn. The names in this chapter point to reasons why “Esau” and “Edom” are mentioned continually in the prophets as an adversary to Israel.
This chapter has some odd elements: a “man of God” who spoke condemnation to the false-worship altar of the now-separate northern kingdom of Israel, he got tripped up in his mission by another prophet, then his body is watched over by a donkey and a lion. Rather than oddities, these are messages from God about the coming exiles of Israel, the return from exile and the role of the Messiah.
We boast in our pride, we constantly demand our rights, we put our trust in our government to protect these rights, but we don’t ask God to protect us. Ya’akov (Jacob) needed to return to Beit ’El (Bethel) to fulfill the vow he had made to the LORD when he was fleeing from Esau.
God protected Ya’akov and his entourage from being pursued by those who would have wanted to take revenge on Ya’akov’s family for what happened in Shechem (Genesis 34). He put a great terror on those who wanted to pursue them and convinced them to leave them alone.
There are several questions posed in Luke 18 on faith, which as we’ve seen in verses 1–8 is better translated as trust. Do we trust in God’s justice or our own vengeance? Do we trust in God’s righteousness or in our own righteousness?
Humility and loyalty are underlying teachings of Genesis 33-34. The phrase “women and children first” is held up as selfless chivalry, but it it seems Ya’akov (Jacob) wasn’t so chivalric in his sending his wives and children ahead of him toward what he thought would be his heavily armed and bloodthirsty brother, Esau.
Then there’s the disaster that followed the defilement of Ya’akov’s daughter, Dinah, whose forceable conquering at the hands of a city’s “first son” led to the deaths of all the men and the enslavement of the women and children of that city by the hands of two of Ya’akov’s sons.