Old Testament Reading: Genesis 42

“When Jacob learned that there was grain for sale in Egypt, he said to his sons, ‘Why do you look at one another?’ And he said, ‘Behold, I have heard that there is grain for sale in Egypt. Go down and buy grain for us there, that we may live and not die.’ So ten of Joseph’s brothers went down to buy grain in Egypt. But Jacob did not send Benjamin, Joseph’s brother, with his brothers, for he feared that harm might happen to him. Thus the sons of Israel came to buy among the others who came, for the famine was in the land of Canaan. Now Joseph was governor over the land. He was the one who sold to all the people of the land. And Joseph’s brothers came and bowed themselves before him with their faces to the ground. Joseph saw his brothers and recognized them, but he treated them like strangers and spoke roughly to them. ‘Where do you come from?’ he said. They said, ‘From the land of Canaan, to buy food.’ And Joseph recognized his brothers, but they did not recognize him. And Joseph remembered the dreams that he had dreamed of them. And he said to them, ‘You are spies; you have come to see the nakedness of the land.’ They said to him, ‘No, my lord, your servants have come to buy food. We are all sons of one man. We are honest men. Your servants have never been spies.’ He said to them, ‘No, it is the nakedness of the land that you have come to see.’ And they said, ‘We, your servants, are twelve brothers, the sons of one man in the land of Canaan, and behold, the youngest is this day with our father, and one is no more.’ But Joseph said to them, ‘It is as I said to you. You are spies. By this you shall be tested: by the life of Pharaoh, you shall not go from this place unless your youngest brother comes here. Send one of you, and let him bring your brother, while you remain confined, that your words may be tested, whether there is truth in you. Or else, by the life of Pharaoh, surely you are spies.’ And he put them all together in custody for three days. On the third day Joseph said to them, ‘Do this and you will live, for I fear God: if you are honest men, let one of your brothers remain confined where you are in custody, and let the rest go and carry grain for the famine of your households, and bring your youngest brother to me. So your words will be verified, and you shall not die.’ And they did so. Then they said to one another, ‘In truth we are guilty concerning our brother, in that we saw the distress of his soul, when he begged us and we did not listen. That is why this distress has come upon us.’ And Reuben answered them, ‘Did I not tell you not to sin against the boy? But you did not listen. So now there comes a reckoning for his blood.’ They did not know that Joseph understood them, for there was an interpreter between them. Then he turned away from them and wept. And he returned to them and spoke to them. And he took Simeon from them and bound him before their eyes. And Joseph gave orders to fill their bags with grain, and to replace every man’s money in his sack, and to give them provisions for the journey. This was done for them. Then they loaded their donkeys with their grain and departed. And as one of them opened his sack to give his donkey fodder at the lodging place, he saw his money in the mouth of his sack. He said to his brothers, ‘My money has been put back; here it is in the mouth of my sack!’ At this their hearts failed them, and they turned trembling to one another, saying, ‘What is this that God has done to us?’ When they came to Jacob their father in the land of Canaan, they told him all that had happened to them, saying, ‘The man, the lord of the land, spoke roughly to us and took us to be spies of the land. But we said to him, ‘We are honest men; we have never been spies. We are twelve brothers, sons of our father. One is no more, and the youngest is this day with our father in the land of Canaan.’ Then the man, the lord of the land, said to us, ‘By this I shall know that you are honest men: leave one of your brothers with me, and take grain for the famine of your households, and go your way. Bring your youngest brother to me. Then I shall know that you are not spies but honest men, and I will deliver your brother to you, and you shall trade in the land.’’ As they emptied their sacks, behold, every man’s bundle of money was in his sack. And when they and their father saw their bundles of money, they were afraid. And Jacob their father said to them, ‘You have bereaved me of my children: Joseph is no more, and Simeon is no more, and now you would take Benjamin. All this has come against me.’ Then Reuben said to his father, ‘Kill my two sons if I do not bring him back to you. Put him in my hands, and I will bring him back to you.’ But he said, ‘My son shall not go down with you, for his brother is dead, and he is the only one left. If harm should happen to him on the journey that you are to make, you would bring down my gray hairs with sorrow to Sheol.’” (Genesis 42, 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

The scriptures are quite clear that Christians are to forgive others just as they have been forgiven by God in Christ Jesus. 

When Jesus taught his disciples how to pray he instructed them to say, among other things, “and forgive us our debts, as we also have forgiven our debtors” (Matthew 6:12, ESV). Receiving daily forgivness from God is linked, therefore, to our willingness to forgive others. Jesus elaborated on this point after he concluded with his model prayer, saying, “For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14–15, ESV). 

Now, please do not misunderstand. The context of the Lord’s prayer makes it clear that Jesus is refering to daily forgiveness, or the restoration of a right relationship with God, and not our initial justification when he teaches us to pray, saying, “and forgive us our debts, as we also have forgiven our debtors”. It is Christians who are to pray this pray. It is those who have already been forgiven by God’s grace and to all eternity who are to pray it.  Certainly, we are justified,  forgiven, and set apart as God’s children the moment that we trust in Christ. That forgivness is not contingent upon anything at all in us. It is by God’s free grace alone. But here Jesus teaches his disciples how to pray daily. And just as we are to pray for daily bread, so too are we to pray for daily forgivness. When we sin we are to repent of it. We are to confess ours sin to the Lord, and ask for forgivness, so that we might be restored in our personal walk with Christ. This is the kind of forgiveness that Jesus is talking about here — daily forgivness; restorational forgivness. And it is concerning this kind of forgivness that Jesus warns, “For if you forgive others their trespasses, your heavenly Father will also forgive you, but if you do not forgive others their trespasses, neither will your Father forgive your trespasses”.

It is a terrible sin for a Christian to refuse to forgive. Read for yourself that powerful parable of the unforgiving servant found in Matthew 18:21-35. The servant in that parable had been forgiven so much and yet he refused to forgive only a little of the one who was under his authority. “Then his master summoned him and said to him, ‘You wicked servant! I forgave you all that debt because you pleaded with me. And should not you have had mercy on your fellow servant, as I had mercy on you?’ And in anger his master delivered him to the jailers, until he should pay all his debt. So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart’” (Matthew 18:32–35, ESV).

The one who is in Christ has been forgiven so much by God. How then could we possibly withhold forgivness from others? The Christian is to forgive from the heart just as they have been forgiven. 

The teaching of scripture is so clear on this point that I doubt any of you will disagree with what has just been said. You might respond saying, but this is hard to do! And I would agree with you about that. Sometimes forgiving others is hard! Our pride can get in the way. Our heart can grow hard like stone and bitter towards others if we are not careful to keep it. But no one can argue against the idea that Christians are called to forgive others from the heart. 

However, I have found that great confusion exists concerning the practical application of this clear teaching of scriptures. Christians are to forgive from the heart, but how? When are they to do it? And what is this forgivness to look like when it is transacted?

I am afraid that some have approached this subject in a simplistic manner assuming that the biblical command to forgive others means that forgives must be transacted always, immediately, and with the end result being a fully  restored relationship with the other no matter the disposition of the offending part. This, brothers and sisters, is naive. And it is not biblical. 

I will state the biblical position very succinctly (in three points) so that we can turn  our attention again to Genesis 42 where I see these principles of forgivness played out. 

One, the Christian must always keep their heart free from bitterness and un-forgivness so that they stand ready and willing to forgive should true repentance be expressed by the offending party. If and when we transact forgivness — when we come to sy the words, “I forgive you” — we are to do so “from the heart” (Matthew 18:35). The Christian must keep the heart, therefore. We must forgive in the heart, even before there is repentence express by the offender. 

Two, forgiveness can only be transacted where there is repentance. Please notice that this is how God himself deals with us. We are not forgiven by him until we  turn from our sin and look to Jesus the Christ for the forgivness of our sins. That process of turning from sin and believing upon Christ is called repentance. God stands ready and willing to forgive the sinner, but forgiveness is not transacted until there is true repentence. And so it is with us. Forgivness — though it may have already been prepared in the heart — can only be transacted where there is repentance. The offender must say to the offended, “I’m sorry for what I have done to you. I have sinned against God in this way. Please forgive me.” And it is then that Christian is to take the forgivness that has  been prepared in the heart and give it to the other saying, “I forgive you brother or sister, husband or wife, mother or father, son or daughter, friend.”

It was this question from Peter which prompted the parable of the unforgiving servent that I mentioned earlier. “Peter came up [to Jesus] and said to him, ‘Lord, how often will my brother sin against me, and I forgive him? As many as seven times?’ Jesus said to him, ‘I do not say to you seven times, but seventy-seven times’” (Matthew 18:21–22, ESV). That is of course true. But I am hear pointing out the obvious thing that the forgiveness can only be transacted those “seventy-seven times” if repentance is expressed. You might be thinking, what kind of relationship could possibly require forgivness being transacted seventy-seven times? I’m sure of it — my wife has forgiven me many more times than that in our 20 year of marriage.    

Forgiveness can only be transacted where there is repentance. This helps to know when and how we are to forgive when we have been sinned against, and it also helps us to know what we should when we have sinned against another. We should go to the one we have offended and humbly seek their forgivness. We should learn to do a good job at this. We should learn to repent before God first, and afterwards to look the one we have offended in the eye and say, I know that I have sinned against you in this way. I know that it is has hurt you. Please forgive me. And because the offended party is human, and not Divine, it may be necessary to give them a little space to process what you have said, to ask follow questions of you, and then, hopefully say, from the  heart I forgive you.

Thirdly, please understand that forgiving from the heart and even transacting forgivness does not always mean that the relationship — whatever kind it is — will go back to what it was before. For example, it is possible for a friend to forgive a friend truly and from the heart,  but for the friendship to be less close than it was previously given the damage done to the relationship. 

This point is a very important point, but I am a little nervous about it being misused. Some might use what I have just said to justify bitterness and un-forgiveness in the heart, but I have warned against that! Here I am simply saying that in some rather extreme cases where significant damage has been done to a relationship as the result of some heinous sin, it is not required that things go back to what they previously were. It is possible, for example, for a wife to forgive her unfaithful husband from the heart, and even to transact that forgivness upon repentance, but for the marriage bond to be disolved.    

These three principles that I have just stated are put on full display in the story of Joseph that runs from chapter 42 through to the end of Genesis. You know the Joseph story well enough that I do not have to worry about spoiling it for you — Jospeh will forgive his brothers for the terrible sins that they committed against him. He will eventually utter these words to them:  “‘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. So do not fear; I will provide for you and your little ones.’ Thus he comforted them and spoke kindly to them” (Genesis 50:20–21, ESV). 

It is incredible that Joseph was able to say this to them given all of the pain and sorrow that they caused him. But he said it! And he meant it! He proved that he meant it by his actions. He made provision for his family in Egypt. Now, I don’t know that he was the best of friends with his brothers. I tend to doubt it! But he forgave them and he showed them love and kindness.

Today I want for you to notice that it was process for Jospeh to transact this forgivness with his brothers. I do not  doubt that Jospeh desired to forgive them — that he had it in his heart to forgive them long before he did so — but it was process to come to the point of transactional forgivness. Jospeh tested his brothers. He watched and waited to see if there was a change of heart in them. The last time that he saw them they were counting coins as the Ishmaelite traders took him away bound to Egypt. 

A we begin to observe this process of forgivness and reconciliation, notice three things. One, Joseph was eager to forgive, but guarded. Two, Joseph was  wise to test and to watch, wait and see. And three, Jospeh kept his heart free from bitterness and un-forgivness along the way. 

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Joseph Was Eager To Forgive, But Guarded

Notice first of all that Joseph was eager to forgive, but guarded.

When Jospeh first saw his brothers he recognized them, but they did not recognize him. It is not  difficult to see how this could be. One, Jospeh was the youngest when he was sold into slavery. His appearance would have changed more with the passing of time than his brothers who were older than him. Two, Jospeh would have undoubtably been dressed in the garb of the Egyptians as his brothers stood before him. He was a young Hebrew shepherd boy the last time his brothers saw him. Now he was royalty in Egypt. And three, while Jospeh undoubtably felt free to lock his gaze upon his brothers to examine their appearance closely,  his brothers would not have dared to stare at him, for he was a powerful Egyptian official who spoke harshly with them from the outset. Notice that in verse 6 we read, “And Joseph’s brothers came and bowed themselves before him with their faces to the ground.” 

When we read these words we should not forget the dreams that Joseph dreamed that provoked his brothers to envy all those years ago. In those dreams the sun, moon and stars which represented his brothers, his father and mother bowed before Joseph. So too the sheaves of wheat which represented his family bowed before the his sheave. Joseph must have wondered how these dreams would ever come true. He must have especially wondered about the fulfillment of them when was a servant in Potiphar’s house and  slave in the prison. But in this moment he knew. His brothers had journeyed to Egypt seeking grain, and when they arrived they bowed before Joseph, though they knew it not. 

But what I want for you to notice is that when Joseph recognized his brothers — the ones who had treated him so badly all those years ago, even to the point of stealing his life aways from him — he did not immediately rung to them, reveal his identity and offer them his warm embrace. To the contrary, “Joseph saw his brothers and recognized them, but he treated them like strangers and spoke roughly to them” (Genesis 42:7, ESV). 

Did Joseph sin when he treated his brothers in this way? Did he fail to forgive from the heart? I think not. These men were wicked men in the past. For all Joseph knew, they were wicked men in the present. And given his position, it was right for Jospeh to speak harshly with them, to question them, and to put them to the test. 

In verse 8 we read, “And Joseph recognized his brothers, but they did not recognize him. And Joseph remembered the dreams that he had dreamed of them. And he said to them, ‘You are spies; you have come to see the nakedness of the land.’ They said to him, ‘No, my lord, your servants have come to buy food. We are all sons of one man. We are honest men. Your servants have never been spies.’”

Of the four things that the brothers said of themselves, three were true.  One, it was true that they had come to  buy food. Two, it was true that they were “all sons of one man.” In fact, there was even more truth to this stamens than the brothers realized. As they spoke these words to Joseph, Joseph was also included in the plural “we”, but they did not know it at the time. Three, it was true that they were not spies. But the third of the four things that they said was not true. They claimed to be honest men. This they were certainly not. They had sold their brother into slavery many years earlier. They had lied to their own father saying that he was dead. And this their father still believed to the present day.   

[APPLICATION: Brothers and sisters, don’t you see that this is also how God deals with sinners as he leads them to true repentance? He does not at first speak kindly. He does not at first embrace us with his love. Instead, he speaks harshly to us (if I may use that word). He confronts us with our sin. He applies his law to show us that we have violated it in thought, word and deed. He convinces us that what we deserve is his judgement. 

Now, I am not saying that God only speaks harshly to the sinner we he calls him to repentence. He does also speak tenderly. After confronting with the law, he applies the gospel. After the harsh confrontation of our sin, he does also gently summon us to turn from it, to believe upon Christ, and to follow after him. But let us not overlook the fact that if  we are to repent truly and believe upon Christ sincerely, we must be confronted with our sin. 

Furthermore, don’t you see that sinners often respond to God in the same way that Joseph’s  brothers responded to him at first. They underestimate the severity of their sin, and over estimate their own goodness. “We are honest men”, Joseph’s brothers said. Joseph knew otherwise. And those who remain unrepentant before God do the same. “We are honest men”, they say. “We are good and generous men, upstanding citizens”, etc. “Certainly we are not spies”. This is not true repentance, but persistent pride and self-righteous behavior.]

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Joseph Was Wise To Test And To Watch, Wait and See

Secondly, see that Jospeh was wise to test his brothers, and to watch, wait and see if their were indeed honset men —  changed  men — as they claimed.   

Notice that it was the claim that they were honest men that Joseph set his sights on. 

In verse 19 Joseph said to them, “if you are honest men, let one of your brothers remain confined where you are in custody, and let the rest go and carry grain for the famine of your households, and bring your youngest brother to me. So your words will be verified, and you shall not die” (Genesis 42:19–20, ESV).In verse 31 Joseph’s brothers retell the story to their father back at home and they say, “But we said to him, ‘We are honest men; we have never been spies” (Genesis 42:31, ESV). And in  verse 33 they tell their father of the agreement: “Then the man, the lord of the land, said to us, ‘By this I shall know that you are honest men: leave one of your brothers with me, and take grain for the famine of your households, and go your way.” (Genesis 42:33, ESV). And then again in verse 34 they quote Joseph again, saying“Bring your youngest brother to me. Then I shall know that you are not spies but honest men, and I will deliver your brother to you, and you shall trade in the land’” (Genesis 42:34, ESV).

The word honest appears 5 times in Genesis 42. Once when the brothers claimed to be honest, and four times in regard to Joseph  testing to see that if it  was really true. 

In the Hebrew the word translated as “honest” means to be upright  or righteous. These brothers we not only claiming to be men who told the truth, but men upright men of integrity. This is what  Jospeh decided to put to the test.   

We know that Joseph was testing his brothers, for the text says so. Verse 15: “By this you shall be tested”, Jospeh said. Verse 16: “Send one of you, and let him bring your brother, while you remain confined, that your words may be tested, whether there is truth in you. Or else, by the life of Pharaoh, surely you are spies.” 

Joseph did not tempt his brothers. His aim was to see if they were  true. And it appears that he wanted to find them to be true, and not false. In verse 18 he said to them, ¸“Do this and you will live, for I fear God…” (Genesis 42:18, ESV). His hope was that they would follow through and live. If his desire was that they perish —  if his desire was for revenge — then he could have put them in prison or killed them immediately. The testing was in hopes that they would prove to be true and honest men. 

[APPLICATION: Brothers and sisters, herein lies the difference between temptation and testing. Temptation has failure as its goal; testing has success. Temptation aims to do harm; testing aims to prove, strengthen and refine. Satan tempts us, friends. God tests us so that our faith might proven true, and so that we might be  strengthened and refined.] 

I hope that you can see the wisdom in Joseph’s actions. They were not random. Essentially what Joseph did was recreate the senerio with his brothers which lead to his being sold into slavery those many years ago. 

Joseph’s desire was to see his younger brother, Benjamin, who was also the son Rachael. 

At first Joseph said, “Send one of you, and let him bring your brother, while you remain confined, that your words may be tested, whether there is truth in you.” After three days in custody his plan was refined. Verse 18: “On the third day Joseph said to them, ‘Do this and you will live, for I fear God: if you are honest men, let one of your brothers remain confined where you are in custody, and let the rest go and carry grain for the famine of your households, and bring your youngest brother to me. So your words will be verified, and you shall not die.’” 

It was upon hearing this that the brothers began to confess their sin to one another. They spoke in Hebrew and did not know that Joseph could understand them. “Then they said to one another, ‘In truth we are guilty concerning our brother, in that we saw the distress of his soul, when he begged us and we did not listen. That is why this distress has come upon us.’ And Reuben answered them, ‘Did I not tell you not to sin against the boy? But you did not listen. So now there comes a reckoning for his blood’” (Genesis 42:21–22, ESV).

Notice the language used. They admitted their guilt. Ruben specifically called what they did to their brother “sin”. And they recognized the connection between what was happening to them now and what they did back then. 

The situation must have felt strangely familiar. They were leaving one other brothers in bondage in Egypt and preparing to return to the comfort of their own home enriched. And of course that  was the point. Joseph had recreated that senerio which led to his being sold into slavery those many years ago. This was a test. Joseph would see if the brothers would again betray and abandon one of their own for personal comfort wealth, or if they would return to rescue  him out of the pit at a risk to themselves.  

When they uttered  those words of confession [verse 23] “They did not know that Joseph understood them, for there was an interpreter between them. Then [Joseph] turned away from them and wept. And he returned to them and spoke to them. And he took Simeon from them and bound him before their eyes.” He also “gave orders to fill their bags with grain, and to replace every man’s money in his sack, and to give them provisions for the journey. This was done for them” (Genesis 42:25, ESV).

And so here was the test to see if these brothers of Joseph were changed men. One was imprisoned in Egypt, the other went home with food and money. Would they return for their brother, or would they forget him as they did Joseph that many years earlier. 

[APPLICATION: I wonder, brothers and sisters, how is the LORD testing you? God does not tempt, but he does test his people. He tests us so that our faith might be proven true. He tests us to refine us and to strengthen us. How is the LORD testing you right now? My prayer for you is that you would be found to be honest and upright.]

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Joseph Kept His Heart Free From Bitterness And Un-forgiveness

The third and final point of the sermon today is that Joseph kept his heart from bitterness and un-forgiveness.

Now, I am not saying that Joseph was never bitter. Though the Genesis narrative never says so, I would not be surprised to find out that Joseph struggled greatly from time to time while in Potiphar’s house and while in prison. There were probably nights where he cried himself to sleep. He probably felt anger towards his brothers. But it seems clear that Joseph did not allow the bitterness and un-forgivness to take root within his heart. He managed to keep his heart. He tended to the garden of his soul.

This is apparent given the way that he responded to his brother when he saw them. He did not poor out his wrath, did he? He could have! And I suppose that he would have been justified in doing so. Instead he tested them. His desire was that they proved themselves to be upright so that they might live. When they acknowledged their sin, he wept. Joseph’s heart was still soft even after all of those heard years of bondage.

tterness and un-forgivness. 

Now, I am not saying that Joseph was never bitter. Though the Genesis narative never says so, I would not be surprised to find out that Joseph struggled greatly from time to time while in Potiphar’s house and while in prison. There were probably nights where he cried himself to sleep. He probably felt anger towards his brothers. But it seems clear that Joseph did not allow the bitterness and un-forgivness to take root within his heart. He managed to keep his heart. He tended to the  garden of his soul. 

This is apparent given the way that he responded to his brother when he saw them. He did not poor out his wrath, did he? He could have! And I suppose that he would have been justified in doing so. Instead he tested them. His desire was that they proved themselves to be upright so that they might live. When they acknowledged their sin, he wept. Joseph’s heart was still soft even after all of those heard years of bondage. 

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Conclusion

Brothers and sisters, may this be true of you and me. May our hearts  be ever soft and pliable before the Lord. May our love for God and for one another be always sincere. “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Ephesians 4:31–32, ESV).

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)

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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

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. 

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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. 

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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. 

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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. 

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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)