The following is the teaching transcription from Calvary Monterey’s 9/8/20 Tuesday Night Service and it may contain transcription inaccuracies.

Introduction

Today we're in the book of Genesis chapter 35. If you turn there in your Bibles. Genesis chapter 35. Now this chapter really is the conclusion to the journey of, and story of Jacob. His sons will be the focus of the rest of the book of Genesis, especially his son, Joseph, and also his son Judah. And so Jacob will appear in the latter stages of the book of Genesis, but this is really the end of his story here in chapter 35. Now you might remember that his story began with deception, stealing the birthright and stealing the blessing from his brother Esau and from his father, Isaac. And because of that deception, he then had to flee for his life because of Esau's anger. On his way out of Mamre or Hebron where they lived, he came to a place called Bethel, or he came to call it Bethel, which means House of God, after the events that transpired there.

There in Genesis chapter 28, on his way out of town on the run, he had a vision from God. A ladder from heaven came down, the angels of God ascending and descending. And God spoke to Jacob. He confirmed to Jacob that he would be the recipient of the Abrahamic covenant and blessing. And when Jacob heard this promise from God, he made a vow to God, set up a pillar to God, poured out oil upon that pillar to God and promised that one day, if he was able to return to his father's house, he would give God a 10th of everything that God had given to him. Now, after that, Jacob then went to the East, lived with his relative Laban, married Laban's daughters and a family grew. And over 20 plus years, Jacob is portrayed as being blessed by God. A recipient of the covenant. God is blessing his life. Not always because of his character, but in spite of his character, which bolsters the doctrine of divine election. God had chosen this man.

Jacob's God

1 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)

But here, when we come to chapter 35, Jacob is in the process of returning to his father's house. This is what he had prayed so many years earlier now he's in the process of actually returning to his father's house. And he's going to fulfill the vow that he made to the Lord. But of course, when we came to chapter 34 in Genesis, and you might recall the episode with Dinah, the terrible events that unfolded in Shechem, that's where Jacob and his sons had stayed for that season. In other words, the idea is that he was going back and he was going to fulfill the vow that he made before the Lord but he had not gone completely. His obedience or his devotion is partial at this point. And so God is going to urge him to go back to Bethel and then to visit his father before his death and God is going to be portrayed in this chapter as pushing his program forward despite death. And we'll see a few key individuals die in this chapter. Because of Jacob's obedience he'll finally get around to obeying God and because of divine grace God's choice to bless this man, God's program is going to go forward in this chapter.

So let's start reading in verse one of Genesis, chapter 35. It says, 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." Now, again, this is God speaking to Jacob. Remember though that there was a gap in time, he's begun the process of coming back, but the incident in Shechem, the horrible events in the life of DiShecnah, all of that present to us a gap in Jacob's life. In other words, it's probable that Jacob has been procrastinating in his obedience to the Lord. And perhaps you can relate to that experience or that tendency to procrastinate, to put off full obedience to God, full allegiance to God.

And so God initiates with Jacob in the midst of his procrastination and tells him to go to Bethel, the place that he originally met with Jacob so many years earlier, and to make an altar there to the Lord. The idea being that Jacob had said, if I go away, and you bless me, and you do all these things for me, that you've promised that you would do for me, I will come back and I will give you a 10th of everything that you've given to me. Now, Jacob was a man of livestock and herds and so an altar would be an appropriate place for him to sacrifice a 10th of his livestock to the Lord.

And so God is urging Jacob to come back into full allegiance, full obedience to him. And this is interesting because it helps us see that God is holding Jacob to his commitments. Jacob has made specific vows to the Lord, and God is holding Jacob to those vows. As much as God was the one who was pushing his program forward, he wanted to involve his man in the process. Brothers and sisters this helps us remember, recall and know that God will hold us to our spiritual commitments. God will hold us to our spiritual commitments. Listen, as a brother or sister in Christ, there are commitments that you need to make to your local church fellowship. There are commitments that you need to make to a life of prayer and sacrifice and service and their commitments that you need to make to generosity giving or tithing. There are commitments that you need to make to consistently worship the Lord and fellowship with your church family.

And these commitments are so often under attack because of the barrage of daily life or the laziness of the human heart or the temptation that we so often give ourselves to. But we must keep those commitments, especially those spiritual commitments that we have made to God. Why was it important for Jacob to keep his commitment? Because once he did that thing, God's program was advanced. Why is it important for us to keep our spiritual commitments to God? Because when we do, God's program on earth is also advanced. We can't sit back and pray for God's kingdom to come and God's will to be done on earth as it is in heaven yet have a loose affiliation with the church. Barely show up for worship, hardly have any fellowship, give in constantly to temptation and never give a dime. No, that kind of life will not be helpful in furthering God's program and God's agenda. So we must be a people who like Jacob enter into and fulfill our spiritual commitments.

2 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. 3 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.” 4 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.

So verse two, 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. Now here, Jacob asked his household, we notice to do three things after God speaks to Jacob and says, hey, come to Bethel, fulfill the vows that you made to me, build an altar, give a 10th. He asked then Jacob did his household to do these three things. And each one of them was instructive for Israel and can also be instructive for us.

The first one, notice it there in verse two, he asked them to put away the foreign gods that were among them. Now this is a little bit of a surprise to the reader because the foreign gods are not mentioned in Jacob's household up to this point. The only potential insight into these foreign gods or idols is when Jacob left Laban's home originally. And remember Rachel stole Laban's household gods. And Laban was furious about it. Didn't know who had taken them, but assume someone in Jacob's house had taken them and accused Jacob of it. Rachel had hid them, was sitting on them and got away with the crime it seemed. Maybe it's those same household gods that have shown up here at this point.

It's also very possible that the season that they lived with the people of Shechem or near Shechem or in that region was a season that they also picked up religious trappings from the people around them. Maybe some pagan religious objects had become theirs while they were in Shechem. So here God says put away, or Jacob says, put away the foreign gods that are among you. This is a blast of preaching concerning monotheism. This is Jacob's way of saying there is one God, that's the only God that we are going to worship. And the people of Israel in reading this would have been reaffirmed in the understanding that God should have no rivals. So often they invited foreign gods, other gods into their land. And here at the very beginning, Jacob is saying, look, we're going into the land. We're going to Bethel. There can be no other gods. There should be no competition for God. He should have no rivals.

But he also then secondly told them to put away, after they put away their foreign gods to purify themselves, secondly, to purify themselves. And then thirdly, to actually change their garments. The purification that they would go through to be clean and holy would be exemplified in the way that they look, the garments that they wore. In other words, to complete the vows, there had to be a sanctification process in the lives of Jacob's household.

Now notice how Jacob spoke of God there in verse three. We already read it together, but he said, I'm going to go make an altar at Bethel to the God who answers me in the day of my distress and has been with me wherever I have gone. This is beautiful. This is the way that God has revealed in Jacob's life. I mean, you follow out Jacob's life. And even though he deceived, even though he was deceived himself, even though he played favorites and ignored sin in the lives of his children, even though there was a lot of error, it's obvious God's blessing was upon his life. That's why he said, "This is the God who answers me in the day of my distress and has been with me wherever I am have gone."

Now they took all of those foreign gods and even the earrings that they had, which might have also had some kind of pagan connotation. And Jacob hid them at the terebinth tree that was near Shechem. That's a little bit of an ominous phrase don't you think? It doesn't say that he destroyed them. He didn't follow the pattern of Moses who, after he came down from Mount Sinai the first time and saw the people of Israel playing the harlot or worshiping a golden image, a golden calf, he took it and grounded to powder, threw it in the river and made them drink of that river. Jacob didn't quite go that far. Instead he took these foreign gods and the trappings of religiosity from these pagan elements and he just hid them. He just buried them. If you're an Israelite reader of the book of Genesis, you're a little concerned that those idols are going to come back to bite you in the years to come.

They were a people that were called not to just hide idols, but destroy idols. But before we move on in the passage, we should say it like this, God is looking for consecration. God is looking for consecration. And he wants us to complete our vows, but he's looking for a life of holiness. And the Holy life is the best kind of life that we can live. And there are times where we need to go through the process of divesting ourselves, cleansing from the things that should not be there. If we've received the righteousness of Christ, we are positionally clean, but we are called to live out the cleanness that has been deposited into our account. We're to live as we actually are. We're to do what we have become in Christ Jesus.

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. 6 And Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him, 7 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. 8 And Deborah, Rebekah’s nurse, died, and she was buried under an oak below Bethel. So he called its name Allon-bacuth.

Now as they journey verse five, 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, Rebecca's nurse died, and she was buried under an oak below Bethel, so he called its name.

Now the first thing to point out from that paragraph is the fear or the terror of God that fell upon all the cities that were around them as they traveled this small little band, as they traveled to Bethel. Now it's possible that this fear was stirred up because of the reputation of Jacob's family at this time. They had won such an incredible victory in Shechem and the fight against the Shechem men was so one-sided they brought great disaster upon the people. So perhaps Jacob and his sons have acquired a reputation in that region as brutal and hostile warriors. But to me, it reads as if it is God who is producing this terror. A terror from God, it says, fell upon the cities that were around them. It seems that this is supernatural in nature. That these people, Jacob's family, they were protected as they traveled because God was upon them and God was around them.

Now this was important for ancient Israel because of course they would leave their slavery in Egypt. And as they went through the wilderness, there'll be various peoples and tribes and nations that were all around them, threatening them. And they would have to know that God was with them, that God could protect them, that God would stand with them. And then when they went into the promised land, they had to know that even though they might feel like they were grasshoppers in the sight of the giants in the land, God was bigger than those giants in the land. God was with them. And the terror of the Lord could go out from them and God could bring his protection upon them.

And just as they needed to know that in that era, we also need to understand that when we are in Christ Jesus, we have the greatest protection that there is. Concerning Jesus, it says in James 2:16, that the demons believe and tremble, not believe that they've had saving faith, but they know who Jesus is. There's no doubt in their mind about who he is. And he is first John two, one and two are great advocate in heaven. So in a sense, we have a greater protection even as we pass through life than Jacob and his family did.

Now when they got there, it also shows us there in verse seven, that Jacob called the place El Bethel. That means God of the House of God. Bethel means House of God. So El means God. So God of the House of God. I find that this is the healthiest love to have. Some people love God, but they don't love the house of God. Some people love the house of God or churchy stuff, but they don't really love God. But it's so important to be someone who loves God and the house of God. To love God first and to love your neighbor second as yourself.

Now we get this interesting note that we read there in verse eight, that Debra, Rebecca's nurse died. Now, Rebecca, of course is Jacob's mother. Deborah had come with Rebecca from Laban so many years earlier. And there she is in her old age, she's got to be a very old woman at this point. And apparently she had, at some point, whether she defected or just made a choice or Rebecca had sent her, Debra had adopted Jacob's family. So this old woman, she comes to the place where she dies. She has significance because she's attached to Isaac's bride, Rebecca and the biblical record shows us of her death.

9 God appeared to Jacob again, when he came from Paddan-aram, and blessed him. 10 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. 11 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. 12 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.” 13 Then God went up from him in the place where he had spoken with him. 14 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. 15 So Jacob called the name of the place where God had spoken with him Bethel.

And this is the first death in this chapter. We're going to see Rachel die. We're also going to see Isaac die. And as each death is announced, it's sort of wrapping up this portion of the story and releasing us to the story of Joseph and also secondarily to Judah as well. Now God verse nine appeared to Jacob again. When he came from Peyton around and blessed him. And God said to him, verse 10, your name is Jacob. No longer show 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. Now this whole meeting with God at this place, Bethel, is very similar to the first meeting that God and Jacob had together in Bethel, 20 years earlier, decades earlier. And in the meeting, God said many of the same things that he had said so many years earlier. In fact, the new information that God gave to Jacob is found in verse 11, where he says, "And Kings shall come from your body." That's exactly how God had done it with Abraham. He'd given him promises. And then at a subsequent meeting, after Abraham had received the promises in Genesis 17, God gave that new wrinkle to Abraham also. Kings will come from your body.

So that's the new information in this second Bethel meeting for Jacob. Other than that, almost everything is similar to the first meeting. Uh, Jacob will put up a stone pillar, offering of oil upon it and receive the blessing or the promise of God upon his life. Reiteration is important in the Christian life. Here is God saying to Jacob, something that he already knew, but that he needed to hear a fresh. He needed to know who he was in the sight of God. Listen, brothers and sisters it's important for us to constantly be in the word partly so that we can hear constantly the voice of the Lord telling us who we are if we're in Christ Jesus. Because when you know who you are in Christ Jesus, it will protect you from so much error and being protected from so much error will protect you from so much pain in life.

Now it's interesting here because in verse 10, one of the things that God does say something that he'd already said to Jacob before, but not a Bethel he'd said it to him at the Brook when Jacob had with the man of God. In verse 10, God tells Jacob, your name shall be called Israel. Israel shall be your name. But remember we talked about this in chapter 32, that name Israel could have the connotation of striving against the Lord. Almost like a negative connotation. Here, it's like, God takes the name and says, there's no negative connotation to it. This is your name, Israel, all the negativity is removed in other words, and his struggle now stands in a positive light. I think that's part of the reason why God announces again, your name is no longer Jacob, but Israel.

And Jacob is a very thankful man. He sets up a pillar there. It says in verse 14 of stone and pours oil upon it. He doesn't question it. He just receives this beautiful promise of God upon his life. Now notice there, it says in verse 15, that Jacob then named the place Bethel. Now this is problematic because it was already called Bethel way back in chapter 28. Here he names it Bethel a second time. But to me, it's not that problematic. God had named Jacob, Israel two times and now Jacob names this place Bethel two times. Now let's go on into verse 16 and see the family of Jacob starting with his wife.

Jacob's Wife

16 Then they journeyed from Bethel. When they were still some distance from Ephrath, Rachel went into labor, and she had hard labor. 17 And when her labor was at its hardest, the midwife said to her, “Do not fear, for you have another son.” 18 And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin. 19 So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), 20 and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day.

It says then they journey from Bethel when they were still some distance from Ephrat, 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 verse 19 and she was buried on the way to Ephrat 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.

Now you might remember Rachel's story. She was, of course, the loved wife of Jacob. He wanted to marry her. He is the one that he worked so hard into him. It was like a few days because of the love that he had for her. He was deceived in a marrying her older sister, Leah and took on the servants of Leah and Rachel as wives as well, but Rachel was his true love. Now Rachel was the last of all of those four wives to have a son. Finally, after all of them had 10 sons between the three of them, Rachel became pregnant and had Joseph. He was the youngest. And we're going to see the beginning of his story in just a few moments later in our study here today in the book of Genesis.

But when she had Joseph, she prayed and said, may the Lord add to me another son. And here that other son is born. Now as was often the case in that era, this pregnancy had complications, which led to the death of the mother. And as she was dying, Rachel named her son, Ben Oni, which means son of my sorrow, but Israel or Jacob, he could not abide by that name forever. So he took a play on the word, been Oni and changed it to Benjamin, which means son of my right hand or son of my prosperity. So Rachel, in this moment in the birth of her baby Benjamin she died. And this is of course the second death in this chapter, transitional death here in this chapter, and there might be a touch of irony that's found here because in the Rachel story, you might remember that she clung to Jacob and said, give me children or I'll die. Now here she actually dies getting the very thing that she originally wanted.

There is a little bit of a question that comes up about her death. It seems as she died at an earlier stage of life than she should have so to speak. And you might remember when they left Laban's house and Laban said, somebody stole my household gods, Jacob had said, or excuse me, yes. Jacob had said, whoever has stolen them they shall surely die. Well, Rachel wasn't caught in that moment, but here she does die. So some have wondered if the judgment of God was being played out in her life. But Rachel dies and has this last and final son for Jacob, Benjamin, little Benjamin.

Jacob's Family

21 Israel journeyed on and pitched his tent beyond the tower of Eder. 22a While Israel lived in that land, Reuben went and lay with Bilhah his father’s concubine. And Israel heard of it.

Now verse 21, Israel journeyed on and pitched his tent beyond the tower of [inaudible 00:29:25]. While Israel lived in that land, Ruben went and lay with Bilhah, his father's concubine and Israel heard of it. So Israel, Jacob, he moves on. And this is really the first time that he's referred to with new name, Israel journeyed on he's now being referred to in that way, and Reuben, now we're told who is the oldest son, the firstborn of Leah. The first son that Jacob had had. Reuben goes and he lays with Bilha, his father's concubine, it says there in verse 22. Now Bilha was Rachel's servant. And Bilha was the mother of Dan and Naftali. So you can imagine even the tribes of Israel reading this hundreds of years later, the kinds of feelings that they have would have knowing that one of their ancestors, Reuben, laid with Bilha, their ancestors mother. I mean it just as a convoluted thing.

Now this could be simply pure sexual sin on Reuben's part, but it might actually have a further connotation than just sexual impulsivity. It might also be that Reuben thought that it was time for him to assume the lead in the family. And according to the customs of the day, many would have thought that this would have been a way to transfer power, transfer the leadership to Reuben. It's possible that he was attempting to overtake Jacob before the time. Now Jacob, for his part, Israel, there in verse 22, he heard of what Reuben had done. It doesn't say that he does anything. In fact, it appears that he is inactive in response to what Reuben has done. Now, this is not new for Israel, not new for Jacob. In Genesis chapter 34, when he heard of what Shechem had done to his daughter Dinah, he didn't do anything. He silently heard about it and considered it.

22b Now the sons of Jacob were twelve. 23 The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. 24 The sons of Rachel: Joseph and Benjamin. 25 The sons of Bilhah, Rachel’s servant: Dan and Naphtali. 26 The sons of Zilpah, Leah’s servant: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram.

But later on in the book of Genesis, when Jacob or Israel is on his death bed, he will pronounce proclamations on all of his sons. And of Reuben he will rebuke him for this very act. Now here's the important detail that we sometimes miss with this thing that Reuben has just done. Leah, she had four sons originally. The first four were Reuben, Simeon, Levi and Judah. Now Simeon and Levi, they're the ones that made Jacob opponents to his neighbors by going in and killing all the citizens of Shechem in response to what Shechem had done to their sister Dinah. So at this point it's as if Simeon and Levi have already been disqualified, they will not be the ones to carry forward the promise of the Messiah. Reuben now, through this act, he also disqualifies himself. What does that leave? Who does that leave? It leaves Judah. And that's why his story will become important in the latter parts of the book of Genesis. Will he be the one that will through his body, the Messiah will come. And of course we know of Jesus as the lion of the tribe of Judah. And so the answer ultimately we know is yes, but in part it's because Reuben and Simeon and Levi have already disqualified themselves through sin.

So the stage now is set for the development of the lines of Judah and also Joseph. And really those two lines are much of what the old Testament history of Israel is all about. Now let's move on back to the second half of verse 22. It says now the sons of Jacob were 12, the sons of Leah, Reuben, Jacob's first born, Simeon, Levi, Judah, Issachar and Zebulun. The sons of Rachel, Joseph and Benjamin. The sons of Bilhah, Rachel servant, Dan and Naftali. The sons of Zilpah, Leah's servant, Gad and Asher. These were the sons of Jacob who were born to him.

27 And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned. 28 Now the days of Isaac were 180 years. 29 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.

Now, again, this is transitioning to the story of the sons rather than the story of Jacob. As I said earlier, in a sense Jacob's story is now complete. He's come back to God, he's paid his vows. He can in a sense, die in peace though it will be many years before he does. And Jacob verse 27 came to his father, Isaac in Hebron, where Abraham and Isaac had Sojourn. 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. Now, this is one last surprising visit reunification between Jacob and his father Isaac. It has been so many years since Isaac defeated Jacob and ran off to be with Laban. This is a very unexpected meeting, but remember when Jacob had run from Isaac, he had told God at Bethel, the first meeting at Bethel, he said, if you return me to my father's house, then these are the things that I will do for you. And sure enough, they are re-United together. And Isaac was there gathered to his people old and full of days. This is the third and last transitional death that's recorded here in Genesis chapter 35. And the two sons who were formerly rivals Esau and Jacob, they come together to bury their father.

Now the custom of the book of Genesis is to follow the line of the promise, but sometimes it will wrap up the story of the line that is not the line of promise. So we've seen the wrap up of the other sons of Noah, for instance, and then following out the line of Shem. We've seen the wrapup of the line of Ishmael for instance, so that we can then follow the line of Isaac. And now we need to wrap up the line of Esau so that we can keep on following the line of Jacob. And the line of Esau is what Genesis chapter 36 is all about.

Genesis 36 - Esau's Family

1 These are the generations of Esau (that is, Edom). 2 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, 3 and Basemath, Ishmael’s daughter, the sister of Nebaioth. 4 And Adah bore to Esau, Eliphaz; Basemath bore Reuel; 5 and Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau who were born to him in the land of Canaan.

Now Esau's descendants would eventually become widely known as the Edomites. That doesn't mean that all of them were physical biological descendants of Esau, but that perhaps Esau and his people had conquered the citizens of Seir and they had been absorbed into Esau's realm and had become known as Esauites or Edomites so to speak. Now, the Edomites were important neighbors to Israel historically. When they came through the wilderness on their way to the promised land in the time of Moses, it was the Edomites that refused them passage through their land. But even though they treated the people of Israel, shamefully at times, God told the people of Israel in the Law Deuteronomy 23:7 to not abhor an Edamite he said for he is your brother. So God wanted them to have a respect for the neighboring Edomites.

Now the days of Saul, the first King of Israel, Edam was made subject to Israel and David established garrisons and Edomite territory. But later in the days of King Durham, the Edomites secured their independence once again. And several of the prophets like Jeremiah or Ezekiel spoke out against the Edomites later in Jewish scripture. And even Herod the great, the one who tried to kill baby Jesus by killing all the baby boys in Bethlehem, he was an Edomite himself. So there's a long and storied past of conflict between the people of Israel and the Edomites.

So Isaac's book now is finished and Esau's book is now opened. So let's read it together in verse one of chapter 36. These are the generations of Esau that is Edom Esau, took his wives from the Canaanites, Adah, the daughter of Elon the Hittite, Aholibamah, the daughter of Anah, the daughter of Zibeon the Hivite and Basemath, Ishmael's daughter, the sister of Nebajoth. And Adah bore to Esau Eliphaz, Basemath bore Reuel, and Aholibamah bore Jeush, Jaalam and Korah. These were the sons of Esau, who were born to him in the land of Canaan. Now remember the book of Genesis, it records various books or told dots or stories of the generations. And you see there in verse one, it says, these are the generations of Esau. This is I think the 10th generational book that's recorded in the book of Genesis.

Now, previously Esau had wives that were mentioned in chapter 26 and 28 of Genesis and these wives appear to be different from those original wives. As a polygamist it seems that he added to his family. And here we have the record of these three wives and who they bore to him as mothers. Then Esau verse six, took his wives, his sons, his daughters, and all the members of his household, his livestock, all his beasts and all this 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 soul journeys could not support them because of their livestock. So Esau settled in the Hill country of Seir. Esau is Edom And that little phrase at the end of verse eight, Esau is Edom That's the second time you've seen a little paramedical phrase like that in Genesis 36, the first one is in the first verse. These are the generations of Esau. That is Edom The author is trying to connect the people of Israel from this genealogy to the reality that these are the Edomites their neighbors.

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. 7 For their possessions were too great for them to dwell together. The land of their sojournings could not support them because of their livestock. 8 So Esau settled in the hill country of Seir. (Esau is Edom.)

Now, notice in verse seven, that Esau had to leave Jacob because their possessions were too great for them to dwell together. This is striking language. It reminds us the previous episode, Abraham and Lot had possessions to great for each other to dwell together and Lot went eastward for greener pastures and of course we know that his story ended with great doom. So perhaps this is an ominous moment where Esau decides himself to leave the promised land and settle in the hill country of Seir. Now, this is also interesting because all of Jacob's sons born outside of Canaan and they went into the land of Canaan. They migrated there so to speak. They were going to the land that God had promised. Esau, all of his sons had been born in the land of promise, but he left the land of promise because it was not where he was supposed to be. It was for the people of Israel.

Esau's Sons and Their Chiefs

9 These are the generations of Esau the father of the Edomites in the hill country of Seir. 10 These are the names of Esau’s sons: Eliphaz the son of Adah the wife of Esau, Reuel the son of Basemath the wife of Esau. 11 The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. 12 (Timna was a concubine of Eliphaz, Esau’s son; she bore Amalek to Eliphaz.) These are the sons of Adah, Esau’s wife. 13 These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These are the sons of Basemath, Esau’s wife. 14 These are the sons of Oholibamah the daughter of Anah the daughter of Zibeon, Esau’s wife: she bore to Esau Jeush, Jalam, and Korah.

Now in verse nine, the generations of Esau continue on. We've seen up to this point in the chapter, really Esau's immediate family has sons. Here we have his sons and the chiefs of different tribes that had come from Esau or were there in the Edomite world. These are the generations verse nine of Esau, the father of the Edomites in the hill country of Seir. These are the names of Esau's son, Eliphaz, the son of Adah, the wife of Esau. Reuel, the son of Basemath, the wife of Esau. The sons of Eliphaz were Teman, Omar, Zepho, Gatam and Kenaz. Timna was a concubine of Eliphaz, Esau's son. She bore Amalek to Eliphaz. These are the sons of Adah, Esau's wife. These are the sons of Reuel, Nahath, Zerah, Shammah, and Mizzah. These are the sons of Basemath, Esau's wife. And these are the sons of Aholibamah, the daughter of Anah, the daughter of Zibeon, Esau's wife. She bore to Esau Jeush, Jaalam and Korah.

15 These are the chiefs of the sons of Esau. The sons of Eliphaz the firstborn of Esau: the chiefs Teman, Omar, Zepho, Kenaz, 16 Korah, Gatam, and Amalek; these are the chiefs of Eliphaz in the land of Edom; these are the sons of Adah. 17 These are the sons of Reuel, Esau’s son: the chiefs Nahath, Zerah, Shammah, and Mizzah; these are the chiefs of Reuel in the land of Edom; these are the sons of Basemath, Esau’s wife. 18 These are the sons of Oholibamah, Esau’s wife: the chiefs Jeush, Jalam, and Korah; these are the chiefs born of Oholibamah the daughter of Anah, Esau’s wife. 19 These are the sons of Esau (that is, Edom), and these are their chiefs.

Now in that listing I know it's not the most exciting thing to read, but what you have there are 12 sons from Esau. He's portrayed as similar to Jacob. The idea is that you remember Isaac pronounced a blessing upon Esau, even though he couldn't give him the blessing of the firstborn, he did pronounce a blessing upon him and declared that he become a great nation. And here he's receiving blessings very similar to what Jacob received. These verse 15 are the chiefs of the sons of Esau. The sons of Eliphaz, the firstborn of Esau, the chief's Teman, Omar, Zepho, Kenaz, Korah, Gatam and Amalek. These are the chiefs of Eliphaz, in the land of Edom These are the sons of Adah. These are the sons of Reuel, Esau's sons, the chiefs, Nahath, Zerah, Shammah, and Mizzah. These are the chiefs of Reuel in the land of Edom These are the sons of Basemath, Esau's wife. These are the sons Aholibamah, Esau's wife, the chiefs, Jeush, Jaalam and Korah. These are the chiefs born of Aholibamah, the daughter of Anah, Esau's wife. These are the sons of Esau that is Edom And these are their chiefs.

20 These are the sons of Seir the Horite, the inhabitants of the land: Lotan, Shobal, Zibeon, Anah, 21 Dishon, Ezer, and Dishan; these are the chiefs of the Horites, the sons of Seir in the land of Edom. 22 The sons of Lotan were Hori and Hemam; and Lotan’s sister was Timna. 23 These are the sons of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam. 24 These are the sons of Zibeon: Aiah and Anah; he is the Anah who found the hot springs in the wilderness, as he pastured the donkeys of Zibeon his father. 25 These are the children of Anah: Dishon and Oholibamah the daughter of Anah. 26 These are the sons of Dishon: Hemdan, Eshban, Ithran, and Cheran. 27 These are the sons of Ezer: Bilhan, Zaavan, and Akan. 28 These are the sons of Dishan: Uz and Aran. 29 These are the chiefs of the Horites: the chiefs Lotan, Shobal, Zibeon, Anah, 30 Dishon, Ezer, and Dishan; these are the chiefs of the Horites, chief by chief in the land of Seir.

A bit of repetition there, but these sons of Esau had become chiefs in the realm of Edom Now, next we have the sons of, of a Seir, the Horite in verse 20 and following. And apparently this family became part of the Edomite empire. These are the sons verse 20 of Seir, the Horite, the inhabitants of the land. Lotan, Shobal, Zibeon, and Anah, Dishon, Ezer and Dishan. These are the chiefs of the Horites, the sons of Seir in the land of Edom. The sons of Lotan were Hori and Hemam and Lotan's sister was Timna. These are the sons of Shobal. Alvan, Manahath, Ebal, Shepho, and Onam. These are the sons of Zibeon, Aiah and Anah. He is the Anah who found the hotsprings in the wilderness as he pastured the donkeys of Zibeon his father.

The Eventual Kings of Edom

31 These are the kings who reigned in the land of Edom, before any king reigned over the Israelites. 32 Bela the son of Beor reigned in Edom, the name of his city being Dinhabah. 33 Bela died, and Jobab the son of Zerah of Bozrah reigned in his place. 34 Jobab died, and Husham of the land of the Temanites reigned in his place. 35 Husham died, and Hadad the son of Bedad, who defeated Midian in the country of Moab, reigned in his place, the name of his city being Avith. 36 Hadad died, and Samlah of Masrekah reigned in his place. 37 Samlah died, and Shaul of Rehoboth on the Euphrates reigned in his place. 38 Shaul died, and Baal-hanan the son of Achbor reigned in his place. 39 Baal-hanan the son of Achbor died, and Hadar reigned in his place, the name of his city being Pau; his wife’s name was Mehetabel, the daughter of Matred, daughter of Mezahab. 40 These are the names of the chiefs of Esau, according to their clans and their dwelling places, by their names: the chiefs Timna, Alvah, Jetheth, 41 Oholibamah, Elah, Pinon, 42 Kenaz, Teman, Mibzar, 43 Magdiel, and Iram; these are the chiefs of Edom (that is, Esau, the father of Edom), according to their dwelling places in the land of their possession.

These are the children of Anah, Dishon and Aholibamah, the daughter of Anah. These are the sons of Dishon, Hamran, Eshban, Ithran, and Cheran. These are the sons of Ezer, Bilhan, Zaavan, and Jaakan. These are the sons of Dishan, Uz and Aran. These are the sons of the Horites, the chiefs Lotan, Shobal, Zibeon, and Anah, Dishon, Ezer and Dishan. These are the chiefs of the Horites, chief by chief in the land of Seir. Now eventually Kings would arise, uh, in Edom and that's why it says in verse 31, these are the Kings who reigned in the land of Edom before any king reigned over the Israelites. Bela the son of Beor reigned in Edom, the name of his city being Dinhabah. Bela died, and Jobab the son of Zerah of Bozra reigned in his place. Jobab died, and Husham of the land of the Temanites reigned in his place. Husham died and Hadad the son of Bedad who defeated Midian in the country of Moab reign in his place, the name of his city being Avith. Hadad died and Samlah of Masrekah reigned in his place. Samlah died and Shaul of Rehoboth on the Euphrates reigned in his place.

Shaul died and Baal-Hanan, the son of Akbor reigned in his place. Baal- Hanan, the son of Akbor died and Hadad reigned in his place. The name of his city being Pau, his wife's name was Mehetabel daughter of Matred, the daughter of Mezahab. These are the names of the chiefs of Esau, according to their clans and their dwelling places by their names, the chiefs Timnah, Oliver, Jadah, Aholibamah, Elah, Pinon, Kenaz, Teman, Mibzar, Magdiel and Iram. These are the chiefs of Edom. That is Esau, the father of Edom. According to their dwelling places in the land of their possession.

Now some of this seems very anticipatory because it's talking about a time that Esau or Edam had Kings and then lists these Kings and the cities that they reigned from, but they had these Kings before Israel had any Kings. It tells us there in verse 31. So this anticipates the fact that the people of Israel would eventually have a kingdom, Saul being the first King, but then illegitimized through his own sin and David becoming the real King in his place from whom King Jesus will reign forever. But here Esau and Edom were organized like Israel did later on in their history. And when we see the Kings and chiefs among the descendants of Esau, I think what we're seeing is more clearly what God meant when he said, Jacob, I have loved Esau, I have hated it. Wasn't that he didn't bless. Esau, he did, but the love that he had for Jacob was so intense that it would be as if you could say, Jacob, I have loved Esau I have hated. Malakai one verse two and three.

Genesis 37 - Joseph's Dreams

1 Jacob lived in the land of his father’s sojournings, in the land of Canaan.

Now with that, we come to Genesis chapter 37. Esau's story concludes in verse one, by saying, Jacob lived in the land of his fathers, sojourning in the land of Canaan. I know that this is chapter 37 verse one and it feels to us in our modern time that we have just moved past this genealogy, past this book of Esau into a new story. And I'm sure many of us are thankful for that as well for, I don't think Genesis 36 is the most exciting portion of the book of Genesis for the modern reader, although it was necessary in the mind of Moses as he was inspired by the spirit to write it. But what I want to draw your attention to is that this first verse of chapter 37 is actually the last line of Esau's generation or the book of Esau's story. In other words, you've got Esau and Edamites and kingdoms and Kings and tribes and chieftains and all this development that came out of Esau. But what does Jacob have? Verse one, he lived in the land of his father's sojourning in the land of Canaan.

Esau is portrayed in other words, as flourishing while Jacob is still a nomadic man who just has a big family. But this is so often how the story develops for God's people. Well, the world seems to progress well, others seem to be doing well and well in the unspiritual realm people can grow and progress and build the reality is that so many of the promises that God has given to his people, they are slow to be released. Slow to progress, but they most certainly do. And we would have to say after reading everything that Esau had going for him, that Jacob was in a better spot than everything that Esau had. Listen, the reality is in this life, you are going to be surrounded by many people who seem to be infinitely blessed in this material here and now realm. And look, we're called to be a people who subdue the earth, who fill it, who do a good job in making the best of the raw material that God has given to us. So industry is a good thing. Money making is a good thing that helps the betterment of society in general. But the reality is that those are not the deepest blessings. And we have to remember that as God's people.

The Setting

2 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. 3 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. 4 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 it says in verse two, these are the generations of Jacob. So now we're getting to the actual, the last book, the book of Jacob, and it's really not going to concern Jacob at all. It's going to concern mostly, like I said earlier, his son, Joseph, and then also his son, Judah. Remember Reuben is disqualified, Simeon and Levi have disqualified themselves. Will Judah be up for the blessing of God? These are the generations of Jacob. Joseph verse two being 17 years old was pasturing the flock with his brothers. He was a boy with the sons of Bilha 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.

So here we have the beginning of the Joseph Chronicles, the story of Joseph. Really in a sense, Joseph's story is very similar to the story of Jacob. Now, both stories will begin in earnest with the deception of the father. Jacob will be deceived into thinking that Joseph is dead. Jacob deceived Isaac into receiving the blessing from God. Both their stories include many years of separation from their families, from their father. Jacob had to go on the run. Joseph sold into slavery, ultimately into Egypt. And also both of their stories include reunion and restoration. After years of being on the run, Jacob then came back and was reunified with Esau and they even buried their father and buried the hatchet together. And after years of being in Egypt, Joseph and his brothers who sold him into slavery were re-unified to the point that Joseph was able to say in Genesis chapter 50, what you meant for evil, God meant for good. He really trusted God with the process of his whole life.

Now Joseph's whole story would have been a great encouragement to the people of Israel because he had spent so many years in captivity in Egypt and then was favored by God. And for them, they had spent many years in captivity in Egypt as well and were looking for the favor of God as they came out of Egypt and his story would help them and us as well today understand and realize that the righteous will suffer and their character will be tested. In fact, that's one of the major themes of Joseph's story and life is that the righteous will suffer difficulty and God will shape their character through the trials that he allows into their lives.

Now it tells us in verse two, that Joseph was 17 years old. What this means is that he is the last of all his brothers to be in adolescents. The rest of them are in a different stage of life. They are grown men much older than Joseph because Rachel had Joseph last. Now of course, at this point, by this time, little Benjamin has been born and he's maybe seven years old or so. So Joseph does have a little brother, but at 17 years old, he is the Apple of his father's eye. And he brings to his father one day a bad report about his brothers to his father.

Now sometimes people say that Joseph has one of those characters in scripture who has no recorded sin, not that he was a sinless person, but that there is no sin recorded of him in his story. And it is true. He operates as an incredibly godly person, but here at 17 years of age, he brought a bad report of his brothers to his father. Now, some see in this just a faithful servant doing his job, even saying the hard things that need to be said, but that word bad report in the Hebrew is a word that in other places in scripture is used of things like gossip and slander it's used in a negative way with a negative connotation. But even if it wasn't meant to be taken that way, Jacob is portrayed as a little bit of a tattletale. Kind of playing to the favor that he's received from his father.

His father at verse three, given to him we read, a robe of many colors. I know that in modern children's ministries and in modern theater, we have an image of Jacob or Joseph with a jacket. That's like a rainbow coat or a rainbow jacket, a coat of many colors. It's actually phrased in a way that's difficult for modern scholars to ascertain exactly what this jacket would have looked like. Some say, it actually means a robe of long sleeves. Uh, some say a robe of many colors. But what we do know is that this was a status symbol symbol that Jacob, the patriarch gave to Joseph, his youngest and beloved son and his brothers hated him for this jacket. And this jacket is going to be that at the center of their jealousy all throughout this particular chapter.

Now it would almost be shocking to us as readers to see that Jacob is willing to play favorites with one of his sons. Uh, Joseph came from Jacob's favorite wife, Rachel, but Jacob, he of all people should have known the damage of parental favoritism can produce. He had seen it in his own relationship with his parents, Isaac loving Esau, Rebecca loving Jacob, Jacob should have known that this favoritism would introduce a cancer into his family.

First Dream

5 Now Joseph had a dream, and when he told it to his brothers they hated him even more. 6 He said to them, “Hear this dream that I have dreamed: 7 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.” 8 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.

Now verse five, 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 re you indeed to rule over us? So they hated him even more for his dreams and his words. They already hated him because of that coat of many colors and the favoritism that their father showed to him. But now he has this dream that makes matters even worse. That accentuates and accelerates their jealousy to a harsh degree.

Now it must be said that God is actually not mentioned in these dreams, but it does seem that as the reader, we're meant to understand that God is the author of these dreams. In the old Testament God revealed himself in different ways to his people, including in dreams. But here's something that's different up to this point in Genesis, the dreams God gives to his people are very clear. What they dream is what is going to happen or what is happening. They're getting a glimpse into what God is actually doing. This is the first time that we have a dream that is emblematic symbolic of something else. And in this dream they were binding sheaves in the field and his sheaf of wheat arose and stood upright and all of their sheaves, the sheaves of his brothers bowed down to his sheaf. And they were able to easily interpret what that dream might mean. Are you going to reign over us? Are you in deed to rule over us is what the brothers said to Joseph.

Second Dream

9 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.” 10 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?” 11 And his brothers were jealous of him, but his father kept the saying in mind.

Then verse nine, he dreamed another dream and told it to his brothers and said, behold, I've dreamed another dream. Behold, the sun, the moon and 11 stars were bowing down to me 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 same in mind. Here, Joseph receives a second dream from the Lord. This is important because later in Joseph's story, King Pharaoh is going to have two dreams that Joseph is going to interpret for Pharaoh. Both dreams have the same meaning. And Joseph will say to Pharaoh, after many years of captivity, he will say the reason Pharaoh that you've received the dream twice is because it is sure because it has come from God. Joseph needed two dreams so that he could be sure that God was doing this. He would hold on to these dreams and other words for many years.

Now in this dream, the second dream, it was the sun, the moon, and the 11 stars that were bowing down to him. Everybody there understood it to mean that not only would the brothers bow down to Joseph, Benjamin included the 12th brother of and so 11 left outside of Joseph, but also the sun and the moon, which Jacob, as the father interpreted to mean that he and Joseph's mother would bow down to him. Now Joseph's mother, Rachel was already dead at this point, but this is Jacob's way of understanding this dream. And the reaction of the family is predictive of what is coming. In verse 11 it says that his brothers were jealous of him. But his father, verse 11 kept the saying in mind. First of all, the brothers their jealousy, this is quite often all throughout scripture. The reaction of those who are not chosen by God for special assignment, rather than rejoice for Joseph, rather than celebrate that God was going to bless him and do something amazing through his life there was jealousy that consumed them.

Jacob though for his part, he knew how God worked. He was well aware that God could select the younger to rule over the elder and that God could declare his choice in advance by an oracle or by a dream. Jacob was familiar with all of these things. So he held on and considered these things and kept the saying in mind. And as I said earlier, Joseph himself would have also kept these dreams in mind as well. Now, this doesn't say anything about the wisdom of Joseph telling these dreams to his brothers and to his father. He might have wanted to keep them to himself, but there they are. This 17 year old young man declares them to everybody. And the jealousy is beginning to arise.

An Innocent Journey

12 Now his brothers went to pasture their father’s flock near Shechem. 13 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.” 14 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. 15 And a man found him wandering in the fields. And the man asked him, “What are you seeking?” 16 “I am seeking my brothers,” he said. “Tell me, please, where they are pasturing the flock.” 17 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.

Now verse 12, his brothers went to pasture their father's flock and near Shechem. And Israel said to Joseph are not your brother's pasturing the flock at Shechem? Come. I will send you to them. And he said, here I am. So he said to him, go now, see if it as well with your brothers and with the flock and bring me word. So he sent him from the Valley of Hebrew man. And he came to Shechem. And a man found him wandering in the fields. And the man asked him, what are you seeking? I'm seeking my brothers. He said, tell me, please, where they're pastoring the flock. And the man said they have gone away for, I heard them say, let us go to [inaudible 01:04:37]. So Joseph went after his brothers and found them at [inaudible 01:04:41]. So here's this interesting development in the story. The brothers are far away, probably a four day journey. Jacob sends Joseph though to go see how the brothers are doing, bring me a report on how they are and what they're doing and where they are.

Joseph goes on his journey and obedience to his father and verse 15, he's wandering in the fields. It's a phrase that indicates that he's lost and a man shows up and the man asks him, what are you seeking and tells Joseph exactly where to go. Now we don't know who this man is, but it seems that the readers are meant to consider and see this as divine guidance. God is bringing Joseph to the right place. Now, knowing what's coming, catastrophe, being sold into slavery, the reader might be wondering why didn't God divert Joseph and put him in a different direction and save him from this calamity? But the readers are to understand that God uses trials to bless his people and to further his plans. He wanted Joseph ultimately to be the second in charge in Egypt, during the season of great famine. After many years of prosperity, he wanted Joseph and that position. And in order for Joseph to get in that position, he needed to meet his brothers in the wilderness on this day.

An Insidious Plot

18 They saw him from afar, and before he came near to them they conspired against him to kill him. 19 They said to one another, “Here comes this dreamer. 20 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.”

So this man comes and directs Joseph's steps. God is leading his life. Even though he's leading him into trial. They saw him verse 18 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. Now, this is fascinating because later in Joseph's story, the brothers will come from afar to Egypt, seeking grain, and Joseph will recognize them. And from afar, just like they did in this story, he will conspire plot to do something, not to take their life, but to in a way, restore their lives to save their lives. They see him from afar. They recognize him in his jacket. And so they say, look at this dreamer, it's a nickname like Mr. Dreamer. He'd been titled that by his brothers, but little did they suspect that the very plans that they were scheming were to lead to the fulfillment of the very dreams that God had given to him.

An Intercession

21 But when Reuben heard it, he rescued him out of their hands, saying, “Let us not take his life.” 22 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. 23 So when Joseph came to his brothers, they stripped him of his robe, the robe of many colors that he wore. 24 And they took him and threw him into a pit. The pit was empty; there was no water in it.

But when Reuben heard it, verse 21, when he heard the plot to kill Joseph, he rescued Joseph, 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. That's a editorial comment. It's just let us know that it was the time of year that these water pits were empty because it was a dry season. So he's not drowning in this pit. He's able to live, but he can't get out. He's captive. They're in this pit like Jeremiah, the prophet years later was held captive in a similar pit.

The Ishmaelites

25 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. 26 Then Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? 27 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. 28 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.

Now Reuben here steps up and he tries to rescue Joseph from this calamity. He'd already forfeited the blessing by him because of his own falling in sin as we saw earlier. But he's unwilling to give in to a terrible destiny. Instead, he tries to intercede for and save Joseph from this moment. Then they verse 25, sat down to eat and looking up they saw a caravan of Ishmael lights coming from Gilliad, with camels, bearing gum, balm, and murderer 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's 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 20 shekels of silver. They took Joseph to Egypt.

The Fallout

29 When Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes 30 and returned to his brothers and said, “The boy is gone, and I, where shall I go?”

So this caravan comes by the plot, the desire is to kill Joseph. Judah though sees an opportunity. And as I said, Judah is going to be a prominent figure in the chapters to come. He's going to be the one from whom the Christ comes. Judah sees these traders. Some of them Ishmaelites conjoined together with some Midianites as well. He sees these traders, this caravan, and he has an idea. He could save Joseph's life, save Joseph from death by proposing the idea that they sell Joseph into slavery. It's a sad proposal. It's a wretched scheme. And so they sell him for 20 shekels of silver, the price of a common slave. They sell him into the hands of these traders. It reminds us of course of Jesus, who was sold by Judas for 30 pieces of silver, betrayed by Judas for 30 pieces of silver. And when Reuben, verse 29 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 has gone. And I, where shall I go?

31 Then they took Joseph’s robe and slaughtered a goat and dipped the robe in the blood. 32 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.” 33 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.” 34 Then Jacob tore his garments and put sackcloth on his loins and mourned for his son many days. 35 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.

You see Reuben, he had hoped to deliver Joseph back to Jacob. He thought maybe this was a way to find himself in his father's good graces once again. But here he comes back to this meeting and realizes they've already done the deed. They've sold him into slavery. Things are bad enough for Reuben as it is. But here he says, where am I going to go? He tears his clothes. He is grieving. 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 a 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 shield to my son mourning. Thus, his father wept for him.

It's actually Jacob, Israel who fills in the gaps or the blanks and comes to his own conclusion. The brothers for their part only have to deceive him by taking the coat of many colors and putting animal's blood on it. But they actually don't say he must've died. Jacob is the one who comes up with this idea. It is my son's robe. And he is convinced that Joseph is dead. Here you have the great deceiver, Jacob, again, being greatly deceived. He'd been deceived by Laban. And now he's deceived by his own sons. This man who had deceived his father so many years earlier is now being deceived by his own offspring. Deception again enters in to the family. And notice their whole scheme backfired on them. They thought if they could get rid of the coat of many colors and the one who wore it, that their lives would be better but that coat was replaced with a new coat, their father instead wore sackcloth and the same feelings that they would have had when they saw Joseph with this coat of many colors is the same feeling that they would have saw when they saw Jacob with this coat of sackcloth. They would have felt inferior to Joseph. And now not only will they feel inferior to Joseph, but shame and guilt will come into them. Their plot, their plan to excel and advance themselves blew up in their faces.

36 Meanwhile the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh, the captain of the guard.

Joseph is gone and Jacob is convinced. He says, I verse 35. We'll go down to shield to my son in morning. This is a foreshadowing in one sense, because he would go down not to shield, but to Egypt to see his son in morning, but then rejoice and then ultimately die. Now, meanwhile, verse 36, the Midianites had sold him. Joseph in Egypt to Potiphar, an officer of Pharaoh, the captain of the guard. This helps us know that Joseph's story is not finished. God wants Joseph to get next to Pharaoh and Potiphar is going to be part of the way that God gets his man to that place.

Listen brothers and sisters let's trust that as we walk with God, he will take us from glory to glory even if we have to pass through trials like Joseph. God bless you, church out a wonderful week.