Between Babel and Beast
(America and Empires in Biblical Perspective)

The Glory of Kings: A Festschrift for James B. Jordan

Fyodor Dostoevsky
(Christian Encounters Series)

Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)

The Four: A Survey of the Gospels

Defending Constantine: The Twilight of an Empire and the Dawn of Christendom

From Behind the Veil: The Epistles of John

Deep Exegesis:The Mystery of Reading Scripture

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church
Some observations after grading a pile of student papers on the robe motif in the Joseph narratives.
1) Joseph begins the story as a recipient of a robe from his father ; he ends the story bestowing robes on his brothers, especially Benjamin. He has become “father” to his brothers (as he is father to Pharaoh), and following his father’s lead, and the pattern of the early history of humanity, he bestows extra blessing on the youngest son. As one student, Zach Warner, pointed out, Joseph has been elevated to royalty, and his family has become a royal family, robed in glory. The brothers who envied Joseph for his dreams of greatness need not have envied: The elevation of one brother elevates all. Glorified Joseph brings many brothers/sons to glory.
2) Another student, Kristina Miller, pointed out how the Hebrew terms for robes vary through the narrative. Jacob tears his robe (simlah) when he hears of Joseph’s supposed death; Reuben has also torn his robes, but the Hebrew word is different. Later, when the brothers are in Egypt, they tear their robes, and the Hebrew uses the same word it used for Jacob’s robes. At long last, they enter into their father’s grief – and almost immediately Joseph reveals himself alive.
3) It’s also significant that the narrative begins and ends with stained robes – the blood-stained robe of Joseph and the wine-stained robe of Judah in Jacob’s blessing. Joseph and Judah are the chief characters in the narrative, and the analogy and difference between the two robes is important. Joseph is the “sacrificial” victim who eventually offers food; Judah is the royal brother whose robes are stained with the blood of the grape, the wine-blood of joy and prosperity. The similarity and contrast points ahead to the history divided kingdom, the northern kingdom of “Joseph” and the southern of Judah.
4) The first robe is given by Jacob, Joseph’s father, and the rest of the robe-bestowals echo this structure. Potiphar and Pharaoh are father-figures to Joseph, bestowing robes, and Joseph becomes a father to his brothers, giving robes.
posted by Peter J. Leithart on Monday, October 1, 2012 at 4:50 pm
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