QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

• Why would Matthew highlight the fact that Jesus descended from Perez who was born to Judah by Tamar?
• What does the promise made to Abraham, Isaac and Jacob concerning “offspring” have to do with this story?
• How does this story communicate that God’s love is unmerited?
• What indication do we have that Judah was softened and changed for the good through this incident with Tamar?  
• What application can be made to our lives from this passage?

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Old Testament: Genesis 38

“It happened at that time that Judah went down from his brothers and turned aside to a certain Adullamite, whose name was Hirah. There Judah saw the daughter of a certain Canaanite whose name was Shua. He took her and went in to her, and she conceived and bore a son, and he called his name Er. She conceived again and bore a son, and she called his name Onan. Yet again she bore a son, and she called his name Shelah. Judah was in Chezib when she bore him. And Judah took a wife for Er his firstborn, and her name was Tamar. But Er, Judah’s firstborn, was wicked in the sight of the LORD, and the LORD put him to death. Then Judah said to Onan, “Go in to your brother’s wife and perform the duty of a brother-in-law to her, and raise up offspring for your brother.” But Onan knew that the offspring would not be his. So whenever he went in to his brother’s wife he would waste the semen on the ground, so as not to give offspring to his brother. And what he did was wicked in the sight of the LORD, and he put him to death also. Then Judah said to Tamar his daughter-in-law, ‘Remain a widow in your father’s house, till Shelah my son grows up’—for he feared that he would die, like his brothers. So Tamar went and remained in her father’s house. In the course of time the wife of Judah, Shua’s daughter, died. When Judah was comforted, he went up to Timnah to his sheepshearers, he and his friend Hirah the Adullamite. And when Tamar was told, ‘Your father-in-law is going up to Timnah to shear his sheep,’ she took off her widow’s garments and covered herself with a veil, wrapping herself up, and sat at the entrance to Enaim, which is on the road to Timnah. For she saw that Shelah was grown up, and she had not been given to him in marriage. When Judah saw her, he thought she was a prostitute, for she had covered her face. He turned to her at the roadside and said, ‘Come, let me come in to you,’ for he did not know that she was his daughter-in-law. She said, ‘What will you give me, that you may come in to me?’ He answered, ‘I will send you a young goat from the flock.’ And she said, ‘If you give me a pledge, until you send it—‘ He said, ‘What pledge shall I give you?’ She replied, ‘Your signet and your cord and your staff that is in your hand.’ So he gave them to her and went in to her, and she conceived by him. Then she arose and went away, and taking off her veil she put on the garments of her widowhood. When Judah sent the young goat by his friend the Adullamite to take back the pledge from the woman’s hand, he did not find her. And he asked the men of the place, ‘Where is the cult prostitute who was at Enaim at the roadside?’ And they said, ‘No cult prostitute has been here.’ So he returned to Judah and said, ‘I have not found her. Also, the men of the place said, ‘No cult prostitute has been here.’’ And Judah replied, ‘Let her keep the things as her own, or we shall be laughed at. You see, I sent this young goat, and you did not find her.’ About three months later Judah was told, ‘Tamar your daughter-in-law has been immoral. Moreover, she is pregnant by immorality.’ And Judah said, ‘Bring her out, and let her be burned.’ As she was being brought out, she sent word to her father-in-law, ‘By the man to whom these belong, I am pregnant.’ And she said, ‘Please identify whose these are, the signet and the cord and the staff.’ Then Judah identified them and said, ‘She is more righteous than I, since I did not give her to my son Shelah.’ And he did not know her again. When the time of her labor came, there were twins in her womb. And when she was in labor, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, ‘This one came out first.’ But as he drew back his hand, behold, his brother came out. And she said, ‘What a breach you have made for yourself!’ Therefore his name was called Perez. Afterward his brother came out with the scarlet thread on his hand, and his name was called Zerah.” (Genesis 38, ESV)

New Testament: Matthew 1:1-17

“The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king. And David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asaph, and Asaph the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon. And after the deportation to Babylon: Jechoniah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. So all the generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations.” (Matthew 1:1–17, ESV)

*****

[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

I am aware that to some Genesis 38 will seem like a strange text to preach on the Sunday before Christmas. It’s a rather scandalous story that we find here, isn’t it? And I’ll admit, this story doesn’t feel very “Christmasy”. But I hope you can see that Genesis 38 is not all together unrelated to the story of the birth of Jesus the Christ. Perhaps you noticed that the genealogy of Jesus found in Matthew 1 makes mention of the main characters of Genesis 38 — Judah and Tamar. Listen again to Matthew 1:1-3: “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar…” (Matthew 1:1–3, ESV). 

When Matthew set out to write his gospel concerning Jesus the Christ, he began, not with the story of his birth, but with his genealogy. Matthew was concerned to demonstrate that Jesus was in fact the offspring of Abraham and David. This was important, for Jesus could not possibly be the Christ (that is to say, the Messiah) unless he descended from Abraham and David. For the Old Testament scriptures are clear — the Christ would be born in the line of Abraham and David. Matthew does eventually tell the Christmas story that is familiar to all of us, but only after establishing the descent of Jesus from Abraham and David. 

After reading the story of Judah and Tamar in Genesis 38 one might assume that Matthew would be eager to distance Jesus from this mess. But instead he highlights the fact that Jesus’ ancestors include Perez who was born to Judah by Tamar, who was Judah’s daughter-in-law. Notice that Matthew in his genealogy of Jesus does not usually mention the women by whom such and such a person was born. Typically the fathers are the only ones mentioned. But here in Matthew 1:3 we read, “Judah the father of Perez and Zerah by Tamar…” As I have said, one my expect Matthew to burry this unsavory story to distance the Christ from the scandal, but instead he does the opposite. He draws attention to the relationship. Not only was Judah the father of Perez (Matthew could have said only that and the genealogy would have been complete), he was the father of “Perez… by Tamar.” 

In fact, there are four other instances in the genealogy of Jesus where Matthew mentions the mother of such and such a person. “Salmon [was] the father of Boaz by Rahab”, “Boaz [was] the father of Obed by Ruth”, “David was the father of Solomon by the wife of Uriah”, and “Joseph [was] the husband of Mary, of whom Jesus was born, who is called Christ.” In each of the five instances where the mother of such and a person is mentioned there is either some scandal or some surprising thing to be noted about the woman. Tamar was the daughter-in-law of Judah by whom Perez and Zerah were born — that story is scandalous. Rahab was a prostitute and a foreigner (not an Israelite)— scandalous and surprising . Ruth was a foreigner too — it is surprising that the line of the Messiah would run through her. Solomon was born to David by Bathsheba, who was the wife of Uriah — this too was scandalous. And Jesus the Christ was born to Mary, who was a virgin betrothed to Joseph — very surprising. 

What then should we think about the surprising genealogy of Jesus. How should we interpret the sin-laden family history of the Messiah? Clearly, Matthew was not eager to bury these unsavory stories, nor to cover the blemished in the family history of Jesus. To the contrary, he seems to draw attention to the scandalous and surprising things as he traces the generations of Jesus from Abraham and through David. What are we to make of this? 

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I. God’s Plan Of Redemption Was Accomplished Despite The Sinfulness Of Man 

First of all, as we consider the genealogy of Jesus in general, and the story of Judah and Tamar in particular, it is apparent that God’s plan of salvation was accomplished despite the sinfulness of man. 

This is an important observation, for it demonstrates that God is able to bring about his plans and purposes in a messy world. He is able to accomplish his will even while men and women rebel against him. Our sins — though they be truly ours, and though they be truly sinful — do not frustrate the plans and purpose of God.    

In the presence of Adam and Eve it was announced that one of her seed would eventually come into the world to defeat the serpent who had deceived them. From that first announcement of the gospel the people of God awaited the arrival of this promised and anointed one, who we call the Messiah or Christ.  

We know now that the Christ did not come into the world immediately, instead he was born in the “fulness of of time”, to use the language of Paul (Galatians 4:4). And he would descend, not from a pure people, but from a mixed multitude — a blemished people with a checkered past. Even the so called “good guys” in the biblical narrative were not really good. Some of them had great faith, and in that respect they are to be emulated, but they were not without blemish. Consider Abraham and his flaws. Consider King David and his. Remember that Solomon was born to him “by the wife of Uriah”, as Matthew points out.  

I suppose that some might reason this way: If God accomplishes his purposes despite my sin, then are my sins really so bad? And that answer to that question is “yes”. Yes, your sins and my sins are truly heinous before God. Each one of them deserves the wrath of God. Our sins have terrible consequences in this life and in the life to come (which is why we must washed by the blood go Christ and clothed in his righteousness by believing upon him).

Here I am not trying to minimize the heinousness of our sin, but to magnify the greatness of our God by saying, nothing can thwart his purposes or frustrate his plans. 

The story of Judah, the son’s of Judah and their relation to Tamar is truly scandalous. So scandalous is this story that I hesitate to go though it in great detail with small children present. I’ll retell the story generally, and I’ll leave it to you to contemplate the details. 

Judah already has a bad reputation in the Genesis narrative. He took part in the plan to kill his brotherJoseph, being driven by jealousy.  And remember also that it was Judah’s idea to sell Joseph into slavery seeing that they could make a profit while doing away with him. 

It is therefore not surprising to learn in Genesis 38 that Judah’s sons were wicked men. Wicked men do sometimes produce godly offspring, but this is by the grace of God. It far more common, though, for the son’s of wicked men to be wicked also. 

Notice in verse 7 that “Er, Judah’s firstborn, was [so] wicked in the sight of the LORD, [that] the LORD put him to death”. We are not told the nature of his wickedness. Onan, Judah’s second born, was also wicked. Instead of having intercourse with Tamar to raise up offering by her, he went into her only for pleasure. This was wicked in the sight of the Lord. If he did not want to take Tamar as wife, he could have refused to do so. Having taken her as wife, it was his duty to raise up offspring by her. Onan did neither. Instead, he took her as wife only to use her for pleasure. 

One thing that needs to be taken into consideration when interpreting this story is the significance of raising up “offspring” within Israel. To the serpent it was said, “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel” (Genesis 3:15, ESV). With these words the significance of offspring was established.  To Abraham it was said, “To your offspring I will give this land” (Genesis 12:7, ESV), and “I will make your offspring as the dust of the earth…” (Genesis 13:16, ESV), and “And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed” (Genesis 12:2–3, ESV), etc. Here it is clear that the offspring of Abraham would be of particular importants to the accomplishment of God’s plan of salvation for the world. The same promises were reiterated to Isaac and Jacob. So for the sons of Judah to show such disregard for the responsibility and privilege of raising up offspring within Israel was  especially wicked. Clearly, Onan cared little about the promises of God given to his fathers. He cared only for physical pleasure. In verse 10 we read, “What [Onan] did was wicked in the sight of the LORD, and he put him to death also.

Judah promised to give his third son, Shelah, to Tamar when he came of age, but he was afraid that he too would die (as if Tamar had anything to do with the death of his first two sons!) and so he withheld him. 

Though Tamar’s methods were very questionable (sinful), she does come across as a kind of heroine in the Genesis narrative. She, unlike Judah and his sons, was eager to raise up offspring within Israel. If she did not care about offspring for Israel, I suppose she could have went her way and taken a husband from her own people (she was probably a Canaanite). But instead she waited for one of Judah’s sons. And when the third was withheld, she deceived Judah to bring forth offspring by him. Is Tamar to be condemned or praised in this narrative? If only things were so  black and white! What she did was sinful, but again, it appears that her desire to raise up offspring within Israel is to be commended. 

Judah comes off all bad in this story. He promised his third born to Tamar, but withheld him. He joined himself to what he thought was a prostitue while on a journey — really she was his daughter-in-law in disguise. And when his daughter-in-law was found to be with child he ordered that she be put to  death by burning. Wow! The hypocrisy of the man! But he was put to open shame when Tamar presented his signet, his cord and staff — the very signet, cord and staff that she had taken from him as a pledge of payment when disguised as a prostitute. 

The signet was a ring with seal on it. The  cord was a ornamental cord probably used to bind Judah’s cloak. The staff was obviously a walking stick. All of these were personal objects which would easily be recognized as belonging to Judah. The irony is that Jacob deceived Isaac with a cloak and goat, Jacob’s sons (including Judah) deceived him with a cloak and goat, and now Judah is deceived by Tamar as she covers herself with the cloak and awaits the payment of goat for her services. 

The turning point in the story is when Judah’s hypocrisy is discovered. “As [Tamar] was being brought out, she sent word to her father-in-law, ‘By the man to whom these belong, I am pregnant.’ And she said, ‘Please identify whose these are, the signet and the cord and the staff.’ Then Judah identified them and said, ‘She is more righteous than I, since I did not give her to my son Shelah.’ And he did not know her again” (Genesis 38:25–26, ESV).

This may have been a turning point in Judah’s life. [Sometimes the Lord works in this way  — in order to grow us he first humbles us.] In chapter 43 Judah will appear again in the Jospeh story, but he seems to be a changed man. Instead of cold hearted and self serving, he appears compassionate and selfless. There in Genesis 43  Jacob urges his sons to go back up to Egypt to get food, for the famine  in the land was very severe. But Judah protested  saying, “The man [who we know was Jospeh] solemnly warned us, saying, ‘You shall not see my face unless your brother is with you.’ If you will send our brother with us, we will go down and buy you food. But if you will not send him, we will not go down, for the man said to us, ‘You shall not see my face, unless your brother is with you’” (Genesis 43:3–5, ESV). The brother being referenced was Benjamine, the youngest, and the second born to Rachael. As you know, Jacob would not let Benjamine go for fear that he would loose him also. Listen to how Judah responded to his fathers hesitancy. “Judah said to Israel his father, ‘Send the boy with me, and we will arise and go, that we may live and not die, both we and you and also our little ones. I will be a pledge of his safety. From my hand you shall require him. If I do not bring him back to you and set him before you, then let me bear the blame forever” (Genesis 43:8–10, ESV). And when Jospeh threatened to keep Benjamin it was Judah who pleded for the boy and offered to be held captive instead, saying, “Now therefore, please let your servant remain instead of the boy as a servant to my lord, and let the boy go back with his brothers. For how can I go back to my father if the boy is not with me? I fear to see the evil that would find my father” (Genesis 44:33–34, ESV). 

It seems to me that one of the reason this story of the wickedness of Judah is told here in Genesis 38 is to help set the stage for the radical transformation that took place within him. We will appreciate the light of Judah’s transformation much more now that it is set against this dark backdrop of Judah’s hardhearted and self-centered way of life.

Brothers and sisters, Jesus the Christ is known as the Lion of tribe of Judah. And now that you know the truth about Judah’s character in the beginning, isn’t it apparent that God is able to accomplish his purpose despite our sin. God is able to use that which evil for good. How exactly he does this, I cannot say. But that he does it is clear. All of the wickedness that we see in the world does not frustrate the plans and purposes of God, and this should encourage us to press onward and to not loose heart. 

*****

II. God’s Plan Of Redemption Was Accomplished Because Of God’s Love For Sinful Man 

Secondly, as we consider the genealogy of Jesus in general, and the story of Judah and Tamar in particular, it is apparent that God’s plan of redemption was accomplished because of God’s love for sinful man. 

When the scriptures say, “for God so loved the world…” it should astonish us. It should astonish us that God — God Almighty, creator of heaven and earth, who is radient in glory and unblemished in his purity — would set his love upon sinful and fallen creatures such as you and me. 

Stories like this one about Judah, his sons, and their treatment of Tamar, are meant, in part, to convince us of our unworthiness before God. These stories magnify the grace of God. They demonstrate his mercy. They make it crystal clear that the love that he has shown to the world by providing a savior through Abraham, Isaac and Jacob, is undeserved.    

When John 3:16 says, “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16, ESV). It does not mean  that God has set his love upon all human beings equally and without distinction, as the Arminians and semi-Pelagians say. To interpret the passage that way would make the text to contradict all of those passages about unconditional election and predestination that are found in the New Testament. To interpret the passage that way would set John 3 against John 6 and 17. And to interpret the passage in that way ignores the way that John (and every other biblical author) uses the word “world”. The world “world” stands for the all the peoples of the earth — all nations. And the world “world” also  has moral connotations. It is often used to describe a world that is sinful. When John says, “For God so loved the world…” he intends for us to be astonished at the though that God Almighty would bother to set us love upon wicked people such as you and me so as to redeem a people for himself from every tongue, tribe and nation. 

Tamar was a Canaanite, as I have already said, and yet God determined to use her to accomplish his purposes for the redemption of the world. Judah and Tamar were sinful, and yet God advanced his program of redemption through them. Judah bore Perez and Zerah by Tamar, and from Perez Jesus the Christ would be brought into the world. 

Clearly God’s plan of redemption was accomplished because of his love for sinful man, and not because of our merit. He owes us nothing, friends, except his righteous judgement. Instead he has shown mercy and grace. 

*****

III. God’s Plan Of Redemption Was Accomplished By The Son Of Coming In The Likeness Of Sinful Man 

Thirdly and lastly, as we consider the genealogy of Jesus in general, and the story of Judah and Tamar in particular,  it is apparent that God’s plan of redemption was accomplished by the Son of God coming in the likeness of sinful man. 

I’m sure you have noticed that I have been reading a lot of genealogies lately (and sometimes I really struggle with the names!) But why do the scriptures contain so many genealogies?  Why did Matthew, for example, begin his gospel with a genealogy? 

In part, the answer is that according to God’s plan salvation would be accomplished by one who was truly human. The savior of the world would be of the seed of the Eve. He would be the son of Abraham and of David. Perez is mentioned here because through him the Christ would be born into the world. 

And that is what we are celebrating during this Christmas season — the birth of Jesus the Christ. He was born into the world at the perfect time, according to the will of God.

According to the New Testament scriptures, and in fulfillment to the Old, he was truly human, the son of Abraham, and yet he was truly divine, the eternal son of God.

He was truly human because he came to redeem humans from their sin. He was born into this world a human so that he might live for humans, die for humans, and rise for humans. If redemption was to be accomplished for the sons and daughters of Adam, it required that one from Adam’s race accomplish that salvation by the keeping of God’s law and bearing the penalty that rests upon Adam’s posterity. 

And yet it was also required that this Savior be divine, for no mere human could possible keep God’s law now that the race is fallen; no mere human could possibly bear the weight of the sins of all of God’s elect; no mere human could possibly raise himself from the dead, thus winning the victory over the evil one. 

*****

Conclusion

Friends, Jesus the Christ was both the son of Perez born to Judah by Tamar, and the eternal Son of God. He assumed a true human nature — he came in the likeness of sinful flesh — so that he might provide salvation for you and me. Let us not forget that this Christmas season, but rejoice that God would love us so. 

Tags: Genesis 38

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QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

• How does the structure of Genesis indicate that Jacob was the elect son of Isaac, and not Esau?
• Why did Joseph’s brothers hate him? How might this apply to the Christain?
• How is Christ typified in the life of Joseph?

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Scripture Reading: Genesis 36:1-8 & 37:1-36

“These are the generations of Esau (that is, Edom). Esau took his wives from the Canaanites: Adah the daughter of Elon the Hittite, Oholibamah the daughter of Anah the daughter of Zibeon the Hivite, and Basemath, Ishmael’s daughter, the sister of Nebaioth. And Adah bore to Esau, Eliphaz; Basemath bore Reuel; and Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau who were born to him in the land of Canaan. Then Esau took his wives, his sons, his daughters, and all the members of his household, his livestock, all his beasts, and all his property that he had acquired in the land of Canaan. He went into a land away from his brother Jacob. For their possessions were too great for them to dwell together. The land of their sojournings could not support them because of their livestock. So Esau settled in the hill country of Seir. (Esau is Edom.)” (Genesis 36:1–8, ESV)

“Jacob lived in the land of his father’s sojournings, in the land of Canaan. These are the generations of Jacob. Joseph, being seventeen years old, was pasturing the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father’s wives. And Joseph brought a bad report of them to their father. Now Israel loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colors. But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peacefully:  to him. Now Joseph had a dream, and when he told it to his brothers they hated him even more. He said to them, ‘Hear this dream that I have dreamed: Behold, we were binding sheaves in the field, and behold, my sheaf arose and stood upright. And behold, your sheaves gathered around it and bowed down to my sheaf.’ His brothers said to him, ‘Are you indeed to reign over us? Or are you indeed to rule over us?’ So they hated him even more for his dreams and for his words. Then he dreamed another dream and told it to his brothers and said, ‘Behold, I have dreamed another dream. Behold, the sun, the moon, and eleven stars were bowing down to me.’ But when he told it to his father and to his brothers, his father rebuked him and said to him, ‘What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow ourselves to the ground before you?’ And his brothers were jealous of him, but his father kept the saying in mind. Now his brothers went to pasture their father’s flock near Shechem. And Israel said to Joseph, ‘Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.’ And he said to him, ‘Here I am.’ So he said to him, ‘Go now, see if it is well with your brothers and with the flock, and bring me word.’ So he sent him from the Valley of Hebron, and he came to Shechem. And a man found him wandering in the fields. And the man asked him, ‘What are you seeking?’ ‘I am seeking my brothers,’ he said. ‘Tell me, please, where they are pasturing the flock.’ And the man said, ‘They have gone away, for I heard them say, ‘Let us go to Dothan.’’ So Joseph went after his brothers and found them at Dothan. They saw him from afar, and before he came near to them they conspired against him to kill him. They said to one another, ‘Here comes this dreamer. Come now, let us kill him and throw him into one of the pits. Then we will say that a fierce animal has devoured him, and we will see what will become of his dreams.’ But when Reuben heard it, he rescued him out of their hands, saying, ‘Let us not take his life.’ And Reuben said to them, ‘Shed no blood; throw him into this pit here in the wilderness, but do not lay a hand on him’—that he might rescue him out of their hand to restore him to his father. So when Joseph came to his brothers, they stripped him of his robe, the robe of many colors that he wore. And they took him and threw him into a pit. The pit was empty; there was no water in it. Then they sat down to eat. And looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels bearing gum, balm, and myrrh, on their way to carry it down to Egypt. Then Judah said to his brothers, ‘What profit is it if we kill our brother and conceal his blood? Come, let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother, our own flesh.’ And his brothers listened to him. Then Midianite traders passed by. And they drew Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. They took Joseph to Egypt. When Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes and returned to his brothers and said, ‘The boy is gone, and I, where shall I go?’ Then they took Joseph’s robe and slaughtered a goat and dipped the robe in the blood. And they sent the robe of many colors and brought it to their father and said, ‘This we have found; please identify whether it is your son’s robe or not.’ And he identified it and said, ‘It is my son’s robe. A fierce animal has devoured him. Joseph is without doubt torn to pieces.’ Then Jacob tore his garments and put sackcloth on his loins and mourned for his son many days. All his sons and all his daughters rose up to comfort him, but he refused to be comforted and said, ‘No, I shall go down to Sheol to my son, mourning.’ Thus his father wept for him. Meanwhile the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh, the captain of the guard” (Genesis 37, ESV).

*****

[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

Before getting to the beloved story of Joseph which begins in Genesis 37:2, I would like to say just a few words about Genesis 36, of which we read only a part. 

In Genesis 36 we find the generations of Esau. This is the ninth of the ten main sections of the book of Genesis, therefore. In verse 1 we encounter that very familiar phrase “These are the generations of…”. This phrase functions as a heading over the ten sections of Genesis. And who whose descendents are listed here? We are told that “These are the generations of Esau (that is, Edom). ”

As you know, Esau was the older of the twin boys born to Isaac and Rebekah, but he was not the elect one. Contrary to the custom of the day, the younger son, Jacob, was elect of the Lord. According to the reveled word of God, he would be the one to receive the birthright and the blessing. He would be the one to inherit the promises of God made to his forefathers, Abraham and Isaac. 

Paul, when teaching on the doctrine of unconditional election used these two historical individuals to illustrate his point, saying, “when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— she was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated’” (Romans 9:10–13, ESV). When we read that God “hated” Esau we should not think that God hated him with a human kind of hatred, which is imperfect and impure. The meaning is that God set his love on Jacob, but passed over Esau. He chose to bless Jacob and to bless the nations of the earth through him, but he determined to leave Esau in his sin and guilt. 

Friends, if this is troubling to you — if upon hearing that God loved Jacob and hated Esau you think, “that’s not fair!” —  then I would suggest that you have not grasped what the scriptures have to say concerning the majesty of God and magnitude of our sin. Truth be told, all deserved to be as Esau (passed over by God and left in their sin — hated), and none deserve to be as Jacob (chosen and pursued by God, having the love of God set upon them). This precisely what Paul said when he anticipated the objection of “unfairness” or “injustice”. Verese 14: “What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it depends not on human will or exertion, but on God, who has mercy” (Romans 9:14–16, ESV).

Jacob was elect of the Lord; Esau was passed over. This is  made clear in the narrative of Genesis in three ways:

One, this was announced to Rebekah before the children were born, before they had done good or evil. The Lord spoke to her saying, “Two nations are in your womb, and two peoples from within you shall be divided; the one shall be stronger than the other, the older shall serve the younger” (Genesis 25:23, ESV).

Two, the narrative of Genesis also demonstrates that Jacob was the blessed and chosen one. The Lord reiterated his promises to him time and time again. The Lord persued Jacob and was present with Jacob to preserve him. The Lord even wrestled with Jacob, and having humbled him, he blessed him. And finally after serving Laban for all of those years Jacob reentered Canaan, and — take special note of this — Esau left. Think of the significance of this fact. At the end of the day it was Jacob who was brought safely into the the land of promise, while Esau left.  

Look again at Genesis 36:6: “Then Esau took his wives, his sons, his daughters, and all the members of his household, his livestock, all his beasts, and all his property that he had acquired in the land of Canaan. He went into a land away from his brother Jacob…. [Verse 8] So Esau settled in the hill country of Seir. (Esau is Edom)” (Genesis 36:6–8, ESV). And in 37:1 the text says that it was Jacob who “lived in the land of his father’s sojournings, in the land of Canaan” (Genesis 37:1, ESV). The narrative of Genesis emphasizes this development, for it is very significant. Jacob was chosen one — the one to whom the promises of the Lord were given. 

This really is a surprising development. Jacob was the one who was sent away from the land as he fled for his life from his brother Esau, while Esau remained in the land. From a human perspective it seemed as if Esau had won. It seemed as if Esau had retained the birthright and his father’s blessing. But it was the will of the Lord that Jacob possess the land. And who can possibly resist the plans and purposes of God? If it is the will of the Lord that such and such a thing happen, then it will happen, even if it is against all odds, humanly speaking, for who can frustrate his will? 

What I am saying is that not only was Jacob’s election announced to Rebekah before the children were born, but the stories of their lives show it to be true. Jacob, though he clearly was undeserving, was chosen of the Lord. He was called, pursued and kept by the Lord. The promises of God were given to him. And he was brought safely into the promised land, while Esau was expelled. 

Three, the structure of the book of Genesis also shows that Jacob was the elect one, whereas Esau was passed over. 

Notice how brief this section is which tells of the generations of Esau (only chapter 36) and compare it with the length of the section which will tell of the generations of Jacob. That section will begin in 37:2 and run all the way through to the end of Genesis, which has 50 chapters. The “generations of Jacob” occupy 13 chapters of Genesis. That is more space than was devoted to the entire time from Adam to Abraham. But Esau’s generations are described in only one chapter. 

This pattern has already been observed in the “genealogies” or “generations” of Genesis. The non-elect lines are minimized, whereas the elect lines are emphasized and expanded. Remember Ishmael and Isaac. Ishmael was the older son of Abraham, but he was not the son of promise. Isaac the younger was. The generations of Ishmael are recorded in Genesis 25:12-18  — only seven verses! —  whereas the generations of Isaac occupy 25:19 through to the end of chapter 35 — ten and a half chapters. 

Mind you, it is not that Ishmael and Esau were not blessed. Both men prospered greatly and against  all odds. Both men became great nations. The Ishmaelites descended from Ishmael, and the Edomites descended from Esau. Clearly these men were blessed. They were blessed in the things of this world. But notice this — they were pools of God’s blessings, and not rivers. They were cul de sacs God’s blessings, not thoroughfares. They were recipients of God’s earthly blessings, but they were not the conduits through whom the blessings of God’s salvations would come to the world. 

The Christ would not be born from Lot, Ishmael or Esau. Instead, the Christ would come into the world through Abraham, Isaac and Israel. And in him — that is, in the Christ — all the nations of the earth would be blessed.

Here in Genesis 36 we see that Esau was clearly blessed. But notice that he was blessed only in an earthly way. He had many offspring. A nation and kings descended from him — Esau would become Edom! This is really incredible to think that little Esau would become a nation. But he was not the chosen one. Jacob, his younger twin brother, was blessed of the Lord spiritually. Jacob knew the Lord. And through Jacob and his offspring all the nation of  the earth would be reconciled to God through faith in the Christ that would descend from him in the fulness of time. 

Having now briefly considered the generations of Esau, let us now turn our attention to tenth and last section of the book of Genesis. In 37:2 we read, “These are the generations of Jacob.” The rest of Genesis will tell the story of Jacob’s offspring. Jospeh, who was the firstborn of Rachael, Jacob’s favorite wife, will be the central figure of this story. 

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I. Joseph’s Brothers Hated Him

The story of Joseph, which is one of the most loved stories in all the  Bible, begins with a description of the hatred that his brothers had for him. 

By the way, anyone who thinks that Israel was chosen and blessed of the Lord because of some inherent goodness or worthiness within them has not read the story of scripture very carefully. Time and time again Genesis highlights the sin of Abraham, Issac and Israel, and the same is true here. The children of Israel were plagued by sin. Clearly, any grace shown to Israel was by God’s grace.  Any favor bestowed upon them by God was unmerited. 

Three reasons are given for the hatred of Joseph:

One, in verse 2 we learn that Joseph brought a bad report to his father Jacob concerning his sons born to Bilhah and Zilpah. “Joseph, being seventeen years old, was pasturing the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father’s wives. And Joseph brought a bad report of them to their father” (Genesis 37:2, ESV). 

It is unclear whether the report that Joseph brought to Jacob concerning his half brothers was true. Some commentators suggest that Joseph either lied or exaggerated when he brought this bad report to his father, and that is why his half-brothers hated him. I suppose that is possible. I could be that Joseph, desiring to have first place in his father’s house, slandered his brothers before his father. But narrative of Genesis leads me to think otherwise. It is more natural to see that Jacob’s half brothers were indeed bad men. Consider what has been said about them previously, and consider what will be said about them in just a moment. These were not good people! The hated Jacob, not because his report was untrue, but because he dared to tell Jacob of their bad behavior, whatever form it took. If Jacob erred in some way, perhaps he erred in telling his father. But even that is questionable. Sometimes we are wise to keep our mouths shut and to refrain from sticking our noses into the business of others, but sometimes the only right thing to do is to tell. This is especially the case when some evil thing is being done that will bring harm to others. Jacob told on his brothers, and they hated him for it. 

[APPLICATION: This scenario reminds me of what Peter says in 1 Peter 4:2-5. There he exhorts the Christian “to live for the rest of the time in the flesh no longer for human passions but for the will of God. For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. [And then he makes this observation:] With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you; but they will give account to him who is ready to judge the living and the dead” (1 Peter 4:2–5, ESV). Brothers and sisters, do not be surprised if these who are worldly hate you when you refuse to live as they do. They will “malign” you, Peter says. That means they will speak evil of you. It is quite natural to want others to like you. Who doesn’t want that?! But we cannot be driven by this desire. Sometimes doing what is right, and refusing to do what is evil, will mean that those who do evil will hate you. The Christian must come to terms with this. This must be a burden that the Christian is willing to bear.] 

Not only did Joseph refuse to run with his half-brothers in their evil ways, he even opposed them by informing his father of their bad behavior. It is  not surprising to learn that they hated him for it.   

Two, Joseph’s brothers hated him because their father, Jacob, showed favoritism to him. This provoked them to jealousy.

Verse 3: “Now Israel [Jacob] loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colors. But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peacefully to him” (Genesis 37:3–4, ESV).

One lesson that we can learn from the life of Jacob is that we should not show favoritism. Jacob showed favoritism to Rachel over his other wives, and this contributed to the division within his family. And Jacob showed favoritism to Joseph over his other sons, and they resented him for it. They resented Jacob and they hated Joseph.

There would have been nothing wrong for Joseph to have a special place in Jacob’s heart. After all, he was the son of his old age, one of the sons born to Rachel. It is evident that Joseph was good boy, especially when compared to the others. But it was very foolish for Jacob to show favoritism to Joseph. Clearly he showed favoritism, for the other could see it. They knew that Joseph was the favored one. In fact, Jacob made a beautiful and lavish coat  for Jospeh to wear — it was a costly coat of many colors. That Joseph was the favored one was far from hidden. In fact, Jacob put it on full display. 

[APPLIACTION: Brothers and sisters, we should be careful to not show favoritism to any of our children. When I think of my four I give thanks to God for each one of them. Each one holds a special place in my heart in one way or another. And this is how it should be. And it is only right that each of them receive the same treatment from their father and mother. Each should be loved, instructed and disciplined equally. Time should be invested into each one. They should know for sure that they are loved. Without a doubt they will grow aware of the fact that they themselves have strengths and weakness. They will probably be able to guess that mom and dad love this or thing about me, but this they probably don’t like so much. But they should know that that won’t change our love for them, for they are our children.]

Jacob may be criticized for showing favoritism to Joseph, but that does not excuse the bad behavior of his sons, for at the end of the day, they were responsible before the Lord for their own actions. 

[APPLICATION: In our day and age it is common for people to blame their bad behavior on their parents. If only my mom and dad were better parents, I would be better, they say. Or, I am this way because of my dad. And while I do not deny that our parents have a powerful impact upon us, this also needs to be said: you are your own person. The choices that you are making are your choices. You yourself will stand before God someday to give an account, and on that day it will not do to blame mom or dad for your sins. At some point we must come to this realization and take responsibility for our own actions.] 

The scriptures do indeed teach that the decisions mothers and especially fathers make will have an impact upon their children. We see that principle here in the story of Jacob and his sons. We also see that principle in the ten commandments where we read, “You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth. You shall not bow down to them or serve them; for I the LORD your God am a jealous God, visiting the iniquity of the fathers on the children to the third and fourth generation of those who hate me, but showing steadfast love to thousands of those who love me and keep my commandments” (Deuteronomy 5:8–10, ESV). 

This is how things work, especially in a national setting. The sins of the fathers affect the children. Read Exodus and you will see that many children wandered for a long tim in the wilderness, not for their lack of faith,  but because of the lack of faith of their fathers. Read Kings and Chronicles and see that children would offen suffer the consequences for the sins of their fathers. Many were born to Israel while in Babylonian captivity, brothers and sisters. And why were they born there? They were born there, not for their own sins, but for the sins of the previous generation. Clearly, this is how things work in a national context. Our children will pay our debts in this country, friends.    

But as it pertains to the individual, each one stands before God alone. This is especially true under the New Covenant now that the national dynamic of Old Covenant Israel has been abolished. Jeremiah, speaking of the days of the New Covenant said, “In those days they shall no longer say: ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge.’ But everyone shall die for his own iniquity. Each man who eats sour grapes, his teeth shall be set on edge” (Jeremiah 31:29–30, ESV). 

Have you ever eaten sour grapes and felt the sensations that Jeremiah is talking about — the sensation of your teeth being set on edge? In Jeremiah’s day there was a saying that the fathers eat sour grapes, but it is the children who experience the sensation of their teeth being set on edge. In other words, our fathers were idolators, etc., but were are paying for it! We are reaping what they have sown! Jeremiah is saying that it will not be so under the New Covenant. That generational principle is gone, for the New Covenant people of God are not a nation. They are not a mixed multitude as Old Covenant Israel was. To the contrary, Jeremiah says that under the New Covenant, “no longer shall each one teach his neighbor and each his brother, saying, ‘Know the LORD,’ for they shall all know me, from the least of them to the greatest, declares the LORD. For I will forgive their iniquity, and I will remember their sin no more” (Jeremiah 31:34, ESV).

Parents have a HUGE impact on their children. This I do not deny. But if you are in Christ you are “a new creation. The old has passed away; behold, the new has come” (2 Corinthians 5:17, ESV). You cannot blame your current bad behavior on others, but must take responsibility for yourself and look to Christ for the help you need to progress in your sanctification.

Jacob showed favoritism to Joseph. In this he was wrong. But this does not excuse the sin of his other sons who hated Joseph because they allowed their jealousy to consume them. 

Three, Joseph’s brothers hated him because of the dreams he dreamed concerning his superiority over there rest of the family.  When Joseph shared these dreams with his family, he provoked them to jealously even more so.   

Jospeh dreamed two dreams. 

Verse 5: “Now Joseph had a dream, and when he told it to his brothers they hated him even more. He said to them, ‘Hear this dream that I have dreamed: Behold, we were binding sheaves in the field, and behold, my sheaf arose and stood upright. And behold, your sheaves gathered around it and bowed down to my sheaf.’ His brothers said to him, ‘Are you indeed to reign over us? Or are you indeed to rule over us?’ So they hated him even more for his dreams and for his words” (Genesis 37:5–8, ESV).

We know that this dream was from the Lord, for it came true! Not only would Joseph’s brothers eventually bow down to him, but they would do so because they were seeking grain in a time famine. Not only did the dream communicate that Joseph would be superior, it also hinted at the circumstances that would bring it about — it would have something to do with harvesting grain. 

Here we can criticize Joseph a bit. It was probably foolish for him to share this dream with his brothers. It would have been wise for him to keep these things to himself especially given that jealousy was already an issue amongst the brothers. It is wrong to be jealous, but it is also wrong to provoke others to jealously. 

[APPLICATION: Friends, if the Lord has blessed you in some way, don’t flaunt it. Walk humbly before God and man. Don’t put a stumbling block in front of others.]

Jacob’s second dream is found in verses 9-11: “Then he dreamed another dream and told it to his brothers and said, ‘Behold, I have dreamed another dream. Behold, the sun, the moon, and eleven stars were bowing down to me.’ But when he told it to his father and to his brothers, his father rebuked him and said to him, ‘What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow ourselves to the ground before you?’ And his brothers were jealous of him, but his father kept the saying in mind” (Genesis 37:9–11, ESV).

The sun symbolized Jacob. The moon signified Leah, given that Rachel had already died. And the eleven starts symbolized his brothers. This imagery of the sun, moon and stars has a national significance to it in the rest of scripture. Here it is Israel as a nation considered. But the meaning is the same — in due time his family, including his parents, would own before him. Even Jacob was offended when Joseph shared the dream with him, but instead of being jealous as the brothers were,  “kept the saying in mind.” 

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II. Joseph’s Brothers Conspired To Do Him Harm 

In the second part of this chapter we learn that Jospeh’s brothers hated him so much so that the conspired to do him harm. Notice that just as three reasons were given for their hatred of him, there are three stages to their plan to harm him. 

First, they simply conspired to kill him. You know the story. The brothers were a long way from home, out of their fathers sight and supervision, tending to the flocks. Jacob through they were at Shechem. The mention of this place should remind the reader of the awful thing that the sons of Jacob did there when they slaughtered the people of that land being enraged concerning what was done to their sister. The reader is to remember that these are not good men — they are violent men. Joseph was sent to check on the brothers and to bring them supplies. 

As Joseph journeyed towards them [verse 18] “They saw him from afar [they knew it was him because of his unique coat], and before he came near to them they conspired against him to kill him” (Genesis 37:18, ESV). 

Immediately we are to remember the sin of Cain who, being driven by jealously, rose up and killed his own brother, Able. Just as Adam’s sons were divided, so too Jacob’s. “They said to one another, ‘Here comes this dreamer. Come now, let us kill him and throw him into one of the pits. Then we will say that a fierce animal has devoured him, and we will see what will become of his dreams’” (Genesis 37:19–20, ESV). 

These are very wicked men. They desired to kill their own brother, and they were willing to deceive their own father concerning the death of his beloved son. 

Two, Ruben, the oldest of the brothers, determined to rescue Joseph by suggesting they not shed his blood, but through him into one of the pits instead, to leave him for dead. The others brothers agreed, thinking that it would be more appropriate to kill him this way. Reuben’s intention was to go away and then return later to save him. 

What it was that motivated Reuben to do this good thing is hard to say. He is not portrayed as a good man in the Genesis narrative. Perhaps this was simply too much for him. Or perhaps he felt some special responsibility for the wellbeing of the family given that he was the oldest. Latter in the Joseph story that does seem to be the case. 

In verse 23 we read, “So when Joseph came to his brothers, they stripped him of his robe, the robe of many colors that he wore. And they took him and threw him into a pit. The pit was empty; there was no water in it. Then they sat down to eat” (Genesis 37:23–25, ESV).

The depravity of man is truly great, isn’t it? These men did this wicked thing — they treated their own brother brutally and left him to die a horrible death — “then they sat down to eat.”  

The third stage of their conspiracy to do Joseph harm came when, Judah, wishing to profit from doing away with his  brother, suggested that they sell him to the Midianite or Ishmaelite (they can go by either name (see Judges 8:24)) traders who were passing by. This they did for twenty shekels of silver.

At the end of verse 28 we read, “They took Joseph to Egypt.”

The texts doesn’t say anything about Joseph’s reaction to this. Later in the story when the brothers stand before Joseph in Egypt we learn that Joseph did plead for his life before his brothers, but they showed him no mercy. And with stage is set for the rest of the Joseph story. 

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III. Joseph’s Brothers Deceived Their Own Father, Jacob 

The third and final section of this chapter describes the deception of Jacob. 

Not only did these men sell their own brother into slavery, they even lied to their father, and allowed him to mourn deeply, thinking that Joseph was dead.  

First, it was Ruben who grieved. He returned to rescue the boy but found that he was gone. Evidently he was not there when the decision was made to take him from the pit to sell him.  

Second, the brothers prepared to deceive their father by following through on the plan to dip Joseph’s coat in goat’s blood and to present it to Jacob saying that he was killed by a fierce animal. 

It is worth noticing the irony that just as Jacob used the tunic of his brother Esau and the skin of a goat to deceive his father Isaac in his old age, now he himself his deceived by his sons with a coat and the blood of a goat. Sometimes things come back to bite you, don’t they?

Third, notice that Jacob was left to grieve even though his sons could have easily relieved him by telling him the truth.  “ Jacob tore his garments and put sackcloth on his loins and mourned for his son many days. All his sons and all his daughters rose up to comfort him, but he refused to be comforted and said, ‘No, I shall go down to Sheol to my son, mourning.’ Thus his father wept for him.” Never did his sons tell him that Joseph was alive and in Egypt. To do so would have required that their sin be exposed, but they were not willing to let that happen. Instead they lefty their own father in a state of perpetual mourning. The callousness of the hearts of the sons of Israel is surprising indeed. 

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Conclusion

This story is a very sad story. Why then is it so beloved? 

I have three answers, and with these we will concluded. 

The story of Joseph is beloved because the people of God can relate to Joseph in his suffering. This is especially true of those who have been mistreated in this world. The story of Joseph will encourage our hearts as we see that the Lord was with Joseph and preserved him in his suffering.

Two, the story of Joseph is beloved because it answers some of our deepest questions regarding the relationship between sin and sovereignty of God, our suffering and God’s purposes. The truth that will be pressed upon us through this narrative is that God is able to use that which is evil for good. Paul says it this way, “And we know that for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28, ESV).  That sounds a lot like what Joseph will say to his brothers after many years of suffering. To them he will say, “As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today” (Genesis 50:20, ESV).

Three, the story of Joseph is beloved because Jesus the Christ is typified in him. It is not difficult to see that in the life of Joseph the redemption that we have in Christ was  foreshadowed. Just as Joseph, the beloved son of Jacob was rejected by his own brothers, was mistreated even to the point of death, was delivered from pit of death and raised up to power so that through him many might be saved, so too Jesus Christ our Lord was rejected by his own kinsmen, was mistreated even to the point of death — death on the cross, was raised up from the grave and was seated high above all poweres, so that through him — through faith in his name — many son and daughter may be brought to glory. Amen.  

Tags: Genesis 36-37

Posted in Sermons Genesis 36-37
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Scripture Reading: Genesis 35

“God said to Jacob, ‘Arise, go up to Bethel and dwell there. Make an altar there to the God who appeared to you when you fled from your brother Esau.’ So Jacob said to his household and to all who were with him, ‘Put away the foreign gods that are among you and purify yourselves and change your garments. Then let us arise and go up to Bethel, so that I may make there an altar to the God who answers me in the day of my distress and has been with me wherever I have gone.’ So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem. And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob. And Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him, and there he built an altar and called the place El-bethel, because there God had revealed himself to him when he fled from his brother. And Deborah, Rebekah’s nurse, died, and she was buried under an oak below Bethel. So he called its name Allon-bacuth. God appeared to Jacob again, when he came from Paddan-aram, and blessed him. And God said to him, ‘Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.’ So he called his name Israel. And God said to him, ‘I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you.’ Then God went up from him in the place where he had spoken with him. And Jacob set up a pillar in the place where he had spoken with him, a pillar of stone. He poured out a drink offering on it and poured oil on it. So Jacob called the name of the place where God had spoken with him Bethel. Then they journeyed from Bethel. When they were still some distance from Ephrath, Rachel went into labor, and she had hard labor. And when her labor was at its hardest, the midwife said to her, ‘Do not fear, for you have another son.’ And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin. So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day. Israel journeyed on and pitched his tent beyond the tower of Eder. While Israel lived in that land, Reuben went and lay with Bilhah his father’s concubine. And Israel heard of it. Now the sons of Jacob were twelve. The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. The sons of Rachel: Joseph and Benjamin. The sons of Bilhah, Rachel’s servant: Dan and Naphtali. The sons of Zilpah, Leah’s servant: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram. And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned. Now the days of Isaac were 180 years. And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.” (Genesis 35, ESV)

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[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

At first glance Genesis chapter 35 might seem like a random collection of unrelated facts pertaining to the life of Jacob and his family. But upon closer examination we find that this chapter follows a patern already established in the book of Genesis. It brings the section which began at 25:19 concerning the descendents of Isaac to a conclusion while at the same time preparing the reader for what will follow. Chapter 35 functions like a hinge, therefore. It closes the previous section and opens the next to us. 

I would like to remind you that after the prologue of Genesis 1:1-2:3 the book of Genesis is divided into 10 sections. Each of these 10 sections begin with the phrase, “these are the generations of…”, or something close to that. For example, Genesis 2:4 says , “These are the generations of the heavens and the earth when they were created…” Genesis 4:1: “This is the book of the generations of Adam.” Genesis 6:9: “These are the generations of Noah”, etc. After each of these introductory headings we find a record of the offspring of the figure that was named — the offspring of the heavens and earth, the offspring of Adam, of Noah, the sons of Noah, Shem, Terah, Ishmael and Issac. Notice that in chapter 36 we will consider the generations of Esau, and beginning in 37:2 we will consider the generations Jacob, which will bring the book of Genesis to a conclusion.

Genesis 35 is a very important chapter in that it brings the eighth section of the book of Genesis — that is, the one that tells of the generations of Isaac — to a conclusion while also preparing us for what will follow, namely, a prolonged consideration of the sons of Jacob, with special attention given to Joseph, through whom the nation of Israel would be preserved in the world.   

The story of the generations of Isaac began in 25:19. His two sons, Esau and Jacob, were the main characters in that story. I will not repeat the story in detail, for we have been considering it for some time now. But in brief, Jacob and Esau were twins. It was revealed to their their mother while they were still in the womb that, contrary to way of the world, the older would serve the younger. Jacob the younger was to have the birthright and the blessing, and not Esau the older. Even more significant, Jacob would be the one to receive the promises of God that were given first to Abraham and to Isaac. Jacob would be blessed of the Lord and he would be a blessing. He would become a great nation. He would possess the land of Canan. And through him all of the families of the earth would be blessed. These promises were given to Jacob time and time again. And one thing was made very clear — these promises were given to him, not because he was deserving, but by the grace of God alone, for Jacob was a deceptive, self-serving, and manipulative individual at the start. But God pursued him, called him, and changed him in the course of time. 

These changes took place within Jacob through suffering. As a consequence of his deceitful behavior towards his father and brother he was driven away into exile. And while in exile he was given a taste of his own medicine. He himself was deceived by his uncle, Laban. He served him like a slave. But God was faithful to call Jacob back to the land that was promised to him. God preserved him. God graciously wrestled with him, so as to humble him further, bringing him to a place of deeper dependence upon him. 

In chapters 33-35 we find an account of Jacob entering back into the land of Canan. In chapter 36 we will learn that Esau would leave Canan for what would become Edom in the hill country of Sier. 

I say all of this to you by way of introduction not so that you might win at Bible trivia. Instead, I say all of this hoping that it will help us to not loose sight of the big picture of the story of Genesis, which is in fact the beginning of the story of our redemption that is told in the Bible as a whole. 

It is easy to loose sight of the big picture of Genesis and of the Bible as we focus our attention on these little stories about the lives of Abraham, Issac and Jacob, but we must not! These little stories — though meaningful in and of themselves — are a part of a much bigger and more  important story — the story of the redemption of God’s elect through Jesus who is the Christ, and the renewal of all things in heaven and earth by his finished work.

Please bear with me for just a little while longer while I labor to set this little story (and all others) into the context of the bigger story of Genesis and of scripture. 

We must never forget how the book of Genesis begins. The book of beginnings begins with the story of the creation of the heavenly realm and also the earthly realm. There we learned that God’s purpose for creating the earth was to make it a place suitable for human habitation. Not only that, but it was to be a place where man would commune with God. Adam and Eve were created by God and they were placed within Eden. There they walked with God. There they were to worship and serve him. They were to expand that garden paradise. They were to multiply, living in personal, entire, exact, and perpetual obedience to their Maker.

What then was the original creation? We have observed that it was a temple, or sanctuary where man communed with God. We might also say that the original creation was a kingdom. To have a kingdom you must have land, citizens, and a king. In Eden all three were present — land, citizens, and a king. Eden was the place, Adam and Eve were the citizens, and God himself was the king. Adam also had a kingly role to play, but only as a viceregent living under the supreme authority of the King of kings, and Lord of lords. 

This is the picture that Genesis 2:4-25 paints. It describes the original creation as a holy kingdom. It describes Eden as a sanctuary where our first parents enjoyed communion with God. But we must not forget Genesis 3, for Genesis 3 explains to us why we do not live in a world  that is all “kingdom of God” and all “sanctuary of God”. I do not need to convince you that we do not live in the world that Genesis 2 describes. Far from it! We live in a world that is filled with the hatred of God, sin, suffering, and death. 

Those opening chapters of Genesis must not be forgotten for they tell us of God’s original design, his original offer (life eternal through obedience), and the rejection of that offer in Adam’s rebellion. The kingdom of God was offered, but rejected, friends. 

What does that have to do with Genesis 35, you ask? The answer is, everything! The stories of Genesis  1-3 are the backdrop to these stories. You will not be able to make sense of the promises made to Abraham, Isaac and Jacob, nor of the significance of Jacob and his family entering the land to worship God without the backdrop of Genesis chapters 1 -3. 

Here is my question: What was God up to when he called  Abraham out of Ur and promised to bless him, to make his name great and to bless the nations of the earth through him? What was God up to when he promised to make Abraham into a great multitude — into nations and kings? What was God up to when he promised to give Abraham a land? What was God up to when he gave those same promises to Abraham’s chosen offspring, Isaac and Jacob? Was he only concerned to bless those men and their families? Or was this start of something much larger?

The answer is that God was beginning to provide a way of salvation for the world. He was beginning to recover what was lost in the sin of Adam. These stories regarding Abraham, Isaac and Jacob are among the first of God’s initiatives to take back that which was stolen by the evil one. Here in Genesis we find the beginning of God’s redemption. He called one man from amongst the nations, and he promised to make that one man into many. He would also give that one man and his descendents a land. Kings would come from him. A nation would be born! And through that people and nation a savior would come into the world. And he would provide salvation, not only for the physical descendents of Abraham, but for all the nations of the earth.  

We must never loose sight of this big picture story of redemption — the story of the in-breaking of God’s kingdom into a fallen world, and the renewal of God’s temple which has been defiled by the sin of God’s creatures.

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I. Jacob’s Journey Into Canaan Was A Preview Of Israel’s Conquest Of Canaan Under Joshua And Our Entry Into The New Heavens And Earth In Jesus The Christ  

The first thing that I would like to recognize is that the story of Genesis 35 concerning Jacob’s journey into Canaan was a preview of Israel’s conquest of Canaan under Joshua, and our entry into the new heavens and earth in Jesus the Christ.

You might be thinking, where do you see that in the text, Pastor? Well, this is clearly seen only when we keep the big picture story of scripture in view. You have probably heard it said that we must interpret individual passages of scripture in the context. Most, when they hear the word “context” think of the paragraphs or chapters that immediately precede or follow, and that is right! But we must also remember the whole Bible is the context of any given passage of scripture.

And when we  consider the whole story from Genesis to Revelation it becomes clear that Jacob’s journey into Canaan was a preview of Israel’s conquest of Canaan under Joshua and our entry into the new heavens and earth in Jesus the Christ.    

Jacob went into exile and found himself  in bondage to Laban for many years. The Lord called him out of that “foreign” land to  enter the land of promise. Laban pursuit him, but God preserved Jacob. The Lord appeared to Jacob and promised to always be with him. Jacob feared the sounding nations for they were greater than he, but God made them tremble so that Jacob might enter the land safely. 

This story should  sound familiar to you, for it is a little miniature version of a much bigger and much better known story — the story of Israel’s exodus from Egypt under Moses and their conquest of Canaan under Joshua. In other words, Jacob, who was given the name Israel, experience in miniature what his offspring (Israel as a nation) would experience on a larger scale many years later. 

[APPLICARTION: Think of the impact this would have upon the people of Israel as the left Egypt, sojourned in the wilderness, and prepared to enter Canaan to conquer it in the days of Joshua. They would have remembered the experiences of Jacob their forefather and been encouraged.  They would have been encouraged to know that this was according to the plan of God. They would have remembered the promises of old. They would have remembered that just as God was  faithful to Jacob, God would be faithful to them to being them safely into the land.]

But let us also remember that exodus from Egypt and the conquest of Canaan was itself prototypical. In other words, when God  redeemed Israel from Egypt and let them safely into the land of promise it was a little miniature version of a much bigger and much better known story — the story of spiritual Israel’s deliverance from the kingdom of darkness, their being transferred into the kingdom of light, and their entrance into the new heavens and new earth under and by faith in Jesus (Joshua) who is the Christ. 

[APPLICATION: Friends, Jacob was freed from Laban and Israel was freed from Egypt, but you have been delivered from the domain of darkness. Both Jacob and Israel were defended by the Lord from the  power nations that surrounded them, but  you are defended from the principalities of darkness. Jacob and Israel entered into Canaan, but you, being the Israel of God, will be brought safely into the new heavens and earth through faith in Jesus who is the Christ. Trust in him. Cling to him. Be found in him. “There is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.” (Acts 4:12, ESV)]

You might be thinking to yourself that Pastor has lost it interpreting scripture like this as if these stories all point forward to Christ like this. I would respond by asking, have you read the New Testament scriptures? Do you remember how Jesus spoke to the men at Emmaus “and beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself” (Luke 24:27, ESV)?  Or have you forgotten the words of Paul who spoke to Christians saying that, “[God] has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins” (Colossians 1:13–14, ESV), or of Peter who spoke to the Christian, saying, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy. Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul. Keep your conduct among the Gentiles honorable, so that when they speak against you as evildoers, they may see your good deeds and glorify God on the day of visitation” (1 Peter 2:9–12, ESV)?

As we read of Jacob escaping Laban and entering Canaan, and as we consider the nation of Israel being freed  from Egypt and entering Canaan, we are to remember that these were but little miniature versions of a much greater redemption and blessing to that would be accomplished by Christ in the fulness of time. By his obedient life, sacrificial death and victorious resurrection he has delivered us from the domain of darkness and transferred us to [his] kingdom… in whom we have redemption, the forgiveness of sins”  (Colossians 1:13–14, ESV).

[APPLICATION: One, you, like Jacob, were redeemed so that you might worship.

“God said to Jacob, “Arise, go up to Bethel and dwell there. Make an altar there to the God who appeared to you when you fled from your brother Esau.”” (Genesis 35:1, ESV)

Two, you, like Jacob, must put away your foreign gods.

“So Jacob said to his household and to all who were with him, ‘Put away the foreign gods that are among you…” (Genesis 35:2, ESV)

Why did they have foreign gods?

You might also!

Three, you, like Jacob, must be made pure. 

Furthermore he said, “…and purify yourselves and change your garments” (Genesis 35:2, ESV). 

Why did they need to be made pure?

It was a ceremonial purity that was required of them to enter Canaan. 

Ceremonial purity will not do to enter the new heavens and earth. We must be made pure to the heart. 

Four, you, like Jacob, must trust always in the Lord.

“Then let us arise and go up to Bethel, so that I may make there an altar to the God who answers me in the day of my distress and has been with me wherever I have gone” (Genesis 35:3, ESV).

May this be our resolve each morning. May this be our resolve each Lord’s Day!

Five, you, like Jacob, must be faithful to worship.

“So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem.” (Genesis 35:4, ESV)

I think this was like a tithe to Lord. Do you remember what Jacob said when God had appeared to him at Bethel those many years ago? He said,  “and this stone, which I have set up for a pillar, shall be God’s house. And of all that you give me I will give a full tenth to you” (Genesis 28:22, ESV). The worship of God has always involved the giving of offerings. Are you?

Verse 5: “And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob. And Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him, and there he built an altar and called the place El-bethel, because there God had revealed himself to him when he fled from his brother” (Genesis 35:5–7, ESV).

What did Jacob do having entered back into the land of Canaan?  He worshipped! And what are we to do now that we have been delivered out of the kingdom of darkness and into the kingdom of the son? We are to worship — we are to worship privately, but  especially corporately and publicly. And what will we do when enter into the new heavens and earth? We will worship. 

If when you reflect upon that fact — that in the new heavens and earth we will worship continually — you think that will be boring, you have greatly underestimated God’s unbounded glory and the pleasure that we will find in knowing him. ] 

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II. Jacob’s Journey Into Canaan Was Clearly Not An Entry Into The Final State 

The second observation that I would like to make about Genesis 35 is that Jacob’s journey into Canaan was clearly not an entry into the final state. In other words, though his entry into Canaan was a significant step forward in the accomplishment of  God’s plan of redemption, it was not the final step. In yet other words, though in the story we are beginning to see the formation of a kingdom — the kingdom of Israel — the arrival  of God’s consummated kingdom was clearly not yet (not  even close). 

Notice that are nations in the world who would do Israel harm were not for God causing a terror to fall upon them (verse 5). When God’s kingdom is consummated — then the new heavens and earth are ushered in — no such kingdoms will exist in the  world. All will be God’s kingdom. All will be God’s temple (see Revealtion 21 and 22). 

Notice that the pain of death still plagued Israel. 

Verse 8: “And Deborah, Rebekah’s nurse, died, and she was buried under an oak below Bethel. So he called its name Allon-bacuth” (Genesis 35:8, ESV).

How Deborah, who was the nurse of Rebekah, Jacob’s mother, came to be with clan of Jacob, we do not know. Perhaps she joined Jacob when she heard that she was reentering the land. And why Genesis tells us of Deborah’s death, but not Rebekah’s, is also a mytery. Perhaps it has to do with Rebekah’s sin in suggesting the deceit of her  husband Isaac when the blessing was stolen from Esau and given to Jacob. It’s as if Deborah was highly esteemed, but Rebekah not. 

Not only are we told of Deborah’s death, but also Rachel’s, the beloved wife of Jacob. Verse 16: “Then they journeyed from Bethel. When they were still some distance from Ephrath, Rachel went into labor, and she had hard labor. And when her labor was at its hardest, the midwife said to her, ‘Do not fear, for you have another son.’ And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin. So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day. Israel journeyed on and pitched his tent beyond the tower of Eder” (Genesis 35:16–21, ESV).

Ironically, Rachael had years earlier spoken to Jacob, saying, “Give me children, or I shall die!” (Genesis 30:1, ESV). Rachael gave birth to one child and named him Joseph. And after bearing Joseph she said, “May the LORD add to me another son!” (Genesis 30:24, ESV). Both of her sayings came true. She died in the process of giving birth to her second son. She, in her anguish and grief, named him Ben-one, meaning son of my sorrow, but Jacob called him Benjamin, meaning son of the right hand,  a much more positive name, given that the right hand signifies strength. 

It is also in the passage that the death of Isaac is reported. “And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned. Now the days of Isaac were 180 years. And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him” (Genesis 35:27–29, ESV).

This reference to Isaac’s death brings this section concerning the generation of Isaac to a conclusion. 

Notice that both Jacob, the elect son, and Esau, the non-elect son, came together to bury Isaac. The same was true of the burial of Abraham — both Isaac and Ismael were there. I can’t help but think that this is meant to communicate in some way that fact that in and through these men and their elect descendents blessing would come tall the nations of the earth. In due time and through the chosen offspring of Abraham the middle wall of hostility would be broken down and the two peoples would become one through faith in the Christ (Ephesians 2:14).    

But the point I am making here is that as significant as Jacoob’s entry into Canaan was in the history of redemption, it is not the final step, for it did not usher in the final state — not even close. Death still plagues the people of Israel.

In the new heavens and earth when the kingdom of God is here in full, for then “the dwelling place of God [will be] with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away” (Revelation 21:3–4, ESV).

[APPLIACTION: Brothers and sisters, it right for us to long for that day. But it is also important for us to square with the reality that we are not there yet. In Christ, death no longer has its sting! But that does not mean that we not subject to its power. Joshua did not enter into the final state when he entered into to Canaan. And neither have we entered into the final state through faith in Christ. We have tasted of it, but  we still long for the new heavens and earth in which righteousness dwells. We still long for that day when God will “wipe away every tear from [our] eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” We will still suffer in this world, friends, but God is with us. We will still mourn, but our God will comfort us.]

Not only were there still enemies of God in the world in the days of Jacob, and not only were the people of Israel still plagued by death, they were also plagued by sin. 

It is here that we learn that Ruben, the firstborn of Jacob’s sons, did a most terrible thing. Verse 22: “While Israel lived in that land, Reuben went and lay with Bilhah his father’s concubine. And Israel heard of it” (Genesis 35:22, ESV). Reuben was hypocritical, for he did something similar to what Shechem had done to the sister Dinah, which the sons of Jacob condemned. It seems that Reuben was interested in usurping his fathers authority. It may also be that he was concerned that Bilhah not take the place as his fathers favorite wife now that Rachel had died. Reuben wanted his mother, and his little clan within a clan, to have the privileged position. Whatever the rationale, Reuben did a very wicked thing. And the text simply says, “and Israel [Jacob] heard  of it.” It doesn’t say that he did anything about it, which has become typical of Jacob. 

Far from being free from sin as will be in the new heavens and earth, Israel is still plagued by sin. There is sin in Israel’s camp, and the family is divided. 

Notice that when the sons of Jacob are listed in verses 23 through 26 they are not listed from oldest to youngest, but according to their factions: first the sons of Leah and then Rachel, Bilhah and Zilpah. This will become important as the narrative continues, for it will be the jealousy and division amongst the sons of Jacob that lead to Joseph’s bondage in Egypt and the eventual salvation of Israel through him. 

[APPLICATION: Brothers and sisters, as the people of God living this side of glory, we will encounter opposition, we will suffer and experience times of mourning, and we have to do  battle with sin and it’s consequences. Prepare for it. Do not grow weary in the fight. 

In the days of Jacob the  kingdom of God was beginning to be prefigured and they people of God straggled with these things. Now that the Christ has come we are living in  God’s inaugurated kingdom — we have the victory in Christ Jesus and we have tasted of the glory to come — but we still live in a fallen wold with pressures and heartaches of many kinds. We must persevere until the kingdom of God is consummated when Christ returns to make all things new.]

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III. Jacob Was Again Encouraged With The Promises Of God, His Eyes Directed To The Future Fulfillment Of The Promises Made To Abraham and Isaac Before Him  

The third and final observation of Genesis 35 will be brief. It is this — In Genesis 35 Jacob is again encouraged with the promises of God, his eyes directed to the future fulfillment of the promises made to Abraham and Isaac before him.  

In verse 9 we read, “God appeared to Jacob again, when he came from Paddan-aram, and blessed him. And God said to him, ‘Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.’ So he called his name Israel. And God said to him, ‘I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you” (Genesis 35:9–12, ESV).

Much of this was a reminder of things that God had previously said to Jacob. But this was new: “A nation and a company of nations shall come from you, and kings shall come from your own body.”  Abraham had been told that kings and nations would come from him, but this was the first time it was said to Jacob. 

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Conclusion

My desire is that you would see and understand the  big picture plan of God for the redemption of his elect and the renewal of this world that has been given over to corruption through mans fall into sin. 

God determined to provide a savior. This savior would be the offspring of Abraham, Isaac and Jacob. He would be born from amongst the people who would descend from them. And before his arrival this people — the Hebrew people — would be formed into a nation which would prefigure the kingdom of God and prepare for the arrival of the Christ, through whom salvation would come, and by whom the heavens and earth will be renewed. 

This is the big picture, friends. This is the story of scripture. It is the gospel of the kingdom. The purpose of the stories of Abraham, Isaac and Jacob is not to encourage us to be like them (for they were clearly flawed), but to have the faith that they had. For they were “ looking forward to the city that has foundations, whose designer and builder is God” (Hebrews 11:10, ESV). In other words, they new that the promises that were made to them were ultimately about the Christ and the promise of a new heavens and earth. 

“These all died in faith, not having received the things promised, but having seen them and greeted them from afar, and having acknowledged that they were strangers and exiles on the earth. For people who speak thus make it clear that they are seeking a homeland. If they had been thinking of that land from which they had gone out, they would have had opportunity to return. But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared for them a city” (Hebrews 11:13–16, ESV).

Let us be sure  to have their faith, therefore. Let us be sure that we believe upon the Christ who descended from Abraham, Isaac and Jacob for the forgiveness of our sins and the hope of life eternal. “Know then that it is those of faith who are the sons of Abraham. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘In you shall all the nations be blessed.’ So then, those who are of faith are blessed along with Abraham, the man of faith.” (Galatians 3:7–9, ESV)

Tags: Genesis 35

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Old Testament Reading: Genesis 34

“Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the women of the land. And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her. And his soul was drawn to Dinah the daughter of Jacob. He loved the young woman and spoke tenderly to her. So Shechem spoke to his father Hamor, saying, ‘Get me this girl for my wife.’ Now Jacob heard that he had defiled his daughter Dinah. But his sons were with his livestock in the field, so Jacob held his peace until they came. And Hamor the father of Shechem went out to Jacob to speak with him. The sons of Jacob had come in from the field as soon as they heard of it, and the men were indignant and very angry, because he had done an outrageous thing in Israel by lying with Jacob’s daughter, for such a thing must not be done. But Hamor spoke with them, saying, ‘The soul of my son Shechem longs for your daughter. Please give her to him to be his wife. Make marriages with us. Give your daughters to us, and take our daughters for yourselves. You shall dwell with us, and the land shall be open to you. Dwell and trade in it, and get property in it.’ Shechem also said to her father and to her brothers, ‘Let me find favor in your eyes, and whatever you say to me I will give. Ask me for as great a bride-price and gift as you will, and I will give whatever you say to me. Only give me the young woman to be my wife.’ The sons of Jacob answered Shechem and his father Hamor deceitfully, because he had defiled their sister Dinah. They said to them, ‘We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us. Only on this condition will we agree with you—that you will become as we are by every male among you being circumcised. Then we will give our daughters to you, and we will take your daughters to ourselves, and we will dwell with you and become one people. But if you will not listen to us and be circumcised, then we will take our daughter, and we will be gone.’ Their words pleased Hamor and Hamor’s son Shechem. And the young man did not delay to do the thing, because he delighted in Jacob’s daughter. Now he was the most honored of all his father’s house. So Hamor and his son Shechem came to the gate of their city and spoke to the men of their city, saying, ‘These men are at peace with us; let them dwell in the land and trade in it, for behold, the land is large enough for them. Let us take their daughters as wives, and let us give them our daughters. Only on this condition will the men agree to dwell with us to become one people—when every male among us is circumcised as they are circumcised. Will not their livestock, their property and all their beasts be ours? Only let us agree with them, and they will dwell with us.’ And all who went out of the gate of his city listened to Hamor and his son Shechem, and every male was circumcised, all who went out of the gate of his city. On the third day, when they were sore, two of the sons of Jacob, Simeon and Levi, Dinah’s brothers, took their swords and came against the city while it felt secure and killed all the males. They killed Hamor and his son Shechem with the sword and took Dinah out of Shechem’s house and went away. The sons of Jacob came upon the slain and plundered the city, because they had defiled their sister. They took their flocks and their herds, their donkeys, and whatever was in the city and in the field. All their wealth, all their little ones and their wives, all that was in the houses, they captured and plundered. Then Jacob said to Simeon and Levi, ‘You have brought trouble on me by making me stink to the inhabitants of the land, the Canaanites and the Perizzites. My numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household.’ But they said, ‘Should he treat our sister like a prostitute?’” (Genesis 34, ESV)

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[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without the benefit of proofreading.] 

Introduction

By now you are familiar with this pattern, for it has been repeated many times in the history of the patriarchs of Israel. As Genesis presents us with the stories of Abraham, Isaac and Jacob we will in one moment be greatly encouraged by some positive thing — an act of courage and faith, or the promises of God reiterated to the patriarch once again. But in the next moment we will find ourselves greatly discouraged by some detestable thing — a lack of faith, the patriarchs being driven by fear leading to things like deception and to polygamous marriages in an attempt to bring about the plans and purposes of God through human effort, etc. 

It is clear that Moses, under the inspiration of the Holy Spirit, was very concerned to say to physical and spiritual Israel, don’t get the wrong idea about your election. The Lord has set you apart to bless you, not because of your inherent goodness, not because of your superior faithfulness, but by his grace alone and for his glory. 

Notice that the same pattern is present here in the story of Jacob and his sons. We were greatly encouraged by the previous passage. Jacob was faithful to flee Laban and to return to the land of Canaan in obedience to the command of God. He was filled with faith and he was responsible. He prayed. He even wrestled with the Lord, and prevailed. The Lord blessed Jacob, giving him the name Israel. The promises of God were reiterated to him. And finally, he was reconciled to his brother Esau. At the end of that story we were greatly encourage to learn that Jacob purchased land in Canaan and there “he erected an altar and called it El-Elohe-Israel” (Genesis 33:20, ESV), meaning, “God, the (true) God of Israel.” So the story concluded with Jacob worshipping God in Canaan. But now we come to a very disturbing scene — the defiling a Dinah by Shechem the son of Hamor the Hivite, and the unjust slaughter of the Hivites by Simeon and Levi, the sons of Jacob. 

I have decided to organize this sermon by considering each of the main characters — Dinah, Shechem, Hamor, Jacob and Jacob’s sons, Simeon and Levi. We will consider the role each of these played in this narrative and make some application. 

But before we begin I must say, as we take this approach we must be careful to not loose sight of the main point of this text. Yet again, Genesis is concerned to magnify the grace of God shown to Abraham, Isaac and Israel. God’s grace and God’s faithfulness is the central theme. He was faithful to preserve his people and to keep his promises to them, despise their weakness, failures, and sins. 

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I. Dinah

Let us begin by considering this young lady, Dinah, who was the daughter of Jacob, born to Leah. 

In verse 1 we read, “Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to see the women of the land. And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her” (Genesis 34:1–2, ESV). No clarification is needed here concerning what happened to this young lady. Those who are mature enough to process this subject matter understand the terrible thing that was done to Dinah.

Remember that we were first introduced to Dinah back in Genesis 30:21, where we learned that Leah, after bearing Jacob six sons, also “bore a daughter and called her name Dinah” (Genesis 30:21, ESV). Up to this point in the narrative, Jacob had eleven sons, and one daughter. We will hear the story of the birth of Jacob’s twelfth son, Benjamin, in 35:16 and following. 

The fact that Dinah was born to Leah is probably significant. This will become clear later on, but it seems that Jacob had a bad habit of showing favoritism to the children who were born to Rebekah — he loved Joseph and Benjamine more than the rest. The children born to Leah and the two servants may have been neglected a bit. 

[APPLICATION: Brothers and sisters, parents should be careful to not show favoritism to their children. Each child is a unique gift from the Lord. Each one will have strengths and weakness. Each one is to be loved, instructed and disciplined consistently, equally, and in a way appropriate to their temperament. It may be that Jacob fell short in this regard.]

Dinah was probably 14 or 15 years old when this terrible thing was done to her. We are told that she “went out to see the women of the land…” That is a rather obscure statement. It is hard to know what exactly it entailed. It probably only means that she went out to socialize. If Moses meant to communicate that Dinah was up to no good, that she was a rowdy and rebellious girl, he could have said so. Instead we are given the impression that her actions were innocent. 

[APPLICATION: With that said, I think it is also appropriate to make this application for our young people, and especially the young women in our congregation. It is important for you to be aware of your surroundings. It is important for you to be alert and aware of the dangers that exist within the world. Do not be naive. You know what it means to be naive, don’t you? It means to have a lack of experience, wisdom and judgement. A person who is naive puts themselves in dangerous  situations and doesn’t know it. A person who is naive trusts those who should not be trusted. Young men and women must develop wisdom and discernment. And how does a person gain wisdom? By fearing God, by knowing his word, and by learning from others who have proven themselves to be wise. 

You have heard me make this application many times in this study. I have often said that the Christian should not live on fear. We are to live courageously in the world as we trust in the Lord. But let me clarify something. By that I most certainly do not mean, that we are live foolishly or recklessly in the world. Live courageously! Do not be hindered by fear. But be wise. Be alert to the evil threats that are around you. 

“Dinah… went out to see the women of the land.” Somehow she ended up in this very dangerous situation. Was she at all to blame? Was she careless or naive? The text does not say. I think we should judge her to be innocent, therefore. But the story does provide us with an opportunity to say to our young people, and particularly to our young women, be wise.  Be careful. Be alert. Do not put yourselves in situations that can spiral out of control.]

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II. Shechem

Secondly, let us now consider this character Shechem, the son of Hamor the Hivite. This young man was a scoundrel. He was a selfish man, driven by his passions, and lacking in self control. 

In verse 2 we read, “And when Shechem the son of Hamor the Hivite, the prince of the land, saw her, he seized her and lay with her and humiliated her. And his soul was drawn to Dinah the daughter of Jacob. He loved the young woman and spoke tenderly to her. So Shechem spoke to his father Hamor, saying, ‘Get me this girl for my wife’” (Genesis 34:2–4, ESV).

Whatever we might say about the wisdom or lack thereof in Dinah, the text is clear that Shechem took her by force to lay with her. Nothing can possibly excuse his behavior. It is sin for a man to lay with a women who is not his wife. It is especially sinful for a man to lay with a women without her consent. To lay with someone who is not your spouce is fornication. To lay with someone without their consent — that is, to force yourself upon them — is rape. The scriptures condemn both things, but rape is an especially heinous sin, for it involves a victim. 

The law of Moses says, “But if in the open country a man meets a young woman who is betrothed, and the man seizes her and lies with her, then only the man who lay with her shall die. But you shall do nothing to the young woman; she has committed no offense punishable by death. For this case is like that of a man attacking and murdering his neighbor, because he met her in the open country, and though the betrothed young woman cried for help there was no one to rescue her” (Deuteronomy 22:25–29, ESV). 

Shechem was clearly driven by his passions. By that I mean that he was controlled by his desires. Instead of controlling his desires, he allowed his desires to control him. He was attracted to Dinah. He wanted to have her as wife. And there is nothing wrong with that! But he allowed the natural attraction that he felt for her to burn out of control. He lusted after her. He obsessed over her. He allowed his cravings for her to run about unchecked and unchallenged within his heart until he did the unthinkable thing of taking her by force. 

[APPLICATION: Brothers and sisters, how important it is for us to develop self control. To develop self control is to develop the ability to rule over our thoughts, appetites, and actions. I’m afraid that when many think of self control they think only of learning to control actions, that is, the things that we say or do. Of course the person who has self control does have control over their words and deeds, but it is important that we also learn to control our inner life — our thoughts and passions. The things that go on inside of us are not beyond our control. When I say that we must learn to control our thoughts and passions, I mean that we must bring them into conformity to God’s law to make them subject to Christ. 

Christian are to think pure thoughts. They are to dwell upon what is pure and true. They must, by the power of the Holy Spirit, “take every thought captive to obey Christ” (2 Corinthians 10:5, ESV). Paul exhorts the Christian concerning  their thought life with these  words: “Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things” (Philippians 4:8, ESV). I wonder, have you learned to control your thoughts?Have you learned to test them with scripture to see if they are true? Have you learned to put away that which is false and filthy from your thoughts, and to think about things that are pleasing to the Lord?

Christians are also to rule over their passions. To have passion is to be drawn to something, or repulsed by it. All humans have passions. We look at the world around us, we consider things to be either good or evil, lovely or repulsive, and then our passions either draw us to that thing, or drive us from it. The trouble is that our passions have also been distorted  by sin. Instead of being drawn to that which is truly good, lovely and pleasing to God, sometimes we are drawn to that which is evil. Conversely, instead of being repulsed by that which is evil, we are sometimes drawn to it. This is why Paul says, “Put to death therefore what is earthly in you: sexual immorality, impurity, passion, evil desire, and covetousness, which is idolatry.” (Colossians 3:5, ESV). Notice that he commands us to put to death, not only evil behavior, but evil passions and desires along with the sin of covetousness, which is a sin of the heart.] 

This man Shechem was driven (controlled) by his passions, which were inclined to evil. May it not be said of us. Instead, we are to be self controlled,  for “the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law” (Galatians 5:22–23, ESV). 

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III. Hamor

Thirdly, what shall we say of Shechem’s father, Hamor? 

Well, I get the impression that Hamor spoiled his son by failing to discipline him. His son is portrayed as self absorbed, self serving and reckless. Perhaps Hamor had something to do with this. 

Notice that Hamor did not condemn the actions of his son. Quite the opposite, he advocated for his son. Verse 8: “But Hamor spoke with [Jacob and his sons], saying, ‘The soul of my son Shechem longs for your daughter. Please give her to him to be his wife. Make marriages with us. Give your daughters to us, and take our daughters for yourselves. You shall dwell with us, and the land shall be open to you. Dwell and trade in it, and get property in it” (Genesis 34:8–10, ESV). In verse 19 we learn that Shechem’s was “the most honored of all his father’s house” (Genesis 34:19, ESV).

[APPLICATION: Brothers and sisters, we must take care to discipline our children in love and teach them to keep the commandments of the Lord. Proverbs 13:24 famously says, “Whoever spares the rod hates his son, but he who loves him is diligent to discipline him” (Proverbs 13:24, ESV). Disciplining you children is hard work. It requires “diligence”, as the proverb says. The lazy parent fails to discipline in one of two ways. They are either neglagent — refusing to address the sins and shortcomings of their children all together. Or they are harsh — confronting the sins and shortcomings of their children, but carelessly, in anger, and not in love. 

Ephesians 6:4 speaks to fathers, saying, “Fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord” (Ephesians 6:4, ESV). Parents, and especially fathers, have this responsibility to discipline their children, to bring them up in the instruction of the Lord. And this they are to do in such a way that their children are not provoked to anger. Hypocrisy in the parent will provoke the child to anger. Harshness in the parent will provoke the child to anger. Unreasonable expectations will provoke the child to anger. Parents, and especially fathers, are called to discipline and instruct their children, as they themselves pursue obedience to Christ, as they model repentance. When the discipline and instruct they are to do so graciously,  lovingly, and with great care. One thing they must not do is ignore the sins  of their children, allowing them to go unchecked.]

This seems to have been the case with Hamor. His son was self centered and reckless. His father failed to confront his sin, because he was “the most honored of all his father’s house”. If this was the case when Shechem was a young man, I think it is safe to assume that it was also the case when Shechem was a child. “Whoever spares the rod hates his son, but he who loves him is diligent to discipline him” (Proverbs 13:24, ESV). 

Not only do we damage our children by failing to discipline and instruct them, we also damage society. Look at the damage and destruction that came upon others as the result of self centered Shechem! Oh, that we would be faithful to discipline and instruct our children for the glory of God, for their good, and for the good of our neighbors.

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IV. Jacob

Fourthly, let us consider Jacob’s role in all of this. The narrative of Genesis gives the impression that Jacob was negligent concerning his daughter and the terrible thing that was done to her. 

Remember that Dinah was the daughter of Leah. As I have said before, this theme will develop as the narrative of Genesis progresses — Jacob is characterized as showing favoritism to the children of Rebekah over the children of his other wives — Leah and the two servants. 

Did Jacob fail to look after Dinah? Was Jacob negligent by allowing her to go out to visit  with the women of the land unattended? Did he fail to protect her from harm by giving her proper guidelines and restrictions? It is hard to know for sure, but all things considered it seems that Jacob is portrayed as one who was cared too little about the well-being of his daughter. Perhaps he was negligent. 

When Hamor came to speak with Jacob about the incident, “Jacob held his peace”. This lack of outrage concerning what was done to Dinah seemed to further infuriate his sons, who then took matters into their own hands. After they did what they did, what did Jacob say to them? “Then Jacob said to Simeon and Levi, ‘You have brought trouble on me by making me stink to the inhabitants of the land, the Canaanites and the Perizzites. My numbers are few, and if they gather themselves against me and attack me, I shall be destroyed, both I and my household.’ But they said, ‘Should he treat our sister like a prostitute?’” (Genesis 34:30–31, ESV). Judging by this exchange it seems that Jacob was more interested in preserving his place in the land than standing up against the awful thing that was done to his daughter. This frustrated Simeon and Levi. 

I wonder if this episode in Jacob’s life corresponds to the episodes in Abraham and Isaac’s lives wherein they lied about their wives, saying that they were their sisters, in order to preserve their own lives. As you know, their wives —  Sarah and Rachael were taken into king’s harrems. Here it seems that Jacob was negligent concerning his daughter, and that being confronted with the wrong that was done to here, he shrunk back out of fear of the people of the land, his numbers being few, and theirs very  great. 

[APPLICATION: Brothers and sisters, let us not be found negligent in any of our duties. Instead, let us be found faithful. It is easy to get distracted in this life and to loose sight of what matters most and of our basic and fundamental responsibilities. Sometimes the things that distract us are good things in and of themselves — work, education, friendship, ministry — but if those good things keep us from fulfilling our basic responsibilities, then they have become a distraction to us. Husbands are responsible to lead and to love their wives. Parents  are responsible to raise their children in the Lord, etc. The one who is mature in Christ will learn to juggle life’s many demands without loosing sight of that which is most important, and without neglecting the essential work that the Lord has called them too. 

Husbands and wives, make it your aim to be good and godly husbands and wives. This is pleasing to the Lord. Don’t allow other less important pursuits to distract you from fulfilling that calling. Parents, make it your aim to be good and godly parents. This is pleasing to the Lord. Don’t allow other less important pursuits to distract you from fulfilling that calling. 

Concerning parenting, it is possible to  smother your children. It is possible to be so driven by fear of the unknown that you unreasonably restrain your children and rob them of life experiences that might be useful to their growth in godliness.  But it is also possible to be nieve and negligent — to let your children run completely free without warning or restraint. Neither is helpful. Both approaches can be harmful. 

Brothers and sisters, let us raise our children and teach them to live in the world but be not of it. Let us teach them wisdom and discernment. Let us provide them with boundaries and restrictions appropriate to their age. But let us also remember that our objective is raise them us so that they might leave the nest and fly on their own.]

Jacob may have been negligent. It is possible that he failed to guide and direct his daughter so that harm befell her. But is also possible that he did all that he could and should as a father. Sometimes bad things happen even when we do everything in our power. 

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V.  Simeon and Levi

Fifthly and lastly, let us consider the actions of Simeon and Levi, the sons of Jacob. They, like Shechem, showed themselves to be reckless men, driven by their passions, and lacking in self control. 

It was right for them to be angry about what was done to their sister Dinah. In fact, it would have been wrong for them to not be angry. The problem is that their anger burned out of control. Their anger, instead of  leading them to do right, drove them to do wrong.

[APPLICATION: it is very importiant for us to understand that anger is not necessarily sinful, brothers and sisters. It is right to be angry if we are angry about the right things. Often we are angry about the wrong things, though. And even if we are angry about the right things, we must  be careful to not allow our anger to burn out of control. 

Consider that God is angry concerning the wickedness in the world, but he does not sin. He perfectly hates that which is evil, and perfectly loves that which is good. Never does his anger burn out of control, but it leads him to act with perfect justice. 

Listen also to Ephesians 4:26 which says, “Be angry and do not sin…” Paul here commands the Christian to be angry, but never in a sinful way. 

Our anger — even if it is righteous anger towards that which is evil — can burn out of control in one of two ways. 

Sometimes our anger is explosive. It may be right for you to be angry at your child for their disrespectful behavior, but never should that anger cause you to explode — that is, to loose control. 

Sometimes our anger burns out of control slowly. Here I am referring to anger that turns into bitterness, resentment, or unforgiveness.  Again, it may be that your are angry about some evil thing, but your are wrong to allow that anger to fester in such a way that it leads you to sin.

“Be angry and do not sin…”, brothers and sisters. Be self controlled. Do not allow your passions to drive you. Bring them into submission to the will of God.]

Simeon and Levi were right to be angry about the wicked thing that was done to their sister. In fact, I have said that perhaps Jacob was not angry enough! And Simeon and Levi would have been right to seek justice. But instead they allowed their anger boil within them until it boiled over to this horrible act of injustice.  Shechem deserved to be punished for his sin. Instead, Simeon and Levi poured out their wrath indiscriminately upon the whole multitude of that people.

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Conclusion

As we move to a conclusion I cannot help but look ahead in the narrative a bit and draw your attention to the grace of God shown to Israel. 

Genesis 35:5: “And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob” (Genesis 35:5, ESV). Verse 9: “God appeared to Jacob again, when he came from Paddan-aram, and blessed him. And God said to him, ‘Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.’ So he called his name Israel. And God said to him, ‘I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you” (Genesis 35:9–13, ESV).

God was truly merciful, gracious and kind to Jacob and his sons, despite their sin. He would preserve them and bless them so that through them the Christ would come into the world, in whom we have the forgiveness of all our sins. 

Tags: Genesis 34

Posted in Sermons Study Guides Genesis 34
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QUESTIONS FOR DISCUSSION AT HOME OR IN GOSPEL COMMUNITY GROUPS

• Analyze Jacob’s prayer in 32:9-12. Discuss how it reveals the growth in Jacob’s faith during his years with Laban.
• What does the story of Jacob’s wrestling with God (32:22-32) teach us about God’s dealings with us? How can we prevail with God?
• Why was it important that Jacob reenter Canaan and Esau exit? Discuss the ways that the story of Jacob foreshadows Israel’s exodus and conquest under Moses and Joshua, and our redemption in Christ Jesus.

Tags: Gospel Community Groups

Posted in Study Guides Gospel Community Groups
Comments Off on Discussion Questions For Sermon on Genesis 32:1 – 33:20 Posted by Joe

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[Please excuse any and all typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church, but without proofreading.] 

Introduction

You will notice that I am once again covering a large narrative section of the book of Genesis  — Genesis 32:1 – 33:20. Here we find the story of Jacob’s preparations to meet his offended brother, Esau, his wrestling with the LORD, and his eventual reconciliation with Esau. I will not read the entire text at the start of the sermon today, as is our custom, but will read the three parts of the text as we come to them. 

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I. Jacob Prepares to Meet Esau  (32:1-21)

Let us consider, first of all, Jacob’s preparations to meet his offended brother, Esau, as described in 32:1-21. 

Hear now the word of the Lord: “Jacob went on his way, and the angels of God met him. And when Jacob saw them he said, ‘This is God’s camp!’ So he called the name of that place Mahanaim. And Jacob sent messengers before him to Esau his brother in the land of Seir, the country of Edom, instructing them, ‘Thus you shall say to my lord Esau: Thus says your servant Jacob, ‘I have sojourned with Laban and stayed until now. I have oxen, donkeys, flocks, male servants, and female servants. I have sent to tell my lord, in order that I may find favor in your sight.’’ And the messengers returned to Jacob, saying, ‘We came to your brother Esau, and he is coming to meet you, and there are four hundred men with him.’ Then Jacob was greatly afraid and distressed. He divided the people who were with him, and the flocks and herds and camels, into two camps, thinking, ‘If Esau comes to the one camp and attacks it, then the camp that is left will escape.’ And Jacob said, ‘O God of my father Abraham and God of my father Isaac, O LORD who said to me, ‘Return to your country and to your kindred, that I may do you good,’ I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps. Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children. But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude.’’ So he stayed there that night, and from what he had with him he took a present for his brother Esau, two hundred female goats and twenty male goats, two hundred ewes and twenty rams, thirty milking camels and their calves, forty cows and ten bulls, twenty female donkeys and ten male donkeys. These he handed over to his servants, every drove by itself, and said to his servants, ‘Pass on ahead of me and put a space between drove and drove.’ He instructed the first, ‘When Esau my brother meets you and asks you, ‘To whom do you belong? Where are you going? And whose are these ahead of you?’ then you shall say, ‘They belong to your servant Jacob. They are a present sent to my lord Esau. And moreover, he is behind us.’’ He likewise instructed the second and the third and all who followed the droves, ‘You shall say the same thing to Esau when you find him, and you shall say, ‘Moreover, your servant Jacob is behind us.’’ For he thought, ‘I may appease him with the present that goes ahead of me, and afterward I shall see his face. Perhaps he will accept me.’ So the present passed on ahead of him, and he himself stayed that night in the camp” (Genesis 32:1–21, ESV).

I have five observations to make about this section.

One, we should recognize from the outset Jacob’s unpleasant situation. No sooner had Jacob escaped the grasp of Laban than his mind was troubled by another threat — he would now have to face Esau, his older brother whom he has swindled out of his birthright and blessing many years earlier. 

The last we heard about Esau was that he planned to comfort himself by killing Jacob for stealing his blessing. Rebekah, Jacob and Esau’s mother, told Jacob to go away to Laban and that she would send for him once Esau’s wrath had cooled — never did Rebekah send for him. And so Jacob was right to assume that his brother was still angry and desired to do him harm. Jacob was in a predicament. He had escaped from Laban, but he was heading towards Esau. He was stuck in between two enemies, both of whom were much stronger than he. 

By the way, this is very similar to the situation that the people of Israel would find themselves in after their exodus from Egypt and prior to their conquest of Canaan. They, for a time, were in a very vulnerable place — a wilderness place — with strong enemies on every side. Their vulnerability must have pressed them to rely upon their God. 

[APPLICATION: Brothers and sisters, you and I can relate to Jacob and to Israel here, for we have been redeemed by Christ Jesus. We have been freed from bondage to Satan, sin and the power of death. But we are not home. We are sojourners in a wilderness place. We are at once in this world but not of it. We see that there are enemies that threaten on every side. But we are to take courage knowing that God is with us. And because God is with us, we are able to sojourn in this place — yes, even in California — confidently, as we trust God to fulfill his promises and bring us safely into the heavenly land of promise.]

That leads me to my second observation about this section. Notice how the LORD comforted Jacob by reminding him of his presence. Jacob had escaped Laban and as he was entering the land of promise,  “the angels of God met him. And when Jacob saw them he said, ‘This is God’s camp!’ So he called the name of that place Mahanaim.” God was always with Jacob, this we know. But as Jacob was obedient to go again to the land promised to him  and  to his descendents, he was shown this vision. Mahanaim means “two camps”. Jacob was alone, but here he was reminded that he was not really alone — the Lord and his army camped with him. 

[APPLICATION: Brothers and sisters, neither are you and I alone. With our eyes we see only one camp here, but really there are two camps. The LORD is present with us along with the heavenly hosts, for “you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God, the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel” (Hebrews 12:22–24, ESV). You and I are reminded of the Lord’s presence each Lord’s Day as we assemble together in the name of Christ.  It is here in this place that we hear God’s word. It is here  that we sign and pray to God. It is here that we see his kingdom manafest as we set our eyes upon others who also say,  “Jesus is Lord”, and it is here that Christ’s broken body and shed blood is represented before us, as if the Lord were  saying through the elements, did I tell you, “behold, I am with you always, to the end of the age” (Matthew 28:20, ESV). Do not neglect the assembly, brothers and sisters, for it here that we are reminded that there are two camps — ours, and the heavenly camp of the God who will never leave us nor forsake us.]

Three, notice how Jacob took action to protect his camp. At first he sent messengers to Esau to inform him that he was coming. Undoubtably the purpose was also to get a sense of Esau’s disposition towards Jacob. The news was not good. Esau was coming out to meet Jacob and his camp with 400 men. People do not travel around with 400 men unless they intend to fight. Jacob understood this to mean that Esau intended to do him harm, and he was probably right. “Jacob was greatly afraid and distressed”, and so he took this approach —  he divided his camp into two. If Esau attacked one camp, the other might be able to escape. 

[APPLICATION: Throughout this narrative it is apparent that Jacob was walking by faith. He went forward trusting in the promises of God. But he also took action. Brothers and sisters, I have said it before and must say it again — trusting in the Lord does not mean that we are to sit idly by. If we  are in Christ we are to walk by faith. Notice that the Christian  life will always involve  these to things walking and  believing. Have faith in God, but do not forget to walk. Trust in him, but also take action. Believe upon the Lord, but also be obedient.]

Four, notice that after Jacob divided his camp, he prayed. Some might criticize Jacob for dividing his camp first and then praying second. Those who are exceptionally pious might say that Jacob should have started with prayer and then moved on to action. But in Jacob’s defense, I think you would agree there are some circumstances that require action first, and prayer second. If your house is burning you ought to take action first and pray later, for example. We should refrain from being too critical of Jacob given the pressing circumstances. In fact, when we come to the prayer of Jacob we find a beautiful prayer — one that is permeated with trust in God and faith in his promises. 

The prayer is found in 32:9-12 and it may be divided into five parts. One, Jacob addressed God as the “God of my father Abraham and God of my father Isaac…”  Some have wondered, didn’t Jacob coincided God to be his God too? And the answer is clearly, yes. But here Jacob refers to God as the God of Abraham and Isaac because his mind is  set upon the promises of God given first to them, and then also to  him. Two, Jacob emphasized what the LORD had commanded him to do when he referred to God as the “LORD who said to me, ‘Return to your country and to your kindred, that I may do you good…’” (Genesis 32:9, ESV). It is not that God needed to be reminded of this. Jacob prayed this way to remind himself of the promises of God.  When he prayed in this way it was as if he said, LORD I need your help if I am to obey your command in regard to returning to the land! Three, notice the humility and utter brokenness of Jacob when he said, “I am not worthy of the least of all the deeds of steadfast love and all the faithfulness that you have shown to your servant, for with only my staff I crossed this Jordan, and now I have become two camps” (Genesis 32:10, ESV). Here Jacob confesses what you and I have known to be true all along — that he  was not worthy to be loved steadfastly by God; he did not deserve the Lord’s faithfulness. Fourthly, Jacob asked for the LORD’s provision, saying, “Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children” (Genesis 32:11, ESV). Fifthly, and lastly, Jacob based  his prayer upon the promises  of God that were previously given. Verse 12: “But you said, ‘I will surely do you good, and make your offspring as the sand of the sea, which cannot be numbered for multitude’” (Genesis 32:12, ESV).  What a wonderful prayer this was! It seems to be, judging by the content of this prayer, that our friend Jacob has progressed significantly in his sanctification over the past 20 years. Jacob addressed God as father. He prayed, not for selfish gain, but out of a desire to be obedient to God. He knew that he was unworthy and he readily admitted it. He humbly asked the Lord to help him. And this he did boldly as he believed upon the promises of God given to him previously.   

The fifth  and last observation that I have regarding this first section is that Jacob was very eager to appease Esau’s wrath.  Certainly this was due, in part, out a desire for self-preservation. Jacob didn’t want to die, nor did he want any harm to befall his family. But there also seems to be a desire to make things right with Esau regarding their past. 

Jacob sent a large gift to Esau ahead of the family. He  sent 530 animals with his servants. These he sent in waves or droves. And he instructed his servants to greet Esau with the same words so that he would hear them again and again. When Esau asked the servants, “To whom do you belong? Where are you going? And whose are these ahead of you?” They  were  to reply saying “They belong to your servant Jacob. They are a present sent to my lord Esau. And moreover, he is behind us.’’ Notice that Jacob referred to himself as Esau’s servant, and Esau he called lord. This is quite a change of attitude from the last time Jacob and Esau were together. It seems to me that Jacob had been humbled, softened and sanctified during those years with Laban. Having been tricked and taken advantage of by Laban for those 20 years, it seems that Jacob now understands how awful it was to take advantage of Esau and trick him as he did  all those years ago. He seems very eager to appease Esau’s wrath, to cover his sins, and to have the relationship restored. 

[APPLICATION: It is interesting how the Lord disciplines and instructs his children. He instructs us by his word and Spirit, but often he will discipline us through sufferings. The Lord will sometimes teach us to hate sin by giving us over to it and it’s bitter consequences for a time. I do not  think that any Christian will have real victory over habitual sin until he or she comes to see and believe that the sin is truly vile, dark, destructive and deadly. Some are wise see sin for what it is by believing the word of God. We might say that these learn the easy way. But others are more foolish. They toy with sin. Over and over again they indulge. And over and over again they reap the destructive consequences of sin. These, like Jacob, learn the hard way. But thanks be to God, in his mercy and grace he does also teach to hate that which is evil and cling to that which is good even if we must learn it the hard way.] 

Jacob seems to get it now. What he did to his older brother all those years ago was wrong. Now he is eager make amends. More than anything he desires peace.

[APPLIACTION: Romans 12:18 says, “If possible, so far as it depends on you, live peaceably with all” (Romans 12:18, ESV). Hebrews 12:14 says, “Strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14, ESV). And in Ephesians 4:1-3 Paul urges the Christian “to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:1–3, ESV). I wonder, are you eager to be at peace with all men? Are you striving for it as Jacob did  with Esau, against whom he had sinned?]

*****

II. Jacob Wrestles With God (32:22-32)

Up to this point in the narrative Jacob’s primary concern is his relationship with Esau. His preparations and prayers were about Esau and the reconciliation of their terribly broken relationship. But as the narrative unfolds we learn that this wasn’t God’s primary concern for Jacob. Even more important than Jacob’s relationship with Esau was Jacob’s relationship with God.  Though it is evident that by this time Jacob had faith, and that his faith was growing, it appears that there was some unfinished business.

Here in 32:22-32 we learn that Jacob wrestled with God. Here now the word of the Lord: “The same night he [Jacob] arose and took his two wives, his two female servants, and his eleven children, and crossed the ford of the Jabbok. He took them and sent them across the stream, and everything else that he had. And Jacob was left alone. And a man wrestled with him until the breaking of the day. When the man saw that he did not prevail against Jacob, he touched his hip socket, and Jacob’s hip was put out of joint as he wrestled with him. Then he said, ‘Let me go, for the day has broken.’ But Jacob said, ‘I will not let you go unless you bless me.’ And he said to him, ‘What is your name?’ And he said, ‘Jacob.’ Then he said, ‘Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed.’ Then Jacob asked him, ‘Please tell me your name.’ But he said, ‘Why is it that you ask my name?’ And there he blessed him. So Jacob called the name of the place Peniel, saying, ‘For I have seen God face to face, and yet my life has been delivered.’ The sun rose upon him as he passed Penuel, limping because of his hip. Therefore to this day the people of Israel do not eat the sinew of the thigh that is on the hip socket, because he touched the socket of Jacob’s hip on the sinew of the thigh.” (Genesis 32:22–32, ESV).

This story is one of the more mysterious stories found in the pages of holy scripture. Jacob was left all alone after sending his family and possessions across the Jabbok river. Why did he remain alone as the others journeyed onward? The text does not say. I think it is safe to assume that Jacob needed to be alone to do business with God. And while he was all alone he was assaulted by, what he at first thought was, a man. Evidently the wrestling lasted a long time until the “man” touched Jacobs hip to put it out of joint. 

Who was this “man” that Jacob wrestled with? Well, as the event unfolded Jacob became aware that this was no mere man, but that he was wrestling with God himself. More precisely, he was wresting with the angel of the LORD, a physical manifestation of the investable God. 

As daybreak drew near the “man” spoke to Jacob saying, “Let me go, for the day has broken.” Jacob’s reply was, “I will not let you go unless you bless me.” It is clear from this reply that Jacob knew that he was wrestling with the LORD. This would have been a very strange request for Jacob to make if he thought that he was doing combat with a mortal enemy. Why would he say to an enemy, “I will not let you go unless you bless me.” Jacob was wrestling with God himself, and more than anything he desired the LORD’s blessing. The blessing of the LORD had already been pronounced upon Jacob by his father. Jacob had also received the promises of the LORD. But in this moment of trail, Jacob wanted the blessing of the LORD more than anything else. 

[APPLICATION: Brothers and sisters, I wonder, do you have the same desire? Do you desire to be blessed of the LORD more than any other thing? Put differently, if you had to choose between great wealth, great health and all worldly pleasures, and being blessed in the LORD, what would you choose? To be blessed of the LORD is to belong to him and to have your sins forgiven. To be blessed of the LORD is to be in a right relationship with him. Psalm 32:1: “Blessed is the one whose transgression is forgiven, whose sin is covered. Blessed is the man against whom the LORD counts no iniquity, and in whose spirit there is no deceit” (Psalm 32:1–2, ESV). Romans 4:7: “Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin” (Romans 4:7–8, ESV). Which would you choose? The riches and pleasures of this world, or the blessing of being in right relationship with the LORD?]

Jacob would not let the “man” go until he blessed him. By this point in his life this was his leading desire — to know the LORD, and to be known by him. 

Jacob prevailed. In verse 27 the “man” spoke to Jacob saying “‘What is your name?’ And he said, ‘Jacob.’ Then he said, ‘Your name shall no longer be called Jacob, but Israel, for you have striven with God and with men, and have prevailed’” (Genesis 32:27–28, ESV).

Jacob was in this moment given the name Israel as a memorial to the change that had occurred within him. From birth Jacob was a heal snatcher. He was one who took advantage of others, his name meaning, “one who seizes”, or “one who supplants.” But here he is called Israel indicating that over time his character had changed. Instead of being a deceptive cheat, he was one who wrestled with God and prevailed. 

This is the first time that the word “Israel” appears in the pages of holy scripture. Etymologically the world means, “he who struggles with God”. But it is this story that clarifies the significance of that name. It is true that Jacob wrestled with God and prevailed, but we must pay careful attention to the way in which he prevailed. 

One, he prevailed — that is to say, he got the blessing — because God condescended. God pursued Jacob. God came to him to engage him and to reveal himself to him in the flesh. It is a ridiculous thought that a man would be able to wrestle with God at all, let alone for a long time so as to prevail over him. But God made himself low for Jacob. As a father wrestles with his toddler child and gives him the upper hand, so God permitted that Jacob wrestle with him for a time. The wrestling was prolonged, not because God was weak and Jacob strong, but because God condescended to Jacob’s capacity. 

Two, he prevailed — that is to say, he got the blessing — only after being defeated by God. This sounds ridiculous at first, but it is true. Jacob prevailed by being defeated. 

Three, he prevailed — that is to say, he got the blessing — only by crying out to God and pleading for his grace. “I will not let you go unless you bless me”, Jacob said. 

In other words, Jacob “prevailed” with God, not because he pursued God and conquered him, but because God pursued him, wounded him, and brought him low. God brought Jacob to that place of utter humility so that the only thing he could do was to cry out to the Lord and say, do not leave me, but give me your blessing. 

This, friends, is the only way for man to wrestle with God and prevail. If man is to prevail with the Lord, he must by humbled. He must be brought to the end of himself, and to that place of utter despair. If man is to prevail with the Lord, he must be brought low and to that place where the only thing he can do is to cry out for mercy. 

Remember, this was Paul’s experience. Before his name was Paul the Apostle, he was Saul the persecutor of the church. He was arrogant in his opposition to Christ and his church, but the Lord humbled him, struck him with blindness, “and when we had all fallen to the ground, [he] heard a voice saying to [him] in the Hebrew language, ‘Saul, Saul, why are you persecuting me? It is hard for you to kick against the goads’” (Acts 26:14, ESV). Saul the persecutor of Christ became Paul the Apostle of Christ, but only after being brought low. 

The only way to prevail with God, is for him to first prevail over us. The way for man to conquer God (if I may speak in this way) is to be first conquered by him. 

 [APPLICATION: Brothers and sisters, all who rightly and truly bear the name, the Israel of God, have had this same experience. Like Saul and Jacob before, all who have God as their God and Father know what it is to wrestle with God, to be overcome by him, and thus, to prevail with him, so as to receive his blessings. The is why Jesus said, “For whoever would save his life will lose it, but whoever loses his life for my sake will save it” (Luke 9:24, ESV). Gaining Christ and the heavenly blessings that are found in him r requires that we first  give up. We must tap out.  We must come to the end of ourselves and say, Lord, I am nothing on my own. I have no strength — no hope. Save me.]

After Jacob was given the Israel as a memorial to the grace of God that was bestowed upon him, he then asked the “man” to reveal his name. And to maintain the mystery,  the “man” said, “Why is it that you ask my name?’ And there he blessed him.” But Jacob knew the truth of the matter, “So Jacob called the name of the place Peniel, saying, ‘For I have seen God face to face, and yet my life has been delivered.”

Not only was Jacob given the name Israel as a memorial, but he went on walking with a limp from that day forward. And so it is for all who have been subdued by Christ Jesus. They too walk with a limp. Having been humbled by God, they continue on in humility, being ever mindful of their inadequacy and the grace of God shown to them in Christ Jesus. 

*****

III. Jacob Meets Esau (33:1-20)

 In the third and final section of our text for today we hear of Jacob’s meeting with Esau. We will spend the least amount of time on this section, so listen very carefully now to the word of the Lord: “And Jacob lifted up his eyes and looked, and behold, Esau was coming, and four hundred men with him. So he divided the children among Leah and Rachel and the two female servants. And he put the servants with their children in front, then Leah with her children, and Rachel and Joseph last of all. He himself went on before them, bowing himself to the ground seven times, until he came near to his brother. But Esau ran to meet him and embraced him and fell on his neck and kissed him, and they wept. And when Esau lifted up his eyes and saw the women and children, he said, ‘Who are these with you?’ Jacob said, ‘The children whom God has graciously given your servant.’ Then the servants drew near, they and their children, and bowed down. Leah likewise and her children drew near and bowed down. And last Joseph and Rachel drew near, and they bowed down. Esau said, ‘What do you mean by all this company that I met?’ Jacob answered, ‘To find favor in the sight of my lord.’ But Esau said, ‘I have enough, my brother; keep what you have for yourself.’ Jacob said, ‘No, please, if I have found favor in your sight, then accept my present from my hand. For I have seen your face, which is like seeing the face of God, and you have accepted me. Please accept my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.’ Thus he urged him, and he took it. Then Esau said, ‘Let us journey on our way, and I will go ahead of you.’ But Jacob said to him, ‘My lord knows that the children are frail, and that the nursing flocks and herds are a care to me. If they are driven hard for one day, all the flocks will die. Let my lord pass on ahead of his servant, and I will lead on slowly, at the pace of the livestock that are ahead of me and at the pace of the children, until I come to my lord in Seir.’ So Esau said, ‘Let me leave with you some of the people who are with me.’ But he said, ‘What need is there? Let me find favor in the sight of my lord.’ So Esau returned that day on his way to Seir. But Jacob journeyed to Succoth, and built himself a house and made booths for his livestock. Therefore the name of the place is called Succoth. And Jacob came safely to the city of Shechem, which is in the land of Canaan, on his way from Paddan-aram, and he camped before the city. And from the sons of Hamor, Shechem’s father, he bought for a hundred pieces of money the piece of land on which he had pitched his tent. There he erected an altar and called it El-Elohe-Israel” (Genesis 33:1–20, ESV).

Three things should be noted. 

One, take notice of Jacob’s humble disposition. Clearly, something changed in this man over the past 20 years. Notice how he humbly bowed before Esau, calling him lord. He gave him gifts as if restoring unto him the birthright and the blessing that he had stolen those many years ago. As I said before, those who have wrestled with God and have been subdued by him, walk with a limp. They walk humbly before God and man. 

Two, notice Esau’s tenderness to Jacob. This is surprising given that Esau came out to Jacob as if prepared for war. Could it be that Esau intended to do Jacob harm at first, but had a change of heart while on the way? Could it be that the prayer of Jacob and the gifts that he sent had an affect? I think they did! Brothers and sisters, not only should we be concerned to have a right relationship with God, but also with man.  We are commanded to “Strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14, ESV).

Three, notice that while Esau vacated the land, Jacob entered it and took possession of it. This is a very important part of the story of redemption. Jacob, the younger of the two brothers, was the one who received the promises made to Abraham and to Isaac. To him it was said, “May [God] give the blessing of Abraham to you and to your offspring with you, that you may take possession of the land of your sojournings that God gave to Abraham!” (Genesis 28:4, ESV). Now all these years laters we see the beginning of the fulfillment of this promises. Esau vacated the land, and Jacob entered in.  “From the sons of Hamor, Shechem’s father, he bought for a hundred pieces of money the piece of land on which he had pitched his tent. There he erected an altar and called it El-Elohe-Israel”, which means, “God, the God of Israel”. Clearly Jacob’s faith had matured. More than anything he desired God’s blessing, and above all he was devoted to the worship of his God in the land that was promised to him and to his offspring forever.

*****

Conclusion

Brothers and sisters, may the Lord bless you with the faith of Jacob. May you desire above all earthly things to be blessed in the Lord. May he humble you so that you bow the knee before him. May he conquer you so that you might have him as your God. May the aim of your life be to glorify him in all things. And may you sojourn well, until the Lord brings us into the promised land, the new heavens and earth earned by Christ Jesus our Lord.

Let us stand and sing the hymn, O God of Bethel.

O God of Bethel, by whose hand
thy people still are fed,
who through this weary pilgrimage
hast all our fathers led;

Our vows, our prayers, we now present
before thy throne of grace;
God of our fathers, be the God
of their succeeding race.

Through each perplexing path of life
our wandering footsteps guide;
give us each day our daily bread,
and raiment fit provide.

O spread thy covering wings around
till all our wanderings cease,
and at our Father’s loved abode
our souls arrive in peace.

Tags: Genesis 32:1-33:20

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