The Blessings of God

I want to open with two stories this morning. You will hear the first part of both stories now and the rest of the two stories at the conclusion. The first story comes from Mark Batterson’s book “A Double Blessing.” During his celebrated career as a composer, George Frederic Handel wrote forty-two operas, twenty-nine oratorios, and 120 cantatas. Of Handel, Beethoven said, “To him I bow the knee.” Handel certainly ranks as one of history’s greatest composers, but he hit a point of diminishing return later in life. At age fifty-six, Handel was past his composing prime. He was depressed, in debt and a stroke hindered the use of his right hand. Handel was struggling to stay musically relevant, which is rather ironic given the fact that he was about to score one of history’s most iconic pieces of music. On August 22, 1741, George Frederic Handel started composing. He would not leave his home for three weeks. In fact, he rarely left his composing chair. Twenty-one days later, Handel emerged from his writing room with a 259-page masterpiece called Messiah. The opening act prophetically points to the coming Messiah. The middle act is Handel’s commentary on the passion of Christ. The final act celebrates the risen Savior, who “shall reign forever and ever.” Finally Handel inked three letters on the last page, SDG—soli Deo gloria—“To God alone be the glory!”

The second story comes from the website “Bible.org.” Second Kings 7 tells a fascinating story of four lepers who sat at the gate of Samaria at a time when the city was under siege. Things had gotten so bad inside the city that women were eating their own children to survive. But Elisha the prophet had predicted something that seemed utterly impossible, that the next day food would be plentiful and affordable in Samaria. Meanwhile, the four lepers evaluated their dismal situation. If they stayed at the gate of Samaria, they would starve. If they went over to the enemy camp, they may be killed, which would be no worse than starving. But there was the outside chance that the enemy would take pity on them and give them some scraps of food. So they took their chances and went over to the enemy camp. When they got there, they were shocked to find the camp deserted. The Lord had caused the enemy to hear the sound of a great army of chariots and horses so that they fled in a panic, leaving all of their supplies behind. The four beggars ate all that they could eat. They hauled away and hid several loads of silver and gold and clothes. Those are the backstories and we’ll hear the rest at the end of the sermon.

What do those stories have in common? Both are stories of God’s blessings poured out on his creation. Handel was depressed, in debt and had had a stroke that hindered the use of his right hand. But God blessed him to still be able to write the Messiah, one of the greatest pieces in the history of music. God blessed the four lepers by miraculously supplying food and causing the enemy to flee in a panic in the face of a perceived army. Last week, Jacob, who was also called Israel, offered sacrifices at Beersheba and God spoke to him in a vision there. Jacob was given the ok from God to go down to Egypt and he promised to go there with him and to bring him back to the Promised Land one day. He also again promised to make him into a great nation. Then Jacob, his sons and grandsons and his daughters and granddaughters – all his offspring set out for Egypt. This morning we will continue to see God’s blessings poured out on Jacob and his family, but these blessings were not given to them to be hoarded. These blessings were given to fulfill Genesis 12:2-3 which says, “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you.” God’s blessings to Abraham, Isaac, Jacob and the nation of Israel were to be used to bless all peoples on earth. God’s blessings to us are also to be used to bless those on the earth around us which brings us to our big idea this morning that God blesses his people so that they will be a blessing to the world. Later on, we will talk about ways that we can be a blessing to those around us, especially those who are far from Jesus and are in need of a Savior.

As we think on that big idea and before we study our scripture this morning, let’s pray: Good and Generous Heavenly Father, we thank you for the many blessings that you pour out on us every day. Just waking up and taking our first breath of the day should cause us to worship you and give you praise. Fill us with your Holy Spirit this morning and give us insight as we open your Word. May your Word transform us and may we obey your commands found in it. I pray that we would not hoard your blessings for ourselves or for our church but that we would take your blessings given to us and pour them out on others especially those who do not know you which in turn would cause them to look to you as their Lord and Savior. In Jesus’ name. Amen.

There are two points this morning. The first is Preparation found in Genesis 46:28-34. Follow along as I read those verses. This is what God’s Word says, “Now Jacob sent Judah ahead of him to Joseph, to guide him to Goshen; and they came into the land of Goshen. Joseph prepared his chariot and went up to Goshen to meet his father Israel; as soon as he appeared to him, Joseph threw himself on his neck and wept on his neck a long time. Then Israel said to Joseph, “Now let me die, since I have seen your face, that you are still alive.” But Joseph said to his brothers and to his father’s household, “I will go up and tell Pharaoh, and will say to him, ‘My brothers and my father’s household, who were in the land of Canaan, have come to me; and the men are shepherds, for they have been keepers of livestock; and they have brought their flocks and their herds and all that they have.’ When Pharaoh calls for you and says, ‘What is your occupation?’ you shall say, ‘Your servants have been keepers of livestock since our youth even until now, both we and our fathers,’ so that you may live in the land of Goshen; for every shepherd is an abomination to the Egyptians.””

Jacob and his family have made the journey to Egypt and are ready to enter Goshen. At some point in the journey, Jacob sends Judah ahead to let Joseph know when they would be arriving. We continue to see Judah assuming the leadership and taking responsibility amongst his brothers. Back in chapter 43, it was Judah who talked Jacob into letting Benjamin go to Egypt with his own life as surety. At the end of chapter 44, it was Judah who begged Joseph to allow himself to take Benjamin’s place as his slave so that the favored son of Jacob could return home. We can now assume that Jacob and Judah are on good terms. The incident between Judah and Tamar is forgotten and Judah’s role in enslaving Joseph seemingly confessed and forgiven. Judah has proven faithful and is given the responsibility by his father to prepare the way for Jacob to meet Joseph in Goshen. This morning, I want to highlight God’s many blessings as they come up in our scripture and here is the first blessing we see. Blessing #1 is that Judah is given the leadership role and responsibility by Jacob. This leadership role would continue and culminate in Jesus Christ the Messiah coming from his tribe.

The sending of Judah to Joseph was probably some predetermined arrangement that was set up. Judah would come to Joseph and let him know that Jacob and the family had arrived in Goshen. Then Joseph would come to them and make arrangements for their settlement in the region. We notice the urgency of Joseph to see his father. He literally “harnessed” or prepared his chariot himself. Joseph was in a hurry to be reunited with his father and couldn’t wait for the servants to get his chariot ready so he did it himself. He then made the trek to Goshen to meet his father, Israel. Jacob is called Israel here because he is bringing the entirety of his family down to Egypt. The family that would, in Egypt, become the nation of Israel, God’s chosen people.

Next, we see the reunion between Jacob and Joseph. As soon as Joseph appeared to Jacob he embraced his father and wept a long time. This showed the strong attachment he had for his father. The word “appeared” subtly conveys the presence of God in this reunion which was twenty-two years in the making. Blessing #2 is Joseph being reunited with his father. There was really no expectation that they would ever see each other again, and when they do Joseph weeps for the fifth time in the narrative. Now we aren’t told that Jacob cried but we can imagine that he was probably as emotional as Joseph was; how could he not be. But we are given some insight into what was going through Israel’s mind at the time. He was now ready to die because he had seen Joseph’s face and knew that he was alive. Mathews says, “This recalls the vision of the Lord at Peniel and alludes to when he meets Esau saying “to see your face is like seeing the face of God.” This reunion with Joseph bears for Jacob the same divine significance as his reunion with Esau.” Earlier in the book of Genesis, Jacob said that he would go down to his grave in sorrow meaning that even in death he would not have peace. Jacob has been talking about death and dying for a while now but before it was all negative, now his death would be a positive thing. Jacob was resolved to see Joseph again and now that God had blessed him with this reunion he could now die in peace. Blessing #3 is that Jacob could now die in peace.

Have you ever had a desire for a resolution of something in your life, especially before you die? Maybe it’s a place you would like to visit or an activity you would want to do while you are still living. Or maybe it’s a person you would like to see one last time before you die. Maybe you have a close friend or family member who is not “born again.” They have never committed their life to Jesus as their Lord and Savior. And before you die you would like to see that resolved in their life before they die. We can all probably think of that someone right now. The question is what are we waiting for? In Matthew West’s song “While I can” he talks about the things he would do if it was his last day. The chorus goes like this: “What am I waiting for? It ain't like I'm gonna live forever I don't wanna miss it anymore So from now on it's now or never I'm gonna hold on to what matters And let the rest slip through my hands What I would do Is what I will do While I can.” This is true for that place you would like to visit or that person you would like to see one last time. Or for your friends or family members who don’t know Jesus yet. Do you really know what matters in life? What are you waiting for so that you can be at peace? That brings us to our first next step on the back of your communication card which is to go to that place, do that activity, see that person, go and tell my friends and family members about Jesus so that I can be at peace. It may be now or never so don’t wait to do the things and see the people that matter to you in this life.

Joseph informs his family that he is going to go and tell Pharaoh that they have arrived in Egypt from Canaan. He will tell Pharaoh that they are shepherds, they tend livestock, and they have brought all their flocks and herds and everything they own with them. Joseph prepares his brothers how to answer Pharaoh when he asks them what their occupation is. He tells them to say they have tended livestock just as their fathers have done before them. Joseph had an ulterior motive for having his brothers answer Pharaoh in this way. It was so Pharaoh would allow them to settle in Goshen. There were practical reasons for this, but Joseph was also thinking long term because God had given him divine insight. Practically, Goshen was the lushest part of Egypt and the perfect pastureland for their flocks and herds. Long term, it would keep the Israelites isolated and insulated from the culture and religion of the Egyptians. It was also closer to the Red Sea, so that later when the Exodus came, they would be able to make preparations to leave without prying eyes and would be closer to their “escape” route. God in his sovereignty and providence had worked out every detail. And the reason why Pharaoh would be in agreement with letting them settle in Goshen was because shepherds were detestable to Egyptians. The civilized Egyptians were mainly farmers, very good at agriculture and so looked down on nomadic shepherds. They may have considered shepherds ceremonially unclean just as the Israelites did in Jesus’ day. Pharaoh would have ample reasons to let Jacob and his family settle in Goshen.

That brings us to our second point this morning which is Presentation found in Genesis 47:1-12. Follow along as I read those verses. This is what God’s Word says, “Then Joseph went in and told Pharaoh, and said, “My father and my brothers and their flocks and their herds and all that they have, have come out of the land of Canaan; and behold, they are in the land of Goshen.” And he took five men from among his brothers and presented them to Pharaoh. Then Pharaoh said to his brothers, “What is your occupation?” So they said to Pharaoh, “Your servants are shepherds, both we and our fathers.” They also said to Pharaoh, “We have come to reside in the land, for there is no pasture for your servants’ flocks, for the famine is severe in the land of Canaan. Now, therefore, please let your servants live in the land of Goshen.” Then Pharaoh said to Joseph, “Your father and your brothers have come to you. The land of Egypt is at your disposal; settle your father and your brothers in the best of the land, let them live in the land of Goshen; and if you know any capable men among them, then put them in charge of my livestock.” Then Joseph brought his father Jacob and presented him to Pharaoh; and Jacob blessed Pharaoh. And Pharaoh said to Jacob, “How many years have you lived?” So Jacob said to Pharaoh, “The years of my living abroad are 130; few and unpleasant have been the years of my life, nor have they attained the years that my fathers lived during the days of their living abroad.” So Jacob blessed Pharaoh, and went out from his presence. Now Joseph settled his father and his brothers and gave them property in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had ordered. Joseph also provided his father and his brothers and all his father’s household with food, according to the number of their little ones.”

Joseph informs Pharaoh that his family has arrived in Goshen with their flocks and herds and everything they own. Pharaoh would have the last word on whether or not Joseph’s family were allowed to settle in Egypt. Joseph chose five of his eleven brothers and presented them before Pharaoh. We don’t know what five he chose and why he chose them but there are theories. He may have picked five instead of eleven so Pharaoh wouldn’t have any fears of a growing tribe. Five would remind the first hearers of five times the portions given to Benjamin and or that there were five years left of famine. Hamilton quotes Speiser saying, “He may have wanted to make a good impression on Pharaoh so chose the most outstanding brothers.” Hamilton goes on to say that “Rabbinic tradition says the opposite. That he took more inferior and less formidable brothers so that Pharaoh would not possibly conscript them into his army. According to that tradition, Joseph took Reuben, Simeon, Levi, Benjamin and Issachar.

Just as Joseph prepped the brothers, Pharaoh asked them what their occupation was. The brothers say they are shepherds as their fathers were before them. They added that they have come to Egypt to live for a while because the famine was severe in the land of Canaan and there was no pastureland for their flocks and herds. They humbly asked Pharaoh to allow them to settle in Goshen. The brothers would not be a burden on the state as they brought their own flocks and herds. They just wanted to be able to live in Goshen during the famine where they would have enough food for their families and their animals. Once they were finished addressing Pharaoh, notice that Pharaoh did not answer the brothers but addressed Joseph. Joseph was his second-in-command and would be the one to implement whatever decision Pharaoh made. He told Joseph that the entire land of Egypt was open before him and he could settle his father and brothers in the best part of the land which was Goshen. Blessing #4 is Pharaoh allows Joseph to settle his family in Goshen. But God’s blessings to the brothers didn’t stop there. If any of his brothers were capable men who had special ability, they were to be put in charge of Pharoah’s own livestock. This was Blessing #5. It was important that Pharaoh was the one who made this decision to settle Joseph’s family in Goshen. Ross says, “The detailed presentation of his family to Pharaoh was to show the settlement of Jacob’s family and the provision made during the famine was done expressly on Pharaoh’s guarantee. Pharaoh provided land and food for Jacob’s family attributable to Joseph’s wisdom.”

Joseph then presented his father Jacob to Pharaoh and we see Blessing #6 as Jacob immediately blesses him. Blessing was usually given by the greater to the lesser as in father to a son or king to a subject. God allowed Jacob to bless Pharaoh who would have been considered superior. Jacob expressed his faith in God’s promises and acted on the promise that all peoples on earth would be blessed through him and his offspring as seen in Genesis 12:2-3 and 28:14. Jacob would have been extremely grateful to Pharaoh for what he had done for Joseph and his family and it was only appropriate for Jacob to bless him. Gangel & Bramer quoting Oswalt says, “To bless someone is “to endue with power for success, prosperity, fertility, longevity, etc.” After Jacob blessed Pharaoh, Pharaoh, out of respect for Jacob’s long life, asked him how old he was. People did not live that long in the ancient Near East and Pharaoh had probably never seen anyone as old as Jacob. Pharoah would have been fascinated and impressed with his old age. Jacob replies that the years of his living abroad have been 130 years. God had blessed Jacob with long life just as he did for his father before him and his father before him. In the NIV, Jacob calls his life a pilgrimage meaning he didn’t have a place on this earth to call home. He had moved from place to place all his life. But he was looking forward to the Promised Land that God had given to his descendants. The patriarchs were pilgrims and strangers on the earth just as we are. This world was not their home just as this world is not our home. Heaven was their eternal home and one day will be ours, as well.

Jacob described his pilgrimage as few and difficult. Few because his father and grandfather lived longer than he was old at the time. Jacob unbeknownst to himself would live for another 17 years for a total of 147 years, but Isaac lived to be 180 and Abraham lived to be 175 years old. Jacob also described his pilgrimage as unpleasant or difficult which literally means “evil.” As Jacob looked back upon his life, he remembered the difficulties that he lived through. Some were of his own making, some were of other’s making and some were just part of living in a sinful world. Jacob then blesses Pharaoh again and leaves his presence. Joseph fulfilled Pharaoh’s directive for his family and settled them in the best part of the land, the district of Rameses. Most commentaries say that this reference to Rameses was an editorial note by the author distinguishing Rameses as the name for Goshen in Moses’ time. Joseph not only settled them in the best part of the land; he also granted them property there which is Blessing #7. It was like having a deed to the land; a permanent inheritance, which was above and beyond what Pharaoh had directed. Lastly, Joseph also provided his family with food as well as land. This is Blessing #8. Joseph did this according to the number of children in each household, meaning he was looking ahead to future generations. The people of Israel would spend the next four hundred years in Egypt before Moses would bring them out of slavery into the Promised Land.

As I conclude I want to tell the rest of the stories from the beginning of the sermon. The rest of the story from Mark Batterson about Handel’s Messiah is this: Messiah debuted as an Easter offering at the Great Music Hall in Dublin, Ireland, on April 13, 1742. The music mesmerized its listeners, but it accomplished so much more than that. It wasn’t just a concert; it was a benefit concert. That inaugural performance raised £400—$86,000 in today’s dollars! And that £400 was used to free 142 men from debtors’ prison. That is what qualifies Messiah as a double blessing. The first blessing was beautiful music that inspired the soul. The second blessing was setting 142 captives free!

The rest of the story from Bible.org and 2 Kings 7 is this: But then their consciences began to gnaw at them. They said, “We’re not doing right. This is a day of good news, but we are keeping silent” (2 Kings 7:9). So they went and told the starving city where they could find abundant supplies to satisfy their needs. That story illustrates the main message of Zechariah 8, summed up by the Lord’s words in verse 13: “I will save you that you may become a blessing.” God’s people are blessed to bless others. God pours out His grace on us so that we will slop it over on others who are starving and dying without hope.

An African proverb states, “There is only one crime worse than murder on the desert, and that is to know where the water is and not tell.” God has led us to Christ, the living water. He has blessed us with His salvation and He promises to bless us even more abundantly in the future. But He didn’t save us so that we can sit in the lifeboat feeling warm and cozy, oblivious to the lost of the world. He saved us so that we may become a blessing to others. If you’re saved, but you don’t have your focus on blessing others, you’ve only got half the picture. He blessed you so that you may become a blessing.

What are some ways that we who are blessed by God can be a blessing to others? Here’s ten: The first way you can bless someone else is with words of encouragement. Our words can bring someone down or lift someone up. The second way is by helping someone who is going through a tough time. They may be going through the loss of a family member, loss of a job, a difficult pregnancy or birth, surgery or treatment for a disease. You could make and take them a meal, pick up and or pay for their groceries, offer to clean their house or babysit for them. The third way is like the second which is to also make an effort to listen well and be compassionate to those who are going through a tough time. The fourth way is to give your companionship or company. There may be someone you know who is lonely and needs someone to just visit with them. It may be an older family member, or someone in the hospital or someone who is shut-in and can’t get outside for whatever reason. The fifth way is to share your bounty with others. You may have had a big harvest in your garden or have received an unexpected bonus at work. You could share your bounty with others.

The sixth way is to teach someone something they want to learn. It may be teaching someone how to can or sew. It may be teaching someone how to use the internet or how to use a smartphone. It may be teaching someone how to play an instrument like the piano, guitar or drums. The seventh way is to pray with or for someone. Praying with and for someone can be comforting and encouraging to them. The eighth way is to give your undivided attention to someone. We can put down whatever is distracting us from paying attention to the person who is in front of us. The ninth way is to provide support for the journey someone is on. They may be trying to lose weight or find a new job. They may be going back to school or recovering from a long illness or an addiction. You can give words of affirmation and help to keep them accountable on their journey. The final way is to forgive and give grace. We are all human and fail and fall into sin. God forgave us and showed us grace and mercy. We can extend forgiveness, grace and mercy to someone who has let us down or sinned against us as well. That brings us to the second next step on the back of your communication card this morning which is to choose one of the ten ways to bless someone and bless them this week.

As the Ushers prepare to collect the tithes and offerings and as the Praise Team prepares to lead us in a final song, let’s pray: Lord, as we leave this place may we hide your Word in our hearts and may we allow it to transform us according to your will. Help us to resolve to go to that place, do that activity, see that person and especially go and tell our friends and family members who don’t have a relationship with your son about your son Jesus so that we can be at peace. Also, help us to not hoard the blessings that you give us but to choose to bless others the way that you have blessed us for your honor and your glory. In Jesus’ name, Amen.

 

FAMILY REUNION

The following is from a November 29, 2022 article on today.com: A Texas woman who was kidnapped as a baby more than 50 years ago has been reunited with her family members thanks to a home DNA testing kit. Melissa Highsmith was just 22 months old when a babysitter allegedly kidnapped her from her parents’ Fort Worth apartment in August 1971, according to NBC Dallas-Fort Worth. Highsmith's mother, Alta Apantenco, who was working as a waitress at the time, placed an ad in a local newspaper to find childcare for her daughter. After a woman answered the ad, Mrs. Apantenco hired her without meeting her first. The woman allegedly took her daughter and never returned. Alta, and her husband, Jeffrie Highsmith, and her family members spent the next five decades searching for the missing child, even turning to social media in the digital age by creating a Facebook page called “Finding Melissa.” After a recommendation from a genealogist, the family decided to use the home DNA testing kits Ancestry and 23andMe in an effort to track down Melissa. The idea worked: A promising DNA match turned up on 23andMe. Melissa Highsmith's sister Victoria told NBC Dallas-Fort Worth that the DNA matched samples from Melissa Highsmith’s children. Her parents then provided their own DNA samples. Within three weeks, the Highsmiths were reunited with their long-lost daughter, now age 53. “It was like, ‘Boom, boom, boom,’ we found her,” Victoria Highsmith said. “I couldn’t stop crying. I was overjoyed and I’m still walking around in a fog trying to comprehend that my sister is right in front of me and that we found her,” she added. “It’s a Christmas miracle! It’s amazing meeting her. It was like looking into myself; she looks like me, like us. She’s overjoyed to be in our lives.” According to NBC Dallas-Fort Worth, Melissa Highsmith, who grew up believing her name was Melanie, lived most of her life in Fort Worth and had no idea she had been kidnapped. A spokesperson for 23andMe told NBC News that the company had never heard of an account like this one. “There are really no words to describe how incredible this story is. We are so grateful Melissa and her family were able to reunite after such a long period of time, and we wish them all the best in getting to know one another.”

This morning we are going to see another family reunion with a similar theme. It’s been twenty-two years since Joseph’s brothers kidnapped him and sold him into slavery. Their father was shown his bloody robe and thinking he had been killed by a ferocious animal, had no hope of ever seeing him again. Over the past several weeks we have followed the story as Joseph’s brothers arrived in Egypt looking to buy grain during the worldwide famine. They unknowingly encountered their brother, who was now the second-in-command of Egypt. The brothers were put through a series of tests, by God through Joseph, to remind them and convict them of their sin and bring them to repentance. These tests have reminded them of their guilt believing that God was punishing them for what they had done to their brother. Last week, Judah made an impassioned plea to take Benjamin’s place as Joseph’s slave. Judah showed how much he cared for his father, wanting to keep him from having to deal with the loss of another favored son. Judah, as the spokesperson for himself and his brothers, proved that they had changed and were sorry for what they had done to Joseph all those years ago. This morning we will see a family reunited with embracing, kissing and tears made possible because Joseph had forgiven his brothers for what they had done to him and because his brothers had repented of their sin against him. They were able to be reconciled and have true fellowship with each other once again, which brings us to the big idea this morning that Forgiveness and repentance bring reconciliation and fellowship. When we are willing to forgive and repent, we can be reconciled and have true fellowship with other human beings. And when we repent of our sins God forgives us and we can be reconciled and have true fellowship with our heavenly father.

Let’s pray: Heavenly Father, as we open your Word today, give us wisdom and insight from your Holy Spirit. Help us to grow in love for you and your Word and in wisdom and knowledge. Give us a heart for all your creation as we navigate our everyday lives on this earth you have placed us on. Help us to fall deeper in love with you as we surrender our lives to you and follow your will. In Jesus’ name, Amen.

There are three points this morning. The first is Pardoning Grace found in Genesis 45:1-4 and 14-15. Follow along as I read those verses. This is what God’s Word says, “Then Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone leave my presence!” So there was no one with Joseph when he made himself known to his brothers. And he wept so loudly that the Egyptians heard him, and Pharaoh’s household heard about it. Joseph said to his brothers, “I am Joseph! Is my father still living?” But his brothers were not able to answer him, because they were terrified at his presence. Then Joseph said to his brothers, “Come close to me.” When they had done so, he said, “I am your brother Joseph, the one you sold into Egypt! 14 Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. And he kissed all his brothers and wept over them. Afterward his brothers talked with him.

As I already mentioned, Judah makes an impassioned plea on behalf of his father. He refers to him fourteen times in a loving and caring manner at the end of chapter 44. “Simply, Judah so feels for his father that he begs to sacrifice himself for a brother more loved than himself.” (Sternberg). Joseph realizes that what he has hoped for has come true. His brothers have changed. Judah is willing to become a slave to Joseph in Benjamin’s place and they care for their father, not wanting to see him hurt anymore. They have also seemingly treated Benjamin differently than they treated Joseph and there is repentance for what they had done to him. Speiser says, “Joseph’s brothers have passed a critical test which is all the more revealing since they did not know they were being tested.” That’s important, isn’t it? This showed that a true transformation had taken place in his brother’s lives. Once Joseph was convinced of their transformation, he could no longer control his emotions. In order to keep this a private family matter, he commands his Egyptian attendants to leave, and he reveals himself to them. Joseph is so overcome with emotion that he weeps tears of joy and love because he could now be reunited with his family. He wept so loudly that the Egyptians in his household, outside the room, could hear him and the news of his weeping even reached Pharoah’s household.

Joseph tells his brothers that he is their long-lost brother. He then asked them if his father was still living. This question showed his compassion toward his brothers. He didn’t want them to feel more guilty about what they had done to him, so he directed their thoughts to their father, not focusing them on himself or what they had done to him. Now this question about his father may seem strange because right before the feast in chapter 43 he had asked if his father was still living, and they answered that he was alive and well. And Joseph knows they never made it back home before being stopped and questioned about the silver cup. But this time he asks about “my father” as opposed to “your father.” He didn’t want to know literally if his father was alive or not because they had already told them he was. He wanted to know all the intimate details about his father that he had missed in the last twenty-two years.

His brothers are stunned by this revelation and are left speechless. They are terrified of him because if this is really their brother that they sold into slavery and if he is really the second-in-command of Egypt, they are terrified that he will have his revenge against them. Their guilt is brought to the surface again. Joseph, seeing the panic in their faces, tells them three things to encourage them. First, he tells them to “come close to him” so they would feel more at ease. This was in the plural meaning all his brothers. They may have been reluctant at first because Egyptians and Hebrews didn’t have close intimate contact, but he needed them to see that he was sincere and that he was one of them. Second, as they came closer to him, he again tells them that he is Joseph, and adds that he is their brother. Third, he qualifies his previous statement that he is “the one you sold into Egypt.” He didn’t do this to make them feel more guilty but to further identify who he was. This would prove who he was because no one else would have that particular information.

Moving down to verses 14 and 15, we see the pardoning grace that Joseph extended to them. He started with his full brother Benjamin. He embraced him and wept over him. And Benjamin reciprocated by embracing him and weeping over Joseph as well. He then kissed all his brothers and wept over them. His weeping showed them this was not a trap and that he held no resentment, bitterness, or grudge toward them. He had already forgiven them, and they didn’t need to feel guilty or be afraid anymore. Lastly, they were able to fellowship together and even speak to one another, which was important. Genesis 37:4 says that his brothers hated him so much that they couldn’t speak a kind word to him. Now that Joseph had forgiven them and they had repented, they could be a family again, being reconciled and enjoying fellowship together. (BIG IDEA).

Our second point this morning is Preserving Grace found in verses 5-8. This is what God’s Word says, “And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. For two years now there has been famine in the land, and for the next five years there will be no plowing and reaping. But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance. “So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt.”

Joseph didn’t want his brothers to be distressed, meaning grieved, and he didn’t want them to be angry with themselves for selling him into slavery. There was no reason for them to keep feeling guilty for what they had done to him because God was in control, and it was part of his plan all along. He mentions four times that God was behind the events of his life. In God’s preserving grace he sent Joseph to Egypt ahead of his family to save lives. This was why Joseph was sold into slavery and rose to second-in-command of Egypt. This was why God gave him the knowledge of the seven-year famine and the plan to save Egypt, Canaan and the world from starvation. The famine has been in effect for two years and there will still be five more years of no significant harvesting taking place. Yes, the brothers hated Joseph and sold him into slavery, but God used their hatred to further his plan to preserve a remnant on the earth and save their lives by a great deliverance.

This great deliverance speaks to this present saving and the future saving of the Israelites from slavery in Egypt. It also speaks of the future coming of Jesus, the Messiah. Joseph’s family, who would become God’s chosen people, were the remnant from the earth, that would deliver the world from death and sin through their descendant, Jesus Christ. Jesus would save lives by a great deliverance by dying on a cross for the sins of the entire world and resurrecting on the third day. This was why God made Joseph father to Pharaoh, meaning he was Pharaoh’s advisor, and made him lord over his entire household and ruler of all Egypt. It was to fulfill his plan and purpose to save the world. It was the sovereignty and providence of God that sent Joseph to Egypt not his brothers. We don’t know exactly when in Joseph’s journey he realized the hand of God in his life but when he did, he was able to extend forgiveness to his brothers for what they had done to him.

Sometimes I believe that we don’t give God enough credit for what he is doing in our lives and in the world. We feel like we are in total control of our lives, and he is not influencing us at all. Now do not get me wrong. We are not puppets to God the puppet-master. We still have free will and can make our own decisions. And we still have a human responsibility for our actions. But I can fully testify that God’s hand has been all over my life from the day of my birth and he has directed my paths even as I have sinned against him. I believe that he still does every single day and wouldn’t want it any other way. I also I think we are fearful and anxious about what is going on in our lives and the world because we feel God doesn’t really care about us. We don’t fully believe that he loves us and wants to be in fellowship and in relationship with us. Nothing could be farther from the truth. Matthew 10:29-31 says, “Are not two sparrows sold for a penny? Yet not one of them will fall to the ground outside your Father’s care. And even the very hairs of your head are all numbered. So don’t be afraid; you are worth more than many sparrows.

When we realize that God loves us, wants a genuine relationship with us and wants to move in our lives we can truly have fellowship with him and an abundant life on this earth following his will. When we totally surrender our whole lives to him, we will see the events of our lives in a different way and will be able to go through life with hope and peace instead of fear and anxiety. Maybe you struggle for some reason with these concepts this morning that God loves you, cares for you, and wants to be in fellowship and relationship with you. Maybe you struggle with the idea of God’s sovereignty and providence in your life or in the world. That brings us to the first next step on the back of your communication card which is to totally surrender to God, embracing his love and care for me and his sovereignty and providence in my life.

Our third point is Promised Grace found in verses 9-13. This is what God’s Word says, “Now hurry back to my father and say to him, ‘This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don’t delay. You shall live in the region of Goshen and be near me—you, your children and grandchildren, your flocks and herds, and all you have. I will provide for you there, because five years of famine are still to come. Otherwise you and your household and all who belong to you will become destitute.’ “You can see for yourselves, and so can my brother Benjamin, that it is really I who am speaking to you. Tell my father about all the honor accorded me in Egypt and about everything you have seen. And bring my father down here quickly.”

Joseph tells his brothers to hurry to Canaan and bring their father and their families back to Egypt. But he realizes that Jacob may have a few problems with this message from his sons. First, Jacob will probably not want to leave the Promised Land. He did that once before at the urging of his mother after Esau threatened to kill him and he ended up being gone for twenty years. Now that he is again living in the Promised Land that God gave his grandfather Abraham as his inheritance, why would he leave? Canaan is where he is supposed to be. Joseph’s brothers will need to make a compelling argument for Jacob to realize his need to leave Canaan and that God’s hand is in it. They are to tell their father about the honor that God has given Joseph. He is lord of all Egypt and because of that he has a place for them to live. “Part of the Abrahamic covenant (Gen. 12:3), especially the promise of a great name, was being fulfilled in Jacob’s son, Joseph, because God had made him lord of all Egypt.” (Gangel & Bramer).

In Goshen, Jacob, his children, his grandchildren, their flocks and herds and all they have can be comfortable and safe. Goshen was the best of the land and was unpopulated because it was reserved for royalty. They would also be able to be near Joseph and would not lack for anything. He promised to provide for them for the remaining five years of famine and he could make this promise because God put him right where he needed to be, right when he needed to be there. They were also to tell their father that if he didn’t come down to Egypt his household and all who belong to him would become destitute. During times of famine families would have to mortgage their lands and even sell themselves and their family into slavery causing them to become destitute. Joseph didn’t want this for his family.

Second, Jacob may not believe them that Joseph was alive. He would probably be a little skeptical. Joseph’s brothers were going to have to do a hard thing. They were going to have to tell their father that Joseph didn’t die but that they had sold him into Egypt. Then they would be able to testify that they had seen him with their own eyes, and had heard him with their own ears. Joseph had sent everyone out in verse one including the interpreter, so he has been speaking Hebrew to his brothers during this whole time. This was evidence that he was truly their brother. Joseph singles out Benjamin because their father would more readily take his word for it, being Joseph’s full brother by the same mother. All of this would be compelling evidence for Jacob to believe that Joseph was still alive. Lastly, Joseph tells them again to tell their father about all the honor, status and power, he has in Egypt and that they have seen this with their own eyes. He finishes with “bring my father down quickly.” This reunion with his brothers has been sweet, especially with Benjamin but now what he really wants is to be reunited with his father. He thought he would never see his father again and Jacob thought he was dead all these years but now a full family reunion can be had, and fellowship can be rekindled because there has been forgiveness, repentance and reconciliation. (BIG IDEA).

Before I close this morning, I want to pass on four principles of forgiveness we can glean from these last couple of chapters. One, forgiveness should be done privately. Matthew 18:15 says, “If your brother or sister sins, go and point out their fault, just between the two of you. If they listen to you, you have won them over.” Second, forgiveness should be given freely and unconditionally. We may ask how can this be done when someone has hurt us or wronged us badly? Ephesians 4:32 says, “Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.” We must forgive others because we have been forgiven by God. Three, forgiveness seeks correction and restoration of the offender. Too many times restoration never happens because either the offended or the offender doesn’t want it or doesn’t think it’s important. Reconciliation and restoration are what can bring us back into fellowship and relationship. Four, forgiveness must be permanent and not brought up again. It may not be humanly possible to forget the sin perpetrated against us but in order to have true forgiveness and reconciliation, once the offense if repented of and forgiven, you must live and act like you have forgotten it in order to have fellowship with that person.

A father and his teenage son had a stormy relationship. So the son ran away from home. His father began a journey in search of his rebellious son. Finally in Madrid, in a last desperate effort to find him, the father put an ad in the newspaper. The ad read, “Dear Paco, meet me in front of the newspaper office at noon. All is forgiven. I love you, Your father.” The next day at noon in front of the newspaper office eight hundred “Pacos” showed up. They were all seeking forgiveness and love from their fathers. Joseph didn’t require that his brothers make the first move in seeking forgiveness. Even before their repentance Joseph had treated them generously and graciously when he had every right to treat them with bitterness and vengeance. He wanted to be reconciled. Once he knew their hearts were ready, he revealed the truth to them. He held nothing against them but desired to hold them close and to see his father again.

Our families and churches are full of many broken relationships that beg to be mended. But reconciliation requires the conviction that something is wrong, the confession of that wrong, and forgiveness offered and accepted. So what are you prepared to do to repair the broken relationships in your life? Are you willing to take the first step? What is your desire – to be vindicated or to be reconciled? May we be like Joseph, seeking reconciliation. That brings us to our final next step this morning, which is to forgive and seek reconciliation in the broken relationships in my life.

As the praise team comes to lead us in a final song and the ushers prepare to collect the tithes and offerings, let’s pray: Heavenly Father, thank you this opportunity to be in your house with your people learning from your Word. Help us to be willing to surrender our lives to you. Help us to embrace your love and care for us and your sovereignty and providence in our lives. And I pray that we would be willing to forgive other first seeking reconciliation in the broken relationships in our lives. In Jesus’ name. Amen.

HIDDEN TREASURE

The following is from A.J. Swoboda’s Subversive Sabbath. In 1991, a yet-to-be-identified flea market enthusiast discovered a simple picture frame to his liking. Securing the purchase, the shopper returned home only to discover an ancient document hiding inconspicuously behind the frame. Thinking little of the discovery, he continued about his life. Two years later, a friend stumbled on the document and investigated its origin. The rest is history. The four-dollar frame had hidden a first – edition copy of the Declaration of Independence reportedly worth north of one million dollars. This accidental discovery is not isolated. There was the contractor who found $182,000 in a bathroom wall he was remodeling. A three-dollar Chinese bowl later sold at Sotheby’s for $2.2 million — it was a treasure from the Northern Song Dynasty. Then there was that California family who stumbled on a can of ancient gold coins in their backyard valued at $10 million. This was all hidden treasure just waiting for someone to find it. Have you ever found money in your pants pocket that you forgot you had? Maybe it went through the wash and the next time you put them on there it was. Or maybe you get your winter coat out and find money that has been there the whole summer. Maybe you found some change in your car or in your sofa cushions that allowed you to get that morning coffee. These are hidden treasures that you may have forgotten about but were just waiting to be found.

Grace and mercy are a lot like hidden treasure. God’s grace and mercy is all over our lives but sometimes we struggle to see it or feel it. We get so caught up in our lives and the world we live in that it’s hard to recognize the grace and mercy He gives us. Sometimes it’s hard for us to accept it because we think we don’t deserve it. And really, we don’t. Grace is getting what we don’t deserve, and mercy is not getting what we do deserve. ​​ God in his infinite love sent his son to die on a cross for us extending grace and mercy to us all. And it can fully be ours, but we must embrace it, we must accept it, and the great thing is that it is free. One reason why we don’t fully embrace grace and mercy is because of sin in our lives. Unconfessed sin causes us to react negatively to situations blinding us to God’s grace and mercy. These negative reactions can cause us to sin but when we confess our sins we can be forgiven. Once we are forgiven, we are better prepared to react positively and rightly to situations in our lives. When we ask forgiveness from God, he gives us grace and mercy and when we ask for forgiveness from others it allows us to fully embrace grace and mercy from them without feeling any guilt or shame. Which brings us to our big idea this morning that Forgiveness brings grace and mercy.

Let’s pray: Heavenly Father, as we open your Word this morning, we ask for your Holy Spirit to illumine our hearts and minds to what you want us to learn and what you want us to share with those we encounter this week. In Jesus’ name. Amen.

This morning there are three points, and in each point, we will see how grace and mercy is extended even in the midst of negative reactions and sin. Our first point this morning is Jacob Prays for Mercy found in Genesis 43:1-15. This is what God’s Word says, “Now the famine was still severe in the land. So, when they had eaten all the grain they had brought from Egypt, their father said to them, “Go back and buy us a little more food.” But Judah said to him, “The man warned us solemnly, ‘You will not see my face again unless your brother is with you.’ If you will send our brother along with us, we will go down and buy food for you. But if you will not send him, we will not go down, because the man said to us, ‘You will not see my face again unless your brother is with you.’” Israel asked, “Why did you bring this trouble on me by telling the man you had another brother?” They replied, “The man questioned us closely about ourselves and our family. ‘Is your father still living?’ he asked us. ‘Do you have another brother?’ We simply answered his questions. How were we to know he would say, ‘Bring your brother down here’?” Then Judah said to Israel his father, “Send the boy along with me and we will go at once, so that we and you and our children may live and not die. I myself will guarantee his safety; you can hold me personally responsible for him. If I do not bring him back to you and set him here before you, I will bear the blame before you all my life. As it is, if we had not delayed, we could have gone and returned twice.” Then their father Israel said to them, “If it must be, then do this: Put some of the best products of the land in your bags and take them down to the man as a gift—a little balm and a little honey, some spices and myrrh, some pistachio nuts and almonds. Take double the amount of silver with you, for you must return the silver that was put back into the mouths of your sacks. Perhaps it was a mistake. Take your brother also and go back to the man at once. And may God Almighty grant you mercy before the man so that he will let your other brother and Benjamin come back with you. As for me, if I am bereaved, I am bereaved.” So the men took the gifts and doubled the amount of silver, and Benjamin also. They hurried down to Egypt and presented themselves to Joseph.”

The famine that sent Jacob’s sons on their first trip to Egypt is still going strong and is still severe in the land of Canaan. We should not be surprised since Pharaoh's dream foretold that the famine would last for seven years. The family has eaten all the grain that was brought back from Egypt on the first trip. And now Jacob asked his sons to go back to buy a little more food. This was a very different Jacob than we saw last week when he rebuked them for not taking the initiative to go to Egypt and buy food so the family would live and not die. Now he is asking them politely. It’s as if he is asking them to just run down to the corner market and grab a gallon of milk and a loaf of bread. We see Judah speak up as he seems to have taken on the role of spokesperson for the brothers. He immediately reminds his father that the man (talking about Joseph) “solemnly warned” them that the only way to “see his face” again would be to bring their youngest brother to Egypt. In the last chapter they downplayed Joseph’s threats but this time he tells his father that the man “solemnly warned” them meaning that it was no empty threat. The word “solemnly” would have made it even more ominous. In order to get an audience with “the man” Benjamin would have to be with them. Notice that Judah mentions this warning twice. He wanted to let his father know that taking Benjamin back to Egypt was non-negotiable.

Judah also gives his father an ultimatum. He tells him if he sends Benjamin, they will go to Egypt but if he won’t send him, they will not go. Judah will not overstep his father’s authority and go against his wishes. It will be Jacob’s decision to make. Hamilton asks, “Will he consign his family to starve to death, losing Benjamin in the process or is he willing to release him and take his chances?” Once this ultimatum has been delivered, Jacob reacts negatively. He continues to wallow in self-pity and accuses his sons of bringing this trouble on him. He is still acting selfishly, not seeming to care for the rest of his family and what will happen to them. This “trouble” is having to make a decision about sending Benjamin to Egypt or not. He blames his sons for telling “the man” that they even had another brother. He seems to imply that they should have lied about it. The old deceiver seems to be making another appearance. Jacob is not taking responsibility for his family and in fact he is shirking his responsibility as patriarch of the clan. In his heart, he knows that he is going to have to allow Benjamin to go, but he’s not going to be happy about it and he sins against his sons in the process.

Then we see that all the brothers reply to their father. They tell him that the man questioned them closely about their family, asking if their father was alive or not and if they had another brother. They say they just simply answered his questions. “What else were we to do? How were we to know?” How do we reconcile this with what we learned in chapter 42? We saw in Chapter 42 Joseph accusing his brothers of spying but never asking them personal questions. The brothers seem to volunteer the information about their family. It is possible that chapter 43 gives us a fuller picture of the dialogue than chapter 42. But I still believe in the premise that I put forth last week. That they volunteered this family information in order to prove that they were not spies. Each time Joseph accused them they became more desperate to convince him he was wrong. They kept volunteering more and more information about their family. Also, when we look back at what they told their father when they first returned from Egypt, we see that they didn’t mention that the man questioned them closely. It’s almost like they got their story straight once they were home and had a chance to talk about it. They didn’t want to upset their father, so they use the excuse that it was the “man” who questioned them so closely and they had no choice but to be honest.

Judah again takes the lead asking his father to send the boy with him and they will leave at once. This leaving at once will get Benjamin back quicker and would save three generations of the family from dying. Judah is reminding Jacob of his duty to protect the younger, more vulnerable generation. Notice Judah calls Benjamin “the boy” showing a change in affection and a softening of his attitude toward his youngest half-brother. Judah guarantees Benjamin’s safety, saying he can be held personally responsible and will bear the blame forever before Jacob. In the least he would live in shame for the rest of his life and at the most he placed his own life at risk if he didn’t not return with Benjamin. This pledge by Judah would not have been entered into lightly. Last week we saw that Reuben offered his two sons as surety for Benjamin’s life. The differences were, one, Judah offered his life for the life of Benjamin whereas Reuben offered the lives of his two sons. Judah was willing to put his own life on the line not anyone else’s. Two, Reuben was speaking from a place of guilt and shame for his part in what happened to Joseph. Judah was speaking from a place of leadership and responsibility. Judah then accuses his father of procrastinating just as his father had accused the sons before. If they had not delayed, they could have gone and returned twice already. Judah is reminding Jacob that they wanted to leave right away for Egypt after returning home, but he would not let Benjamin out of his sight.

Once again, Jacob resigns himself to what had to be done (if it must be). He is lacking in faith and not trusting in the sovereignty of God for a joyous outcome. But then he takes charge in getting a gift ready for his sons to present to the man. This is reminiscent of Jacob sending wave after wave of animals to Esau as a gift to him so his brother would find favor in his sight in Gen. 32. This gift was not as extravagant but it was for the same purpose which was to placate the man so he would show mercy to his family and allow Simeon and Benjamin to come home. It seems the famine had affected just their grain and not the other things that Canaan produced. They took the choicest products of the land of Canaan and put them in their bags. The list of items: balm, honey, spices, myrrh, pistachio nuts, and almonds would have reminded the first hearers of what the Ishmaelites were taking to Egypt in their caravan when the brothers sold Joseph to them.

Jacob also told his sons to take double the amount of silver so they could repay what was found in the mouths of their sacks. Jacob is still a little wary of his sons as he hopes finding the silver in their sacks was a mistake. In his mind, the alternative may have been that they sold Simeon for the silver or stole it. He doesn’t see the providence of God in this and is allowing the emotion of his losses to dictate his theology (Gangel & Bramer). Lastly, he says “take your brother and go.” Notice he doesn’t mention Benjamin by name, believing that if he doesn’t say his name he’s not really going. In the midst of his self-pity, pointing fingers and procrastination, Jacob prays for mercy. He prays to God Almighty, El Shaddai, to give them mercy before the man so he will allow the other brother and Benjamin to come back to him. Notice he doesn’t use Simeon’s name, still only concerned with Benjamin. Jacob is able for a few moments to turn to God and ask for his mercy hoping that it all turns out well. The moment doesn’t last very long though as he immediately refocuses on himself with “As for me.” That is not a statement of faith. He has resigned himself to being bereaved. In the midst of negative reactions and sinning against his sons, Jacob prays for mercy, but he doesn’t really expect to receive it. His unconfessed sin is blinding him to what God wants to do in his life. All he needed to do was confess his sin to the Lord and he would find the hidden treasure of grace and mercy. BIG IDEA. That brings us to our first next step on the back of your communication card which is to Confess my sins to the Lord uncovering the hidden treasure of grace and mercy in my life. Jacob’s prayer will still be answered by God even in his sinful condition. That is the grace and mercy of God on full display. The brothers then leave Canaan to go to Egypt taking the gifts, double the silver and Benjamin. And they hurried down to Egypt to present themselves before Joseph.

This brings us to our second point this morning, God Gives Mercy, found in Genesis 43:16-25. This is what God’s Word says, “When Joseph saw Benjamin with them, he said to the steward of his house, “Take these men to my house, slaughter an animal and prepare a meal; they are to eat with me at noon.” The man did as Joseph told him and took the men to Joseph’s house. Now the men were frightened when they were taken to his house. They thought, “We were brought here because of the silver that was put back into our sacks the first time. He wants to attack us and overpower us and seize us as slaves and take our donkeys.” So they went up to Joseph’s steward and spoke to him at the entrance to the house. “We beg your pardon, our lord,” they said, “we came down here the first time to buy food. But at the place where we stopped for the night we opened our sacks and each of us found his silver—the exact weight—in the mouth of his sack. So we have brought it back with us. We have also brought additional silver with us to buy food. We don’t know who put our silver in our sacks.” “It’s all right,” he said. “Don’t be afraid. Your God, the God of your father, has given you treasure in your sacks; I received your silver.” Then he brought Simeon out to them. The steward took the men into Joseph’s house, gave them water to wash their feet and provided fodder for their donkeys. They prepared their gifts for Joseph’s arrival at noon, because they had heard that they were to eat there.”

When the brothers present themselves before Joseph, he immediately recognizes that Benjamin is with them. He has the steward take his brothers to his house, slaughter an animal, and prepare dinner for them because they were going to eat with him at noon. When they arrive at Joseph’s house, they become frightened, convinced that they were being detained or worse for the silver that was found in their sacks. They believed that the man was going to attack them, overpower them and make them his slaves. Which, ironically, is what they did to Joseph. Their guilt was making them paranoid. If Joseph wanted to arrest them and take their donkeys, he could have done it at the border. Even though they knew they hadn’t stolen the silver they still believed God was punishing them for what they had done to their brother. Joseph wanted to give his brothers this meal as a show of grace and mercy to them. He had forgiven them for what they had done, but their guilt hid the treasure of grace and mercy from them. If they had just confessed what they had done to Joseph, they would not have been frightened and could have embraced the grace and mercy he wanted to give them. BIG IDEA

They had brought double the silver with them to return it, so they went to the steward to state their case. They spoke to him at the entrance to the house because they thought if they went inside, they wouldn’t be allowed to leave. They explained to the steward that on the way home from the first trip they found silver in the mouth of their sacks, and it was the same weight they had brought to buy food with. They wanted to return that silver back and had brought extra silver to purchase more food. They tell the steward that they have no idea who put the silver in their sacks. The brothers were expecting judgment for stealing the silver not mercy so were surprised when the steward said “it was alright.” He told them to not be afraid because their God, the God of their father, has given them treasure in your sacks. They would have been astonished that this Egyptian knew anything about their God. The steward also said he had received their silver from before.

This treasure given to them by God was not just the returned silver but his grace and mercy. The treasure was hidden to them because all they could see was their guilt, shame and judgment. God gave them grace and mercy even in the midst of their guilt and shame for what they had done to Joseph. But they needed to confess their sin against Joseph and ask for his forgiveness in order to fully accept and embrace God’s treasure. That brings us to the second next step on the back of your communication card which is to Ask forgiveness from those I have sinned against uncovering the hidden treasure of grace and mercy they want to give me. Then the steward brought Simeon out to them, answering part of Jacob’s prayer to God Almighty for mercy. The steward then extended the finest hospitality to them. He gave them water to wash their feet and provided fodder for their donkeys. After offering to return the silver they felt more comfortable with the arrangements and prepared the gifts they had brought for Joseph.

The third point this morning is Joseph Extends Mercy found in Genesis 43:26-34. This is what God’s Word says, “When Joseph came home, they presented to him the gifts they had brought into the house, and they bowed down before him to the ground. He asked them how they were, and then he said, “How is your aged father you told me about? Is he still living?” They replied, “Your servant, our father is still alive and well.” And they bowed down, prostrating themselves before him. As he looked about and saw his brother Benjamin, his own mother’s son, he asked, “Is this your youngest brother, the one you told me about?” And he said, “God be gracious to you, my son.” Deeply moved at the sight of his brother, Joseph hurried out and looked for a place to weep. He went into his private room and wept there. After he had washed his face, he came out and, controlling himself, said, “Serve the food.” They served him by himself, the brothers by themselves, and the Egyptians who ate with him by themselves, because Egyptians could not eat with Hebrews, for that is detestable to Egyptians. The men had been seated before him in the order of their ages, from the firstborn to the youngest; and they looked at each other in astonishment. When portions were served to them from Joseph’s table, Benjamin’s portion was five times as much as anyone else’s. So they feasted and drank freely with him.”

When Joseph arrived at his home the brothers humbly presented their gifts to him, bowing down paying homage to him. This fully fulfilled Joseph’s first dream in chapter 37 where the eleven sheaves bowed down to his. Again, this would have given Joseph confidence and trust in God’s plan. Joseph continued to show hospitality to his brothers by inquiring into their welfare. He cared for them and was genuinely concerned with how they were doing. He also asked how their aged father was and if he was still alive. With the famine ravaging the land he couldn’t be sure if his father was still living. Notice he asked about their father who “you told me about” not “who I asked you about.” Maybe that is just semantics, but I think it is telling. They referred to their father as a servant of Joseph’s, meaning they were dependent on him and informed him he was alive and well. Joseph then “looked about” and saw Benjamin. To “look about” indicates that what is about to be seen is most important. Benjamin is identified as his “own mother’s son” emphasizing the bond between them as two born from the same womb. He rhetorically asked them if this was the younger brother that again “they had told him about.” He didn’t need an answer because he knew who he was. Joseph blessed Benjamin asking God to be gracious to him. This display would have astonished the brothers like the steward’s news did. Joseph is so overwhelmed with emotion that he must hurry out looking for a place to weep. He ends up going to his private room to weep there. We assume that God has not finished his testing of the brothers or Joseph would have told them who he was.

After Joseph washed his face and had composed himself, he told the servants to serve the food. Egyptian customs would not allow them to eat at the same table as Hebrews because it was detestable to them and would have made them unclean. So, Joseph was served by himself, the brothers by themselves and the Egyptians who were eating with them by themselves. But Joseph’s table was close enough to the brother’s table that they could interact with each other. Joseph extended mercy by giving them a lavish meal that very few foreigners had probably ever seen. As the brothers were seated, they were again astonished because they were all seated in the order of their ages, from the firstborn to the youngest. All these astonishments would have alarmed the brothers thinking that God’s judgment was not yet finished. The seating would have highlighted Benjamin as the youngest in order to set them up for what would happen next. That the portions were served directly from Joseph’s table signified that he would be the source of the family’s survival (Mathews). When the portions came out Benjamin received five times the food that the brothers did. He was being favored and singled out receiving an extravagant amount of food. This would have equated to Joseph’s coat of many colors given to him by his father. Joseph was testing the brothers to see if there was any jealousy in them for Benjamin. Ross says, “Envy and hatred among God’s people would be disastrous to the unity of the nation and so could not be left unchecked.” Joseph will continue to put pressure on the brothers to see if they have really changed, but for now they passed several tests. The brought Benjamin to Egypt, they brought the silver back and they did not show envy or jealousy toward Benjamin. Lastly, they were well fed and satisfied having communion and conversation with Joseph. Joseph was able to extend this mercy to them because he had already forgiven them for what they had done to him, not holding it against them. BIG IDEA

The closing this morning is from Preaching Today: The famous and luxurious Biltmore House in Asheville, North Carolina, was originally owned and managed by George and Edith Vanderbilt, an elegant couple known for their exceptional treatment of their rich and famous guests. But they were also known for the way they treated their staff. For example, there’s the story of how George Vanderbilt treated a young employee named Bessie Smith. Smith was a teenager when she began working at the Biltmore, and she was intimidated by its opulence. On her first day as a server, she walked into the house's grand banquet hall and, startled by the vastness of the room, dropped the tray of monogrammed china she was carrying. George [Vanderbilt], a professorial figure with dark hair and a slightly curved mustache, rose from his chair as his guests looked on, wondering what this great man was going to say. But he didn't say anything. Instead, he got down on his hands and knees and helped her pick up the shards. Then he told her, “Come see me in the morning.” Bessie Smith assumed she was going to be fired. Instead, [George Vanderbilt] promoted Bessie to housekeeper, so she wouldn't have to carry such heavy dishes. That’s the kind of man he was, and that’s the kind of God we serve. When we mess up, He doesn’t condemn us, no! Because of Christ, He promotes us! He uses us for His glory! That’s what grace and forgiveness are all about; and if you have never experienced that kind of grace, please trust Christ today, who died for you and rose again. Trust in the One who loved you even while you were still a sinner. That brings us to the last next step on the back of your communication card which is to Accept Jesus as my Savior, uncovering the hidden treasure of His grace and mercy. I hope that if you do not have a personal relationship with Jesus today that you will make that decision and embrace the grace, mercy and forgiveness that only God can give to you.

As the praise team comes forward and the ushers prepare to pick up the tithes and offerings, let’s pray: Lord God, help us to realize that we need to confess our sins to you. Humble us so we can ask forgiveness from those we have wronged. And open our hearts to accept you as our Lord and Savior if we haven’t already. Help us to uncover the hidden treasure of grace and mercy and embrace it in our lives. To your honor and your glory, in Jesus’ name. Amen.

 

Basic Training

If you were thinking about joining the Marines and you went to their website, this is what you would read about their boot camp or basic training: There are few reputations more storied and none more deserving than that of Marine Corps Recruit Training. The difficulties this process presents to every recruit are as deliberate as they are legendary, as physical, mental and moral toughness are prerequisites to fight among our ranks. During these 13 weeks of intense battles, it is not enough to simply endure, you must prevail. Pushing through surrender’s pull. Pulling together to prevent all from falling apart. Tapping into the purpose that brought you there. There is no room in our ranks for those who fall behind. Because of this, we constantly and continually take recruits to the brink of exhaustion in ways that test their toughness physically, mentally, and even ethically. What doesn't stop them only makes them more purposeful. And the hardships they overcome together only makes them more resilient. It is a demanding process, but also an exacting one.

This story is from sermoncentral.com: There was a Marine Sergeant who was recuperating from wounds he received when an explosion damaged multiple vertebrae, his left hip, and parts of his legs. His entire left side absorbed a large portion of the blast, and his fellow Marines, who were also injured, pulled him out of the vehicle to safety. He had difficulty standing or sitting for long periods of time, and usually had to alternate between those positions as the pain increased. He was told he would suffer from chronic pain for the rest of his life. While he was in the hospital, they had their annual POW-MIA 5-K Run. This sergeant completed the run, shuffling through the three miles with his cane in about 52 minutes. To this sergeant, and many others, being a Marine means completing the mission despite any obstacles, pushing yourself past where others would quit, always keeping the goal in mind and pressing ever forward, one small step at a time until you reach victory.

When I think about the training required to be a marine and the mentality of that sergeant, I think about Joseph. Joseph must have been physically and mentally tough and we know from last week’s message that he was morally tough. He was thrown into a pit, by his own brothers, for who knows how long and was then sold into slavery by them. He was morally tough in refusing the sexual advances of Potiphar’s wife, was wrongfully accused by her and thrown in jail. He must have been faithful and obedient to the Lord because the Lord was with him and to Potiphar because he was put in charge of his entire household. He continued to trust in God despite all the obstacles that came his way and was patient waiting on God to deliver him, never quitting or giving up. He knew that God had something great in store for his life and kept pressing forward, one small step at a time until his mission and purpose came to fulfillment.

Every experience, every hardship and every adversity he went through, was basic training or boot camp, if you will, in the Lord’s Army. For those who have faith in God and in his purposes for their lives, they will experience his testing which is designed to develop a physical, mental, and moral maturity that puts steel into faith so that it becomes steadfast and mature. James 1:2-4 says, “Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything.” Today, we will learn that Joseph continues to be incarcerated and two officials of Pharaoh's court are put in jail with him. He is assigned to attend them and when they both have dreams on the same night, he is able to interpret them with God’s help. Both dream’s interpretations come true, and Joseph hopes to gain his release from jail, but he is forgotten and the testing of his obedience, patience and faithfulness continues. Which brings us to our big idea that God tests his people through adversity to mature them in obedience, patience and faithfulness.

Before we dive into Genesis 40 this morning let’s ask the Holy Spirit to illumine our hearts and minds to what he wants us to learn and what he wants us to apply to our lives today. Dear Awesome God, as we open your Word this morning, we ask for your Holy Spirit to open our hearts and our minds to this passage. As we learn about going through basic training in your army, Lord God, I pray that we would allow you to mature us in obedience, patience and faithfulness even when it means going through adversity and trials of many kinds. Help us to persevere, becoming mature and complete, not lacking anything, for your honor and your glory, in Jesus’ name, Amen.

There are three points this morning. The first is Incarceration and is found in Genesis 40:1-8. Follow along as I read those verses. This is what God’s Word says, “Sometime later, the cupbearer and the baker of the king of Egypt offended their master, the king of Egypt. Pharaoh was angry with his two officials, the chief cupbearer and the chief baker, and put them in custody in the house of the captain of the guard, in the same prison where Joseph was confined. The captain of the guard assigned them to Joseph, and he attended them. After they had been in custody for some time, each of the two men—the cupbearer and the baker of the king of Egypt, who were being held in prison—had a dream the same night, and each dream had a meaning of its own. When Joseph came to them the next morning, he saw that they were dejected. So he asked Pharaoh’s officials who were in custody with him in his master’s house, “Why do you look so sad today?” “We both had dreams,” they answered, “but there is no one to interpret them.” Then Joseph said to them, “Do not interpretations belong to God? Tell me your dreams.”

We begin with the timestamp, “sometime later” which means that Joseph was in prison for a considerable amount of time before the cupbearer and the baker offended their master. Their master was the “king of Egypt” who was the Pharaoh. That title was used when referencing his servants. The cupbearer and the baker were probably foreigners who had been previously enslaved and were now trusted officials in Pharaoh's court. This reminds us of Nehemiah, the cupbearer of King Artaxerxes while in exile in Persia, who was a man of influence and ability. These were important positions of power, temptation and danger. If someone wanted to assassinate Pharoah, one way would be to poison his food or drink. These officials would have been the first to come under suspicion. They are also called the chief cupbearer and chief baker, meaning they would also have the responsibility of ensuring that their respective staffs were wholly trustworthy as well.

Both of these officials “offended” Pharaoh. The word used translates to “sinned against.” We aren’t told what their specific offenses were meaning that God in his sovereignty was probably orchestrating these events. The phrase “sinned against” is probably to connect and contrast the last chapter where Joseph was thrown into prison for refusing to “sin against” God and this chapter where the officials were thrown into prison for “sinning against” Pharoah. Pharoah was angry, or “enraged.” Wenham says that Pharoah “lost his temper” but it would not have been an overreaction or over something trivial. He put them under “house arrest” in the house of the captain of the guard, pending an investigation into the charges against them.

By God’s sovereignty, they were confined in the same prison that Joseph was confined in and he was assigned by the captain of the guard to attend to them. Potiphar is not named here but it makes sense that Joseph, who was once in charge of his household, and who was now in charge of and responsible for all that was done in the prison, would be assigned to attend these officials. This reinforces the overarching theme of the Joseph story – the providence and sovereignty of God. God is in control of what is happening to Joseph. If Joseph is not put in charge of Potiphar’s house he doesn’t have the opportunity to be wrongfully accused by Potiphar’s wife and he doesn’t get sent to prison. If he is not in custody in the house of the captain of the guard, and if God isn’t with Joseph and grant him favor in the eyes of the prison warden, then Joseph is never assigned to attend to the prisoners, and he never hears and interprets their dreams. We can praise the Lord this morning because He is sovereign and his sovereignty is amazing. Only God can work all things out perfectly, even though it brings trials and adversity to his people, for his purposes. Only God in his infinite wisdom can use these trials and adversity to bring his people to maturity in obedience, patience and faith, and all for his glory and honor. (Big Idea)

Again, we see a timestamp, “after they had been in custody for some time.” We don’t know how long before they had their dreams. It seems that God was giving Joseph time to work on being patient. We are told that the cupbearer and baker both have dreams on the same night and each dream has a meaning of its own. The following morning when Joseph comes to attend them, he notices that they are dejected or sad. The word translated “dejected” is used for a “raging sea” giving us the sense that they were distraught. Seeing themselves as participants in a dream where no one is speaking would have been unnerving and would have added to their feeling of dread. Joseph, instead of ignoring them, inquires why their faces are so sad. We should also be aware of the “faces” of those we come in contact with. God may be wanting us to reach out to them to comfort and care for them as Joseph did here. This brings us to our first principle this morning which is “God is pleased when we notice the hurt in others and try to comfort them.” We see this in the following verses: Philippians 2:3b-4: “Rather, in humility value others above yourselves, not looking to your own interests but each of you to the interests of the others.” Galatians 6:2: “Carry each other’s burdens, and in this way, you will fulfill the law of Christ.” 2 Corinthians 1:4: “(God) comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves receive from God.” Joseph was not so preoccupied with his own struggles that he didn’t notice that they were struggling as well. Instead of ignoring their faces, which would have been easy to do, he went the extra mile and inquired as to what was happening with them. I believe God wants us to go the extra mile when we notice someone is having a bad day or struggling with something. All it takes is asking “why” or “what” and being ready and willing to listen and help in any way we can. Which brings us to the first next step on the back of your communication card. My next step is to notice those who are hurting, not ignoring them, but listening to and comforting them.

They both answer they are sad because they have had dreams and there is no one to interpret them. There was no one to interpret because they were in prison. It would have already been a bad omen they both had dreams on the same night but to not have access to someone who could interpret them would make it worse. They would have thought their dreams were about their futures and not having an interpreter would have upset them more than being in prison in the first place. Hamilton says, “A dream without an accompanying interpretation is like a diagnosis without a prognosis.” And I would add “a diagnosis without a treatment.” Egypt was well-known for having magicians who could interpret dreams. They believed that dreams came from the gods, but interpretation came from human beings. They had “dream books” that would have contained sample dreams along with the keys to interpreting them. These books would contain thousands of dreams, the symbolism used in them, and the interpretation of those symbols to tell what the dreams meant. These magicians would use the symbols, an understanding of the person who dreamed the dream, and current events to interpret the dream.

Next, we see the faithfulness of Joseph. How do we know he was faithful? Because he is in prison for being wrongfully accused and still he puts his faith and trust in God having full confidence that he will give him the interpretation. Why? Because God has done it before. Joseph’s relationship with God has not waned or wavered. He knows God will give him the interpretations of their dreams because he had already proven faithful by giving him the interpretation of his dreams. Joseph also believed that God was all-powerful and had authority over all things. Joseph was humble as he told the officials that it was only God who could interpret dreams and not himself. He then asked them to tell him their dreams, putting himself in a position to be used by God. Which brings us to our second principle this morning which is “God is pleased when we allow him to use us to fulfill his plans and purposes.” This is a principle we have seen all throughout our study of the book of Genesis. Joseph, even though he is in prison, is obedient, patient and faithful as he allows God to use him to fulfill his plans and purposes. (Big Idea)

That brings us to our second point which is Interpretation found in verses 9-19. This is what God’s Word says, “So the chief cupbearer told Joseph his dream. He said to him, “In my dream I saw a vine in front of me, and on the vine were three branches. As soon as it budded, it blossomed, and its clusters ripened into grapes. Pharaoh’s cup was in my hand, and I took the grapes, squeezed them into Pharaoh’s cup and put the cup in his hand.” “This is what it means,” Joseph said to him. “The three branches are three days. Within three days Pharaoh will lift up your head and restore you to your position, and you will put Pharaoh’s cup in his hand, just as you used to do when you were his cupbearer. But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison. I was forcibly carried off from the land of the Hebrews, and even here I have done nothing to deserve being put in a dungeon.” When the chief baker saw that Joseph had given a favorable interpretation, he said to Joseph, “I too had a dream: On my head were three baskets of bread. In the top basket were all kinds of baked goods for Pharaoh, but the birds were eating them out of the basket on my head.” “This is what it means,” Joseph said. “The three baskets are three days. Within three days Pharaoh will lift off your head and impale your body on a pole. And the birds will eat away your flesh.”

The first dream Joseph hears and interprets is the cupbearer’s dream. In his dream, we notice that the cupbearer is fulfilling his occupation. He was responsible not only for opening and tasting the wine but also for the quality of what he put in Pharoah’s cup. This would include the production of the wine seen in the budding, blossoming, and ripening of the grapes. Next, we notice some sets of threes. There is a vine with three branches on it. There are three actions of the branches - budded, blossomed and ripened. We see that the cupbearer is holding Pharoah’s cup, squeezing the grapes into Pharoah’s cup and putting the cup in Pharaoh's hand. “Pharoah'' is referred to three times and “cup” is mentioned three times. Joseph immediately after hearing the cupbearer’s dream starts to interpret it. The immediacy proves that Joseph is truly interpreting the dream – he is not faking it. The rapidity with which the actions happen show that the dream’s fulfillment was imminent. The three branches stood for three days meaning the interpretation would be realized in that time. The ripening of the grapes, the cupbearer’s interaction with Pharaoh and the three-fold mention of Pharaoh, shows their close relationship. The interpretation of “lift up your head”, in the case of the cupbearer, meant that he would be “restored” to his position in Pharaoh's court. He would be putting Pharaoh’s cup in his hand just like he used to.

Joseph then takes the opportunity, after giving a favorable interpretation, to ask a favor of the cupbearer. This showed his confidence in God’s interpretation and was smart on Joseph’s part. One of the best times to ask a favor of someone would be after giving them good news. He asked the cupbearer that once he got released, to “remember him and show him kindness” by putting in a good word for him with Pharoah, so he could get out of this prison. He must have realized at some level that he is there because God wants him there but that doesn’t mean God wants him to stay there. His own dreams prove that he would not wallow in prison forever. We may debate whether Joseph was patient and waiting on God or putting his future in the hands of a man. The phrase “remember me and show me kindness” is more common to divine than human action so maybe Joseph felt that through this true and favorable interpretation given to him by God he would gain his release. Ultimately, he was right but he would have to be patient a little while longer and wait on God’s perfect timing for his release. Joseph gives two reasons why he wanted to be released. First, he was forcibly carried away from his homeland – the land of the Hebrews. Second, he has done nothing wrong to be in this dungeon – he is innocent. The word “dungeon” is the same word for “pit” or “cistern” reminding us of the pit his brothers threw him into. Notice he doesn’t mention his brothers or Potiphar’s wife or blame them for his present state.

When the baker hears Joseph’s favorable interpretation of the cupbearer’s dream he proceeds to tell Joseph his dream. Again, we notice that the baker is fulfilling his occupation having three baskets of bread on his head. In the top basket is “all kinds of baked goods” for Pharaoh but there is no mention of him giving the bread to Pharaoh. In fact, it’s not Pharoah who eats the bread but the birds. This would have been a picture of impending doom for the baker. Again, immediately after hearing the dream, Joseph interprets it. As in the cupbearer’s dream the three baskets stood for three days. And like the cupbearer, Pharoah will “lift up his head” but this time instead of “restoring” him, he will “lift up” the baker’s head meaning the baker would be beheaded and his body would be impaled on a stake. The meaning of the birds eating Pharoah’s bread was that the birds would feast on the baker’s impaled body. This picture may have reminded the first hearers of Abraham fighting off the predator birds in his dream in Genesis chapter 15. The birds of prey signified oppression which Abraham was able to fight off, but the baker will not. This would have been a harsh punishment relegated to the worst kind of criminal. The Egyptians believed that the soul in the afterlife was dependent on the body and this kind of damage to one’s body would have major repercussions. Goldingay says, “While impaling shames a person and dissuades others from imitating the offense the birds suggest that the punishment continues after death. There will not be enough to bury and he will not be able to rest with his ancestors.” This vivid picture shows that Joseph was certain his interpretation would come true.

That brings us to the third point this morning which is “Implementation” found in verses 20-23. Here we see the fulfillment of the interpretations of the dreams. This is what God’s Word says, “Now the third day was Pharaoh’s birthday, and he gave a feast for all his officials. He lifted up the heads of the chief cupbearer and the chief baker in the presence of his officials: He restored the chief cupbearer to his position, so that he once again put the cup into Pharaoh’s hand—but he impaled the chief baker, just as Joseph had said to them in his interpretation. The chief cupbearer, however, did not remember Joseph; he forgot him.

We start this section with another timestamp. The fulfillment of Joseph’s interpretations on the third day would coincide with Pharaoh's birthday. This could have been his physical birthday or the anniversary of the day that he ascended to being Pharoah. It was not uncommon that the celebration of Pharaoh's ascension be accompanied by granting amnesties. The celebration included a feast given by Pharaoh for all his officials. We see the fulfillment of Joseph’s interpretations as Pharaoh “lifted up the heads” of the chief cupbearer and chief baker in the presence of his officials. He restored the chief cupbearer to his position, so he could continue to put the cup into Pharaoh's hand, and he beheaded and impaled the chief baker just as Joseph interpreted. The exact implementation of the dream’s interpretations showed that they came from God. The punishment of the baker indicates that his sin or offense against Pharaoh was grave. The text does not recount their reactions or why one is set free while the other is condemned to death. This silence I believe continues to show the sovereignty of God. He has the right to rule and he rules rightly and was in control of all that happened to the cupbearer and baker. Then we are given this final caveat. The chief cupbearer, knowingly or unknowingly, did not remember Joseph and in fact he forgot him. The cupbearer’s neglect is doubly emphasized by the verbs “did not remember” or “ignored” and “forgot.” We know that God was with Joseph because he spoke through him to interpret these dreams. He has been forgotten by man but not by God. Joseph will continue in prison for another two years until Pharoah has his dreams and the cupbearer finally remembers him.

Earlier, one of our principles were “God is pleased when his people are faithful in adversity.” The following comes from Gangel & Bramer’s commentary. What will be your response to unfairness, mistreatment, and misfortune? In the eyes of the skeptical world, the manner in which a believer meets difficulties by means of the grace of God is a powerful apologetic for faith in God. F.B. Meyer said, “The child of God is often called to suffer because there is nothing that will convince onlookers of the reality and power of true religion as suffering will do, when it is borne with Christian fortitude.” William Sangster, a well-known British pastor of the last century, was told by a doctor that he had progressive muscular atrophy; his muscles would gradually waste away, his voice would finally fail, and he would lose the ability even to swallow. He made the following resolutions and stuck by them for the rest of his life: I will never complain, I will keep the home bright, I will count my blessings, I will try and turn it to good. Sangster devoted himself to the work of British home missions, figuring he could still write and he would have even more time for prayer. He wrote articles and books and helped organize prayer cells throughout England. He turned misfortune into triumph because he believed in the God of the Bible. Someday we may also be called upon to face unfairness, mistreatment or misfortune. Will we respond with faith and faithfulness or with complaint and compromise?

As Christians, some time or another, we will have adversity in this life. So the question before us today is how will each of us face those adversities. How will we face our own unfairnesses, mistreatments or misfortunes? Hopefully, we will face them like Joseph did. That brings us to the second next step on the back of your communication card. My next step is to face adversity with obedience, patience and faithfulness. When we do this God will bring us to Christian maturity and we will be better equipped to notice the hurting and bring them comfort and to allow God to fulfill his plans and purposes in us and through us.

As the praise team comes to lead us in a final song and as the ushers prepare to collect the tithes and offerings, let’s close our time in prayer: Lord God, by the power of your Holy Spirit help us not to leave this place the way we came but to be transformed by your Word. Give us your eyes to see the hurting in our world and to not ignore them but to comfort them. ​​ Mature us in obedience, patience and faithfulness for your honor and your glory. In Jesus’ name, Amen.

 

 

The Crown

When you see the phrase, “The Crown”, what do you think of? I think about royalty; kings and queens, etc., especially British royalty. There is a TV show in its last season called “The Crown” which follows the life of Queen Elizabeth II who just passed away in 2022. Queen Elizabeth II’s great-great-grandmother was Queen Victoria, who has been called the “Grandmother of Europe.” (picture) Queen Victoria and her husband, Prince Albert, who were first cousins, looked to consolidate royal power through marriage. They had nine children, each of whom married important European royal families. Queen Victoria’s grandchildren served as (or married) the kings or emperors of most of Europe. There was King George V of the United Kingdom, Kaiser Wilhelm II of Germany, King Haakon VII of Norway, Ferdinand I of Romania, Tsar Nicholas II of Russia, King Constantine I of Greece, Crown Prince Gustaf Adolf of Sweden, and King Alfonso XIII of Spain. When World War I broke out Wilhelm II of Germany was at war with his cousin George V of the United Kingdom and cousins-in-law Nicholas II of Russia and Ferdinand I of Romania. Several of Victoria’s issue remain on European thrones today. King Harald V of Norway, King Carl XVI Gustaf of Sweden and King Felipe VI of Spain all descend from Victoria and Albert.

In our scripture today we are going to investigate another royal family, the royal family of Esau. For the past several weeks we have camped out on the idea that God cares and provides for all people even non-covenant peoples. We have also seen comparisons between the descendants of Esau and Jacob. Esau has had children and grandchildren who have become chief of clans and tribes. He and his descendants married into the family of Seir the Horite who lived in the hill country of Seir. Eventually Esau and his family migrated there and the nation of Edom was established. Today, we will see that Esau’s descendants have now become kings of Edom. They are ruling as chiefs and kings in their own land long before the nation of Israel ever comes into being. Esau and his descendants had it relatively easy, increasing in number and absorbing the land and people of Seir. In comparison, Jacob and his family will find themselves in Egypt due to famine and then live there in slavery for 400 years. Finally, as God commands Moses to lead them out of Egypt into the Promised Land they will wander in the wilderness for another 80 years before finally conquering their own land. It will take them a long time to become the monarchy that Edom has already established. ​​ 

As we think about the hardships that the Israelites, God’s chosen people, went through compared to their cousins and as we think about the hardships that we, as Christians, seem to go through compared to those in the world, we see that success, power and prestige seems to come easy to those living by the world’s standards. But the Israelites, God’s chosen people lived by a higher standard, God’s standard. God tested and tried the Israelites but the Edomites, the non-covenant side of the family of Abraham, don’t seem to be. And we might ask ourselves why? I think the answer lies in what God’s plan and purpose was for the Israelite people. They were to be a holy, set apart people, in the world, in order to be ambassadors of God to their neighbors. They were blessed by God to be a blessing to others. They were to usher in the coming Messiah to the world and spread his gospel. For them to fulfill this plan and purpose they needed to be tested and refined in the fire of slavery, wandering the wilderness, and exile. Esau and the Edomites did not have such a plan and purpose and did not need to be tested.

As Christians, all the above is appropriate for us as well. We are called to be a holy and set apart people. We are blessed by God to be a blessing in the world. God has a plan and purpose for us to pursue, grow and multiply disciples. And the Bible says that we will be tested and tried in God’s refining fire as well. All the Israelites testing, trials and tribulations, and ours as well, are so we will bear much fruit and when that fruit is realized and seen by the world it will be for the glory of God. Which brings us to the big idea this morning that God tests his people, for the bearing of much fruit, to the glory of God. As we prepare to open God’s Word this morning, let’s pray: Dear Heavenly Father, we ask your Holy Spirit to come down in this place and in your people. We pray for open hearts and open minds as we study your Word. Use your holy scripture to teach us, reprove us, correct us and train us in righteousness so that we may be complete and equipped for every good work. In Jesus’ name, Amen.

This morning we are wrapping up Genesis chapter 36, the genealogy of Esau. We will be looking at verses 31-43. There will be three points this morning. The first point is the Introduction found in verse 31. Follow along as I read. This is what God’s Word says: “These were the kings who reigned in Edom before any Israelite king reigned:”

Before we see the lists of kings, they are introduced to us with this caveat: “These were the kings who reigned in Edom before any Israelite king reigned.” Again, Esau/Edom is compared to Jacob/Israel. Before Saul became King of Israel there were already eight generations of kings in Edom. In Numbers 20:14, we see these words, “Moses sent messengers from Kadesh to the king of Edom.” This refers to when the Israelites, being led by Moses in the wilderness, were getting ready to pass through the Transjordan and enter the Promised Land. Moses sent messengers to ask the king of Edom to let them pass by unharmed. He promised they would stay on the King’s Highway and pay for any water used by them or their livestock. The king of Edom refused and even threatened to attack them with the sword. Later, King David would conquer the Edomites and rule over them for a time. These events fulfilled Isaac’s blessing on Esau found in Genesis 27:40, “You will live by the sword and you will serve your brother.” Numbers 20:14 confirms that Edomite kings were already ruling before the Israelites entered the Promised Land.

Something we will notice in the king list that follows is that it is evidence of an elective kingship instead of a dynastic one. This means that the succession of kings was not based on heredity, like we see in the United Kingdom. The eight kings will succeed each other in an orderly fashion but no king is a son of the previous one. Also, the place of origin or the capital city is different for each king. This may be the only evidence of a non-dynastic monarchy in the ancient Near East, except for the election of King Saul. When Saul was made king of Israel, there was no provision made for Saul’s sons to take over the throne after him like there was for King David.

Last week, Pastor Stuart made the point that God provides for all people even people outside the Abrahamic covenant. Esau descendants may have been outside the covenant, but they weren’t outside the story of God’s work in the world. This point will be reaffirmed by the list of Edomite kings as they represent the first stage of the fulfillment of the promise to Abraham in Genesis 17:16. God speaking to Abraham about Sarah says, “I will bless her and will surely give you a son by her. I will bless her so that she will be the mother of nations; kings of peoples will come from her.” The Edomite kings were a direct fulfillment of the promise to Abraham. Lastly, in 1 Samuel 8:5, when the Israelites wanted a king “like other nations”, it is possible that the Edomites were one of the nations they had in mind.

Our second point is Succession found in verses 32-39. Follow along as I read those verses. This is what God’s Word says, “Bela son of Beor became king of Edom. His city was named Dinhabah. When Bela died, Yobab son of Zerah from Bozrah succeeded him as king. When Yobab died, Husham from the land of the Temanites succeeded him as king. When Husham died, Hadad son of Bedad, who defeated Midian in the country of Moab, succeeded him as king. His city was named Avith. When Hadad died, Samlah from Masrekah succeeded him as king. When Samlah died, Shaul from Rehoboth on the river succeeded him as king. When Shaul died, Baal-Hanan son of Akbor succeeded him as king. When Baal-Hanan son of Akbor died, Hadad succeeded him as king. His city was named Pau, and his wife’s name was Mehetabel daughter of Matred, the daughter of Me-Zahab.

We see a recurring formula here: X died and Y succeeds him as king and his city was named Z. As I said earlier, no son ever succeeded their father as king. We also see that the capital city changes with each king. They ruled out of the city where they lived, as King Saul did. The first king was Bela, son of “Beor.” Bela means “eloquent.” In Numbers 22:5, we also see that Balaam, a wicked prophet, is the “son of Beor.” Bela’s capital city is “Dinhabah” which is an unknown. When Bela died, Yobab, son of Zerah from Bozrah became king. The name Yobab is also seen in Genesis 10:29 as he is identified as the third great grandson of Shem. The resemblance of names goes to show the fact that the Israelites and the Edomites were related. We have seen the name Zerah earlier as the grandson of Esau and Bosemath. Bozrah is one of the Edomite towns most often referred to in the Bible. We see it named in Isaiah 34:6 and Amos 1:12 where those prophets prophesied about God’s judgment on the nations who against Israel.

The third king was Husham which means “broadnosed” in Arabic. He was from the land of the Temanites. A couple of weeks ago I mentioned that one of the friends of Job was Eliphaz the Temanite. The fourth king was Hadad, son of Bedad. His name is associated with the Syrian storm god meaning “thunderer.” With him we have our first antidote; an explanation that Hadad defeated Midian in the area of Moab. This was probably to distinguish this Hadad from the one mentioned in verse 39 as the eighth king. Bedad means “separate/alone” and this one’s capital city was Avith. The fifth king was Samlah, which means “protection” in Arabic. His capital city was Masreqah which is related to the noun “vine” and was probably located in a vine-growing area. The sixth king was Shaul which means “requested” and his capital city was Rehoboth on the River. Rehoboth means “open spaces” and the river could refer to either the Euphrates or the Jordan.

The seventh king was Baal-hanan, son of Akbor. Baal-hanan means “Baal is gracious” and Akbor means “mouse.” Baal-hanan is the only king not ascribed a capital city. The eighth and last king on the list is Hadad and his capital city is Pau. And again we get some explanation: he was the husband of Mehetabel, who was the daughter of Matred, who was the daughter of Me-Zahab. Mehetabel means “El (God) does good”; Matred means “to run continually”; and Me-Zahab means “waters of gold.” It was unusual to name two women in an ancestral line. It may be that the women’s names conveyed a great splendor that meant “continuous running waters of gold.”

Our third point is Settlements found in verses 40-43. Follow along as I read those verses. This is what God’s Word says, “These were the chiefs descended from Esau, by name, according to their clans and regions: Timna, Alvah, Jetheth, Oholibamah, Elah, Pinon, Kenaz, Teman, Mibzar, Magdiel and Iram. These were the chiefs of Edom, according to their settlements in the land they occupied. This is the family line of Esau, the father of the Edomites.”

This final list is a list of chiefs descended from Esau according to their clans and regions. “According to their clans” is the same formula used in the Table of Nations in Genesis 10. Four of the eleven names we have seen before: Timna, the concubine of Eliphaz and sister of Lotan, son of Seir. Oholibamah, daughter of Anah, a wife of Esau. And Kenaz and Teman, sons of Eliphaz and chiefs of Edom. The other seven names are new to us: Alva which means “ascend”, Yetheth, Elah which means “terebinth”, Pinon which was a known copper mining and smelting site in Edom, Mibzar which means “fortress”, Magdiel which means “fruit (gift) of El” and Iram.

One of the problems with identifying this list is how to reconcile it with the chiefs of Esau listed in verses 15-19. ​​ First, these may be later chiefs of Edom than those mentioned earlier or second the list in verses 15-19 may be genealogically arranged and this list is geographically arranged. This list is referred to as regions and settlements in the land they are occupying. Hamilton says, “The names that follow might refer to the names of the dwellings rather than of the chieftains.” And Wenham says, “It has been suggested that this is a list of the administrative districts of Edom since some of the names are place names.” The word “occupy” here is the same as “held.” It is the same word that we saw when Esau first appeared in Genesis. If you remember, at the twin’s birth, Jacob took “hold” of Esau’s heel. This may be a deliberate play on words to mark the last appearance of Esau in the book of Genesis. The fact that Edom “held” these lands again fulfills the promise to Abraham in Genesis 17:8. They have gained secure possession of the land of Edom just as Israel will have secure possession of theirs. This language indicates that both the Edomites and the Israelites received their land by divine commission from God.

Lastly, the ancestral heritage of the Edomites is reaffirmed reminding us that Esau was their father. Esau’s descendants have become clans, chiefs, kings and districts. They have an established political structure and royalty. There is no doubt that they are flourishing. Esau has now become a dynasty with eight kings in succession and chiefs in eleven districts. Their power and the extent of their monarchy is incredible. Their impact would be felt for centuries after Esau’s death and these cousins of the Israelites would relentlessly and persistently oppose them for a long time to come. Interestingly, when Jesus stood before King Herod at his trial, Jesus was standing in the line of Jacob and Herod was standing in the line of Esau. Herod was an Idumaean, which is the Greek equivalent of an Edomite. This descendant of Esau ridiculed and mocked Jesus, a descendant of Jacob, who was the Son of God.

There is a warning to us in this chapter. We need to be careful in our dealings with others so that we don’t allow a bitter root to grow up and cause trouble in the future as we see in the story of Esau. Hebrews 12:14-17 says, “Make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord. See to it that no one falls short of the grace of God and that no bitter root grows up to cause trouble and defile many. See that no one is sexually immoral, or is godless like Esau, who for a single meal sold his inheritance rights as the oldest son. Afterward, as you know, when he wanted to inherit this blessing, he was rejected. Even though he sought the blessing with tears, he could not change what he had done.” We must make every effort to live in peace with everyone and to be holy because if we don’t, we could be perpetuating conflict not only in our lifetime but in the lifetimes of our descendants far beyond anything we could ever imagine. That brings us to the first next step on the back of your communication card: My next step is to live in peace with everyone and to be holy.

As I conclude today, I want to revisit our big idea: God tests his people, for the bearing of much fruit, to the glory of God. Again, in Hebrews 12:5b-11, we see these words, “My son, do not make light of the Lord’s discipline, and do not lose heart when he rebukes you, because the Lord disciplines the one he loves, and he chastens everyone he accepts as his son.” Endure hardship as discipline; God is treating you as his children. For what children are not disciplined by their father? If you are not disciplined—and everyone undergoes discipline—then you are not legitimate, not true sons and daughters at all. Moreover, we have all had human fathers who disciplined us and we respected them for it. How much more should we submit to the Father of spirits and live! They disciplined us for a little while as they thought best; but God disciplines us for our good, in order that we may share in his holiness. No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it.”

Archaeological digs have been done in Bozrah (King Yobab’s capital city) where they have found effigies in stone and pottery from after the Patriarchal period showing that there were generations of idolatry in that area. This didn’t happen overnight but may have been birthed by Esau as the material outweighed the spiritual in his life. Interestingly, Baldwin says, “Despite the struggle of the prophets in Israel over the same issue excavations have nowhere near unearthed a plethora of idols in the territory of Israel and Judah. Esau’s defection set a precedent, which was later to lead to identification with the idolatrous religion of the local population.” Baldwin goes on to say, “If it had not been for the many forms of divine discipline which culminated in the Exile the story would have been of the same sorry decline among Jacob’s descendants. It was the mercy of God that refused to “give them up” and instead worked to produce a people who were capable of receiving his salvation which is the theme of the rest of the OT.

The story of Jacob was different than the story of Esau in that God tested and disciplined his chosen people, for the bearing of much fruit, to his glory. It is the same for us today, as Christians. We need to endure hardship as discipline and accept God’s perfect discipline in our lives knowing that he does it for our good, in order that we share in his holiness. It will not be pleasant and it will be painful but it will produce a harvest of righteousness and peace if we are willing to be trained by it. And through it all, God will receive the glory. That brings us to the second next step this morning, which is to “Accept God’s testing and discipline in my life, in order to bear much fruit, so that God will receive the glory.” As the ushers come to gather the tithes and offerings and the praise team comes to lead us in our final song, let’s pray: Heavenly Father, thank you for this time to dive deep into your Word. Help us to strive to live in peace with everyone and to be holy so we aren’t leaving conflict in our wake. Help us to accept your testing and discipline, in order to bear the fruit in our lives that is honoring and glorifying to you. In Jesus’ name, Amen.

Walking Your Past

Show video. The kids had trouble defining the term genealogy, didn’t they? But they understood what family history meant. To a lot of people genealogy is just a bunch of names of dead people that don’t matter anymore but if we think of genealogy in terms of family history that might make it more interesting and intriguing. Maybe you here today could care less about your genealogy, a list of dead people, but I bet if I asked you to tell me stories of your parents, grandparents and even great-grandparents that you knew growing up, that would be a different tale.

I was introduced to genealogy at the age of 6 or 7, when I was doing an assignment for a church group I was a part of. At that time, I was told that I was related to a couple of famous people. One was Lucy Webb Ware, who was married to President Rutherford B. Hayes. Historians have christened her "Lemonade Lucy" due to her staunch support of the temperance movement. In fact her husband, the President, banned alcohol from the White House. The other famous person that I was told I was related to was Sam Houston, an American general who played an important role in the Texas Revolution and who was the first governor of Texas. I have disproved that I am directly related to them, but who I have proven that I am related to is my great grandfather who was known under three different names, with three different wives, in three different states. And very possibly turned state’s evidence after getting caught up in a conspiracy to commit arson case with his daughter. Now that’s a family history story. Genealogy is not just the names of people in your family who are dead. Genealogy is the people and the stories that made up their lives.

I read somewhere this past week that studying Genesis 36 is like walking through the gravestones of Esau’s family. You can find out a lot about your family by what is put on their tombstones. You may find that they served in the military and actually served in wartime like my grandfather (here) and my great grandfather (here). You may find that they had some kind of spirituality during their lives like my second great grandparents (here), whose tombstone says, “to die is gain” or my great grandparents (here) who gravestone depicts the Holy Bible on it and says “together forever” which spoke to their hope of being together beyond the grave. You may also find that your ancestors were truly loved like my grandmother (here) whose tombstone says, “in memory of a loving mother and friend.” I wish I could go back in time and listen to the stories of their lives, the good and the bad.

So why is this chapter of names important and what can we find out about Esau and his family as we walk through his tombstones in chapter 36, and specifically verses 9-19? First, this chapter is important because Moses was writing to people who were going to be living in close proximity to the Edomites, Esau’s descendants. The Lord was going to be giving the Israelites specific instructions about these close relatives so they needed to know who they were. Second, this chapter is important because the people of Israel and us today need to realize that worldly blessing, even if it is given by God, does not translate into spiritual blessing. Whether we believe in God and his son, Jesus, or not, our blessings all come from God alone. It is what we do and how we live with those blessings that count. If we are living without the spiritual blessing of the salvation of Jesus Christ and outside the family of God, it doesn’t matter what worldly blessings we have, because once our tombstone has been erected, all that is dust. Which brings us to our big idea this morning which is “if we succeed by worldly standards but fail by God’s standards, we fail where it really matters.” We will see that Esau had worldly wealth in lots of children and grandchildren and that his descendants became powerful chiefs of clans and tribes. They also ruled in a land of their own. But Esau and his descendants failed by Godly standards and in doing so failed where it really mattered.

Let’s pray: Dear Heavenly Father, we stand in awe of you and we praise you for your Word and the opportunities we have to open it and study it together. I pray that your Holy Spirit would speak to each heart and mind that hears your Word this morning and that a transformation would take place in their lives. And we give you all the glory and honor. Amen.

Our first point this morning is Lineage found in Genesis 36:9-14. Follow along as I read. This is what God’s Word says, “This is the account of the family line of Esau the father of the Edomites in the hill country of Seir. These are the names of Esau’s sons: Eliphaz, the son of Esau’s wife Adah, and Reuel, the son of Esau’s wife Bosemath. The sons of Eliphaz: Teman, Omar, Zepho, Gatam and Kenaz. Esau’s son Eliphaz also had a concubine named Timna, who bore him Amalek. These were grandsons of Esau’s wife Adah. The sons of Reuel: Nahath, Zerah, Shammah and Mizzah. These were grandsons of Esau’s wife Bosemath. The sons of Esau’s wife Oholibamah daughter of Anah and granddaughter of Zibeon, whom she bore to Esau: Yeush, Yalam and Korach.”

This morning we will walk through Esau’s family cemetery and see his family stories and the important truths that we can learn from them. The first thing we notice is that this section starting with verse 9, starts the same way as the last section did in verse 1. The author repeats “this is the account of Esau” but adds that he is now the father of the Edomites. This repetition is very unusual in the biblical tolodots. It is possible that once the family moved to Seir and either settled or conquered the land, a new record was kept with a new starting point, even though it continued the family history of Esau. The fact that he is now the father of a group of people called the Edomites, compares with Jacob who is also known as Israel and was going to be the father of a group of people called the Israelites. If you remember, in Genesis 25, we saw that Rebekah was pregnant with the twins, Esau and Jacob, and they were warring inside of her, she inquired of the Lord and he told her that there were two nations in her womb. This chapter shows that the expectation of an Edomite nation has been met. ​​ 

The Edomites are now fully entrenched in the hill country of Seir. Last week we saw Esau start his family and then move out of the Promised Land, where his father and mother were living, into the hill country of Seir. That Esau dwelt securely in Seir implied that the Lord would establish his descendants in the land. This move outside the Promised Land is important as we walk Esau’s past through the gravestones of his family. The second thing you might notice is that we saw a lot of the same names last week. We have already been introduced to Esau’s three wives – Adah, Bosemath, and Oholibamah. We also saw what their names meant: Adah means “the adorned one” or “ornament”, Bosemath means “the perfumed one” or “spice” and Oholibamah means “tent of the high place” which gives the connotation of “tall” and “stately.” From their names we can learn that Esau had a very beautiful family by worldly standards. Remember back then names weren’t just given because they sounded nice; they were given because they meant something (think Jacob which means, “heel-grabber” and “deceiver”). We can notice that each of their names focuses on some outward feature of beauty or sensuality because that is what they found valuable to them.

We have also already been introduced to Esau’s sons born to him by these three wives. Adah bore one son, called Eliphaz and Bosemath bore one son, Reuel. And Oholibamah bore Esau three sons, Yeush, Yalam, and Korach. Eliphaz means “pure gold”, Reuel means “friend of God”, Yeush means “the Lord helps”, Yalam means “to conceal” and Korach means “bald.” As we look at this list there is one name that you may or may not recognize. That is Eliphaz and it is believed that he is the same Eliphaz who was one of the friends of Job. Later when we talk about his sons, one of them is called Teman and he becomes a duke or chief. In the book of Job, Eliphaz is identified as a Temanite. Also, if you didn’t know, scholars believe that Job was written during the times of the Patriarchs and they believe it is actually the first book of the Bible written chronologically. So it is possible that Job is living in or near the land of Seir with the Edomites and that is where his book takes place. As we go back to the names of Esau’s sons we again see that they aren’t focused on the spiritual but the worldly. Now there are 2 names out of the 81 names in this chapter that possibly show a belief in the one true God, Reuel “friend of God” and Yeush “the Lord helps.” But it is also possible that they were connected to idolatry and worship of false gods.

What we can learn by walking through Esau’s family cemetery and from the names of his sons is that there is no mention of barrenness. If you remember, the wives of the Patriarchs, Sarah, Rebekah and Rachel, all struggled with being barren. They had to rely on God to open their wombs so they could have children. And God opened their wombs in his timing and according to his plan and purpose. The patriarchs were all promised that they would have offspring like the “stars in the sky” and the “sand on the seashore” but it wasn’t going to happen in the normal human way; it was going to happen in a miraculous spiritual way. Esau and his wives did not have the same problem. Esau was wealthy in sons and for all intents and purposes he was able to have children all on his own without any help from God.

Next we continue to see Esau’s worldly wealth increase but no spiritual wealth mentioned as God blesses Esau with grandchildren. The sons of Eliphaz were Teman which means “south” who I’ve already talked about in relation to Job, Omar which means “eloquent”, Zepho which means “clean/pure”, Gatam which means “thin” and the meaning of Kenaz is unknown. Then we come to the second specific name I want to mention. In verse 12 we see that Eliphaz had a concubine named Timna and she bore him a son called Amalek. Now, Amalek would have been a name that would have made the first hearers perk up as he was the ancestor of the Amalekites who were bitter enemies of the Israelites. In Deuteronomy 25:17-19, we see these words, “Remember what the Amalekites did to you along the way when you came out of Egypt. When you were weary and worn out, they met you on your journey and attacked all who were lagging behind; they had no fear of God. When the Lord your God gives you rest from all the enemies around you in the land he is giving you to possess as an inheritance, you shall blot out the name of Amalek from under heaven. Do not forget!” God commanded the Israelites to “blot out the name of Amalek from under heaven” because they had “no fear of the Lord.” It is important to have a righteous, reverent fear or awe of the Lord so he doesn’t “blot us out.” We only need to look at ourselves and look around us to see what he has done and is doing in the world, in our church and in our lives. This prompts me to ask a question: Do you have a righteous, reverent fear or awe of the Lord in your life? If not, this first next step is for you: My next step is to cultivate a righteous, reverent fear of the Lord in my life. Next, we see the sons of Reuel. Nahath which means “clear/pure”, Zerah which means "dawning, shining”, Shammah which means "to hear” and Mizzah which is unknown. Lastly, we notice that the sons of Esau and Oholibamah are mentioned, which we already talked about, but there are no grandsons mentioned. It is possible they didn’t have any offspring but they are still be important as we move to the next point.

The second point this morning is Legacy found in Genesis 36:15-19. Follow along as I read those verses. This is what God’s Word says, “These were the chiefs among Esau’s descendants: The sons of Eliphaz the firstborn of Esau: Chiefs Teman, Omar, Zepho, Kenaz, Korach, Gatam and Amalek. These were the chiefs descended from Eliphaz in Edom; they were grandsons of Adah. The sons of Esau’s son Reuel: Chiefs Nahath, Zerah, Shammah and Mizzah. These were the chiefs descended from Reuel in Edom; they were grandsons of Esau’s wife Bosemath. The sons of Esau’s wife Oholibamah: Chiefs Yeush, Yalam and Korach. These were the chiefs descended from Esau’s wife Oholibamah daughter of Anah. These were the sons of Esau (that is, Edom), and these were their chiefs.”

As we continue walking through Esau’s family cemetery the family stories again come alive. As I read these verses you may have seen redundancy and it is true but don’t let that give you the idea that there is nothing to learn from this section. First, let me point out the progression of the lists we see in each section. In section one, verses 1-8, we saw Esau who is Edom and his wives and children. In section two, verses 9-14, we saw Esau, the ancestor of the Edomites with his wives, children and grandchildren. The significance is that Esau’s rich family history is growing. This third section, verses 15-19, again shows a progression from a family to the beginnings of a nation and Esau’s descendants as the rulers of that fledgling nation. This is important because it continues to fulfill God’s promise to Abraham to make him the “father of many nations” which we saw in Genesis 17:4. By including Esau’s descendants and their ascendancy as rulers implies that Edom’s rise was the consequence of God’s blessing and that his blessing reached outside the line of Jacob. And the proliferation of Edomite tribes fulfills God’s intention to “bless all the peoples of the earth” as we saw in Genesis 12:3 which would happen by bringing salvation to the nations.

We notice that the children and grandchildren of Esau are now “chiefs” or some translations say “dukes.” The word for duke comes from a Latin word meaning captain or leader. The Hebrew word has the same significance and is the term for a thousand. The dukes or chiefs were probably leaders or captains over a company of one thousand men. It is important that we see these names as chiefs and clans and not just sons and grandsons. Again, we see the same names are mentioned but there are a few differences in the list from verses 9-14 and the list here in verses 15-19. First, the order in which grandsons, Gatam and Kenaz are mentioned changes. This reason for this change is seemingly unknown or didn’t matter. In verse 16 we see an addition of a name, Korach, which is represented as a son of Eliphaz. Korach is also the name of one of the sons of Oholibamah. Again, what is important here is that Korach is the name of a clan and not just a son and or grandson. The commentators say that it could mean that there was a portion of the clan of Korach that split; one portion stayed affiliated with Oholibamah and the other portion affiliated themselves with the clans connected to Eliphaz. These were first and foremost political alliances. These weren’t spiritually minded peoples; these were secular and political entities looking for prestige, power and position. (Big Idea)

The next thing that we can glean as important from this list of clans and political alliances is that there are twelve tribes. They are represented by the nine grandsons and three sons of Esau born to him by Oholibamah. This number is reached by counting the split clan of Korach as one and omitting Amalek who is disqualified because he is the son of a concubine. This means that Ishmael, Esau and Jacob all became the father of twelve tribes. Twelve being the number of completeness again shows us that God’s promises to the patriarchs are being completely fulfilled. God doesn’t forget his promises ever even when it includes non-covenant peoples.

The last thing we can learn from this section of walking through Esau’s family cemetery is that in contrast to the expanding, powerful Esau, Jacob was dwelling in the land of the sojournings of his father. At this time, he had no clans, no full tribes and no lands to govern. Esau was an ever-growing family with chiefs and a land that his clans are ruling. Jacob like his father and grandfather before him was a sojourner, an alien in an alien land. It would be another 400+ years until the tribes and nation of Israel would come into their Promised Land and finally see the promises of God fulfilled in their family. Delitzsch notes poignantly that “secular greatness in general grows up far more rapidly than spiritual greatness.” The promised spiritual blessings demands patience in faith, and emphasizes that waiting while others prosper is a test of faithfulness and perseverance. God will give the promised blessings to Jacob’s seed but only after a long refining and proving of the faith. That prompts me to ask and for us to think about a couple of questions. Do you find yourself at this moment waiting for God’s blessings as others around you have seemingly received theirs already? Do you feel like you are going through God’s refining fire at this very moment? As you ponder these questions, maybe these next steps are for you: My next step is to ask God to give me patience and faithfulness as I wait on his timing and perfect plan to receive his blessings. My next step is to ask God for perseverance as he refines me in his fire, proving my faith.

My conclusion comes from a series on Genesis on Bible.org written by Steven J. Cole: On the Shetland Islands off the northern coast of Scotland, a man spent five years and a lifetime of savings building a 62‑foot steel yacht that weighed 126 tons. On the day of its launching, he invited a local band to play and the whole town turned out to help him celebrate. He planned a voyage around the world as soon as the boat was launched. The band played, the bottle of champagne was smashed across the bow, and the ship was lowered into the water. But it sank to the bottom of the harbor! What good is a beautiful boat that doesn’t float? That man wasted five years and a lot of money building a useless thing‑‑a boat that didn’t float. What good is a successful life that ends, whether in 25 or 85 years, if the person is not ready for eternity? “What does it profit a man to gain the whole world, and forfeit his soul?” Today’s tour through Esau’s cemetery is over and I hope it’s made you think about your life and what you are living for. While we still live, we all have a choice: To join Jacob and his descendants in waiting patiently for God to fulfill His covenant promises to us, as we labor for His coming kingdom. Or, to look over at Esau, prospering in the world, and join him in the pursuit of secular success. If we succeed by worldly standards, but fail with God, we have failed where it really matters. Whether we fail or succeed by worldly standards, if we succeed with God, we will have true and lasting success.

As the ushers prepare to collect the tithes and offering and as Gene and Roxey come to lead us in a final song, let’s close our study of God’s Word in prayer: Dear Heavenly Father, as we contemplate you and the mighty deeds you have done in your Word and are still doing today, I pray that we would stand in awe of you and that we would cultivate a righteous, reverent fear of you. You are the Lord God Almighty!!! Help us to be patient and faithful as we wait on your blessings in our lives according to your perfect plan for each one of us. And daily give us perseverance as you continue to refine us in your fire, proving our faith. In Jesus’ name, Amen.

 

 

 

 

 

 

 

 

 

 

 

 

The Good, the Bad and the Ugly

One of my favorite movies is The Good, the Bad and the Ugly. It is a 1966 spaghetti Western directed by Sergio Leone and starring Clint Eastwood as "the Good", Lee Van Cleef as "the Bad", and Eli Wallach as "the Ugly". The plot revolves around three gunslingers competing to find a fortune in buried Confederate gold amid the violent chaos of the American Civil War. Clint Eastwood, plays Blondie, who is a good, but nowhere near perfect, humane bounty hunter. Lee Van Cleef, plays “Angel Eyes”, who is a ruthless, borderline-sadistic mercenary, who takes pleasure in killing and always finishes a job for which he is paid. Eli Wallach plays Tuco or the “Rat”, who is a fast-talking, cunning, cagey, resilient, and resourceful Mexican bandit, who is wanted by the authorities for a long list of crimes. Throughout the movie, Blondie and Tuco, run a scam on the sheriffs in the country. Blondie turns Tuco in, collects the bounty, and then saves him right before he is about to be hanged. After a number of these rescues, Tuco complains about being the one sticking his neck out and Blondie leaves him for dead in the desert. Tuco survives and captures Blondie and force-marches him across the desert until he is near death with dehydration.

A chance encounter with a civil war soldier who has buried the confederate gold leaves Tuco with the name of the cemetery and Blondie with the name of the grave where the gold is buried. Tuco needing Blondie’s help, nurses him back to life. They then find themselves in a Union prison camp where Angel Eyes is also trying to discover the location of the cemetery the gold is buried in. All three embark on the quest to find the gold, and in the final scene, there is a three way duel to decide who gets the gold. In the end, Blondie wins the duel with Angel Eyes and gets the gold and splits it with Tuco, but not before making him dig up the gold and sparing his life once again. Blondie’s character is considered the “good” one but he has many flaws and doesn’t always do the right thing. He also goes through many ups and downs throughout the movie but in the end he gets the reward.

This story of a “good” but flawed and nowhere near perfect person, going through many ups and downs, but getting the reward in the end, reminds me of the story of Jacob. He is the “good” one in that he will be the next covenant carrier of God’s chosen people. He has been a liar and deceiver and has been deceived himself. His life has been full of good, bad and ugly, some of which is his own doing, but he has been rewarded with a new name and later his descendants will possess the Promised Land and he will have children like the dust of the earth. In our passage this morning Jacob’s good, bad and ugly will continue. Jacob gets a new son, but loses a favored wife. He also has a new sorrow because of the actions of his firstborn and another death in the family. But in the end Jacob is given a new standing as he takes over the patriarchal role from his father. God’s blessing continues to be poured out and God’s plan continues to move forward no matter what happens, be it birth or death or heinous crime. Which brings us to our big idea this morning that the good, the bad and the ugly of life can’t stop God’s promises, blessing, and plan for his people. According to God’s will, His promises, blessing, and plan can’t be stopped in the world, in the church or in our lives because of what we do or because of what happens to us. ​​ 

Let’s pray: Dear Heavenly Father, we come before you this morning humbly asking for your Holy Spirit to speak to us as we open your Word. May we be attentive to your Spirit as we open our hearts and minds to what you want us to know and learn today. Thank you for this opportunity to be gathered together in your house with your people for this purpose. In Jesus’ name. Amen.

There are three points this morning. The first is A New Son and is found in Genesis 35:16-20. This is what God’s Word says, “Then they moved on from Bethel. While they were still some distance from Ephrath, Rachel began to give birth and had great difficulty. And as she was having great difficulty in childbirth, the midwife said to her, “Don’t despair, for you have another son.” As she breathed her last—for she was dying—she named her son Ben-Oni. But his father named him Benjamin. So Rachel died and was buried on the way to Ephrath (that is, Bethlehem). Over her tomb Jacob set up a pillar, and to this day that pillar marks Rachel’s tomb.”

After God meets Jacob at Bethel and reaffirms the promises to him, Jacob and his family leave Bethel, going in the direction of Ephrath. While they were still some distance away, Rachel goes into labor. We are told that she is having great difficulty in giving birth. Rachel must have been really pregnant when they left Bethel and we may wonder why they didn’t just stay there if she was ready to give birth. It doesn’t say God commanded them to leave Bethel like he did to leave Shechem. In fact, back in verse 1, God told Jacob to settle in Bethel. We are not told why they moved on from Bethel but it may have had something to do with returning home to reunite with his father, Isaac. This would have been in keeping with his vow in Genesis 28:21 that if God would protect Jacob so he would “return safely to my father’s household, then the Lord will be my God.”

In the middle of her difficult childbirth, her midwife tells her not to despair because she is having a son. This seems to be a weird thing to say to Rachel knowing that she is dying. But in that day and age it would have been a most comforting thought for a woman who knew she was going to die giving birth. We know that the birthing of a boy was very important as it meant that the lineage and family name would be carried on. So the midwife, knowing Rachel was going to die, comforted her with the fact that she was having a baby boy. Rachel knowing she was dying named her son, Ben-Oni which means, “son of my trouble or sorrow.” It seems that Rachel refused the comfort that her midwife tried to give her. Interestingly, this is the only child born to Jacob that the author of Genesis does not give the meaning of their name.

Then we see something happen that is rare in the Bible. Jacob changes his newborn son’s name to Benjamin, which means, “son of my right hand.” The right hand was the side of honor, power and favor and brought to mind skill and wisdom. Psalm 110:1 says, “The Lord says to my lord: Sit at my right hand until I make your enemies a footstool for your feet.” And Ecclesiastes 10:2 says, “The heart of the wise inclines to the right but the heart of the fool to the left.” Saul, the first king of Israel and Paul the Apostle both came from the tribe of Benjamin. Why did Jacob change his name? A lot of times children whose mothers died in childbirth were blamed and Jacob didn’t want his son to be saddled with guilt every time his name was used. He probably also wanted the memory of his beloved wife to be a pleasant one whenever he called his son’s name. Because he was the son of the favored wife, Jacob gave Benjamin a special place, at his right hand.

This episode would have reminded the first hearers of a couple of things. First, Rachel named her firstborn son, Joseph which means “may God add.” Rachel’s prayer to the Lord, when she had Joseph, was that he would give her another son. This birth was the fulfillment of that prayer. Second, it would have also reminded them of Rachel’s words to Jacob in Genesis 30:1, “give me children or I will die.” Ironically, having this child would cause Rachel’s death. Third, they would have been reminded of Jacob’s judgment of death on the one who stole Laban’s household gods. It may be significant that her death comes after Jacob orders his family to get rid of their false gods. But we shouldn’t believe that Rachel’s death was a judgment from God. Weirsbe says, “Life is full of good and bad, joys and sorrows and the same baby that brought joy also brought tears.” This reminds us of our big idea: the good, the bad and the ugly of life can’t stop God’s promises, blessing, and plan for his people.

Finally, we are told that Rachel dies and she’s buried on the way to Ephrath probably on or near the site that Benjamin was born. Jacob honored his beloved wife’s memory by putting a pillar over her burial tomb and the author tells us the pillar was still there when Genesis was written. This is the third time he has erected a pillar to commemorate some event or person. In Genesis 28:18 he commemorates God meeting him at Bethel the first time. In Genesis 35:14 he commemorates God meeting him at Bethel a second time and here he commemorates Rachel’s death. Mathews says, “The location of Benjamin’s birth and Rachel’s tomb are important to the narrative providing a reference point for future generations, indicating that the last son was born in the Promised Land. Even Rachel’s burial demonstrated God’s word was truthful. Although she lived outside Canaan her final resting place was permanently in the land of promise as the matriarch of Israel’s tribes, Ephraim & Manasseh (Joseph’s sons) and Benjamin.”

Our second point is A New Sorrow found in chapter 35 verses 21-22a. Follow along as I read those verses. This is what God’s Word says, “Israel moved on again and pitched his tent beyond Migdal Eder. While Israel was living in that region, Reuben went in and slept with his father’s concubine Bilhah, and Israel heard of it.”

Jacob or Israel and his family move again. And again, we may believe he is wanting to return to his father’s house but we see him “pitching his tent” beyond Migdal Eder. Jacob just doesn’t pass through on his way to his father, he “pitches his tent” there meaning he settles down there. We don’t know why he does this but knowing his history we can surmise nothing good will come from it. In Genesis 33:18-19, we see Jacob arriving and camping within the sight of Shechem. Jacob buys a plot of land from the father of Shechem and “pitches his tent” there. We know what happens next in chapter 34 to Dinah and to all the males living in Shechem. So we don’t know why he settled there but it sets the stage for Jacob’s next sorrow. We are told that Reuben, Jacob’s firstborn, sleeps with his father’s concubine, Bilhah. Notice that Bilhah who has always been mentioned in relation to Rachel is now identified in relation to Jacob making this a crime against his father.

We may wonder what is going on here but if we think about who Bilhah is it may shed some light on it. She was the maidservant given by Laban to Rachel upon marrying Jacob. She had two sons to Jacob, Dan and Naphtali. Now that Rachel was dead it is possible that Bilhah would take over the favored place that Rachel held with Jacob and in his household. Also, we remember that Reuben was Leah’s firstborn son so this may have been a way to disgrace Bilhah so his mother could take over the favored place. Also, Reuben as the firstborn would have received his father’s concubines, servants, etc. upon Jacob’s death, but he was not yet dead. This is the equivalent to the Prodigal Son wanting his inheritance before his father had actually died. This just wasn’t how it was done in that culture.

All the commentators pretty much agree that Reuben wanted to steal Jacob’s authority within the family. For a son to sleep with his father’s wife was a declaration that he was now the head of the family. Did Reuben think he could run the family better than his father? Is Jacob losing control of his family? In the last chapter his daughter, Dinah, is defiled and he hears about it but what does he do? He waits till her brothers get home instead of taking care of it himself as the father and head of the household. What does he do here when Reuben sleeps with Bilhah? It says he heard about it but our scripture doesn’t say he does anything about it. His authority seems to be eroding more and more with each episode. Wenham says, “Posing these questions before the Joseph story begins gives us a sense of tension between Jacob and his sons descended from Leah and between the sons of Bilhah and Rachel on the one hand and the sons of Leah on the other.” This short isolated episode gives us the indication that the good, the bad and the ugly in the next generation will again concern birthright, inheritance and favoritism.

What Reuben did would have been considered a heinous crime and the penalty would have been death and God’s curse. The name “Israel” is mentioned three times in verses 21-22 which emphasizes the tribal implications of Reuben’s crime against his father. This coming on the heels of God’s blessing of Jacob and reminding him of his new name, Israel, shows that this crime was committed against not only Jacob but God. By trying to take Jacob’s place within the family he is also trying to take Jacob’s place as the next covenant carrier that God had bestowed on him. We will have to wait another fourteen chapters to see how Jacob finally handles this situation but for now this episode is gone as quickly as it came which speaks to the author’s horror at what transpired. In Genesis so far we have seen that scripture doesn’t gloss over sin and wickedness but it doesn’t sensationalize it either.

Our third point this morning is A New Standing found in chapter 35 verses 22a-29. This is what God’s Word says, “Jacob had twelve sons: The sons of Leah: Reuben the firstborn of Jacob, Simeon, Levi, Judah, Issachar and Zebulun. The sons of Rachel: Joseph and Benjamin. The sons of Rachel’s servant Bilhah: Dan and Naphtali. The sons of Leah’s servant Zilpah: Gad and Asher. These were the sons of Jacob, who were born to him in Paddan Aram. Jacob came home to his father Isaac in Mamre, near Kiriath Arba (that is, Hebron), where Abraham and Isaac had stayed. Isaac lived a hundred and eighty years. Then he breathed his last and died and was gathered to his people, old and full of years. And his sons Esau and Jacob buried him.”

What we see first is this list of the twelve sons of Jacob. With the birth of Benjamin, the family of Jacob is complete and these sons will be the ancestors of the twelve tribes of the nation of Israel. The list starts with Leah and her children with Reuben specifically mentioned as the firstborn. Next, comes Rachel and her two sons. These are followed by the sons of Bilhah and the sons of Zilpah. This listing of the sons by their mothers focuses us on the rivalry between the brothers that we will see in the Joseph story. This list also emphasizes the faithfulness of God in keeping his promise that Jacob would have offspring like the dust of the earth. And the fact that they reside in Canaan fulfills the promise of land to Jacob.

The list of names is followed by the caveat that these sons of Jacob were born to him in Paddan Aram. But, we know that Benjamin was born in Canaan, in the Promised Land, so what is the author trying to tell us? There are times when the Bible is more interested in making a point than being factual. The point is that just like the first hearers, eleven of Jacob’s sons, who would be the ancestors of the twelve tribes, were also born outside the Land of Promise. They had to make a pilgrimage to the Promised Land just like the first hearers are going to have to do later on. The first hearers are better able to relate to the twelve sons of Jacob who would become their ancestors. The fact that Benjamin was born in the Promised Land would impact the nation of Israel as well later on. Being born in the land meant that he had clear title to it. And later on the place where he was born and where Rachel was buried will be part of the land that the tribe of Benjamin occupied when they came out of slavery and entered into Promised Land. This list of Jacob’s sons is a witness to God’s blessing that these sons were only the beginning of the chosen nation to come. This list is also evidence that God’s promises, blessing and plan will continue in spite of sin and death. Big Idea

Lastly, we see the reuniting of Isaac and Jacob and the obituary of Isaac as his toledot comes to a close. We notice the lack of emotion in their meeting unlike the emotion that we saw when Jacob and Esau reunited. It is significant that Isaac is now living in Mamre or Hebron. The last we saw he was living in Beersheba. It may be that Isaac moved to Mamre when Rebekah died so she could be buried in the Cave of Macpelah. We know from Genesis 49:31 that she was buried in the family tomb that Abraham had purchased from Ephron in Genesis 23:17. This move also makes sense in that Isaac would be buried in the same tomb when he passed away. The identification of Hebron associates Jacob with his ancestors, Abraham and Isaac.

Next, we see Isaac’s obituary. He lived one hundred and eighty years which was eighty years after he thought he was dying when Jacob stole Esau’s blessing. Chronologically, this means that he lived to see the day that Joseph was sold into slavery. It says Isaac breathed his last and was gathered to his people, old and full of years. “Gathered to his people” meant he was part of an ongoing family beyond the grave. He was also “old and full of years” meaning he lived to a ripe old age and was satisfied with the good long life he had. He was ready to be reunited with his family who had gone before. This parallels the obituary of Abraham which connects Isaac and subsequently Jacob to the chosen patriarchs. Isaac was admittedly the least talked about of the patriarchs but he lived longer than his father and his son. ​​ He was a most important bridge between Abraham and Jacob even though less is recorded about his life than about his father, sons and grandson, Joseph. Isaac was essential to the survival of the chosen family and the perpetuation of the promises of God. Genesis 21:12b says, “Listen to whatever Sarah tells you, because it is through Isaac that your offspring will be reckoned.”

Finally, we see that his sons Esau and Jacob buried him. The death of Isaac brought his sons together just as the death of Abraham brought together Ishmael and Isaac. The mention of Esau sets us up for his genealogy seen in the next chapter. Wenham says, “Isaac is buried in the only real estate acquired by Abraham in Canaan, at Mamre, a place where the promises had been fully revealed. So the death and burial of Isaac in ripe old age in Mamre is a pledge of Israel’s ultimate possession of the land.” Isaac’s death changed Jacob’s standing. He was now the head of the covenant family and heir to the family blessings and promises. He not only acquired Isaac’s great wealth but also inherited all that was involved in the Abrahamic covenant. His God would now be known as the God of Abraham, Isaac and Jacob.

As I conclude today, I want to talk about two things we can notice in chapter 35. The first is spiritual renewal. Last week, Pastor Stuart talked about Jacob needing to be spiritually renewed. Why? First, because human memory is faulty. Jacob needed to be reminded of the things he promised the Lord. Second, because human commitment is fickle. Think about why he had to order his family to get rid of their foreign gods? It’s because they had foreign gods. He knew all along that his family had these gods but chose not to do anything about it until confronted by God. Third, because human fortunes change. Jacob made these promises before he had a family and was responsible for anything other than himself. Fourth, because human life is fleeting. Deborah, Rachel and Isaac all die in this chapter. Our lives become so full of work, family, play, etc. that our spiritual life gets left behind and when death happens our sense of being gets turned upside down. We need to be spiritually renewed to meet life’s tragedies in proper, godly way.

So, how is spiritual renewal experienced? First, Jacob needed to get back to basics. The Lord called him back to Bethel where he reminded him of his new name and the earlier promises to him. And Jacob responded by setting up a pillar and pouring a drink offering on it. Second, Jacob needed to get rid of barriers. He needed to rid himself of the foreign gods he had accumulated. He needed to get rid of those things that were producing conflict in his spiritual walk with the Lord. Without doing this there would be no lasting spiritual renewal. Which leads us to our first next step. What are the things in our lives that are producing conflict in our spiritual walk with the Lord? Think about that for a second. Maybe this first next step is for you: to search my life and get rid of the foreign gods that are producing conflict in my spiritual walk with the Lord.

The next step in our spiritual renewal after getting rid of the foreign gods in our lives is daily devotion to our God. This means daily being in God’s Word and hiding God’s Word in our hearts. This means regular participation in public worship and consistent fellowship with God’s people where sharing and caring for one another happens frequently. One of the things we have at Idaville Church to help with our spiritual renewal is the Spiritual Life Journal. The 2023 SLJ with our theme for the year, “More Like Jesus”, just came out and is on the slat wall in the foyer. Inside, are questions that you can ask yourself about your relationship with God. The memory verses that we are learning as a congregation are in there. The Daily Bible Reading Plan is in there. The Spiritual Life Journal can be a guide to help you be spiritually renewed in 2023. That brings us to our second next step which is to use the Spiritual Life Journal as a guide for my spiritual renewal this year.

Now the second thing we can notice in chapter 35 is that despite his spiritual renewal Jacob’s troubles were not over. Spiritual renewal doesn’t exempt the people of God from the ups and downs of life. There are still consequences of our own actions and the actions of those around us. But spiritual renewal does equip God’s people to be strong enough to handle anything that comes their way in a world where sin, death and heinous crime abounds. Wiersbe says, “It means walking with God by faith, knowing that he is with us and trusting him to help us for our good and his glory no matter what difficulties he permits to come our way.

As the ushers prepare to take up the tithes and offerings and the praise team comes forward to lead us, let’s pray: Heavenly Father, as we leave this place this morning, speak to our hearts and minds about our own personal spiritual renewal. Help us to search ourselves and get rid of the foreign gods in our lives that keep us away from a productive personal relationship with you. Guide us through times of ups and downs and never let us forget that they can’t stop your promises, blessing and plan from being fulfilled. In Jesus’s name. Amen.

The Elephant in the Room

The following comes from an announcement for a series of sermons on hamlinechurch.org. In every home, in every life, there exist certain problems, certain realities that we don’t want to acknowledge. We think that if we ignore them for long enough they will go away on their own or no one will notice. ​​ We all struggle with how to deal with the Elephant in the Room. Often times we feel that we have to keep these elephants secret and tell everyone that we’re fine. ​​ If we have to act like something we are not – it’s problematic. Chances are the very thing you don’t want to talk about is probably the very thing that is nudging you out of a relationship with important people in your life, or with God. There are certain elephants that exist in our lives that need to be brought into the light of God’s love and God’s community of believers: the church.

One of these elephants is loneliness. We live in a culture that celebrates individualism and self-reliance, and yet we humans are an exquisitely social species, thriving in good company and suffering in isolation. We have more technology than ever to help us stay connected, yet somehow the devices fail us: and the elephant in the room is that we feel increasingly alone. God meant for us to be in community. We need each other. It is important that we talk about the elephant in the room and offer people ways to overcome loneliness and enter into genuine, authentic and life giving relationships. Another elephant is addiction. Addiction comes in many forms – overeating, social media, pornography, alcohol, television, tobacco, drugs and more. However, addiction is often birthed from one source: pain. Despite our best efforts to hide the elephant, eventually the side effects of addiction spill over into other aspects of our lives and can end up hurting the people we love most. Addictions can hold us back from the fullness of life that God intends for each one of us. We can open the door to recovery (both for those addicted and their loved ones) by sharing our experiences, strengths, and hopes with one another. We can become willing to accept God’s grace in solving our lives’ problems and healing our hearts.

This morning we are going to be talking about the “elephant in the room” for Jacob. This elephant is a person: his brother, Esau. Twenty years before, Jacob stole Esau’s blessing from their father and when Esau found out he vowed to kill Jacob. Jacob’s mother, Rachel, convinced Isaac to send him away to his uncle Laban’s family in order to put some distance between the two brothers and for Jacob to find a wife. We can only wonder how much time Jacob spent thinking about the “elephant in the room” while he away. He certainly had other things to worry about as he and Laban schemed back and forth most of the time. But now that he was at peace with Laban and on his way back to Canaan, the “elephant in the room” rears its ugly head. And we will see that it causes Jacob to prepare, to panic, to pray, to plot and to placate. The elephant in the room causes Jacob to be in great fear and distress which causes him not to completely trust God to protect him.

Even though God has provided for and protected him the past twenty years and just recently rescued him from harm by Laban’s hand, he is still fearful and full of doubt. But we also see Jacob making great strides in his spiritual maturity as he prepares to reconcile with Esau and prays to God for deliverance based on the promises God has made to him. For every step backwards he takes, he takes two steps forward. His prayer is a model for us when our enemies are closing in and we are doubtful, fearful and desperate to be delivered from their hand. That brings us to our big idea this morning which is When we are experiencing fear and doubt we can turn to God in prayer. And we can pray with confidence for deliverance from our enemies because of God’s promises to us.

Let’s pray: Dear Heavenly Father, we invite your Holy Spirit to join us this morning as we open your Word. We pray for your guidance and for your pricking of our hearts where needed, as we learn your truths from your Word. Thank you for the freedom and the opportunity to open your Word in this place as a body of believers. In Jesus’ name, Amen.

There are three points this morning. The first is Preparation and Panic found in Genesis 32:1-8. This is what God’s word says, “Jacob also went on his way, and the angels of God met him. When Jacob saw them, he said, “This is the camp of God!” So he named that place Mahanaim. Jacob sent messengers ahead of him to his brother Esau in the land of Seir, the country of Edom. He instructed them: “This is what you are to say to my lord Esau: ‘Your servant Jacob says, I have been staying with Laban and have remained there till now. I have cattle and donkeys, sheep and goats, male and female servants. Now I am sending this message to my lord, that I may find favor in your eyes.’” When the messengers returned to Jacob, they said, “We went to your brother Esau, and now he is coming to meet you, and four hundred men are with him.” In great fear and distress Jacob divided the people who were with him into two groups, and the flocks and herds and camels as well. He thought, “If Esau comes and attacks one group, the group that is left may escape.”

The first half of verse one takes us back to the last verse of chapter 31. After kissing his grandchildren and daughters goodbye, Laban leaves and returns home. Jacob now also goes on his way continuing his journey to Canaan. As he goes on his way, Jacob has an encounter with angels of God. This reminds us of when Jacob first left Canaan to escape his brother’s wrath. If you remember Jacob dreamt of a stairway to Heaven with angels ascending and descending it. God spoke to him and promised to provide for and protect him and bring him back to the Promised Land. Jacob promised that if God kept his promises to him then he would be Jacob’s God. Jacob named the place Bethel and was encouraged as he left his homeland for Haran. This second angelic encounter is a parallel event to Bethel in that it also will encourage Jacob as he now returns home. The two angelic encounters, one as he left Canaan and the other as he returned, suggest that the angels of God accompanied Jacob during his time outside the Promised Land. Although he was outside the land of promise, he was not outside the hand of promise.

When he sees the angels he calls the area “the camp of God” and names it Mahanaim, which, means “two camps.” Jacob gets positive encouragement in two ways. One, the “angels of God” were soldiers there to protect Jacob’s camp as he reentered the Promised Land. Two, it encourages Jacob to prepare to reconcile with his brother Esau. Jacob could no longer ignore his conscience and his guilt about what he did to Esau. Where Jacob is going in Canaan is not geographically close to where Esau is living, but spiritually speaking in order to get to where God wanted him to be, he first had to be reconciled to his brother. So with reconciliation in mind, Jacob sends messengers to Esau who was living in the land of Seir, in the country of Edom. Describing Esau this way would remind the first hearers of the three tensions between the two: their birth, the birthright and the blessing. In wanting to reconcile Jacob’s spiritual maturity is taking “two steps” forward.

He also gives the servants very specific instructions about what to say to Esau. They are to call him “my lord” and to refer to Jacob as “his servant.” Jacob may have been pouring on the flattery but this was also the usual language of courtesy. They are to let Esau know that Jacob has been away from the land of Canaan with Laban this whole time. He hasn’t been dodging him but has literally been “out of town” for the past twenty years and this is the first time he has returned to his homeland. The messengers were also to share with Esau the assets Jacob had acquired in Haran. Jacob wants Esau to know he is not back to take anything away from him because he has plenty. He may also have wanted Esau to believe that Jacob was willing to share his “blessings” with him. In Hebrew, the possessions are singular which suggests that he wanted to arouse Esau’s interest without letting him know exactly how much God had blessed him. Lastly, we see Jacob’s motivation for sending this message to him. It was so he may find favor “in Esau’s eyes.” He is appealing to Esau’s generosity and goodwill so that the rift between them can be repaired. Jacob wants him to know that his intentions are peaceable.

Jacob’s plan seems to backfire as the messengers return telling him that they went to Esau and he is now on his way to Jacob with four hundred men. Jacob begins to panic for a couple of reasons. One, the messengers don’t say if Esau spoke to them or not, just that he is on the way. Second, Jacob would have considered the four hundred men an army of sorts coming to wage war with him. In Genesis 14, Abraham took 318 men to attack the five kings in order to rescue Lot. In 1 Samuel, four hundred men was the standard number in a militia and was the number of fighting men that accompanied David as he was running from King Saul. And Jacob would have been reminded of Laban recently chasing him down with his men in the last chapter.

This news puts Jacob “in great fear and distress” as he believes that Esau is coming to make good on the threat to kill him. I am reminded of the Geico commercial: When you are in a scary movie you make bad decisions. It’s what you do. When you are fearful and in distress you don’t think straight and you make bad decisions. It’s what you do. What Jacob does is panics and divides his “camp” into two groups along with the flocks, herds and camels. Jacob thinks that when Esau comes and attacks one of the groups the other group can escape and be saved. He is not thinking straight because of fear, doubt and anxiety. This is seen in a number of ways. One, God sent an angel army to Jacob to encourage him and to protect him. Two, if Esau was intent on killing his family, why did he let Jacob’s messengers go. Three, wouldn’t it be better to have all the available fighting men together to fight as one group? His spiritual maturity takes “one step backwards” as he takes matters into his own hands, again.

Then almost as quickly as his panic sets in, we see him praying. His spiritual maturity, like ours sometimes, is on a roller coaster. Which brings us our second point which is Pray, found in verses 9-12. This is what God’s word says, Then Jacob prayed, “O God of my father Abraham, God of my father Isaac, Lord, you who said to me, ‘Go back to your country and your relatives, and I will make you prosper,’ I am unworthy of all the kindness and faithfulness you have shown your servant. I had only my staff when I crossed this Jordan, but now I have become two camps. Save me, I pray, from the hand of my brother Esau, for I am afraid he will come and attack me, and also the mothers with their children. But you have said, ‘I will surely make you prosper and will make your descendants like the sand of the sea, which cannot be counted.’”

We see our big idea played out here as Jacob, who is experiencing fear and doubt, turns to God in prayer. This is his first recorded prayer. He prays with humility reminding God of his covenant, command and promise to him and his family and prays for deliverance from his enemies because of God’s promises to him. His prayer is a model for us as he prays what I call the ACTS prayer. ACTS stand for Adoration, Confession, Thanksgiving and Supplication and we can see each of those in his prayer. First, we see adoration as he prays to the God of his fathers, Abraham and Isaac. Baldwin says, “By invoking God’s name he was consciously calling to mind what God himself had done in making himself known to his family.” The last time he invoked the name of God it was with a lie as he was in the middle of deceiving his father and stealing the blessing. Invoking God’s name, put his need squarely in the saving purpose of God outlined in the covenant. He also reminded God of his obedience, as he was commanded by God to return to Canaan, and that he promised to prosper him.

Second, we see confession as he admits he is unworthy of all the kindness and faithfulness God has shown him. This is his first admission of guilt for his sin, his failures and deceptions. He realizes that even though he is flawed, God has shown him kindness and has been faithful to the covenant promises made to him. Third, we see thanksgiving. When Jacob left Canaan, he only had his staff, but now has become “two camps.” God has prospered him with cattle, donkeys, sheep and goats, and male and female servants. He left with nothing and came back with an abundance all supplied by God and he thanks God for it. Finally, we see supplication. Jacob petitions God for salvation from Esau’s hand. He is afraid Esau is going to attack him, his wives and his sons and daughter. We again see spiritual maturity as he is worried and concerned about more than just himself. Lastly, again Jacob reminds God of his promises to him: that he would prosper him and that Jacob’s descendants would be like the sand of the seashore which can’t be counted. Jacob realizes that if he and his family are killed by Esau then his descendants would not become as numerous as the sand on the seashore. Griffith Thomas says, “Jacob’s spiritual life comes out now after all those years at Haran; and, though there is much to seek, we can see the clear marks of the work of God directing, deepening and purifying his soul.”

Jacob prayed believing that because God was the one who made the promises to him that he was the only one who could fulfill them. But we also see desperation in his prayer. At this moment Jacob’s faith was weak. He has not yet acknowledged that the God of his fathers was his God. He is like the father in Mark 9 whose son was possessed by an impure spirit. There Jesus said, “Everything is possible for one who believes.” And the father replies, “I do believe, help me overcome my unbelief.” Jacob had knowledge of God’s ways and character but because he didn’t have that personal relationship with God yet, like his fathers had, he prayed with desperation instead of total confidence. We see this in a couple of ways: One, God commanded Jacob to return, why would he not protect him in his obedience? Two, God cared for him for the past twenty years, why would he stop now? Three, Jacob was part of God’s eternal purposes for the world, would God’s purposes now fail because of the Esau’s anger? While a prayer of desperation is still a prayer, a prayer of total confidence in God’s abilities and will is better. When we are experiencing fear, worry, doubt and unbelief it is as important for us, as it was for Jacob, that we turn to God in prayer and that we pray with confidence because of God’s promises to us. And we can use the same ACTS model that Jacob used which brings us to our first next step which is to Pray with confidence using the model of adoration, confession, thanksgiving and supplication.

Our third point this morning is Plot and Placate and is found in verses 13-21. This is what God’s word says, “He spent the night there, and from what he had with him he selected a gift for his brother Esau: two hundred female goats and twenty male goats, two hundred ewes and twenty rams, thirty female camels with their young, forty cows and ten bulls, and twenty female donkeys and ten male donkeys. He put them in the care of his servants, each herd by itself, and said to his servants, “Go ahead of me, and keep some space between the herds.” He instructed the one in the lead: “When my brother Esau meets you and asks, ‘Who do you belong to, and where are you going, and who owns all these animals in front of you?’ then you are to say, ‘They belong to your servant Jacob. They are a gift sent to my lord Esau, and he is coming behind us.’” He also instructed the second, the third and all the others who followed the herds: “You are to say the same thing to Esau when you meet him. And be sure to say, ‘Your servant Jacob is coming behind us.’” For he thought, “I will pacify him with these gifts I am sending on ahead; later, when I see him, perhaps he will receive me.” So Jacob’s gifts went on ahead of him, but he himself spent the night in the camp.”

After Jacob prayed he spent the night in the camp. He must have been plotting overnight because when he wakes up he has come up with a plan. He has just prayed to God for deliverance and we can assume that God’s angel army is still in his camp but he doesn’t fully trust God to protect him. Jacob didn’t need to be worried, anxious and upset because God had promised to take care of him. But Jacob takes matters into his own hands coming up with a plan to placate Esau into forgiveness and reconciliation. His plan was to gift or bribe Esau with 550 animals. This gift was larger than towns would have had to pay in tribute to foreign rulers. It would have really set up Esau well to start and maintain his own flock and herd. The gift was made more valuable due to the females and young included which would provide ongoing growth. This may have been an attempt by Jacob to return the blessing to Esau or at least restore the benefits of the blessing without disowning his rightful place in the plans and purposes of God. Jacob may have thought that forgiveness would only come by giving back what was taken. But he seems to be forgetting that his blessing came as a result of God’s sovereignty. Jacob separates the animals into five different herds and put each herd in the care of his servants. He then had the servants go ahead of him leaving space between each herd, effectively staggering them. Jacob also instructed the lead servant to tell Esau when he met him that these animals belong to “your servant, Jacob” and they are a gift from Jacob to “my lord, Esau.” The servant was also to make sure that Esau knew that Jacob was on his way behind them coming to meet his brother. Each servant leading each herd was to say the same thing highlighting the fact that Jacob was coming behind them.

Then we are told the reason why Jacob was giving all these animals to Esau. It was to pacify him in order that Esau would receive him. The Hebrew word for “pacify” literally means “cover his face.” The connotation is to make “atonement” that brings about reconciliation. Mathews says, “The words “gift” (offering), “atonement” and “accepted” implies that Jacob makes peace with God by reconciling with Esau.” Jacob wants to cover Esau’s face so he can’t see Jacob’s shame for what he has done to him and to wipe the anger from Esau’s face. He also is hoping that Esau would receive him which literally means that Esau will “lift up his face” in forgiveness and show him favor. But Jacob seemingly is trying to blind Esau with gifts so he forgets what he has done to him and would not be mad at him anymore. Jacob has the right heart as he wants to be reconciled to his brother, but instead of trusting God to work it out he takes matters into his own hands trying to bribe his brother into forgiveness and reconciliation. Lastly, we are told that the gifts went ahead but Jacob spent the night alone in the camp.

There is an important lesson to be learned in this point. When our faith is overwhelmed by fear we plot, scheme and trust in our own strength. When our faith is stronger than our fears we will live out Psalm 112:6-7 which says, “Surely the righteous will never be shaken; they will be remembered forever. They will have no fear of bad news; their hearts are steadfast, trusting in the Lord.” When we walk in faith we do not need to fear the enemy and we know that the grace of God, not bribery, is the only thing that can take away our guilt. Ephesians 2:8 says, “For it is by grace you have been saved, through faith – and this is not from yourselves, it is the gift of God.” We should pray that God will keep us from our own plotting and scheming and help us to be confident in his plans and purposes for us. And that he will protect us from whatever danger, physical or spiritual, befalls us. That brings us to the second next step on the back of your communication card which is to Trust in the Lord and be confident in his plans and purposes for me.

In conclusion I want to speak to spiritual maturity, Jacob’s and ours. We didn’t see a whole lot of spiritual maturity in Jacob in Haran. But bit by bit, as God has brought him back to Canaan, we have seen glimpses of the man that will become Israel and the father of the Jewish nation. Our spiritual growth and maturity is a lot of times a process, a series of ups and downs, taking two steps forward and one step back. And the steps backward can be brought on by fear, worry and anxiety. When those times come we tend to shy away from God’s Word and prayer. But we can overcome them by making it a habit of daily being in God’s Word, daily prayer and memorizing scripture. We mature spiritually when we know that Satan wants to keep us away from God’s Word but then we trust in God’s strength to defend us from fear, worry and anxiety and still continue to grow.

Which brings us to the 2023 Spiritual Life Journal. I wanted to introduce the theme this morning and give us all a challenge for the New Year. Our theme is “More Like Jesus.” We want to be more like Jesus in prayer, in service, in relationships, in fellowship, etc. You are going to hear more about these in the next month but I wanted to challenge us with this today: We want to be more like Jesus in the Word. Jesus knew his scripture and at age twelve was able to discuss it in the synagogue with the adult teachers of the law. In the SLJ, we have the section called Daily Bible Reading, which gives a reading for every day of the year starting on January 1. I want to challenge every one of us to read thru the Bible together in the New Year following this chart. And as we read we can ask ourselves the question: Where do I see Jesus in what I am reading? We would all be on the same page, and as we do this together, I hope it will spark conversations about what we are reading with others and how it is impacting our lives. Doing this as a body of believers, will help us to be more like Jesus, knowing God’s Word and hiding it in our hearts, which will continue us on the road to spiritual maturity. This brings us to our last next step which is to Accept the challenge to read through the Bible in a year together with my church family.

As the praise team comes to lead us in a final song, let’s pray: Heavenly Father, we give you all honor, glory and praise for who you are and what you’ve done for us. Thank you for this time of studying your Word and thank you for your Spirit that helps us to understand and discern the truths in it. Help us to pray with confidence knowing that your promises are true. Help us to trust in you and to be confident in your plans and purposes for us. And as we anticipate and live out our faith in the New Year, help us to accept the challenge to read through your word together, growing together to be more like your son, Jesus. It’s in his name I pray, Amen.

Showdown

The definition of a showdown is a final test or confrontation intended to settle a dispute. As I was formulating the title for this morning I thought about famous showdowns in history and on screen and the showdowns that we encounter in our everyday lives. Some historical showdowns you may be familiar with are the duel between Alexander Hamilton and Aaron Burr. The Battle of Berlin, one of the final battles of WWII, between Germany and the Soviet Union. William Wallace leading Scotland in the First War of Scottish Independence against England. And the Showdown at the OK Corral between the Earp Brothers and the Clanton-McLaury Clan. Some famous movie showdowns are Neo vs. Mr. Smith in The Matrix. Luke Skywalker vs. Darth Vader in The Empire Strikes Back. Rocky Balboa vs. Ivan Drago in Rocky IV. And my all-time favorite showdown is at the end of the movie, The Good, the Bad and the Ugly with Clint Eastwood.

There are also showdowns that occur in our own lives. It may be with our parents or siblings, with our bosses or co-workers, with people we just don’t get along with or even sometimes our friends within the church. We also have showdowns with Satan and the powers of darkness which we call spiritual warfare. Spiritual warfare is not exclusive to this day and age. It has been going on since Adam and Eve sinned in the garden. God vs. Satan is the greatest showdown of all time and the great thing is we know who the winner is. We see in Revelation that God and the Lamb, Jesus Christ, are victorious over Satan and the powers of darkness. But showdowns still happen as Satan tries to take as many with him as possible. Historically, every disciple except for John was martyred for their faith. Other church leaders and missionaries down through the ages were also martyred, losing their lives for their faith. But here is what we can know for sure: God had a plan and purpose for every one of their lives. And just like God protected Abraham, Isaac and Jacob from harm he protected every one of the disciples, every one of the church martyrs and every missionary from harm as they were fulfilling their role in the plan and purpose that he gave them. God was faithful to them in life and faithful to them in death. The same is true for us today, God has a plan and purpose for our lives, and as we, God’s people, fulfill his plan and purpose, he will protect us from harm, until our purpose on this earth is completed and we join him in eternal glory in heaven. That brings us to our big idea this morning which is God protects his people from harm as they fulfill their part in his plan and purpose.

As we let that big idea sink in let’s dedicate our study of God’s Word to him. Dear Heavenly Father, as we open your Word, we call on your Holy Spirit to guide us and teach us this morning. Give us ears to hear and eyes to see what you want us to learn. In Jesus’ name, Amen.

There are four points to the message today. The first is “Pursuit” found in Genesis 31:22-25. Follow along as I read. This is what God’s Word says, “On the third day Laban was told that Jacob had fled. Taking his relatives with him, he pursued Jacob for seven days and caught up with him in the hill country of Gilead. Then God came to Laban the Aramean in a dream at night and said to him, “Be careful not to say anything to Jacob, either good or bad.” Jacob had pitched his tent in the hill country of Gilead when Laban overtook him, and Laban and his relatives camped there too.”

Last time we were in Genesis, we saw that Laban had gone away to shear his sheep. This task was important for a shepherd and would have taken a lot of time and manpower. Ancient texts state that depending on the size of the flock it would take between a hundred and fifty and three hundred men three days to complete. This explains a few things like why it took three days to hear that Jacob had left with his family, why Jacob took this opportunity to leave and why Laban had relatives around that he could take with him to pursue Jacob. This last part suggests that Laban was planning to harm Jacob or at the least intimidate him to return.

In verse 21 we are told that Jacob headed for the hill country of Gilead and that is where Laban caught up with him. The phrase “a distance of seven days” was a general phrase meaning a considerable distance. According to commentators there is no way that Jacob could have made it from Haran to Gilead in a ten day period considering the wives, children, servants and flocks that he had with him. It may have also taken some time for Laban to go back home after being told of Jacob’s leaving to get everyone and everything organized to pursue him. This may have also been when Laban realized that his household gods were missing. Nonetheless, Laban and his men finally overtake Jacob in the hill country of Gilead, each on opposite hills, ready for the showdown that they both know will take place.

Next, God comes to Laban in a dream at night warning him not to “say anything to Jacob, either good or bad.” We can notice a few things in this verse. First, Laban is referred to as an Aramean. He is now not a relative of Jacob but an enemy. And this would have reminded the first hearers that Aram was an enemy of Israel and Judah. Second, coming to Laban in a dream at night reminds us of God coming to Abimelech in Genesis 20:3 warning him not to touch Sarah or he would die. Lastly, the phrase “good or bad” is the same phrase Laban and his father said to Abraham’s servant when he came to find a wife for Isaac. Opposites in scripture frequently express totality. Laban was not to do anything to stop Jacob from returning to Canaan. The similarities between events in Abraham’s and Jacob’s lives prove that Jacob was the successor to Abraham and Isaac as the covenant carrier.

We are then told a second time that Jacob pitched his tent in the hill country of Gilead and that Laban and his relatives overtook him and camped there too. Again, we can notice a few important things in this verse. First, Jacob is portrayed as alone while Laban has relatives with him. Jacob is outnumbered especially when it comes to fighting men and his plight is dire. The words that are used are reminiscent of battle; “pursued,” “pitched” his tent, “overtook” and “camped” give a connotation of war. Now, the players in the drama are set for the showdown to start.

Which brings us to our second point this morning: “Pointing the Finger” found in verses 26-30. This is what God’s Word says, “Then Laban said to Jacob, “What have you done? You’ve deceived me, and you’ve carried off my daughters like captives in war. Why did you run off secretly and deceive me? Why didn’t you tell me, so I could send you away with joy and singing to the music of tambourines and harps? You didn’t even let me kiss my grandchildren and my daughters goodbye. You have done a foolish thing. I have the power to harm you; but last night the God of your father said to me, ‘Be careful not to say anything to Jacob, either good or bad.’ Now you have gone off because you longed to return to your father’s household. But why did you steal my gods?”

The showdown begins with Laban pointing the finger and accusing Jacob of a couple of crimes. This scene takes on a courtroom like drama where Laban is the plaintiff, Jacob is the defendant and their relatives are the jury. Laban is looking to convict Jacob in the court of popular opinion. He begins with charging Jacob with deceit and kidnapping. He accuses Jacob of leaving his household without telling him and “carrying” off his daughters like “captives” in war. Again, we can notice some things in this verse. “What have you done?” reminds us of the words that Jacob spoke to Laban after his wedding night with Leah. This is a lot like the pot calling the kettle black as Laban seems indignant that Jacob would deceive him. We also see that Laban is continuing with the militaristic and combative rhetoric. He accuses Jacob of carrying his daughters off like captives in war, like a cattle rustler stealing from his ranch. And notice they are Laban’s daughters and not Jacob’s wives giving us the sense that Jacob’s wives were not his to take and return home to Canaan with.

In verse 27-28, we should almost laugh out loud as Laban says that if he knew that Jacob was leaving he would have sent them away with a celebration; a feast with singing, tambourines and harps. He complains that Jacob didn’t even give him a chance to kiss his grandchildren and daughters goodbye. I say laugh out loud because, can you see the Laban that we know in our scripture throwing a party for Jacob and their family to depart for Canaan? I can’t, which I believe is the point of the author. Laban has done and will do everything in his power to keep Jacob in his household and not allow him to return to his father.

But how do we reconcile that with God telling Jacob it was time to return to Canaan with his family. There is still this sense that Jacob went about leaving the wrong way. He should have went to Laban and told him that God said it was time to return to his father’s house and trusted God to keep Laban from stopping him. Now he was in a serious predicament in a showdown with hostile parties threatening God’s purposes and covenant plan. He still had not learned to completely trust God to protect him from harm as he was fulfilling the plan and purpose God had for him and his life. I like what Wiersbe says, “Life isn’t easy but if we submit to God’s disciplines and let him guide us in our decisions we can endure the difficulties triumphantly and develop the kind of character that glorifies God. The God of Jacob never fails. That brings us to our first next step on the back of your communication card which is to submit to God allowing him to guide my thinking and decisions so I can endure difficulties and develop a God-like character.

We see at the end of verse 28 what Laban really thought of Jacob: he was a foolish person who does foolish things. This would have been the strongest of rebukes by Laban. Then Laban tells Jacob he has the power to harm him but God, the God of Jacob’s father, told him the previous night to “be careful not to say anything to Jacob, either good or bad.” Laban is threatening not only Jacob but his whole family. The reference to “the God of your father” continues to show the spiritual differences between Jacob and Laban. Laban has just lit into Jacob about leaving him but he doesn’t seem to be worried about not saying anything to Jacob as God commanded. The commentators seem to agree that the moratorium God placed on Laban wasn’t about “speaking” but about not doing harm to Jacob. Laban has chased Jacob down and we can imagine what he would have done to him if God had not intervened. Legally, he could have taken his daughters away from Jacob, had him put in prison and possibly even killed him for his crime. The only power that can save Jacob from Laban’s wrath is God. God protected Jacob from harm as he was fulfilling his part in God’s covenant plan and purpose. (Big Idea)

Laban seems to conclude that Jacob foolishness was just homesickness to return to his father’s house. But then he lodges a second accusation pointing his finger at Jacob for stealing his gods. We can only surmise which accusation is more serious to Laban. Laban spends five verses accusing Jacob of deceit in taking his daughters and grandchildren away from him but only one verse on the accusation of theft. This may have been his play all along realizing he couldn’t keep Jacob from leaving for Canaan based on God’s intervention but if Jacob was convicted of theft he would have of a more legal standing with his relatives forcing Jacob to stay.

The household gods may have been the real reason Laban pursued Jacob. The fact that Laban wanted these gods back shows his faith was in idols and not in the God of Jacob. So what were these household gods? These gods would have been small statues that would have been placed around the house. Laban would have believed they brought him good fortune with his flocks, crops, etc. It may have been the way he divined that he had been blessed by God because of Jacob. Their possession may have also had something to do with who received the family inheritance. So we can see how much he may have depended on them as he went after Jacob to get them back. Now that the accusations have been leveled Jacob gets his chance to answer the charges.

The third point this morning is “Protest” found in verses 31-33. This is what God’s Word says, “Jacob answered Laban, “I was afraid, because I thought you would take your daughters away from me by force. But if you find anyone who has your gods, that person shall not live. In the presence of our relatives, see for yourself whether there is anything of yours here with me; and if so, take it.” Now Jacob did not know that Rachel had stolen the gods. So Laban went into Jacob’s tent and into Leah’s tent and into the tent of the two female servants, but he found nothing. After he came out of Leah’s tent, he entered Rachel’s tent.

Jacob answers the first charge with the truth instead of lies and deception. He was afraid that Laban would take Rachel and Leah away from him by force which continues the combative/war theme in this section. The entire time Jacob has lived in Laban’s household they have been struggling against each other, using each other trying to get as much as they can from the other. There has been strife between Jacob and Laban, Jacob and Leah, and Rachel and Leah and even Rachel and Jacob. Then Jacob answers Laban’s second accusation protesting that he has not stolen his gods. In fact he is adamant that there is nothing of Laban’s in his camp. He gives Laban permission to search his entire camp and if his gods are found then the person who stole them will be put to death and if anything of Laban’s is found he can take it back. Now the first hearers find out what has happened to Laban’s gods and we can almost hear the audible gasp. Rachel is the one who has stolen the gods and Jacob doesn’t know it. Talk about high drama as again this has the capability of ruining God’s plans and purposes for his people.

This brings up some questions. Why did Rachel steal her father’s gods? Why didn’t she confide in Jacob about the theft? What happens when Laban discovers that Rachel has taken his gods? There are a number of reasons why Rachel may have stolen her father’s gods. First, as he she was preparing to leave for Canaan maybe she wanted the familiar gods to worship. We already know that Laban has not embraced Jacob’s God and maybe Rachel hasn’t either. It seems that Jacob has not had much of an influence on Rachel. This reminds us that during Jacob’s time in Haran God has been mainly silent. Second, maybe she was getting back at her father. In 31:14-16, Rachel and Leah talk about how their father has sold them and used up the payment he received for them not giving them anything. They feel that they have no share in their father’s inheritance and he treats them like foreigners.

This brings us back to the question of what were these gods? The Hebrew word is “teraphim.” The Nuzi tablets indicate that whoever possessed the “teraphim” was the proper heir to a father’s inheritance. It seems that when Jacob first arrived Laban he had not fathered any sons of his own so he would have adopted Jacob as a “son.” This would also explain why Jacob felt he needed to stay for twenty years with Laban. Once any biological sons came along Jacob status would have been reduced and he would no longer have been Laban’s chief heir. He would still have had legal standing to inherit something from Laban as an adopted son rather than hired hand. Rachel believing that Laban would probably never graciously hand over anything to Jacob takes matters into her own hands. Rachel has forgotten that Jacob already has his birthright back in Canaan and doesn’t need Laban’s.

Next we can surmise that Rachel didn’t tell Jacob she had stolen the gods because he wouldn’t have approved. Again, there is strife between the two, the first being when she blamed him for her not being able to bear children. Now she is keeping secrets from him. We are left with the question of what happens to Rachel when Laban finds his gods in her possession. Laban first searches Jacob’s tent because he is probably sure that Jacob is the culprit. Then he goes to Leah’s tent which shows us that he didn’t trust his daughters to not be in league with Jacob. This makes all his showy words earlier about a celebration and goodbye kisses seem shallow. He then goes into the maidservant’s tents and searches for the gods but he finds nothing. Lastly, he comes to Rachel’s tent and the tension and drama is thick because the author has already told us Rachel took them. Is it only a matter of time before Laban finds them and then what will happen?

Which brings us to our fourth point this morning which is “Powerlessness” found in verses 34-35. This is what God’s Word says, “Now Rachel had taken the household gods and put them inside her camel’s saddle and was sitting on them. Laban searched through everything in the tent but found nothing. Rachel said to her father, “Don’t be angry, my lord, that I cannot stand up in your presence; I’m having my period.” So he searched but could not find the household gods.”

Now the narrator tells us where Rachel has hidden Laban’s gods. She has put them inside her camel’s saddle and is sitting on them. This would have been the first red flag for the first hearers because for the Israelites a camel was unclean. Then we are told that Laban “searched” through Rachel’s tent and found nothing. The word for “searched” is the same word as fumbling around in the dark like a blind person which reminds us of Isaac almost blind and not being able to tell Jacob from Esau. Laban is seemingly as blind as Isaac was and is deceived as well, by his own daughter. This would have been a final humiliation in that his own daughter was treating him in this disrespectful way.

Now comes the ultimate disrespect not only of her father but of her father’s gods. Rachel probably in a sweet voice tells her father that she can’t stand in his presence because she is having her period. The KJV says, “the custom of woman is upon me.” This was probably a subtle retaliation for Laban’s deception of Jacob for saying that the “custom” of the day was to marry the older daughter first. It would also have been a second red flag for the first hearers because anything that a woman having her period sat on would be considered unclean. So Laban’s gods would have been seen as unclean, worthless and powerless to keep themselves from being contaminated. Laban’s gods could be stolen, hidden and sat on and were inferior to Jacob’s God, the One True God. We are told two times that Laban searched and found nothing. Laban was also powerless. Powerless to do anything to Jacob and powerless to thwart the plans and purposes of the God of Jacob’s father. God protected Jacob and Rachel from Laban and his schemes because they were his covenant people and he would continue to protect them for as long as his will, purpose and plans were being fulfilled through them. (Big Idea).

As we come to the end of our scripture we are reminded once again of the promises and providence of God. First, the principle that God keeps his promises is seen as he provides for and protects Jacob and his family. Even Rachel stealing her father’s gods didn’t keep God from protecting his people. Second, the principle that God is in control. The providence of God is the working of God’s sovereignty to continually uphold, guide, and care for his creation. Belief in the providence of God reminds us that our world and our individual lives are not determined by chance or fate but by God’s plans and purposes being worked out behind the scenes and by his people. We can trust that God will protect us, just as he did Jacob and Rachel, when we allow ourselves to be used by him to fulfill his greater plan and purpose for the world. Which brings us to the last next step on the back of your communication card: Trust God to protect me as I allow him to use me to fulfill his plan and purpose to pursue, grow and multiply disciples.

As the praise team comes forward to lead us in a final song, let’s pray: Sovereign Lord, we thank you for your promises to us and for your providence as you work out your plans and purposes for the world and for us individually. I pray that we would submit our thinking and decisions to your will in order to develop a God-like character. I also pray that we would trust in you to protect us from Satan and this world as we allow you to use us to fulfill your plans and purposes. In Jesus’ name, Amen.

 

 

 

 

 

 

 

 

The King’s Game

Chess is a two-player game played on a square board with 64 squares arranged in an eight-by-eight grid. At the start, each player controls sixteen identical pieces, one side white and the other side black. The object of the game is to checkmate the opponent's king. This is where the king is under immediate attack and there is no way for it to escape. Chess is a game of tactics and strategy. Tactics usually concentrate on short-term actions such as forks, decoys, deflections and sacrifices. Strategy is concerned with the evaluation of chess positions and with setting up goals and long-term plans for future play. During this evaluation, players must take into account numerous factors such as the value of the pieces on the board, control of the center spaces, pawn structure, and king safety. Each player is making moves that may seem subtle at the time but over the long run could do major damage in the game if there are no counter tactics and strategies made.

In the Middle Ages and during the Renaissance, chess was called the “King’s Game.” It was part of the nobility culture and was used to teach war strategy. Chess was also often used as a basis of sermons on morality. Different chess pieces were used as metaphors for different classes of people, and human duties were derived from the rules of the game or from visual properties of the chess pieces. During the Age of Enlightenment, chess was viewed as a means of self-improvement. Benjamin Franklin, in his article "The Morals of Chess" written in 1750 said we can learn three things: “We may learn, foresight, which looks a little into futurity, and considers the consequences that may attend an action, circumspection, which surveys the whole board, or scene of action, in relation of several Pieces, and their situations, and caution, not to make our moves too hastily. Chess was also occasionally criticized in the 19th century as a waste of time and has been present in contemporary popular culture. For example, the characters in Star Trek play a futuristic version of the game called “Tri-Dimensional Chess" and "Wizard's Chess" is played in J.K. Rowling's Harry Potter. Today, chess is one of the world's most popular games, played by millions of people worldwide.

How many people here today have ever played chess? How many really, really love and enjoy playing chess? Well, I absolutely love it. My father taught me how to play from an early age and I was in Chess Club in high school. I enjoy chess so much that I play it every day on an app on my phone that allows me to play with people all over the world. I have actually played someone from the Horn of Africa. That was probably the coolest.

This morning we are going to be studying Genesis 30:25-43 and what we see is a game of chess being played between Jacob and Laban. Each one is making subtle tactical and strategic moves with each one’s motives being to checkmate the other, which is getting what they want from the other and getting the best of them. We will see tactics such as decoys and deflections and strategies that set up goals for the long term, in this case six years down the road. Each player is making moves and counter moves that they think will put them a better position than the other.

Both Jacob and Laban have been blessed by God. Laban’s flocks have been multiplied by God because of Jacob’s presence and Jacob has been blessed with twelve children. Jacob has also been promised land and that he would be prosperous. These promises would come later. But these blessings from God were not for Jacob and Laban’s benefit; they were given to them in order to fulfill God’s purposes for the world. The same is true for us today. We have been and continue to be abundantly blessed by God. But his blessings to us are not for us to horde and keep to ourselves; they are to be used by us to fulfill God’s purposes for this world which is to make disciples who make disciples –to fulfill the Great Commission to pursue, grow and multiply disciples. That brings us to our big idea this morning which is God’s blessings in our lives are for his purposes, not our benefit. Now I am not saying we don’t benefit from them just that our benefit is not the purpose for them.

Before we start our study of the passage this morning, let’s pray: Heavenly Father, pour out your Holy Spirit on us this morning as we open your word. Help us to have open ears, minds and hearts to learn from it. We thank you that you have breathed your Word, and inspired the authors to write these words down so that we could use them to teach, rebuke, correct and train ourselves in righteousness. I thank you for the privilege to be in your Word and to study it as workers who do not need to be ashamed as we correctly handle your word of truth. In Jesus’ name, Amen.

Again, we are in Genesis 30:25-43. There are three points this morning. The first is the opening moves of our chess match called the King’s Gambit found in verses 25 - 31a. This is what God’s Word says, “Now it came about, when Rachel had given birth to Joseph, that Jacob said to Laban, “Send me away, so that I may go to my own place and to my own country. Give me my wives and my children for whom I have served you, and let me go; for you yourself know my service which I have rendered you.” But Laban said to him, “If it pleases you at all, stay with me; I have determined by divination that the Lord has blessed me on your account.” He continued, “Name me your wages, and I will give them.” But Jacob said to him, “You yourself know how I have served you and how your livestock have fared with me. For you had little before I came, and it has increased to a multitude, and the Lord has blessed you wherever I turned. But now, when shall I provide for my own household also?” So he said, “What shall I give you?”

The first thing we need to talk about is what started this battle of wits – this chess match, if you will, between Jacob and Laban. (Chess Board – Beginning) Jacob has worked for Laban for the past fourteen years in order to acquire his two wives Rachel and Leah. Now he approaches Laban to gain his release from his service. What has changed? What has changed is that Jacob’s preferred wife, Rachel, has birthed a child of her own. This was important for a number of reasons. One, was for her protection. It was important for women in that culture to give their husband’s children. If Jacob would have left Mesopotamia before Rachel had her own children there was no guarantee that at some point Jacob wouldn’t have kicked her out and left her by the side of the road. So for Rachel staying close to her family was good for her. It protected her. This reminds me again of the principle that God is in control of all things. Rachel was an integral part of the covenant and God protected her. But now that Rachel had given birth to Joseph, Jacob could make his opening moves and approach Laban about going back home to Canaan. These moves by Jacob were calculated for his maximum benefit.

But it really wasn’t practical for Jacob to leave at this time and it wasn’t going to be that easy to get Laban to agree and Jacob knew this. There were a couple of reasons why it wasn’t practical for Jacob to leave. The first was because he had no assets or resources to get back home to Canaan. He had worked for fourteen years for his two wives but he didn’t really get paid for his work. Jacob came to Laban with nothing and so the fourteen years of labor was to pay the bride prices for Rachel and Leah. Now Jacob didn’t want for anything because he was a part of Laban’s household but in the end he had nothing to show for the last fourteen years besides his wives and children. How would he get back to Canaan without resources – food, camels, etc? And then once he got back how would he buy assets such as flocks, crops, etc. Second, Jacob was indebted to Laban and in that culture it would have been respectful to get his permission to leave his household. Third, Laban was technically the owner of his daughters and the children they have given birth to so Jacob couldn’t just assume he had the right to take them away. It was possible that Laban could say, “Go ahead and leave but your wives and children must stay with me.”

So realizing he really can’t leave, Jacob strategically approaches Laban in order to persuade him to make certain moves in his favor. His tone is not subservient. He doesn’t say “please” but seemingly demands that Laban let him go back to where he came from. Jacob is probably thinking about the promises of God made to him at Bethel. God promised to protect him and he has. God promised him descendants and now he has twelve children who will have children and so on and so on. God promised to give him land as his inheritance and now Jacob wants to return to Canaan and claim that inheritance. Jacob appeals to the fact that he has faithfully served Laban. He mentions this service three times in verse 26 highlighting this fact. It is like he was saying, “Laban, you know what I have done for you and now you need to release me.” These were Jacob’s first moves in the chess match.

Laban now responds with his first moves. Notice he doesn’t respond to Jacob’s demand instead he acts like he’s the humble servant and Jacob is the master. He politely asks that Jacob stay, like Laban has treated Jacob fairly all these years. Laban also appeals to Jacob in a spiritual sense even though his words don’t show that he has embraced Jacob’s God as his own. Most commentators don’t agree with the word that is translated “divination.” Divination is defined as the attempt to discover hidden knowledge through incantation or other supernatural means. It was normally used if a situation were not going well and you wanted to find out why, like Rebekah inquiring of the Lord about the war raging in her womb during pregnancy. And divination was used to see the future.

But Laban is not going through bad times, in fact his flocks are growing and he is doing well. He is also talking about the past and not the future. More accurately translated, Laban is saying he has learned “by experience” that the Lord has blessed him because of Jacob. However Laban discerned the Lord’s blessing upon him it is clear that he consulted something other than God which led him to that conclusion. What is the author trying to tell us here? The author is contrasting the spiritual conditions of Jacob and Laban. Laban wasn’t interested in Jacob’s God only the blessings he could receive because of him. He had seen the blessing of God upon Abraham and his family and wanted to get the most out of them. We see the fulfillment of God’s promise in Genesis 12:3 here; that all the families of the earth will be blessed through Abraham and his descendants. There is a principle here that we have seen before: God keeps his promises. We can trust in that and believe that he will always keep his promises to us as he did for the patriarchs. We also see our big idea in that Laban has not been blessed on his own account but on Jacob’s account. God has blessed Laban in order to fulfill his own divine purposes. (Big Idea).

Laban asks Jacob to name his wages. We have seen this before and are reminded of Jacob negotiations with Laban to take Rachel as his wife back in Genesis 29:18. This was a cunning reply on Laban’s part because he didn’t owe Jacob anything and it implies that in order to leave Jacob would need to compensate Laban. Having an opening defense is the most important moves in the early part of a chess match. And next Jacob continues to set up his defense as he again reminds Laban of his service to him. He reiterates his service saying that Laban’s flocks have done well and Laban has been a witness to it; he can’t deny it. Jacob may be exaggerating a little when he says that before he arrived on the scene Laban had “little” and now his flocks have increased to a multitude. But he agrees with Laban that the Lord has blessed him wherever Jacob turned. It didn’t matter what pastures or wells that Jacob led Laban’s flocks to, they have increased and thrived because of the Lord’s blessing. Now after providing for Laban’s family, Jacob wants to provide for his own family. This would have been a practical and logical request. One that Laban shouldn’t turn down because Jacob’s family was also Laban’s family. But Laban was not just going to turn him loose, family or no family, because Jacob was too much of an asset to him. We can really see the character of Laban here.  ​​​​ 

Laban’s last opening move was to inquire what he should give Jacob. Jacob had already asked him to give him his wives, children and his freedom. Laban has ignored that request and asked what wages he could pay him. Now he asks what he can give Jacob. As the opening part of the chess match comes to a close and the middle game starts it gets interesting as both parties have set up their defense for what will happen next. (Chessboard – both parties castled)

Our second point is the middle game called the Bishop’s sacrifice, found in verses 31b - 36. This is what God’s Word says, And Jacob said, “You shall not give me anything. If you will do this one thing for me, I will again pasture and keep your flock: let me pass through your entire flock today, removing from there every speckled or spotted sheep and every black sheep among the lambs, and the spotted or speckled among the goats; and those shall be my wages. So my honesty will answer for me later, when you come concerning my wages. Every one that is not speckled or spotted among the goats, or black among the lambs, if found with me, will be considered stolen.” Laban said, “Good, let it be according to your word.” So he removed on that day the striped or spotted male goats, and all the speckled or spotted female goats, everyone with white on it, and all the black ones among the sheep, and put them in the care of his sons. And he put a distance of three days’ journey between himself and Jacob, and Jacob fed the rest of Laban’s flocks.”

Jacob now makes his next moves. He doesn’t want to be beholden to Laban. He doesn’t want anything from him but he will stay and continue to pasture his flocks if Laban will do one thing for him. Jacob asks to go through Laban’s flock and remove every speckled or spotted sheep, every black lamb and every speckled or spotted goat. This is what Jacob asked to be his wages for as long as he stayed in Laban’s employ. There were two reasons on the surface that Jacob wanted these particular lambs and goats. First, the majority of the Mediterranean flocks consisted of white sheep and black goats. The abnormally colored sheep and goats were in the minority. Jacob probably felt that by choosing the abnormally colored animals that Laban would be more agreeable. Second, all Laban would have to do is look at Jacob’s flock to see that he hadn’t taken anything that wasn’t his. Jacob’s honesty would be at stake. So Laban readily agrees probably because this move by Jacob on the surface was not a great one. Laban was getting the better end of the deal. The normal shepherd wages of that day were between 10-20% of the newborn sheep and goats. With this arrangement, Jacob’s wages would probably amount to 10% or less of Laban’s flock. But to Jacob, starting with nothing, even 10% would be a good beginning to his own flock. Gangel & Bramer in their commentary, quote Morris, “The arrangement clearly was highly favorable to Laban and of very doubtful value to Jacob. It was an act of pure faith on Jacob’s part. He had put himself entirely at God’s mercy. It would be up to the Lord to indicate, by a very unlikely set of circumstances whether Jacob should prosper personally or not.” This was Jacob’s middle game. His plan was to make a sacrifice by offering to take less wages trusting God to give him what he needed from Laban to improve his situation.

Laban counters with moves of his own that seem to be deceptive. Laban, probably not trusting Jacob to be fair, preemptively goes through his flock and removes all the abnormally colored sheep and goats. There was probably no deception on Laban’s part for two reason: First, Jacob doesn’t complain so it must not have mattered who removed the animals from Laban’s flock. Second, remember that the shepherd’s wages back then were usually from the newborn sheep and goats. The initial flock was still considered to be the owner’s property. But by separating the abnormal sheep and goats from his flock before Jacob can pass through it left only solid colored sheep and goats. By doing this, Laban has significantly lowered the percentages of his flock that will produce Jacob’s wages. It was clever but not necessarily against the rules in this battle of wits between the two. Laban also took those separated animals and put them in the care of his sons putting a three days’ journey between them and his flocks that Jacob would be tending. This would guarantee that none of those animals would stray and come back to Laban’s flock making it easier for Jacob to produce the abnormal offspring. Laban was going to get any advantage he could. Once these moves were made our scriptures says that Jacob fed the rest of Laban’s flocks. He started to tend and take care of them as he promised. At this point in the “game” it may seem as Laban has the upper hand as we continue to the endgame. (Chessboard – after Bishop’s Sacrifice).

Our third point is the endgame called the Rook Strategy found in verses 37 - 43. This is what God’s Word says, Then Jacob took fresh rods of poplar, almond, and plane trees, and peeled white stripes in them, exposing the white that was in the rods. He set the rods which he had peeled in front of the flocks in the drinking troughs, that is, in the watering channels where the flocks came to drink; and they mated when they came to drink. So the flocks mated by the rods, and the flocks delivered striped, speckled, and spotted offspring. Then Jacob separated the lambs, and made the flocks face toward the striped and all the black in the flock of Laban; and he put his own herds apart, and did not put them with Laban’s flock. Moreover, whenever the stronger of the flock were mating, Jacob would place the rods in the sight of the flock in the drinking troughs, so that they would mate by the rods; but when the flock was sickly, he did not put them in; so the sickly were Laban’s, and the stronger were Jacob’s. So the man became exceedingly prosperous, and had large flocks, and female and male servants, and camels and donkeys.

As I just said it seems that Laban has the upper hand but as in any chess match one opponent or the other makes a fatal mistake. Laban has gotten overconfident and probably ignored Jacob thinking there is no way that he can produce a very big flock with what he has to work with. Plus he is confident that as long as Jacob is in charge, his flocks will prosper as before. He is probably feeling pretty good about his odds. Jacob’s next move seem weird to us today as he took rods or tree limbs from poplar, almond and plane trees and peeled them so that they seemed striped. The commentators aren’t sure why he picked these particular trees. It may be because of the play on words for “poplar” and “Laban.” In Hebrew “poplar” sounds similar to “white” and Laban’s name means “white.” Jacob put these striped rods in the watering troughs so that when the flock came to drink during mating season they would see them. This caused the offspring to be striped, speckled and spotted. Then he separated the lambs and made them face toward the striped and all the black in Laban’s flock during mating season.

In that time and culture it was believed that these acts could influence the kind of offspring they would have. Briscoe says “It was a common belief in that culture that when animals were breeding the embryo was affected by any strange sight which might confront the mother during pregnancy.” The use of the striped rods were the equivalent to using mandrakes to get pregnant that Pastor Stuart showed us a couple of weeks ago. They were folk traditions that didn’t have any power to accomplish what the people thought it would. But Jacob at some level either believed the folk traditions or was doing as he was directed or maybe both. Of course the real reason for spotted and speckled offspring was due to the recessive genes inside the white sheep and the black goats and, of course, the power of God to quickly affect these results.

Jacob had been building his flocks up and now separated his herd from Laban’s herd. Then he started to employ selective breeding. He knew which sheep and goats were the strongest and when they were mating he would put the rods in their sight in the drinking troughs. But when the sickly and weaker animals would be mating he would not put the rods in their sight. The result was that the strongest animals would mate with other strong animals and their offspring would be striped and speckled and would become part of Jacob’s flock. And the weaker animals would mate with other weak animals and their offspring would remain a solid color and would become part of Laban’s flock.

I didn’t make the final verse of our scripture this morning its own point but if I did I would have called it “Checkmate.” Jacob’s strategy was to build up his flocks so that when he was able to go home he would have the assets and resources to make the journey to Canaan and then be able to prosper once he arrived there. Verse 43 tells us that the man, talking about Jacob, became exceedingly prosperous, and had large flocks, and female and male servants, and camels and donkeys. “Exceedingly prosperous” reminds us of God’s promises to Jacob at Bethel that he would “expand and spread out” which included descendants, possessions and later the Promised Land. His possessions now include large flocks, female and male servants, and camels and donkeys. His prosperity in seen in a couple of ways: One, camels were considered rare and costly. Two, this list reminds us of what Abraham acquired in Egypt from Pharaoh. God had prospered Abraham in Egypt and now Jacob in exile. Jacob is more ready to return to Canaan than he was when he approached Laban asking for his release. God had promised the patriarchs possessions and prosperity and he fulfilled that promise to Jacob using Laban’s own sheep and goats. Checkmate!

In thinking about next steps I wanted us to think about the blessings of God in our lives. First, the big idea states that God’s blessings are not for our benefit but to be used to fulfill his purposes. Second, having received the blessings of God in the past we can and should anticipate his continued blessing in our lives in the future That brings us to the first next step on the back of your communication card which is to anticipate God’s blessings in my life and be ready to use them to fulfill his purpose to pursue, grow and multiply disciples. Third, we should not only anticipate his blessings but give him glory, honor, praise and thanksgiving for the blessings we receive from him. The question becomes: Do we take the credit ourselves for the blessings that come our way? ​​ Or do we forget to thank him when we receive his blessings? Or do we gratefully give him the glory for what he has done for us? That brings us to the last next step which is to give God the glory, honor, praise and thanksgiving for the blessings I receive from him.

As the praise team comes to lead us in a final song, let’s bow our heads in a closing prayer: Dear Heavenly Father, we thank you for the blessings you have given us and to our church. Help us to realize that those blessings are not for us to keep to ourselves but to be used to fulfill your purposes in the world. Help us to anticipate your blessings in our lives and church and to remember to give you the glory, honor, praise and thanksgiving as we receive them. Take us from this place willing to speak of your blessings and your glory to those we come in contact this week. In Jesus’ name, Amen.