Tawa Baptist

Nose to Tail

Scripture: Genesis 49:29-50:26

Video Link: https://youtu.be/hqiV5tY437E

Structure:

  • Introduction
  • Joseph’s forgiveness
  • Joseph’s death
  • Conclusion

Introduction:

Good morning everyone.

Some of you may have heard of ‘nose to tail’ cooking. ‘Nose to tail’ is about ensuring every edible part of the animal is prepared and eaten, as opposed to using only the high value cuts.

Cousins to the ‘nose to tail’ approach are ‘fin to gill’ (using every part of the fish) and ‘root to shoot’ for fruit and veges. ‘Nose to tail’ cooking utilizes the whole beast, reducing waste and providing greater nutritional value for the eater.

Today, after six months, we conclude our ‘nose to tail’ sermon series in the life of Joseph. Perhaps the key take-away from the Joseph story is that God, in his grace, is able to make something good out of the offal and gristle of human behaviour, as well as the rump and eye fillets.

The Lord uses all of Joseph’s family to bring about his purpose of salvation. God does not waste anything.

Our message is in two parts this morning. The first part deals with Joseph’s forgiveness of his brothers. And the second part tells us about Joseph’s death. From Genesis 50, verse 15, we read… 

15 When Joseph’s brothers saw that their father was dead, they said, “What if Joseph holds a grudge against us and pays us back for all the wrongs we did to him?”  16 So they sent word to Joseph, saying, “Your father left these instructions before he died: 17 ‘This is what you are to say to Joseph: I ask you to forgive your brothers the sins and the wrongs they committed in treating you so badly.’ Now please forgive the sins of the servants of the God of your father.” When their message came to him, Joseph wept. 18 His brothers then came and threw themselves down before him. “We are your slaves,” they said. 19 But Joseph said to them, “Don’t be afraid. Am I in the place of God?  20 You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives. 21 So then, don’t be afraid. I will provide for you and your children.” And he reassured them and spoke kindly to them.

May the Spirit of Jesus illuminate God’s word for us.

Joseph’s forgiveness:

In his book “The Peacemaker”, Ken Sande recalls a joke he once heard.

A woman went to her pastor for advice on improving her marriage and when the pastor asked what her greatest complaint was, she replied, “Every time we get into a fight, my husband gets historical.”

When her pastor said, “Don’t you mean hysterical,” she responded,

“I mean exactly what I said; he keeps a mental record of everything I’ve done wrong, and whenever he’s mad, I get a history lesson.”

Clearly the husband has not forgiven his wife. By continually reminding his wife of the things she has done wrong, he is punishing her and trying to hold her captive to guilt. He is using the past against her.  

Forgiveness is about letting go of past hurts and grievances. With forgiveness we don’t necessarily forget the bad stuff. Rather we make a conscious choice not to hold people’s mistakes against them. We give away our right to get even.

Refusing to forgive someone is like handcuffing yourself to that person. It keeps you both captive. Forgiveness unlocks the handcuffs. Forgiveness breaks the shackles of bitterness, setting you free.

In the passage we just read from Genesis chapter 50, Jacob has recently died and now the brothers are afraid that, without their father around, Joseph will want to make them pay for all the wrong they did to him.

By this stage it had been nearly 40 years since they sold Joseph into slavery. And, for the past 17 years they have been living in Egypt near their brother. But even after all this time they are still afraid of Joseph.

Fear has messed with their perception and caused things to appear other than they really are. Joseph has forgiven his brothers. More than this, he has tested them to re-establish trust. Joseph is ready to move forward, but the brothers are stuck in the past. It seems they haven’t been able to forgive themselves.

If you touch a live wire on an electric fence with the palm of your hand, the current running through the wire causes your hand to clench into a fist automatically, so you can’t let go no matter how hard you try.

Forgiving ourselves can be like trying to let go of an electric fence. We want to find release, but we just don’t seem to be able to achieve it on our own. We need someone to turn the power off.

The disciple Peter found it difficult to forgive himself. Peter denied Jesus three times, the night of his trial. Oh, the torment Peter suffered for that. But later, after his death and resurrection, Jesus restored Peter saying, ‘Feed my lambs’.

There was no reprisal or recrimination from Jesus. To the contrary Jesus turned Peter’s fear off. Jesus reassured Peter with an act of trust.

Joseph points to Jesus. Joseph turns the brothers’ fear off by reassuring them and speaking kindly to them. Joseph wants a right relationship with his brothers, one that is based on love, not fear.

In verses 16 and 17 we read how the brothers tried to deceive Joseph by saying, ‘Our father Jacob gave instructions for you to forgive us’.

Joseph’s response is to weep.

Perhaps Joseph is sad because his brothers have thought the worst of him. They have misunderstood him. It hurts to be judged wrongly, especially by those close to us.

Perhaps also Joseph’s tears are an expression of compassion for his brothers. The sons of Israel have been bullied by guilt and fear for nearly 40 years. They have suffered their own silent torment.

In verse 18, Joseph’s brothers come to him, throw themselves at his feet and offer themselves as his slaves. Joseph’s dream of his brothers bowing to him (all those years ago) is fulfilled again, only now the meaning is clearer.  

The brothers are trying to make amends. They had sold Joseph into slavery and now they are saying they will repay their wrongdoing by becoming Joseph’s slaves. This shows their desperation. They have been slaves to guilt and fear for so long. They see Joseph as a kinder master.

The brothers (collectively) remind us of the prodigal son, in Jesus’ parable. After hitting rock bottom, he came to his senses and decided to return home and beg to work as a hired hand for his father.

He had his speech all planned. ‘Father, I have sinned against heaven and against you. I am no longer worthy to be called your son…’ But before he could ask for a job, his father welcomes him with generosity and joy. The father does not need another hired hand. The father wants his son back.

Joseph does the same for his brothers. Joseph does not need any more slaves. He wants his brothers back.

The first thing Joseph says to his brothers (in verse 19) is, “Don’t be afraid”. He says it twice actually. By accurately naming their fear, Joseph shows his brothers that he understands them, and fear begins to lose its power.

The second thing Joseph says here is, “Am I in the place of God?”

The brothers were afraid that Joseph would exact his revenge. But to Joseph’s mind, judgement and revenge are God’s business.

It’s like Joseph is saying, ‘I am not your judge. I am just a man, like you. Far be it from me to condemn you. God is your judge and mine, and he is more merciful and gracious than you think’.

In verse 20 Joseph says, “You intended to harm me…” Joseph does not deny what his brothers did. Joseph acknowledges the truth that they meant him harm.He doesn’t do this to make them suffer more. He does this to help them feel better.

It’s a paradox you see. Pretending something didn’t happen doesn’t make anyone feel better about it. In fact, it usually makes people feel worse. It becomes an infected wound, breeding mistrust and doubt.

But when we acknowledge honestly what happened, in the context in which it happened (that is, with the people concerned), trust is restored and healing is able to take place.

Although Joseph’s brothers intended to harm him, God intended it for good, to save many lives. This is the main point of the Joseph story.

Joseph is highlighting the amazing grace of God. The Lord used the brothers’ decision, of selling Joseph into slavery, as a means of salvation. By placing Joseph in Egypt, God saved many lives from starvation.

It’s not that God needed the brothers to betray Joseph. If the brothers had been kind to Joseph, then God would have found another way. The point is, God (in his grace and providence) transformed evil intentions into a good outcome.

We are reminded of Paul’s words in his letter to the Romans…

28 And we know that in all things God works for the good of those who love him, whohave been called according to his purpose.

This is ‘nose to tail’ salvation. This is the Lord not wasting anything.

This is God working all things for good. Was God pleased when Joseph’s brothers plotted against him? No, I don’t expect he was. But the Lord saw a way to redeem it.

The brothers had offered themselves to Joseph as slaves, but Joseph wouldn’t have a bar of it. Joseph says he will provide for his brothers and their children. Joseph’s intention is not to get even. His intention is to provide and protect. Jacob made Joseph leader of the family and that is what a leader does. They provide and protect.

Verse 21 of Genesis 50 says that Joseph reassured his brothers and spoke kindly to them. The English translation here disguises the original Hebrew which literally reads… And he spoke to their heart.

Meaning he spoke tenderly and intimately with them. He addressed the deeper things for them. Conveying forgiveness is not just about trying to find the right words. It’s also about using a tender manner. It’s about communicating in a winsome way, with kindness and warmth. Heart speaks to heart.

Martin Luther King said, “Forgiveness is not just an occasional act – it’s an attitude”. As human beings, made in the image of God, forgiveness is meant to be our default setting.

Sometimes we can be lulled into the false idea that forgiveness is something we only need to do once and then everything will be sweet. But the reality with deeper hurts, like the ones suffered by Joseph, is that forgiveness is an on-going decision.

Forgiveness is like giving up an addiction. Not only do we have to decide to give up our revenge once, but we must go on giving up our revenge every moment of everyday. Sometimes the temptation is intense and all we can do is call out to God for grace and strength. ‘Lord, help me to let this go.’ 

Rather than re-playing his brothers’ wrong-doing over and over in his mind, I believe Joseph chose to replay the outcome achieved by God and this became his shield against bitterness.  

The 2010 film, 127 hours, tells the true story of mountaineer, Aron Ralston. Aron goes hiking in Utah’s Canyonlands National Park. Unfortunately, he doesn’t tell anyone where he is going.

While climbing through a slot canyon, a boulder comes loose and traps his right arm against a wall. There is no way for him to move the boulder and he can’t wriggle out of it.

Over the next five days he rations his food and water. Eventually he has to drink his own urine to survive. When it becomes apparent that no one is coming to his rescue, and that he will die if he does nothing, Aron uses his pocketknife to cut off his arm and free himself.

Cutting off his arm, like he did, took real grit, real willpower. Aron’s motivation to do this came from a vision he had of one day becoming a father. Aron imagined his yet unborn son. He focused on the outcome.

If Aron did nothing, he would die. He would lose his whole body and never get to live his life or have children. But if Aron sacrificed his right arm, he would save the rest of his body and have a future.

Forgiveness is essentially about release. It can be tempting to think that forgiveness is achieved with time. That simply by waiting, our feelings of bitterness will eventually go away. This is a myth. Time can help, but by itself it is not enough.

Forgiveness is not a passive thing. Nor is it an involuntary feeling. Forgiveness can be painful. It involves an intentional act of the will.

A decision to cut off your desire to get even, in order to free your mind and soul.    

I imagine for Joseph, the decision to forgive his brothers took real grit, real resolve, like cutting off his arm (metaphorically speaking). But what option did he have? If he held onto the bitterness and hurt, he would die between a rock and a hard place.

Joseph chose to think about the outcome God had created. Joseph magnified God’s grace and imagined a future in which he enjoyed a better relationship with his family. Would Joseph have been able to forgive his brothers if God had not provided a good outcome for everyone? I’m not sure.

Now most things you are required to forgive in this life are not as big as cutting your arm off. Most people are not sold into slavery by their family. More often, forgiveness is smaller, like removing a stone from your shoe so you can walk without hurting yourself.

Forgiveness is usually about little things, like when others leave you in the lurch or snap at you because they’re having a bad day, or you find someone has keyed your car. That sort of thing. Whether it is a big thing or a small thing though, we need God’s grace to forgive others and to forgive ourselves.

Joseph’s death:

Joseph was probably in his mid-fifties when his father died and his brothers asked for forgiveness. Another fifty odd years pass between Jacob’s death and Joseph’s passing. From Genesis 50, verse 22 we conclude the Joseph story…

22 Joseph stayed in Egypt, along with all his father’s family. He lived a hundred and ten years 23 and saw the third generation of Ephraim’s children. Also, the children of Makir son of Manasseh, were placed at birth on Joseph’s knees. 24 Then Joseph said to his brothers, “I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob.” 25 And Joseph made the Israelites swear an oath and said, “God will surely come to your aid, and then you must carry my bones up from this place.” 26 So Joseph died at the age of a hundred and ten. And after they embalmed him, he was placed in a coffin in Egypt.

These closing verses of Genesis tell us that Joseph lived a long and full life. After having been told a lot about the first half of Joseph’s life, we are not told anything about the last half of his life, except that he stayed in Egypt and got to see his grandchildren and great-grandchildren.

In a way, that points to the reality for all of us. We are each like Joseph in a way. We have a public life that people see and a private life that no one really sees (like the dark side of the moon). No one that is but God.

We do well to remember this. None of us knows the whole story of another person’s life and so we should reserve judgement. We don’t know half of what others endure.

In echo of his father Jacob, Joseph’s last words are words of hope, binding the family to God’s promise. Twice Joseph says, ‘God will surely come to your aid’.  Joseph foresees a time when God will lead the people of Israel out of Egypt and back to Canaan, the land of promise.

Do you feel like you are trapped in Egypt at the moment? Could this be a word for you? Can you believe that God will surely come to your aid.

Joseph asks his descendants to take his bones back to Canaan when they go. Joseph’s coffin (a symbol of death) becomes a sign pointing future generations to the hope of returning to their homeland.

Joseph points to Jesus. The cross of Christ (once a symbol of torture and death) has now become a sign of forgiveness and hope for those who believe. A reminder that Jesus will return in glory one day to reveal God’s kingdom in its fullness.  

Conclusion:

The book of Genesis starts with creation and the fall, and it ends with forgiveness and hope. Forgiveness is about letting go of our hurt and hope is about holding on to God’s promises for the future.

Forgiveness puts an end to fear and guilt. It puts the past to rest and in so doing creates a new beginning and new hope. Jesus is the one who makes forgiveness and hope possible. Jesus is the alpha and omega.

He is the beginning and the end and his grace sustains us in between.

May God help us to see the good outcome he is working in this world. Amen.    

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What is forgiveness? What does it mean to forgive someone? Why is it important to forgive?
  3. How might we ask for forgiveness? How might we forgive ourselves?
  4. Discuss / reflect on Joseph’s response to his brothers in Genesis 50:19-21. Why does Joseph say what he says? What might you say (or do) if someone came to you for forgiveness?
  5. Why does Joseph focus on the outcome God has created? What good outcome(s) has God worked in the circumstances of your life? Take some time to thank him for these.
  6. Do you feel like you are trapped in Egypt at the moment? Have you ever felt like this? Are you able to believe that God will surely come to your aid?   
  7. In what ways does Joseph point to Jesus?
Tawa Baptist

Grieving With Hope

Scripture: Genesis 49:29-50:14

Video Link: https://youtu.be/___6tWI6qGM

Structure:

  • Introduction
  • Grief
  • Hope
  • Conclusion

Introduction:

Good morning everyone.

If you have ever been on a long road trip with children you will have heard the chorus, ‘Are we there yet’. Some journeys seem to take forever. More than a few of you are probably thinking, are we there yet, with this current sermon series on the life of Joseph.

We started back at the beginning of February and now, nearly six months later, we are still going. Fear not. Today’s message is the second to last in this series. This week’s sermon focuses on the death and burial of Joseph’s father, Jacob. It’s about grieving with hope. From Genesis 49, verse 29, we read… 

29 Then he [Jacob] gave them these instructions: “I am about to be gathered to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite, 30 the cave in the field of Machpelah, near Mamre in Canaan, which Abraham bought along with the field as a burial place from Ephron the Hittite. 31 There Abraham and his wife Sarah were buried, there Isaac and his wife Rebekah were buried, and there I buried Leah. 32 The field and the cave in it were bought from the Hittites.” 33 When Jacob had finished giving instructions to his sons, he drew his feet up into the bed, breathed his last and was gathered to his people. Joseph threw himself on his father and wept over him and kissed him. 2 Then Joseph directed the physicians in his service to embalm his father, Israel. So the physicians embalmed him, 3 taking a full forty days, for that was the time required for embalming. And the Egyptians mourned for him seventy days. 4 When the days of mourning had passed, Joseph said to Pharaoh’s court, “If I have found favour in your eyes, speak to Pharaoh for me. Tell him, 5 ‘My father made me swear an oath and said, “I am about to die; bury me in the tomb I dug for myself in the land of Canaan.” Now let me go up and bury my father; then I will return.’” 6 Pharaoh said, “Go up and bury your father, as he made you swear to do.” 7 So Joseph went up to bury his father. All Pharaoh’s officials accompanied him—the dignitaries of his court and all the dignitaries of Egypt— 8 besides all the members of Joseph’s household and his brothers and those belonging to his father’s household. Only their children and their flocks and herds were left in Goshen. 9 Chariots and horsemenalso went up with him. It was a very large company. 10 When they reached the threshing floor of Atad, near the Jordan, they lamented loudly and bitterly; and there Joseph observed a seven-day period of mourning for his father. 11 When the Canaanites who lived there saw the mourning at the threshing floor of Atad, they said, “The Egyptians are holding a solemn ceremony of mourning.” That is why that place near the Jordan is called Abel Mizraim. 12 So Jacob’s sons did as he had commanded them: 13 They carried him to the land of Canaan and buried him in the cave in the field of Machpelah, near Mamre, which Abraham had bought along with the field as a burial place from Ephron the Hittite. 14 After burying his father, Joseph returned to Egypt, together with his brothers and all the others who had gone with him to bury his father.

May the Spirit of Jesus illuminate God’s word for us.

In this reading we are shown how Joseph and his brothers grieve for their father Jacob and how Jacob binds his sons to hope. Let us begin with Joseph’s grieving process.

Grief:

Grief is the natural response to loss. If you lose someone or something important, then you will experience grief in proportion to the magnitude of your loss. Or, to say it another way, grief is the price we pay for love.

Grief is like a vomiting bug. Except with grief, you are not throwing up the contents of your stomach. You are throwing up the contents of your soul. Your anger and pain, your hurt and sadness. Releasing these feelings is necessary to the healing process, but it’s not pleasant.

Grief comes in waves. You are not in control. Just when you think you are okay, you throw up again, ambushed by tears or rage or both. After a while, you feel empty, tired, exhausted, spent. It takes time to recover your strength. Time before you are ready to risk enjoying life again.

When Jacob dies, Joseph throws himself upon his father and weeps. Joseph knows Jacob’s death is coming and so he skips the initial shock that often accompanies the news of significant loss. There is no stiff upper lip with Joseph. He lets his feelings out in the form of tears.

Tears are a kind of natural anesthetic. They are nature’s pain killer. If you cry for several minutes, from emotional pain, the body releases feel-good chemicals like oxytocin and endorphins.

Sobbing also helps to improve your mood by reducing the temperature of your brain. It calms you. More than this, when other people see you crying, they are likely to give you support or at least not be mean to you.       

After having a good cry, Joseph directs the physicians to embalm his father. Embalming was more of an Egyptian thing than a Hebrew thing.

It was a way of slowing the rate of decay, to preserve the body. From a practical point of view, this was necessary for transporting Jacob’s body to Canaan. 

When we experience significant loss, it can feel quite scary, like we have no control in the situation. To prevent ourselves from being overwhelmed by fear it helps to do something that gives us a feeling of mastery or control. Like mowing the lawns or cleaning the shower or baking a cake.

By directing people to embalm his father’s body, Joseph was able to buy a little more time and regain a quantum of control in the face of death.

Can you remember what you were doing on the 31 August 1997? It was the day Princess Diana died. It seemed like the whole world stopped. Yes, we were sad for Diana’s loss and for her sons, William and Harry. But it was more than that.

Diana’s death touched something in our collective unconscious, so that people everywhere felt they had permission to grieve their own personal losses. It was a time of lament for all the things in this world that are not as they are meant to be.

In verse 3 of Genesis 50, we read how the Egyptians mourn for Jacob for seventy days. That’s ten weeks. Whenever one of the pharaoh’s died, the nation would mourn for 72 days. Jacob gets almost the same honour and respect as a pharaoh.

It seems that Jacob’s death touched something in the collective unconscious of the Egyptian people. Most of them would not have known Jacob personally but they knew Joseph had saved them and without Jacob there would be no Joseph.

Jacob’s passing was not untimely, as Diana’s was. But perhaps, like the passing of Diana, it provided an opportunity for people everywhere to mourn their own losses.   

Grief is a heavy weight to carry. Honouring the people we have lost is an important part of the grieving process. It is necessary to acknowledge the truth that this person matters to me. Their loss is no small thing.

We honour the people we have lost by taking time to plan their memorial service. By speaking good words, true words, in memory of their life. And by not rushing back to a busy schedule too quickly. Giving ourselves time to heal. Slowing down and leaving room to feel our loss and express our grief.   

After the 70 days of national mourning have passed, Joseph gets permission to bury his father in the land of Canaan, as Jacob had requested.

It is difficult to know what to say when someone dies. We want to give words of comfort to those who are grieving, but no words are adequate.

Sometimes all we have to offer is our presence, which is precisely what Pharaoh’s officials give. They take time to accompany Joseph on his journey, so he is not alone. They show up to the funeral.

When Joseph and his brothers finally arrive in Canaan to bury Jacob’s body they lament loudly and bitterly, observing a seven-day period of mourning. This is at least three months after Jacob has died. Grief isn’t something we get over quickly. Grief keeps its own unpredictable schedule. It is a process punctuated by deeply felt emotion. 

Verse 13 of Genesis 50 gives a very specific location for Jacob’s burial plot. This is the second time in today’s reading we are given this geographical reference. It shows that Jacob’s sons were obedient in carrying out Jacob’s dying wishes.

It also provides a marker for future generations. This urupa (cemetery) is sacred ground. A symbol of Israel’s stake in the land.

Hope:

Some things on your dinner plate are not that pleasant to eat on their own. Take broccoli for example. You can eat broccoli by itself, but it tastes better with a bit of grated cheese on top. Likewise, mashed potato is okay on its own, but it really goes better with some gravy.

Grief on its own is like broccoli without cheese or mashed potato without gravy. Grief needs to be topped with hope.

We’ve heard how Joseph handled his grief. Now let’s consider how Jacob bound his sons to hope. 

Hope is like cherry blossoms in spring; reminding us that summer is coming. Or, to say it more plainly, hope is the belief that good things wait for us in the future.

Hope is not blind. Hope is a beautiful thing to behold. Hope sees the blossoms with the eyes of faith. While you can’t eat the blossoms, you know from experience they are a sign of summer fruit to come.

Hope is like a kite; it rises against the wind. Hope cannot fly without some opposition or difficulty. When life is easy, we have no need for hope.

Of course, for the kite to work, you need to hold on to it. Faith is the string that keeps us connected to our hope. When we believe that God has good things in store for us, our heart dances with joy, like a kite on the breeze.   

Hope is like a sail; it moves you forward. But for the sail of hope to work, you must raise it. Just as sailors need to take care of their sails, so too we need to take care of our hope.

Wise faith is the act of raising and trimming your sails to suit the conditions, so the boat doesn’t capsize and the sail doesn’t tear.

Hope is like a harness; it catches your fall. If you are abseiling down a rock face or being winched to safety by a rescue helicopter or gliding to earth with a parachute, the harness holds you and keeps you secure.

Obviously, for the harness to work, you need to stay attached to it.

Faith is wearing your harness. Faith and hope save you.   

As we heard earlier, Jacob instructs his sons to bury his body in the land of Canaan, where his parents and grandparents were buried. Jacob is living in Egypt at this point. A journey by camel to Palestine is no small thing. It would take weeks; it would be tiring and it would involve risk.

So why does Jacob put his sons out like this? Well, Jacob means to bind his sons to God’s promise.

You see, God had promised Jacob he would give the land of Canaan to Jacob’s descendants. In Genesis 48 and 49, Jacob speaks words of blessing and destiny to his sons. These words were intended to bind the next generation and those that follow to God’s promise.

Jacob’s request to be buried in Canaan is another way in which he harnesses his family to God’s promise and the hope that gives.

Death is an ending and it is often sad and emotionally painful for those left behind. What Jacob’s sons need, at this time, is to see the blossoms of hope. They need to know that God has good in store for them. And that good is the land of Canaan.

It’s like Jacob is handing the kite of hope to the next generation and saying, ‘Take this and hold on. Let the joy of what is to come dance in your heart, even as you grieve my passing’.

The people of Israel would live in Egypt for another 400 years before leaving that country in a great exodus. Hope is the sail that would transport them. Jacob wants his descendants to raise the sail of hope and keep it trimmed through the long years that lie ahead.

Some of you may have seen a film called The Way. The movie tells the story of Dr Thomas Avery who goes to France to collect the body of his son, Daniel, who died in the Pyrenees while walking the Camino de Santiago (the Way of St James).

Tom’s initial purpose was to retrieve his son’s body. But once over there he decides to walk the Camino, taking his son’s ashes with him. While on the trail Tom meets other pilgrims all looking for greater meaning in their lives.

Sometimes when we are grieving, we can isolate ourselves (emotionally) from others. We may become more grumpy and irritable than usual. More cold and prickly. This has the effect of driving people away.

It’s a self-protection thing. When we are in pain, we don’t want to let people get too close in case they touch our sore spots or remind us of our loss. What we really need though is some tenderness and love. We need people who will understand and see passed our changing moods. 

Tom starts the journey cold and closed off to his fellow travelers. He is distant and pushes them away. But they seem to understand, and they hang in with him until eventually he opens up. The pilgrimage through Spain becomes a way for Tom to work out his grief. 

A pilgrimage, such as Jacob asked his sons to take, can be a powerful thing. It changes the soul somehow. Grief is like a pilgrimage; it’s the journey of letting go of our hurt, pain and anger and taking hold of hope. The destination is acceptance.

By asking his sons to repatriate his body in Canaan, Jacob is (perhaps) giving his family a way to process their grief and find a common hope, together. Jacob is showing his sons, this is your homeland. This is where you belong. This is the purpose and hope for your descendants.

The word land is the fourth most common noun used in the Old Testament, after God, Yahweh and Israel. Clearly, real estate was important to the people of Israel.

But when we get to the New Testament, the word land hardly gets mentioned. Jesus had more to say about the kingdom of God and eternal life.  

As followers of Jesus, our destination, our hope, is not to own a quarter acre section in the middle east or even in Tawa. Our hope is to fully enter God’s kingdom, the kingdom of heaven.

We are bound to that hope by faith in Jesus. Faith and hope in Jesus are our sail and our harness. This life is our Camino.    

Conclusion:

As I look out at this congregation, I am conscious of the losses many of you have experienced and the grief you carry.

Many of you have outlived husbands or wives. Some of you have lost parents, at a young age, and others have lost children. A number of you have survived divorce or cancer or something else. It seems none of us are untouched by suffering in this life.

In preaching on a passage like this I don’t mean to open old wounds.

We each need to know we are not alone in our grief. Although grief pierces the human heart in different ways, the experience of loss is felt by everyone eventually. Others before you have walked the way of grief and have found hope.  

Jesus is a witness to your grief and pain. He sees what others don’t see. May Jesus (who himself suffered more than we can imagine), may he honour you for the grace and the courage and faithfulness you have shown. And may the joy of resurrection fill your sails and bring you home. Amen.  

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What losses have you experienced in life? How have these losses affected you?
  3. How did Joseph handle his grief? How do you handle your grief?
  4. What did the Egyptians do to support Joseph in his grief? What can we do to support other people in their grief?
  5. Discuss / reflect on the images of hope offered above. That is, hope is like cherry blossoms in spring, like a kite, like a sail, like a harness. What other images come to mind when you think about hope?
  6. Why did Jacob ask his sons to bury his body in Canaan?
  7. Israel’s hope was bound up with the land. As Christians, what (or who) is our hope bound to? 
Tawa Baptist

Destiny

Scripture: Genesis 49:13-28

Video Link: https://youtu.be/DjrHzeXa9p0

Structure:

  • Introduction
  • Genesis 49:13-28
  • Conclusion

Introduction:

Good morning everyone.

If I were to say, ‘Life is like a box of chocolates, you never know what you are going to get’, who would I be quoting? [Wait] That’s right Forrest Gump.

A box of chocolates normally contains a variety of flavours, some we like and others not so much. The point here is that life is full of unknowns. We don’t always know what’s coming our way. Some experiences will be to our liking and others we may prefer to spit out.

Today we continue our series in the life of Joseph. We’ve come to that part in the story where Joseph’s father, Jacob, is on his death bed saying his last goodbyes to his twelve sons. Jacob’s poem gives each of his sons an insight into their character and the destiny for their descendants.

It’s sort of like Jacob is saying, this is the flavour chocolate I see for you. The sons can do little else but listen and swallow their father’s words. Last week we heard what Jacob had to say to his four eldest sons. This week we hear Jacob’s words to his eight younger sons. From Genesis 49, verse 13, we read…

13 “Zebulun will live by the seashore and become a haven for ships; his border will extend toward Sidon. 14 “Issachar is a raw-boneddonkey lying down among the sheep pens. 15 When he sees how good is his resting place and how pleasant is his land, he will bend his shoulder to the burden and submit to forced labour. 6 “Danwill provide justice for his people as one of the tribes of Israel. 17 Dan will be a snake by the roadside, a viper along the path, that bites the horse’s heels so that its rider tumbles backward. 18 “I look for your deliverance, Lord. 19 “Gadwill be attacked by a band of raiders, but he will attack them at their heels. 20 “Asher’s food will be rich; he will provide delicacies fit for a king. 21 “Naphtali is a doe set free that bears beautiful fawns. 22 “Joseph is a fruitful vine, a fruitful vine near a spring, whose branches climb over a wall. 23 With bitterness archers attacked him; they shot at him with hostility. 24 But his bow remained steady, his strong arms stayedlimber, because of the hand of the Mighty One of Jacob, because of the Shepherd, the Rock of Israel, 25 because of your father’s God, who helps you, because of the Almighty, who blesses you with blessings of the skies above, blessings of the deep springs below, blessings of the breast and womb. 26 Your father’s blessings are greater than the blessings of the ancient mountains, thanthe bounty of the age-old hills. Let all these rest on the head of Joseph, on the brow of the prince amonghis brothers. 27 “Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.” 28 All these are the twelve tribes of Israel, and this is what their father said to them when he blessed them, giving each the blessing appropriate to him.

May the Spirit of Jesus illuminate God’s word for us.

Genesis 49:13-28

One of the themes explored by the film Forrest Gump is the question of whether our lives are subject to destiny. Is our storyalready written by some higher power, or is what happens to us just random?

Towards the end of the movie Forrest says this…

“I don’t know if Momma was right or if it’s Lieutenant Dan. I don’t know if we each have a destiny or if we’re all just floating around accidental-like on a breeze. But I think maybe it’s both.”

With last week’s message in mind, we might want to add that the choices we make affect our lives as well. Yes, there are things in this life that are beyond our control. We don’t always know what flavour chocolate we might get. But the principle that we reap what we sow also holds true.

In verse 13, Jacob says, “Zebulun will live by the seashore and become a haven for ships; his border will extend toward Sidon”.

Zebulun was Jacob’s tenth son, the youngest of the boys born to Leah. In this verse Jacob seems to be indicating the location of the land that will be allotted to Zebulun in Canaan. The problem is that history does not square with Jacob’s prediction.

Zebulun’s territory was landlocked with no sea in sight. Jacob’s prediction (if it is to be taken literally) fits better for Asher. So how do we explain this?

Has something been lost in translation? Did Jacob get it wrong? Did God change his mind? We simply do not know.

Personally, I like the anomaly. It suggests that a people’s destiny is not set in stone. Yes, some things about the future are predetermined. Jesus will return in glory one day. God’s kingdom will be realized on earth in its fullness. There will be a resurrection of the dead and a day of judgment.

But there is also some flexibility, some wriggle room. God, in his grace, gives us options. The choices we make do matter, for this life and the next.

Remembering that this is poetry, Jacob’s words may not be intended to support a literal reading. The image of one of the tribes of Israel being a haven for ships is quite beautiful really. It speaks of welcome and sanctuary for foreigners. It’s about making room for people who are not part of ethnic Israel.

After all, the people of God don’t exist exclusively for themselves. God intended Israel to be a blessing to the nations. Perhaps this is the destiny (or the purpose) Jacob had in mind for Zebulun.

In verses 14-15 Jacob addresses Issachar, his ninth son. Issachar is compared to a donkey lying down. This is a strange image. Donkeys are work animals, the ancient equivalent of a ute. And yet this donkey is resting. Donkeys were also symbolic, in ancient Israel, of peace (in contrast to warhorses).

Is Jacob saying that Issachar’s tribe will be peaceful but lazy? We can’t be sure. Verse 15 sheds more light though, saying, “he will bend his shoulder to the burden and submit to forced labour”, apparently to remain on the land.

The idea of forced labour suggests the tribe of Issachar will be oppressed at some point. If a people are oppressed, they basically have three options:

Fight back, find somewhere else to live or stay and submit.

Issachar’s tribe choose to stay and submit, such was their love for the land.

Submitting probably doesn’t seem as brave or patriotic as fighting back, but the tribe of Issachar’s choice to submit is not dishonourable. This is, in fact, what Jesus instructed his followers to do.

Jesus told the Israelites of his day to submit to Roman rule. Turn the other cheek. Walk the extra mile. Don’t take up arms against Rome for you will lose. ‘My kingdom’, said Jesus, ‘is not of this world.’  

Dan was Jacob’s fifth son, the eldest born to Bilhah. Jacob says that Dan will provide justice for the people of Israel. He will be like a snake that bites the horse’s heels so that its rider tumbles backward.

A snake generally attacks alone and by stealth, taking the horse and rider by surprise. It could be that Jacob is talking about Samson here. Samson was one of the Judges of Israel and part of the tribe of Dan. Samson had superhuman strength and a temper to match.

Samson did not sit in a court of law, following due process and passing verdicts. He wasn’t that kind of judge. Nor did he lead an army. Samson was more like Judge Dread. He acted alone as judge, jury and executioner. Samson’s justice was destructive. Issachar’s tribe submitted to oppression, but Samson (from the tribe of Dan) fought back.   

In verse 18 Jacob pauses to offer a prayer to God saying, “I look for your deliverance, Lord”. This is interesting. Even though Samson dealt some heavy blows to Israel’s enemies, he did not deliver Israel (not properly).

Violence begets violence. Revenge may provide relief from oppression for a short while but eventually the weeds of hate and injustice grow back.

Jacob was looking to the Lord to provide a lasting deliverance. Not an unreliable peace, brought about by brute force, but a permanent peace brought about by justice and mercy. Jesus is God’s answer to Jacob’s prayer for deliverance. Jesus is the Prince of peace.

In verse 19 Jacob says that Gad, his seventh son, the first born to Zilpah, will be attacked by a band of raiders, but he will attack them at their heels. Yet again we read of the sons of Israel facing opposition and attack.

The land allotted to Gad was on the border of Israel and was subject to raids from other people groups. Consequently, the tribe of Gad became renowned as warriors who defended the borders of Israel. Their symbol was a military tent.

The image of attacking the raiders at their heels suggests the raiders will be chased off by the tribe of Gad.  

Given what’s happening in Israel and Gaza at present, we may feel uncomfortable with this military imagery. I don’t understand the politics of the middle east so best not to share my ignorance on that subject.

I will say though that the Bible should not be hijacked or weaponized to serve a contemporary military / political agenda. Nor should we impose our twenty-first century context on the Old Testament. The world we live in is not the same as the ancient near east.  

If you want to take anything from Jacob’s words to his sons, take his prayer for the Lord’s deliverance. As followers of a crucified Messiah (who understands human suffering first hand) our role is to pray for God to deliver all sides from the war.     

In his letter to the Ephesians, the apostle Paul writes…

12 For our struggle is not against flesh and blood, but against… the spiritual forces of evil in the heavenly realms…

As Christians, who live in New Zealand, our fight is not a geo-political one. Our fight is a spiritual one. Our weapons are not guns and grenades. We protect ourselves with the belt of truth, the breastplate of righteousness, the shoes of peace, the shield of faith, the helmet of salvation and the sword of the Spirit.

They say that geography is destiny. Where you are born and where you live has a huge influence on what happens to you in this life. If you were born in New Zealand, then you won the lottery. Your destiny would look a lot different if you lived in the Ukraine. New Zealand is not perfect, but it is still a relatively good place to live. Our generation has the privilege of not needing to go to war.  

The tribe of Gad were not so fortunate. Located on the eastern border of Israel, they faced more armed conflict (in ancient times) than the tribe of Asher, who were situated out of harm’s way by the Mediterranean Sea.

Jacob says, Asher’s food will be rich; he will provide delicacies fit for a king. This is an image of prosperity. The soil of the land of Asher was particularly fertile.

The tribe of Asher was renowned for the abundance and quality of the olive oil they produced.  This oil was used in cooking and in religious rituals. It made the tribe of Asher rich. I’m reminded of the oil of God’s Spirit who enriches our lives and relationships.

In verse 21 Jacob comes to his sixth son, Naphtali. The name Naphtali means my struggle, my strife or wrestling. (Not the cutest name for a baby.) Jacob had more than his share of struggle and strife. He wrestled with God and man.

So, it is significant that Jacob says, “Naphtali is a doe set free that bears beautiful fawns”.  It’s like saying my struggle is over. My strife is finished. I am released from my wrestling match. The image here is one of deliverance from some ordeal. Jacob sees good things in store for the tribe of Naphtali.

In Luke 4, verse 18, Jesus said…

18 “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free…”   

It is through Jesus that we too can share in the blessing of Naphtali, to be set free from our struggle and strife.    

And so we come to Joseph, Jacob’s eleventh son and Rachel’s first. We need to remember that Jacob’s blessing for Joseph is also a blessing for Joseph’s two sons, Ephraim and Manasseh, who Jacob had adopted as his own.

In verse 22, Jacob describes Joseph as a fruitful vine near a spring, whose branches climb over a wall. There is some ambiguity with the original Hebrew here which means we should be cautious with our interpretation.

A fruitful vine that is well watered by a nearby spring so that its branches climb over a wall, speaks of vitality and abundance and growth. The vine and its fruit do not exist for its own sake. The vine exists to feed and sustain others. As Prime Minister of Egypt, Joseph’s outreach in feeding the nations was far and wide.

Looking further ahead from the time of Joseph, we note that Joshua (the great leader of Israel mentored by Moses) was descended from Joseph’s son, Ephraim. Joshua led the people of Israel in climbing walls and taking possession of the land.

But, even with this wonderful image of a fruitful vine, life was not plain sailing for Joseph. Joseph faced some serious opposition and so would his descendants. In verse 23 we read how archers attacked Joseph with hostility, but Joseph’s bow remained steady.  

I don’t know if you saw Country Calendar last Sunday. It featured a farmer from Southland who grows veges. The farmer was explaining his attitude to life. He said, when you are running with the ball (in rugby) you can expect to be tackled. When that happens, you get up again and carry on with the game.

When Joseph was running with the ball, his brothers (those on his own team) tackled him. But Joseph didn’t stay down. He got up and carried on with the game. Joseph was not rattled. His bow remained steady and his arms strong.   

But Joseph did not do this in his own strength. Joseph prevailed because the hand of God steadied him and blessed him and made him strong.

Do you remember Gideon from the time of the Judges, who famously laid a fleece? Well Gideon was also descended from Joseph, through Manasseh’s line. God’s hand steadied Gideon so he defeated thousands of Midianites with just 300 hundred men.

Like Judah, who we heard about last week, Joseph gets five verses, while most of the other brothers get just one or two verses. The descendants of Joseph would rule the northern tribes of Israel, just as the descendants of Judah would rule in the south.

Six times the word blessing is repeated in connection with Joseph and his descendants. Blessings of the skies above and blessings of the deep springs below is a poetic way of saying Joseph’s tribes will be surrounded by blessings wherever they go. It’s like that song, Love is all around me and so the feeling grows…

Blessings of breast and womb refer to sustenance and fertility. Joseph’s tribes will be large in numbers and well fed. And your father’s blessings, which are greater than the ancient mountains, speak to the resilience of the blessing Jacob gave Joseph and his sons. The blessing will last, like the hills.  

The poem finishes with Jacob’s words for Benjamin, his youngest son.

27 “Benjamin is a ravenous wolf; in the morning he devours the prey, in the evening he divides the plunder.”

Wolves have a fearsome reputation. But, as apex predators, they also have an important role to play in protecting the environment for all creatures. Without wolves, grazing animals would become too numerous and destroy the vegetation, upsetting the balance in nature.  

Unlike snakes, which are solitary creatures, wolves are communal. They normally hunt in packs, with a leader. This improves their chances of survival.

The tribe of Benjamin were known as skilled warriors, sort of like the special forces of ancient Israel. Perhaps the most famous descendant of Benjamin was king Saul, the first king of Israel.

Sadly, it did not end well for Saul. While king Saul had some early success, he also had a tendency to go rogue and act without reference to God. So the Lord gave the leadership to David, who was from the tribe of Judah. David was a shepherd, not a wolf.

Conclusion:

When we look back at Jacob’s words to his twelve sons, we notice that most of the descendants of Israel faced a destiny that included fighting or opposition of some kind. While Jacob certainly had good things to say to his boys, the blessings are mixed with hardship and difficulty.

Jesus’ message to his disciples was similar…

11 “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12 Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

This implies that the ultimate destiny for those who follow Jesus is a reward in heaven. But the road to that destiny is marked by opposition. May God give us strength to stand and hope to endure. Amen.

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What did Forrest Gump mean when he said, ‘Life is like a box of chocolates…’? Do you agree? What ‘chocolates’ has life given you?
  3. Do you believe we each have a destiny or is life more random than that? Why do you believe this? What difference do our choices make?
  4. Of the twelve sons of Israel, who do you identify with the most and why? If you had a choice, which tribe would you want to be a part of? 
  5. How do you normally respond to conflict or opposition? What opposition do you face? What is your best strategy for managing this?
  6. What does Jacob mean when he prays, ‘I look for your deliverance, Lord’? What deliverance do you look for from the Lord?
  7. Where were you born? Where do you currently live? How has this shaped your destiny? 
  8. In what ways do the sons of Israel point to Jesus? In what ways are they different from Jesus?
Tawa Baptist

Character

Scripture: Genesis 49:1-12

Video Link: https://youtu.be/qYC-7kvaLCY

Structure:

  • Introduction
  • Jacob’s character
  • Reuben, Simeon & Levi’s character
  • Judah’s character
  • Conclusion

Introduction:

Good morning everyone.

The philosopher and poet, James Allen once wrote…

“The law of harvest is to reap more than you sow. Sow an act, and you reap a habit. Sow a habit and you reap a character. Sow a character and you reap a destiny.”  

When we talk about character, we mean the mental and moral qualities distinctive to a person. Character can be life giving and good or not.

As a general principle, if you are in the habit of being honest and kind, then you will develop an honest and kind character. And if you have an honest and kind character people will trust you and you will find yourself on the path to friendship and respect. Generally speaking, you will reap what you sow.   

Today we continue our series in the life of Joseph. We have come to that part in the story where Joseph’s father, Jacob, is on his death bed. Jacob knows he doesn’t have long and so he calls his sons together to speak with them.

Jacob gives each son an insight into their character and the destiny of their descendants. This is the future Jacob sees for each of the tribes of Israel. From Genesis 49, verses 1-12, we read…

Then Jacob called for his sons and said: “Gather around so I can tell you what will happen to you in days to come. 2 “Assemble and listen, sons of Jacob; listen to your father Israel. 3 “Reuben, you are my firstborn, my might, the first sign of my strength, excelling in honour, excelling in power. 4 Turbulent as the waters, you will no longer excel, for you went up onto your father’s bed, onto my couch and defiled it. 5 “Simeon and Levi are brothers—their swordsare weapons of violence. 6 Let me not enter their council, let me not join their assembly, for they have killed men in their anger and hamstrung oxen as they pleased. 7 Cursed be their anger, so fierce, and their fury, so cruel! I will scatter them in Jacob and disperse them in Israel. 8 “Judah, your brothers will praise you; your hand will be on the neck of your enemies; your father’s sons will bow down to you. 9 You are a lion’s cub, Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness—who dares to rouse him? 10 The sceptre will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongsshall come and the obedience of the nations shall be his. 11 He will tether his donkey to a vine, his colt to the choicest branch; he will wash his garments in wine, his robes in the blood of grapes. 12 His eyes will be darker than wine, his teeth whiter than milk.

May the Spirit of Jesus illuminate God’s word for us.

Jacob had twelve sons originally, before he adopted Joseph’s sons, Ephraim and Manasseh. We are not going to cover Jacob’s words for all twelve sons this morning. Just the first four, who were born to Jacob by his wife Leah.

Before we look more closely at what Jacob had to say about the character and destiny of Reuben, Simeon, Levi and Judah, first let’s consider Jacob’s character.

Jacob’s character:

The American author, H. Jackson Brown, is quoted as saying…

“Our character is what we do when we think no one is looking.”

Are you the same at church as you are at work or at home? Would you be okay with someone checking the search history on your computer? Have you ever walked out of a restaurant without paying? Or made a mess and left someone else to clean it up?

Our character is what we do when we think no one is looking.

As a young man, Jacob was inclined to deceit. He tricked his older brother Esau out of the birth-right and he lied to his father Isaac to secure a blessing. Jacob did not always demonstrate good moral character.    

Sow a character and you reap a destiny. Jacob’s deceit resulted in him having to run away from home to his uncle Laban. And Laban tricked Jacob out of seven years free labour. Jacob got a taste of his own character and he didn’t like it.  

Fast forward a few years and Jacob’s sons get rid of Joseph, then lie to Jacob to cover their tracks. Eventually the truth came out though. It always does.  

Jacob learned the hard way to be honest. Now, at the end of his life, Jacob does everything out in the open, for all to see and hear. Jacob calls his sons together. His words to them are not spoken in secret. Jacob does not fudge the truth. He speaks with absolute candor.

And as we have heard, some of what Jacob has to say about his sons’ character and destiny is not easy or pleasant.

The point here is that God transformed Jacob’s character. God changed Jacob from being a fraudster and a liar to being a prophet and a truth speaker. God wisely and patiently used the crucible of consequence to teach Jacob and refine his character.

God is able to do the same with us. God gives us the Spirit of Jesus, a Spirit of grace and truth, to help us in our character formation. Jesus’ Spirit gives us insight into the truth about ourselves and strength to form new habits that reform our character and put us on a path to a better destiny.

Okay, so that’s Jacob’s character. Let’s take a closer look now at Jacob’s three eldest sons, Reuben, Simeon and Levi. What did Jacob see in their character and destiny?

Reuben, Simeon and Levi’s character:         

John Locke, the 17th Century physician and philosopher, had this to say about character, “The discipline of desire is the background of character.”

John Locke is talking about self-control here. The ability to exercise restraint is essential to developing good character. Without self-control we can’t sow healthy habits that lead to good character.  

Let me tell you a tale from the Jungle Doctor stories. A small monkey called Tichi was fascinated by the curved beaks of vultures. One day, a vulture landed near Tichi in the family tree. Tichi stared at the bird and, when no one was looking, he threw it some food. Then he clapped and shouted, ‘be gone’.

The vulture flew off but the next day it returned with another vulture.

Again, Tichi threw the birds some food before clapping and shouting, ‘be gone’. This continued for a few days until there were so many vultures, Tichi was scared and started throwing stones at the birds.

The vultures grew bolder and bolder until, eventually, they closed in on Tichi who clapped and screamed in vain. In minutes the vultures had devoured the small monkey. Sadly, Tichi was not able to discipline his desire.

In verses 3 and 4, Jacob addresses Reuben, his eldest son. Reuben showed promise at first, excelling in strength and honour. Jacob had high hopes for Reuben. But those hopes were not realised. Reuben did not discipline his desire. Consequently, his character proved to be turbulent.      

The Hebrew root word, translated as turbulent, means to be insolent, proud, undisciplined, reckless, uncontrollable or unstable.

Reuben forfeited his rights as first-born son because he slept with one of his father’s concubines, Bilhah, the maid servant of his stepmother Rachel.

In other words, Reuben committed adultery with one of his father’s wives.

Reuben’s act of adultery didn’t happen by accident. Adultery doesn’t work like that. Reuben kept feeding the vultures of desire until one day he was overcome.

Reuben’s turbulent undisciplined unstable character resulted in him losing the privilege and responsibility of leading the family. From the perspective of Jacob’s other sons, this was a blessing. You don’t want people with a turbulent character in charge.

What about Simeon and Levi, Jacob’s second and third sons? Well, they didn’t fare much better. Verses 5-7 tell us Simeon and Levi shared a similar character, one shaped by violence and cruelty. Fair warning, what I’m about to say is not easy to hear. 

Simeon and Levi had a sister called Dinah. Back in the land of Canaan, Dinah made friends with some of the local girls. A young man by the name of Shechem took a fancy to Dinah and forced himself on her. Afterwards, he approached Jacob asking if he could marry Dinah.

Dinah’s brothers acted deceitfully. They insisted that Shechem and all the males in his family be circumcised first, before Shechem married Dinah. So, the men of Shechem were circumcised and, while they were still in pain, Simeon and Levi took their swords and killed every male in the town.

Then they carried off all their wealth and their women and children. This was an evil thing to do. Simeon and Levi did not discipline their desire for revenge and so they too forfeited the privilege and responsibility of leadership.

Now at the end of his life, Jacob says of Simeon and Levi, ‘Let me not enter their council, let me not join their assembly…’ Jacob wants nothing to do with that kind of behaviour.

Jacob was so disgusted with his sons that he cursed their anger. Notice though that Jacob does not curse his sons. He curses their anger and cruelty. Jacob is sending a clear message of what is acceptable for the people of God and what is not.   

Simeon and Levi had ended Shechem’s family line and so their own descendants would be scattered. This in fact happened. Centuries later, the Simeonites ended up living in various places throughout Canaan, while the Levites were dispersed throughout the land, serving as priests.

Two things we note with Jacob’s words to Reuben, Simeon and Levi. Firstly, Jacob does not cover up his sons’ crimes. Jacob does not sweep their evil deeds under the carpet. Nor does he excuse them.

Jacob brings what they did out into the open. As painful as this must have been it was necessary, like draining an abscess to prevent the infection from spreading.

We are reminded of the Royal Commission of Inquiry who, this past week, delivered its final report into abuse in care. This report is about bringing the truth into the open. Through pain and trauma. From darkness to light.

The second thing we note, is that despite Reuben, Simeon and Levi’s poor choices, Jacob did not exclude them or their descendants from the family or the nation of Israel. They still belonged to the people of God. This is grace. Truth with grace.

Judah’s character:

When Jacob comes to his fourth son, Judah, we note a positive change. Reuben, Simeon and Levi get five verses between them. Judah gets five verses all to himself. And it is good stuff too. Top shelf. No reprimand.

Kahlil Gibran once wrote, ‘Out of suffering have emerged the strongest souls; the most massive characters are seared with scars’. Is Kahlil Gibran saying that suffering develops character? Or is he saying that suffering reveals character?

Hmm? I’m not sure we can make a formula out of it. Too much suffering, at the wrong time, risks destroying good character, rather than building it. That said, God is able to use suffering to shape a person to serve his purpose.

Judah was a massive character, seared with scars. Some of those scars were his own doing, like when he sold Joseph into slavery and had to live with the guilt of causing his father Jacob untold grief.

Or the time he slept with his daughter-in-law (Tamar) thinking she was a prostitute. Judah tried to cover it up, but the truth came out and he was humiliated.

Other scars were not his doing though. Judah’s wife died before her time and then he lost two of his sons in short succession. Not his fault. But instructive all the same. Now he knew how his father felt losing Rachel, then Joseph.

Perhaps this was why Judah offered himself as a slave in Benjamin’s place, to save his father (Jacob) from further suffering. Would Judah have done this if he hadn’t suffered personal loss and humiliation? It is beyond our knowing.

What we do know is the future looked bright for Judah and his descendants.

Jacob’s words, in verses 8-10, make it clear that the tribe of Judah will lead the nation of Israel. In verse 8, Jacob says Judah’s brothers will praise him and bow down before him.

Also, that Judah’s hand will be on the neck of his enemies. This literally happened with king David, one of Judah’s descendants. David killed the Philistine, Goliath, cut his head off and lifted the giant’s head in victory.

The leadership imagery continues in verse 9 where Jacob refers to Judah as a lion. A lion is the king of the jungle, symbolic of sovereignty, strength and courage. Judah’s descendants (through the line of David) would become the ruling tribe among the southern tribes of Israel.

Jesus is the greater descendant of Judah though, for Jesus is the King of kings. In the book Revelation (at the end of the Bible) the apostle John has a vision in which one of the elders says to him, ‘Do not weep! See the Lion of the tribe of Judah, the Root of David, has triumphed…’  The Lion of the tribe of Judah refers to Jesus who has triumphed over sin and death.

Returning to Genesis 49, we find more leadership metaphors in verse 10 where Jacob says, ‘The sceptre will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongsshall come and the obedience of the nations shall be his’.

Many commentators believe this verse refers to Jesus, the Messiah, who will reign over all the nations of the earth. These words are pregnant with hope. Jacob foresees a time when people everywhere will obey God. This will be heaven on earth.     

The donkey in verse 11 is an image of peace. To ride a donkey (as opposed to a war horse) was a sign that the king comes in peace. David rode into Jerusalem on a donkey as did Jesus many centuries after him.

Tethering the donkey to a vine speaks of a settled life. The vine is often used as a metaphor for Israel. So, the idea here is that the people of God will one day enjoy stable peaceful government through the Messiah.

The picture of washing his garments in wine indicates abundance, like bathing in milk or feeding eye fillet steak to your dog. Excess wine also points to a time of great joy and celebration. 

We are reminded of Jesus’ first miracle at the wedding in Cana, where the Lord transformed over five hundred litres of water into fine wine. Jesus’ coming heralded abundance and joy.

In verse 12 Jacob says, ‘His eyes will be darker than wine, his teeth whiter than milk’. This is poetry. If your eyes and teeth are healthy then you are in good shape inside and out. Jacob is painting a picture of good health and vitality.

Not just good physical health but spiritual vitality as well.

Conclusion:

When we consider the character of Jacob and his sons we notice two things.

Firstly, character is not one dimensional. Human character has layers. We are a mixture.

When we are young, we don’t always know our own character very well.

We may think we are decent enough human beings until circumstance throws us a curve ball and we respond in a way that proves we are not as good as we thought we were. Most people as they get older have fewer illusions about their character. We call this process, ‘growth in self-awareness’.

In those moments, when you realise some flaw in your character, try to be kind to yourself. Know that God’s grace is sufficient for you. Yes, we each have shortcomings and gaps in our character. But we also have a basic God given goodness, for we are made in the image of God.

The second thing we learn from Jacob’s insights, in Genesis 49, is that character is not fixed. Human character is malleable, it can change, like clay in the potter’s hand. God in his wisdom is able to reform and refine our character. But it will probably hurt.

To be a Christian is to be on a journey with Jesus. This journey will inevitably change us if we stick with it. Our destiny is to become more Christ-like in our habits and character. To be transformed into his likeness, without losing our uniqueness.  

While some effort is required of us, I don’t believe we can achieve Christ-like character in our own strength. We need the help of God’s Spirit and God’s people. More than that, we need to rely on the goodness of Jesus’ character.

Let us pray…

Gracious God, grant us the serenity to accept the things we cannot change, the courage to change the things we can and the wisdom to know the difference. Through Jesus we pray. Amen.

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What is character? How is character formed?
  3. How did Jacob’s character change over time? Why did Jacob speak his deathbed words to his sons in the open for all to hear?
  4. What role has suffering played (if any) in the (re)formation and refinement of your character? Can you think of a specific example?
  5. Discuss / reflect on the imagery of Jacob’s words to Judah, in verses 8-12.  In what ways do Jacob’s words here point to Jesus?
  6. What layers are you aware of in your character? Can you think of a time when you became aware of a character flaw? What happened? How did you deal with it? Would you handle things differently in future?
  7. If there was one thing about your character you would like to be different, what would it be? Is this something to change or something to accept? Give this to God in prayer.
Tawa Baptist

Blessed

Scripture: Genesis 48:13-20

Video Link: https://youtu.be/a4dc1e1e3Rs

Structure:

  • Introduction
  • Words of blessing
  • Hands of blessing
  • Conclusion

Introduction:

Good morning everyone.

“A bell is no bell ‘til you ring it. A song is no song ‘til you sing it. And love in your heart wasn’t put there to stay. Love isn’t love ‘til you give it away.”

Who can tell me what stage musical that song line comes from? [Wait]

That’s right, The Sound of Music. ‘Love isn’t love ‘til you give it away.’

This morning we continue our series in the life of Joseph. Last week we heard how Jacob adopted Joseph’s sons. In today’s reading Jacob blesses Joseph and his sons, Ephraim and Manasseh. We could say, “A blessing isn’t a blessing ‘til you give it away.” From Genesis 48, verse 13, we read…

13 And Joseph took both of them, Ephraim on his right toward Israel’s left hand and Manasseh on his left toward Israel’s right hand, and brought them close to him. 14 But Israel reached out his right hand and put it on Ephraim’s head, though he was the younger, and crossing his arms, he put his left hand on Manasseh’s head, even though Manasseh was the firstborn.  15 Then he blessed Joseph and said, “May the God before whom my fathers Abraham and Isaac walked faithfully, the God who has been my shepherd all my life to this day, 16 the Angel who has delivered me from all harm—may he bless these boys. May they be called by my name and the names of my fathers Abraham and Isaac, and may they increase greatly on the earth.” 17 When Joseph saw his father placing his right hand on Ephraim’s head he was displeased; so he took hold of his father’s hand to move it from Ephraim’s head to Manasseh’s head. 18 Joseph said to him, “No, my father, this one is the firstborn; put your right hand on his head.” 19 But his father refused and said, “I know, my son, I know. He too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations.”  20 He blessed them that day and said, “In yourname will Israel pronounce this blessing: ‘May God make you like Ephraim and Manasseh.’” So he put Ephraim ahead of Manasseh.

May the Spirit of Jesus illuminate God’s word for us.

In these verses Jacob (also known as Israel) uses his words and his hands to bless Joseph’s sons. Let’s begin with Jacob’s words of blessing.

Words of blessing:

When I think of what it means to bless someone, I imagine some kind of tangible action which makes another person’s life better, or at least less difficult. For example, mowing their lawns or cooking them a meal or listening with understanding or doing some act of service to support them. In my mind, a blessing is a practical expression of love.

But this is not exactly the kind of blessing we find in Genesis 48. Jacob doesn’t do anything practical to make Ephraim and Manasseh’s life less difficult. Jacob simply speaks good words over their lives and places his hands on them. In this process though, something unseen yet powerful & lifegiving is communicated.

At the end of the service each week, someone (usually me) speaks a benediction (or a blessing) over the congregation. The word benediction has Latin origins. ‘Bene’ means well and ‘diction’ means speaking. So, a benediction is literally, ‘speaking well’ or ‘saying good things of someone’. [1] 

Our society today tends to discount words. We often use words carelessly or cheaply. But words have a certain power of their own, like seeds planted in our soul. We need to be sowing the seed of good words in people’s lives.  

Some years ago, when I was training for ministry, I spent a summer working as a chaplain at Greenlane Hospital, visiting patients. There was one man there, around my age, who was recovering from a stab wound.

He told me he was from Maketu, in the Bay of Plenty, not far from where I used to live. Sadly, he believed he was cursed. When he was young, an old woman pointed the bone at him and said some bad words over his life, the opposite of a benediction. Since then, he had been in and out of prison.

Words can be powerful things. What he needed was a blessing. What if that woman had spoken good words over his life, words of peace conveyed with warmth and love.

In verses 15 and 16 we read the words of blessing Jacob speaks over Joseph’s sons and, by extension, Joseph himself.

What we notice with Jacob’s blessing is the way God is front and center throughout. Four times God is referred to in the space of two verses. Jacob does not try to bless Ephraim and Manasseh in his own strength. He calls upon God Almighty to bless them.

Sometimes we Christians carry a heavy burden. We may feel like the weight of responsibility for blessing others rests squarely on our shoulders. It doesn’t. Any blessing (whether in word or deed) is done by God’s grace and in his power. We are simply vessels for carrying and imparting God’s blessing.

If the blessing is the tea, then you are the tea pot. The pot does not make the tea.  The pot merely holds the blessing while it brews. God makes the tea (or the blessing) and pours it out at the right time. 

As Paul says in his letter to the Corinthians, we have this treasure in jars of clay to show this all-surpassing power is from God and not from us.     

In verse 15, we notice how Jacob’s words about God are not an abstract theory with no grounding in life’s realities. Jacob’s blessing comes from his own experience of God and the experience of his fathers.

Jacob begins by saying, ‘May the God before whom my fathers Abraham and Isaac walked…’

This speaks of a God who transcends time and geography. The God who blesses people through Jacob was around a long time before Jacob came on the scene, and he will continue to be around long after Jacob has gone.

What’s more, God is not fixed in one place like a statue or a building.

God moves around with his people. He walks with them wherever they go.

When Jacob talks about his father and grandfather walking faithfully before God, he is probably alluding to God’s covenant with Abraham. God’s covenant called for loyalty and trust. Jacob wants Ephraim and Manasseh to understand that being blessed carries a responsibility to honour the covenant with God.  

In the next line Jacob gets personal saying, ‘…the God who has been my shepherd all my life to this day…’

Jacob, who made his living as a shepherd, talks about God being his shepherd.

I wonder if David took inspiration from Jacob when he wrote the 23rd Psalm. ‘The Lord is my shepherd, I shall not want…’

The image here is one of security. To be blessed by God means having God lead, feed and protect you, like a shepherd. This means, for the blessing to be effective, Joseph’s sons must trust God enough to follow where he leads.

In verse 16, Jacob talks about the angel who has delivered me from all harm.

Most commentators think the angel here is a poetic way of referring to God. The key word though is delivered. It can also be translated as redeemed.

As in the ‘kinsman redeemer’. The close relative who gets you out of trouble, who redeems your life from slavery and financial ruin. Boaz (in the story of Ruth) is the classic example of a kinsman redeemer.

Jacob knew God’s deliverance and redemption on more than one occasion. God delivered Jacob from Esau who wanted to kill him. God delivered Jacob from Laban, who wanted to cheat him. And God delivered Jacob from grief and despair by redeeming Joseph’s life.  

What we notice here is the way the God of Jacob closely resembles Jesus.

Jesus is the good shepherd who lays down his life for his sheep. Jesus is our kinsman redeemer.

Jacob frames God’s blessing of Ephraim and Manasseh in terms of great increase on the earth. This probably means having lots of descendants, which did happen over the centuries that followed.

The underlying principle at work in God’s blessing is abundant life. Abundant life may blossom in a whole variety of ways. Often ways that transcend the physical.   

When we think of Jesus, we note he died relatively young and had no biological children. Nevertheless, he has millions of spiritual descendants.

Jesus came that we may have life in all its fullness. Jesus was all for abundant life and fruitfulness. However, the path to life and blessing is not always smooth or pleasant. Jesus turns our understanding of blessing on its head.

Jesus described those who are poor in spirit as blessed because the kingdom of heaven belongs to them. Likewise, those who mourn are blessed because they will be comforted. And so on.

To be poor in spirit and to mourn is obviously not an ideal state of being.

But, as painful as it feels, being emptied by suffering and grief prepares us to receive God’s blessing. ‘A heart that is broken is a heart that is open.’ [2]

Okay, so those are Jacob’s words of blessing for Joseph’s sons. What about Jacob’s hands of blessing.

Hands of blessing:

Are you left or right-handed? Historically the left hand often carried negative connotations. The Latin word for ‘sinister’ means ‘on the left side’. And in English the word ‘left’ comes from the old Anglo-Saxon word for ‘weak’. In contrast, the right hand is associated with virtue and honour and being right.

In the Middle Ages lefties were, at times, thought to be cursed and in league with the devil, which resulted in burning at the stake.

The stigma and superstition of being left-handed carried over into the following centuries. King George the sixth, who was monarch of England from 1936 to 1952, was left-handed but his father (king George the fifth) forced him to write with his right hand.

Even today there is a certain negativity attributed to the left hand. For those who are familiar with the dating app, Tinder, you swipe right (so I’m told) if you like someone and you swipe left if you don’t. Right for accept’. Left for reject. Sounds quite brutal.  

Perhaps all this prejudice and superstition is because left-handed people are in the minority. It is thought that somewhere between 85-90 percent of people are right-handed, with only 10-15 percent being left-handed.

Now let me say, there is nothing wrong with being left-handed. You are not bad or cursed or anything else if you happen to be left-handed. Our handedness is simply a product of the way God makes us, like eye colour or being good with numbers or preferring savoury to sweet. God likes diversity.

In verse 13 we read how Joseph took great care to line his sons up correctly for Jacob. Joseph made sure his eldest son, Manasseh, was positioned to receive the right hand of blessing and Ephraim, the younger son, was positioned to receive Jacob’s left hand. Joseph believed (like most people of his time and culture) that the right hand of blessing was somehow better than the left hand.

But Jacob upset Joseph’s careful arrangement by crossing his hands over,

so the right hand of blessing went to Ephraim (the younger son) and the left hand of blessing went to Manasseh. Jumping ahead to verse 17, we read how Joseph was displeased by this.

The English translation is a bit soft here. The original Hebrew is stronger.

It says more literally that what Jacob did was evil in Joseph’s eyes. [3] 

It was like using the wrong name at a wedding.

Do you remember that episode from the TV show, Friends, when Ross is getting married to Emily but instead of using Emily’s name in his vows he uses Rachel’s name. (Rachel was one of Ross’ old girlfriends.) What Jacob did, in blessing the younger son with his right hand, was like that. A major faux pas. 

Joseph, who we know by now is very proper and righteous in all his ways, tries to correct his father, Jacob. Joseph tries to move Jacob’s right hand off Ephraim’s head and onto Manasseh’s head. Maybe Jacob is confused. Maybe his blindness has caused the mistake.

But the old man, Jacob, knows what he is doing. This is no mistake. Jacob says to Joseph, “I know, my son, I know. He too will become a people, and he too will become great. Nevertheless, his younger brother will be greater than he, and his descendants will become a group of nations.”

The text does not explain why Jacob crosses his hands. His actions are inexplicable just as God’s actions are often inscrutable. The hand of God is free to move and bless and shape history as he wishes.  God’s reasons do not bow to our cultural norms or traditions. God does not need to explain himself.

Jacob is not startled or angry with Joseph for interrupting him.

Jacob understands Joseph’s concern, without changing the decision.

The blessing is irreversible.

To his credit Joseph, now the ruler of Egypt, does not force Jacob’s hand.

In faith Joseph humbly accepts the father’s will, even if he cannot understand it. Note though that Ephraim and Manasseh both get the same words. Both brothers are blessed for the sake of Joseph. Only the younger is put first. 

In verse 19, Jacob talks about the younger brother (Ephraim) becoming greater than his older brother. What is greatness?

I’m reminded of the request of James and John, in Mark 10, to sit on Jesus’ left and right in his glory. It seems James and John had ambitions of greatness.

Jesus is not angry or impatient with them. Jesus graciously points out that they don’t know what they are asking. Then the Lord goes on to define greatness…

“…whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all. 45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”

According to Jesus the greatest is not the most powerful or the most successful or the most popular. Rather the greatest is the servant of all.

Joseph was the Prime Minister of Egypt and yet that did not make him the greatest. Joseph was the greatest among his brothers because he was the servant of all. God blessed many thousands of people through Joseph.

Conclusion:

Love in your heart wasn’t put there to stay. Love isn’t love ‘til you give it away.

On hearing that again we might focus on the giving it away part. But before we can give love away, we must first have it put there by someone. We must be open to receive love.

Jacob puts his love in Joseph’s heart by giving Ephraim and Manasseh his blessing. And, to their credit, they receive Jacob’s blessing in an attitude of quiet trust, just as they humbly accepted Jacob’s adoption of them.

It’s quite difficult in kiwi culture to properly receive words of love and blessing. When people speak good words to us, we often deflect or minimize their comments. Good words raise a red flag. Can I trust what they say or is this a sucker punch? Tall poppies get cut down in New Zealand.

As difficult as it may be, we need to learn to accept the blessing God wants to give. We cannot give to others something we have never experienced or received ourselves. We cannot conjure up blessings out of thin air.

If the tea pot refuses to let the tea and water in to brew, it will have nothing to pour out. Before you can bless others, you must be open to receiving God’s blessing. You must let God put his love in your heart.   

God’s blessing is often communicated by the power of his Spirit, through ordinary people. So, receiving God’s blessing means letting honest, trustworthy people speak good things into your life, into your soul.

May you be blessed this week with knowing and feeling God’s love and grace for you personally, deep in your heart. Amen. 

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What do you think it means to bless someone? What does it mean to be blessed by God?
  3. What difference have good words (or bad words) made in your life? What was said to you and how did that affect you?
  4. What is Jesus’ take on blessing? With Jesus’ beatitudes in mind, are you on a path to blessing?
  5. Are you left or right-handed? What difference does it make?
  6. Why does Jacob cross his hands over when blessing Ephraim and Manasseh? What might this reveal about God’s ways? 
  7. What is Jesus’ take on greatness? Why was Joseph great?   
  8. Why is it important to receive the blessing God wants to give? How might we remain open to receive God’s blessing?

Outtakes

When Jacob says, in verse 16, ‘may they be called by my name’, he means may Ephraim and Manasseh be reckoned among the twelve tribes of Israel, with a share in God’s covenant promises to Abraham. This is an affirmation of Jacob’s adoption of Joseph’s sons, which we heard about last week.

[1] Refer Henri Nouwen’s book, ‘Life of the Beloved’, page 56.

[2] This is a lyric from a U2 song, by Bono.

[3] Refer Bruce Waltke’s commentary on Genesis, page 600.

Tawa Baptist

Adopted

Scripture: Genesis 48:1-12

Video Link:  https://youtu.be/nSRh04MBs78

Structure:

  • Introduction
  • Why Jacob Adopts (1-7)
  • How Jacob Adopts (8-12)
  • Conclusion

Introduction:

Good morning everyone.

Last week we had a dedication ceremony for Micah. And next week we have a graduation ceremony for those children moving up a level in Kids’ Church.

Ceremonies like this help to mark special occasions. Ceremonies are a way of saying this is important. This matters. More than that, ceremonies bring things into effect. They make it official. 

We have ceremonies for all sorts of occasions. Weddings, funerals, baptisms, becoming a citizen, bestowal of awards, ANZAC day, powhiri, and so on.

While people of faith usually value ceremonies and find meaning in them, mainstream society, in general, is relatively casual in its approach. Most people today don’t think the ceremony is that important.   

This is quite different from the attitude of people in the ancient world. In Biblical times things were not complete, they weren’t done properly, until a ceremony had taken place. Ceremonies were a must have.

This morning we continue our series in the life of Joseph. Last week we heard about the ceremony Jacob used to update his Will. And next week we will read about Jacob’s special blessing ceremony. Today’s reading though focuses on an adoption ceremony. From Genesis 48, verse 1, we pick up the story…    

Some time later Joseph was told, “Your father is ill.” So he took his two sons Manasseh and Ephraim along with him. 2 When Jacob was told, “Your son Joseph has come to you,” Israel rallied his strength and sat up on the bed.

3 Jacob said to Joseph, “God Almighty appeared to me at Luz in the land of Canaan, and there he blessed me 4 and said to me, ‘I am going to make you fruitful and increase your numbers. I will make you a community of peoples, and I will give this land as an everlasting possession to your descendants after you.’ 5 “Now then, your two sons born to you in Egypt before I came to you here will be reckoned as mine; Ephraim and Manasseh will be mine, just as Reuben and Simeon are mine. 6 Any children born to you after them will be yours; in the territory they inherit they will be reckoned under the names of their brothers. 7 As I was returning from Paddan, to my sorrow Rachel died in the land of Canaan while we were still on the way, a little distance from Ephrath. So I buried her there beside the road to Ephrath” (that is, Bethlehem).

8 When Israel saw the sons of Joseph, he asked, “Who are these?”

9 “They are the sons God has given me here,” Joseph said to his father.

Then Israel said, “Bring them to me so I may bless them.” 10 Now Israel’s eyes were failing because of old age, and he could hardly see. So Joseph brought his sons close to him, and his father kissed them and embraced them. 11 Israel said to Joseph, “I never expected to see your face again, and now God has allowed me to see your children too.” 12 Then Joseph removed them from Israel’s knees and bowed down with his face to the ground.

May the Spirit of Jesus illuminate God’s word for us.

In this passage Jacob adopts Joseph’s two sons, Ephraim and Manasseh.

In verses 1-7 Jacob explains why he is adopting two of his grandsons. And in verses 8-12 we read how Jacob adopts. That is, the ceremony of adoption. Let’s begin with Jacob’s explanation of why he is adopting Ephraim and Manasseh.  

Why Jacob adopts:

Normally when we think of adoption, we imagine a couple who want to have children but for whatever reason can’t, so they go through the long and difficult process of adopting kids. 

Or we might think of Whaangai, a Maori tradition, in which a child is raised by grandparents or someone in their wider whaanau.

Jacob’s adoption is not the same as either of these scenarios. It does have a formal, legal aspect to it and it is a family type adoption. However, Ephraim and Manasseh are no longer small children in need of care. Nor is Jacob able to take care of them.

We know from the end of Genesis 47 that Jacob was near death and verse 1 of Genesis 48 tells us that Jacob was ill. This is the first time in the Bible that illness is mentioned.  

Sometimes we get a warning that death is imminent. Other times death comes out of the blue, as a complete shock. Illness can serve as a prompt to get our affairs in order. It also gives family members the opportunity to say goodbye.   

In any case, Jacob is in no condition to take care of grandchildren. He needs his family to take care of him. So why is Jacob (at a 147) wanting to adopt Joseph’s sons, who are now in their early 20’s and hardly in need of looking after.

Well, in ancient times it was common practice that the eldest son received a double portion of the estate when the father died. By adopting Joseph’s sons, Jacob is effectively blessing Joseph with a double portion of the inheritance, even though Reuben is the eldest of Jacob’s sons.

To put it another way, Joseph’s two eldest sons will be reckoned as Jacob’s two eldest sons. So, the descendants of Manasseh and Ephraim will receive an allotment of land in Canaan. In this way, Jacob gives Reuben’s double share to Joseph. Reuben and Simeon don’t miss out though. They still get a share.

So as to avoid a family dispute later on, Jacob sets out a sound spiritual and legal basis for his decision.

In verses 3 and 4, Jacob remembers God’s promises to him. Although Jacob is not currently in possession of the land, he looks forward in faith to that time when God will increase his numbers and give his descendants the land as an everlasting possession.

Jacob is connecting his adoption of Joseph’s sons to God’s promises. This adoption is an example of Jacob’s faith expressing itself in love. You can’t get a better reason than that.

By quoting what God said to him, Jacob is also reminding people of his credentials. None of Jacob’s sons can say they have heard God speak to them in the way Jacob has. And since there is no higher authority than God Almighty, Jacob’s decision cannot be contested by his sons. 

In verse 7 Jacob talks about the premature death of his wife Rachel. At first glance we might think this is an old man getting a bit lost in his memories and digressing from his main point. But it’s not. Jacob is right on point with this comment about Joseph’s mother.

Jacob is drawing attention to the fact that, because Rachel died relatively young (while still of childbearing age), he missed the opportunity to have more children by her.

In the cultural thinking of the ancient near east, when Jacob adopted Joseph’s sons, Manasseh and Ephraim also become Rachel’s sons. And as such they take the place (posthumously) of other children Rachel may have had to Jacob, if she had lived longer. [1]

That argument wouldn’t stand up in the family courts today, but it made for solid case law in Old Testament times.      

Did you know the head of a dandelion actually consists of many small flowers. A single dandelion head is a community of flowers. Jacob’s family in Egypt was a bit like a dandelion. It was a community of people soon to multiply and grow.

When we think of this adoption from Manasseh and Ephraim’s point of view, we begin to appreciate what Jacob did for them personally.

Joseph’s sons were not like their cousins. They had never set foot in Canaan. They had been born and raised in Egypt and they had an Egyptian mother. Maybe they struggled to speak the Hebrew language. Perhaps they felt like strangers in their own family.       

Being adopted by their grandfather would have given Manasseh and Ephraim a deep sense of belonging. It would have strengthened their Hebrew identity, giving them an honoured place in the dandelion head of Jacob’s family.   

Okay, so we have heard why Jacob adopts Joseph’s sons. Now let’s consider how Jacob adopts Ephraim and Manasseh. In verses 8-12 we catch a glimpse of the adoption ceremony.

How Jacob Adopts:

What do these four things have in common: a wedding, a baptism, a powhiri and a funeral? [Wait]

That’s right, they are all ceremonies. Each of these ceremonies involves spoken words and symbolic actions. And you’ll notice that each of these ceremonies create connections. They bring people together and form a bridge from one state of being to a new state of being.  

With a wedding, two people’s lives become one and two families come together. As the couple exchange vows and rings and a kiss, they enter a new state of being, marriage.

With a baptism, the person being baptized is joined to Christ and they become a part of the people of God, the church. Words are pronounced over the baptismal candidate and water is used as a symbol of cleansing and rebirth.

With a powhiri the manuhiri (or the guests) are properly welcomed onto the Marae and are joined with the mana whenua (the people of that place). Speeches and waiata are exchanged and then people line up to hongi before having a kai.  

With a funeral ceremony the body of the deceased is being returned to the earth and their spirit is committed to God. A funeral marks the transition from one state of being to another. From this life to the next. Eulogies are given, words of committal are spoken and flowers or dirt are put on the coffin.

In verses 8-12 of Genesis 48, we catch a glimpse of the formal ceremony Jacob uses to adopt Joseph’s sons. This adoption ceremony is serious business. It has all the gravity and sacredness of a marriage ceremony or a baptism. Manasseh and Ephraim enter a new state of being. They become Jacob’s sons. 

When Jacob says, in verse 8, “Who are these?” It’s not that Jacob doesn’t know who Manasseh and Ephraim are (even if he is a bit blind). It’s simply that the adoption ceremony follows this formal ritual.

Sort of like a wedding ceremony when the celebrant says, “Who gives this woman to be married?” And the parents say, “We do”.  Everyone in the room knows who the parents of the bride are but you still say the words to complete the protocol.

Joseph answers his father saying, “They are the sons God has given me here”.

Then Joseph brings his sons close to Jacob. If the boys weren’t grown men, Joseph might put them on Jacob’s knees. More likely, in this situation, Manasseh and Ephraim stand between Jacob’s knees, while Jacob sits on the edge of the bed.

The symbolism here is of a child coming from a parent’s loins. It’s like saying, ‘You have the same standing as a biological child. You are my blood’.

Jacob then embraces and kisses Joseph’s sons. Again, this might be a symbolic gesture similar to a wedding ceremony when the celebrant says, “You may kiss the bride”. Except the kiss of adoption will be that of a father and not a spouse.

And, as verse 11 indicates, the embrace and the kiss are not just for show. Jacob is expressing real warmth and love for Ephraim and Manasseh. He is also expressing gratitude to God.

For people of faith, a ceremony is empty if God is not in it. Although God is unseen, he is the most important person in the room and needs to be acknowledged as such.  

We are talking here of the sacramental aspect of ceremonies. In simple terms, a sacrament is something which conveys the presence and power of God. Christians believe it is the presence of God which makes the ceremony effective.

By way of analogy, imagine a bottle of wine. The ceremony is like the bottle and God’s presence and power is like the wine. A ceremony without God’s presence is like an empty bottle of wine. The purpose of the ceremony is only fulfilled when the wine of God’s Spirit is present.

Sacraments come in many forms. Marriage can be a divine sacrament when the Spirit of Jesus is active in the relationship to foster respect and intimacy.

Likewise, musical worship can be a sacrament when the Spirit of Jesus transports us to a place of deeper communion with God.

Enjoying a cup of tea and a good chat with a friend can also be a sacrament, when words of grace and truth are spoken, and loneliness is cast out. 

The church, the people of God, are a sacrament to the world

With any sacrament there is an element of mystery. We don’t know how God conveys his presence and power, but on a spiritual level we sense the Lord has communicated something of himself.

With Jacob’s adoption ceremony, God’s presence and power is honoured throughout. In verse 9, Joseph acknowledges that his children are a gift from God. And, in verse 11, Israel (aka Jacob) acknowledges God with gratitude for allowing him to see Joseph again and to adopt Joseph’s sons.

God’s presence and power is around us all the time, at church, at home, at school, at work, in the car or on the train. Sometimes though we are in too much of a hurry to notice the sacred in the everyday. Sometimes we need to slow down and be still so we can enjoy God’s presence in the simple things.

In verse 12, the adoption ceremony ends when Joseph removes his sons from (between) Jacob’s knees, before bowing down with his face to the ground.

It is unclear whether Joseph is bowing down to honour his father, Jacob, or to worship God. Perhaps it is both.

Joseph is thanking his father for blessing him with a double portion, by adopting his sons. And, at the same time, Joseph is acknowledging God Almighty who made this possible.

We note that Ephraim and Manasseh say nothing. They are led by their father Joseph and humbly receive what their grandfather Jacob wants to give them. Throughout the process they trust themselves to Joseph and Jacob.

Ephraim and Manasseh provide a model for us. As believers in Christ, we are led by the Spirit of Jesus and we humbly receive what God the Father wants to give, in an attitude of trust.  

Conclusion:

In his letter to the Romans, Paul reminds us how we are adopted by God. From Romans 8, verse 14, we read…

14 For all who are led by the Spirit of God are sonsand daughters of God. 15 For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons and daughters, by whom we cry, “Abba! Father!” 16 The Spirit himself bears witness with our spirit that we are children of God, 17 and if children, then heirs—heirs of God and fellow heirs with Christ,   

Let’s sit with that for a little bit. Through your faith in Jesus, you are adopted into God’s family. You stand to inherit the kingdom of heaven. Your identity is in Christ. Your place of belonging is the kingdom of God. You are royalty. You are special. You were bought with a price. You are loved more than you can imagine.

As those who have put their faith is Jesus, our everlasting possession is not an acreage of dirt in the middle east. Our everlasting possession is an inheritance in the kingdom of heaven.

Like Manasseh and Ephraim, we have done nothing to earn or deserve this.

It is only by the amazing grace of God. All we can do is humbly accept God’s adoption of us through faith in Jesus and by the sacrament of God’s Spirit.

May God bless you with an awareness of his presence and power at work in your life every day. Amen.    

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What is your attitude (or feeling) in relation to ceremonies? Are they a must have, or just an optional extra? Thinking of your own experience, what kinds of ceremonies have you found meaningful? Why was that?
  3. Why does Jacob adopt Joseph’s sons?
  4. Where does your sense of belonging and identity come from?
  5. What are some of the key elements in Jacob’s adoption ceremony?
  6. What is a sacrament? When are you aware of God’s presence and power at work in your life?
  7. What can we learn from Manasseh and Ephraim’s example?  

[1] Refer Bruce Waltke’s commentary on Genesis, page 597.

Tawa Baptist

Jacob’s Will

Scripture: Genesis 47:28-31

Video Link: https://youtu.be/lJR8sOJrNtM

Structure:

  • Introduction
  • Long Life
  • Strong Hope
  • Conclusion

Introduction:

Good morning everyone.

Over the past four months we have been working our way through a series on the life of Joseph in the book of Genesis.

The book of Genesis is a book of beginnings. The beginning of the world at creation. A new beginning for the world after the great flood and the beginning of the people of God, with the narratives of Abraham, Isaac and Jacob. 

Given that Genesis is book of beginnings, it is somewhat curious that most of the last three chapters of Genesis deal with an ending, the death of Jacob. Three chapters might seem like a lot to devote to Jacob’s death, when it could be covered with one short verse. So why give it so much attention?

Well, death is a part of life which we must accept. Perhaps the authors of Genesis wanted to give their readers a few clues about how to prepare for death. How to face death well and without fear.

Perhaps too we are to understand death, not just as an ending, but also as a beginning. Every new beginning starts with some other beginning’s end.      

This morning we pick up Joseph’s story from Genesis 47, verse 28…    

28 Jacob lived in Egypt seventeen years, and the years of his life were a hundred and forty-seven. 29 When the time drew near for Israel to die, he called for his son Joseph and said to him, “If I have found favour in your eyes, put your hand under my thigh and promise that you will show me kindness and faithfulness. Do not bury me in Egypt, 30 but when I rest with my fathers, carry me out of Egypt and bury me where they are buried.” “I will do as you say,” he [Joseph] said. 31 “Swear to me,” he [Jacob] said. Then Joseph swore to him, and Israel worshiped as he leaned on the top of his staff.

May the Spirit of Jesus illuminate God’s word for us.

In these four short verses we catch a glimpse of Jacob’s long life and strong hope. First let’s consider Jacob’s long life.

Long Life:

Matt Haig wrote a novel called How to Stop Time. In this book we meet some characters who, for some inexplicable reason, have a life span of around 1000 years. These characters are immune from illness and they age very slowly. So after 500 years they are only in mid-life, the equivalent of being in their 40’s.

Now to some of you the idea of living for 1000 years might sound wonderful. But to others, who may not experience much quality in life, it will sound more like torture. 

Like all good novels Matt Haig’s book is saying something deeper. It’s really about good mental health and how to live well. How to cope with loneliness and change. Maybe, with enough time, we could learn to live better lives.    

Verse 28 of Genesis 47 tells us Jacob lived to the ripe old age of 147 years.

Earlier in Genesis we read how Jacob’s father, Isaac, lived to 180 and his grandfather Abraham lived to 175. Taking those ages at face value, the patriarchs had roughly double the lifespan of people today. 

Although Genesis is not a work of fiction, we may still have difficulty believing the patriarchs lived that long. We might try to rationalize this by saying the numbers are an exaggeration or a scribal error. But in doing that we make God smaller and we diminish our sense of wonder. We clip the wings of imagination and leave no room for mystery.

Just because something is outside our experience, we should not discount it.

It serves us better to imagine how cool it would be to age more slowly. Imagine the good you could do with your life. Imagine the fun you could have.

Derek Kidner, a highly respected Old Testament scholar, says this about the extraordinary ages of the patriarchs. Their life span seems to have been a special providence. (We might think of it as a gift from God.) Their continued vigour (throughout life) shows that this was no mere postponement of death but a spreading-out of the whole life process. [1]

For example, Abraham at say 110 has the vitality of a man in his late 60’s.

Sara, giving birth to Isaac at 90, would correspond perhaps with our late 50’s. So, at 90 Sara is beyond childbearing age, but still able to enjoy making love with her husband.  

By mentioning Jacob’s age of 147, we are reminded that with God nothing is impossible. We are also invited to imagine eternal life. Abundant life. Life without the limitations of illness or infirmity.

For those of you who like mathematics and enjoy finding patterns in numbers, check this out. According to one commentator, Abraham’s age of 175 is equal to 5x5x7. Isaac’s age of 180 is equal to 6x6x5. And Jacob’s age of 147 is equal to 7x7x3.

In this series the squared number (in brackets) increases by one each generation and the coefficient (the number on the end) decreases by two each time. Whoa. Isn’t that cool.

But wait, there’s more. In each case the sum of the factors is 17. That is, 5+5+7 = 17, just as 6+6+5=17 and 7+7+3=17. Joseph was sold into Egypt at the tender age of 17 and Jacob spent the last 17 years of his life in Egypt. [2] There is a beautiful symmetry here.   

Now, we need to be careful not to go overboard and read too much into the numbers. But, at the same time, we need to consider what the numbers might be telling us? The numbers could be saying the lives of the patriarchs and their family are not random or haphazard. God has numbered their days precisely according to his purpose and design.

If you remember the accounts of creation in Genesis 1 & 2, you will know that bringing order to the chaos is how God makes life both beautiful and functional. It appears the numerical patterns in Genesis are saying that God is the master of life and death. God is bringing order to the chaos.

We don’t live anywhere near as long as the patriarchs. Some people’s lives are cut short. While other people’s lives seem to go on longer than they would like. It is difficult to discern any pattern. It often seems random and chaotic.

Part of faith is believing that, despite appearances to the contrary, our lives are not random or pointless. Jesus only lived on earth for 33 years. Yet it is through Jesus’ death and resurrection that God is making all things new and bringing order to his creation.  

Strong Hope:

Jacob’s life was long and his hope was strong.

It was probably Mark Twain who coined the phrase, ‘There are only two certainties in this life. Death and taxes.’

With this in view, let me ask you a very practical question. Do you have a Will? That is, a legally binding document detailing your wishes when you die? You don’t need to answer that now, but you do need to think about it.  

Despite the fact that death comes to us all, research commissioned by Safewill indicates that around 47% of adults in New Zealand don’t have a Will. All adults really should have a Will. And if you get married, or have children or haven’t thought about it for a while, you should probably update your Will.

In the closing verses of Genesis 47 Jacob asked for his son Joseph, so he could do the ancient equivalent of updating his Will. 

The fact that Jacob asks Joseph to do this confirms that Jacob has appointed Joseph as head of the household. Normally, in the culture of the ancient near east, the eldest son would be given responsibility, as head of the family, for carrying out the father’s Will. Reuben was the eldest, but Jacob has chosen Joseph. Jacob trusts Joseph more.

We note that Jacob is not afraid of dying. In verse 30 he describes death as ‘resting’ with his fathers. That sounds quite pleasant, peaceful even. Jacob sees death as a kind of homecoming. Whether he lives or dies, Jacob is confident that his soul is safe with God.

Jacob faces death with a strong sense of hope. Jacob is reconciled to the fact that after he has gone, life will carry on. Things will not end with him.

In accordance with God’s promise, Jacob believes that his descendants will inherit the land of Canaan. And with that hope in mind, Jacob makes Joseph swear to bury his remains in the Promised Land.

Jacob isn’t just doing this for himself. Jacob is doing this to pass on a hope filled vision of the future to his children and grandchildren. It’s like Jacob is saying to his family, ‘This is your legacy. This is what you have to look forward to. A place to belong, to put down roots and call your own.’       

In verse 29, Jacob says to Joseph, ‘…put your hand under my thigh and promise that you will show me kindness and faithfulness…’ What’s this about?

Old Testament expert, Bruce Waltke, says that the ‘thigh’ in this context is a euphemism for genitalia. Jacob is asking Joseph to take an oath by placing his hand near his private parts.

It might seem strange in our culture to make an oath in this way but there is a certain logic to it. This is not a perverse act. It is a sacred thing, done gently, with permission and great respect.

When Abraham wanted to find a bride for Isaac, he also asked his steward to take an oath by putting his hand under Abraham’s thigh.

There is a twin symbolism here, vulnerability and life. To have someone place their hand under your thigh is the very picture of vulnerability. It’s like saying, “You’ve got me by the short and curlies”.    

At the same time, a person’s genitalia represent the source of life and offspring. So, by asking Joseph to place his hand under his thigh, Jacob is basically saying, “the purpose of my life, my future and all I hold dear, is in your hands”. Jacob is trusting Joseph with a lot here.   

Bruce Waltke puts it like this, “When facing death, the patriarchs secure their last will by an oath at the source of life.” [3] 

You’ll be relieved to know that when updating your Will these days, you only have to sign a piece of paper. No touching of the ‘thigh’ is involved.   

Jacob sets the tone of tenderness and respect in the way he says to Joseph,

‘If I have found favour in your eyes…’ Jacob is Joseph’s superior and yet he asks his son politely for this favour. Jacob recognises that Joseph holds the power in this situation.

Jacob wants Joseph to promise to show him kindness and faithfulness. The word translated as kindness, in verse 29, is hesed in the original Hebrew. Jacob is asking Joseph to do hesed for him. In this situation, the specific act of loyal love and kindness involves Joseph taking Jacob’s dead body to bury in Canaan. Something significant that Jacob could not do himself.

An act of hesed like this cannot be compelled or forced. Jacob does not coerce Joseph. He does not try to emotionally blackmail his son. Jacob understands that what he is asking cannot be taken, it can only be given. The old man approaches his son with a poverty of spirit that is genuine and touching.

Jacob did not presume upon Joseph’s good nature but instead made himself vulnerable to rejection before his son.

I am reminded of the leper who comes to Jesus in Matthew 8, kneels down and says to the Lord, ‘Sir, I know you can heal me, if you want to’.

The leper is asking Jesus to show him kindness, to do hesed for him. No doubt this leper has experienced a great deal of rejection and hurt in his life. We can almost hear him thinking, ‘I understand if you don’t want to heal me’. Here is a man who is poor in spirit. Yet he finds the faith to risk further rejection.

I love the winsome way the leper does not pressure Jesus. He understands that what he is asking cannot be taken, it can only be given. It is a tender moment.

And in an equally tender and winsome way, Jesus responds, ‘I want to. Be clean’. And immediately the man was cured of his leprosy.

Have you been routinely rejected and hurt? Does it feel like a risk to ask for help? What act of kindness or hesed do you long for? Hear Jesus’ words for you personally, ‘I want to’.  

Joseph loves his dad and he wants to. So he swears an oath, promising to do hesed for Jacob by carrying out his father’s dying wishes. Words, in ancient times, carried more weight than they do today. These words cannot be taken back.  

The ceremony finishes with the elderly Jacob leaning on his staff worshipping God. Jacob faces death with hope and thankfulness.

There’s an interesting connection between verse 31, of Genesis 47, and the New Testament letter to the Hebrews. In Hebrews 11, verse 21, we read…

By faith Jacob, when he was dying, blessed each of Joseph’s sons, and worshipped as he leaned on the top of his staff.

Now this is curious. Of all the remarkable things Jacob did in his life, why is he commended for blessing Joseph’s sons and worshipping God while he leans on his staff? That doesn’t seem difficult or extraordinary.

Well, faith is not always a grand gesture. Sometimes faith can involve a heroic sacrifice, but most of the time faith appears quite ordinary and unspectacular.

Now in saying that faith is often ordinary looking, I don’t mean it is easy.    

We need to remember that by this stage, Jacob is 147. The outlook you have when you are in your twenties and thirties is not the same as the outlook you will have when you are in your seventies and eighties.

It is one thing to worship God when you are young. It is an entirely different thing to still be worshipping the Lord when you are old and your strength is failing and you’ve lost loved ones.

Jacob is an old man who has lived a hard life. Jacob has struggled constantly with those around him. Most of the hurt he suffered was inflicted by those closest to him, by his family. And if you can’t trust your family, who can you trust?

Add to this the fact that Jacob had to leave his homeland and knows he is going to die in Egypt. It’s a lot.

Despite the wounds he carries, Jacob does not lose his faith in God. Even in the face of death, Jacob is sure of what he hopes for and certain of what he does not see. He still has a firm grasp on God’s promises, even though he knows those promises are not going to be realized in his lifetime.

As ordinary as it may seem, Jacob’s actions in worshipping and blessing bear witness to his strong faith. Jacob can worship God and bless the next generation because he believes his body will be repatriated to Canaan, and his descendants will inherit the land as God promised him.    

Conclusion:

As we get older and our energy and capabilities begin to diminish, we may begin to feel less valuable. We may ask ourselves; how can I be useful? What do I have to contribute? Take a leaf out of Jacob’s book.

As ordinary and unspectacular as it may seem, coming to church to worship God and give your blessing to the next generation is incredibly valuable.

Our faith is not just for our personal benefit. It is also a public good. Yes, there is personal comfort in believing that when I die, I will be safe in the arms of Jesus. That’s real and it’s important.

But there is an equally important public aspect to our faith as well. When younger people see older people worshipping God it communicates to everyone that God is faithful. That the Lord can be trusted and relied upon throughout all of life.

The presence of older Christians makes younger Christians feel safe. And feeling safe is needed more than ever these days.

Furthermore, when older people bless younger people, it makes the next generation stronger. People in their twenties and thirties may not say it but, at a deep level, I believe young people long for the blessing of their elders.

When you bless those who come after you, when you are warm and kind and positive, you say to them, ‘I believe in you. I believe God has good planned for your future and the future of the church’.    

Whether you are younger or older (or in between) may the Lord strengthen your faith and hope that you would be a blessing to others. Amen.  

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. Why does the book of Genesis devote the better part of its last three chapters to the death of Jacob?
  3. What is the significance of the life spans of the Patriarchs? What would you do with your life if you could live as long as Jacob?
  4. Is your Will up to date?
  5. How did Jacob face death? What do you think and feel about death?   
  6. Have you been routinely rejected and hurt? Does it feel like a risk asking for help? What act of kindness (hesed) do you long for?
  7. Why does Hebrews 11 commend Jacob for blessing Joseph’s sons and worshipping God? Why is it important for younger Christians to see older believers worshipping God?

[1] Refer Derek Kidner’s commentary on Genesis, page 117.

[2] Sarna quoted in Bruce Waltke’s commentary on Genesis, page 591.

[3] Refer Bruce Waltke’s commentary on Genesis, page 327.

Tawa Baptist

Joseph’s Policy

Scripture: Genesis 47:11-27

Video Link: https://youtu.be/blDEH450NmM

Structure:

  • Introduction
  • The best is the enemy of the good
  • Conclusion

Introduction:

Voltaire, a French philosopher of the 18th Century, once wrote…

The best is the enemy of the good.

These days you might hear it paraphrased as, ‘perfect is the enemy of good’.

In other words, pursuit of perfection can become an obstacle to getting the job done. Better to do what good you can, than to do nothing for fear it won’t meet some theoretical ideal.   

Imagine, for example, you are with someone in the bush and they break their leg. You wouldn’t say, “It’s a shame I don’t have all the right medical equipment with me. Sorry, but I’m going to have to leave you here to die.”

No. You would do what good you can. You would find some wooden sticks and flax to make a splint and stabilize the leg. It may not be the best modern medicine has to offer, but it is good enough to do the job until you get the injured person to a hospital.

Today we continue our series in the life of Joseph. Last week we heard how Joseph was reunited with his father Jacob and the family were settled in Egypt.

This morning we hear how Joseph managed the food crisis and kept people alive through the famine. Joseph’s economic policy may seem less than ideal to many affluent 21st Century western readers. But we have to remember it was not an ideal situation. Joseph does not let the best become the enemy of the good. Joseph does what he can to save the people. From Genesis 47, verse 11, we read…  

11 So Joseph settled his father and his brothers in Egypt and gave them property in the best part of the land, the district of Rameses, as Pharaoh directed. 12 Joseph also provided his father and his brothers and all his father’s household with food, according to the number of their children. 13 There was no food, however, in the whole region because the famine was severe; both Egypt and Canaan wasted away because of the famine. 14 Joseph collected all the money that was to be found in Egypt and Canaan in payment for the grain they were buying, and he brought it to Pharaoh’s palace. 15 When the money of the people of Egypt and Canaan was gone, all Egypt came to Joseph and said, “Give us food. Why should we die before your eyes? Our money is all gone.” 16 “Then bring your livestock,” said Joseph. “I will sell you food in exchange for your livestock, since your money is gone.”  17 So they brought their livestock to Joseph, and he gave them food in exchange for their horses, their sheep and goats, their cattle and donkeys. And he brought them through that year with food in exchange for all their livestock.  18 When that year was over, they came to him the following year and said, “We cannot hide from our lord the fact that since our money is gone and our livestock belongs to you, there is nothing left for our lord except our bodies and our land. 19 Why should we perish before your eyes—we and our land as well? Buy us and our land in exchange for food, and we with our land will be in bondage to Pharaoh. Give us seed so that we may live and not die, and that the land may not become desolate.” 20 So Joseph bought all the land in Egypt for Pharaoh. The Egyptians, one and all, sold their fields, because the famine was too severe for them. The land became Pharaoh’s, 21 and Joseph reduced the people to servitude, from one end of Egypt to the other. 22 However, he did not buy the land of the priests, because they received a regular allotment from Pharaoh and had food enough from the allotment Pharaoh gave them. That is why they did not sell their land. 23 Joseph said to the people, “Now that I have bought you and your land today for Pharaoh, here is seed for you so you can plant the ground. 24 But when the crop comes in, give a fifth of it to Pharaoh. The other four-fifths you may keep as seed for the fields and as food for yourselves and your households and your children.” 25 “You have saved our lives,” they said. “May we find favour in the eyes of our lord; we will be in bondage to Pharaoh.” 26 So Joseph established it as a law concerning land in Egypt—still in force today—that a fifth of the produce belongs to Pharaoh. It was only the land of the priests that did not become Pharaoh’s. 27 Now the Israelites settled in Egypt in the region of Goshen. They acquired property there and were fruitful and increased greatly in number.

May the Spirit of Jesus illuminate God’s word for us.

The best is the enemy of the good:

Our message began today with a quote from Voltaire. ‘The best is the enemy of the good.’

Some of you may think it strange to be quoting Voltaire in a sermon. After all, Voltaire was a critic of the church of his day. He used his pen and his wit to satirize the church leadership of France. Among other things he advocated for the separation of church and state and the abolition of slavery.

Some of Voltaire’s wisdom was borrowed from the Bible. Jesus also criticized the religious leaders of his day. Jesus often pointed out how the Pharisees made the best the enemy of the good.

The Pharisees gave a tenth of their spices… but neglected the more important matters of the law – justice, mercy and faithfulness… They strained out a gnat but swallowed a camel. They put heavy loads [of rules and regulations] on people’s backs but did not lift a finger to help them.

One classic example of the religious leaders making the best the enemy of the good was their criticism of Jesus for healing a woman on the Sabbath. In Luke 13 we read…

14 Indignant because Jesus had healed on the Sabbath, the synagogue leader said to the people, “There are six days for work. So come and be healed on those days, not on the Sabbath.”

15 The Lord answered him, “You hypocrites! Doesn’t each of you on the Sabbath untie your ox or donkey from the stall and lead it out to give it water? 16 Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?”

The Pharisees’ rules around best practice for keeping the Sabbath actually prevented people from doing good. Jesus’ healing of the woman on the Sabbath shows that God’s purpose is to give people the best without sacrificing the good. 

The people of Joseph’s day were bound by famine for seven long years.

A humanitarian disaster threatened. This was not a time to let perfection become the enemy of good.

A famine is an extreme scarcity of food. Depending on what website you go to, around 113 million people are facing acute hunger in the world today. And approximately 9 million people starve to death globally, each year.

Famines can be caused by a variety of factors including drought, disease and war. Corrupt or unstable government only make matters worse.

By God’s grace we have not had a famine in New Zealand in recent decades, but we do have lean times, when we must tighten our belts. Some of you will remember the great depression of the 1930’s and the rationing of World War Two. Others today may be facing job cuts and the financial pressure that brings.

While these lean times are difficult, they are not as bad as the famine described in Genesis 47. Egypt’s famine appears to be naturally occurring and not the consequence of war or bad government. In fact, it is through Joseph’s wise management that many lives are saved. 

Verse 14 says that Joseph collected all the money to be found in Egypt and Canaan in payment for the grain and brought the money to Pharaoh’s palace.

Some may be thinking, ‘Hmmm, was that the best thing to do? It doesn’t seem fair that Joseph should commandeer grain from people during the years of plenty and then sell it back to them during the years of famine’.

Well, when you pay for something, you tend to value it more. If Joseph gave the grain away, people might take it for granted and be less careful with it. They might also take more than they needed and sell it at a higher price later.

Giving the grain away might seem like the best thing to do, but in this context it risked undermining the good. By requiring payment Joseph was better able to drip feed the supply, so the grain lasted.

Besides, the grain wasn’t Joseph’s to give away. Joseph needed to give account to Pharaoh. Storing and distributing grain comes with overheads. Joseph had to charge something to cover expenses and keep Pharaoh’s palace running.  

Some might accuse Joseph of colluding with the empire. Making the king rich at the expense of the people. What Egypt needs in this crisis though is stable government, not revolution. Joseph’s policies support stable government. 

In any case, selling the grain does more good than hoarding it. Joseph is not like the rich man, in Jesus’ parable, who had a bumper crop one year and decided to keep it all for himself. Joseph stores the grain with a view to feeding the community.

John Goldingay, an Old Testament scholar, says that justice and righteousness is about the faithful exercise of power in community.  

Joseph shows us what justice and righteousness look like. There is no hint of greed or profiteering with Joseph. He does not skim the cream off for himself. He takes all the money to Pharaoh’s palace. Joseph is shown to be a man of integrity.

Rather than criticizing Joseph, because his policies don’t meet some theoretical ideal, we do better to think about how we exercise the power we have. Power comes in many forms. Knowledge, skill, physical strength, money, social standing, relationship capital; these are all examples of power.

So the question is, what power has God given us? And are we exercising our power faithfully at home, at school, at work and in the wider community?

Are we righteous and just in our dealings with others?

When the people ran out of money, Joseph took their livestock in exchange for food. He was doing them a favour really. During a drought too much stock becomes a problem because there isn’t enough feed for them. By taking the animals, Joseph relieved the people of a burden.

The best you can hope for during a drought is to keep your animals alive. But the best is the enemy of the good. Joseph probably had to face the difficult decision of culling some of the stock to save the rest.

The mention of livestock alerts us to the suffering of animals during a famine. God cares about all of His creation, human and non-human.

Eventually, when the people have no money and no animals left, they come to Joseph and offer to trade their land and their labour in exchange for food. The people are basically transferring ownership of their land to the crown and making themselves tenant farmers.

Normally, the best thing to do is not sell your land. But the famine gives the people little choice. They can see the best is the enemy of the good. If they don’t sell their land they will die. And what good would that do?

Note though that it is not Joseph who suggests this arrangement. It is the people themselves who ask for this. Although Egypt at this time was not a democracy, Joseph does the very democratic thing of listening to the voice of the people.

We see Joseph’s justice and righteousness again in verse 24 where he tells the people to give 20% of their crops to Pharaoh as rent for using the land as tenant farmers. They can keep the other 80% for themselves.

The average rate of rent for tenant farmers in the ancient near east was 33% of the produce. This means Joseph is renting the land to the people at a discounted rate.

Given the desperation of the people, Joseph could have haggled and charged more if he wanted to, but he does not take advantage of the situation. Joseph does not oppress the people.     

Perhaps Joseph would have liked to charge an even lower rate, but he walks a fine line as it is. Joseph cannot allow the best to become the enemy of the good. Joseph must keep Pharaoh on side. If Joseph were to require only 10% of the crop, then Pharaoh may become unhappy with that arrangement and replace him with someone who was ruthless and charged more.

Joseph exercises his power faithfully for the well-being of the community and the people appreciate it. The people know Joseph has been kind and fair and they express their gratitude saying, “You have saved our lives. May we find favour in the eyes of our lord.”

Verse 26 indicates that Joseph’s law, of giving 20% of the crops to Pharaoh, remained in force for hundreds of years. Joseph may not have intended his edict to last this long. We see the contrast between Egyptian law and Israelite law here.

God’s law, given through Moses 430 years after Joseph, stipulated that debts must be forgiven and slaves set free every seven years. What’s more, if someone fell on hard times and had to sell the family farm to survive, their land must be returned in the year of Jubilee.

God’s law prohibited the king from owning other people’s land in perpetuity, like Pharaoh did. God’s law is concerned with restoring what is lost and protecting the poor. This shows us the Lord is able to give people the best, without sacrificing the good.       

Verse 22 notes that the priests of Egypt received an allotment of food from Pharaoh and so they did not need to sell their land in order to survive.

Religion, in the ancient world, was usually hijacked for political gain. To control the people, you had to show them you had the gods on your side. And maintaining a priesthood enabled the king to do that. 

Of course, the Egyptian priests facilitated the worship of the Egyptian gods. They did not worship Yahweh, the living God of Israel. Which begs the question, was it the best thing for Joseph to be working for a pagan regime?

Well, Joseph is Prime Minister of Egypt because God put him there. And Joseph does not believe in the Egyptian gods anyway. To him they are no gods. Joseph can see the Egyptian religion is just smoke and mirrors.

Joseph does not compromise his loyalty to the God of Israel. Nor does he let the best become the enemy of the good. Joseph’s faith is spacious enough to trust that the one true God is able to use him to do good, even from within a system that is based on a lie. This all points to the awesome grace of God.

We are reminded of what the apostle Paul says in his letter to the Romans…

8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.

While the people of Egypt were still worshipping idols, God sent Joseph to save them. God loves the Egyptians.

Today’s reading is book ended with twin comments about Joseph’s family.

While the Egyptians were having to sell their land to survive, the Israelites were acquiring land and flourishing. The message here is that God is faithful through good times and bad.

What was it Jesus said? 31 Do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’… 33 But seek first his kingdom and his righteousness, and all these things will be given to you as well.

Jesus is not saying we should be careless and abandon all attempts at planning or budgeting. We still have a responsibility to be good managers of what God has given us. After all, Joseph saved many lives through his wise stewardship.

The point is, trust God and be ready to serve His purpose in the present.

If you are always thinking about tomorrow, you will miss what God is doing today. Don’t worry about the things you can’t control. Don’t let fear rob your joy and perspective. Most of the things we worry about never happen anyway.

Conclusion:

I imagine the majority of you welcome the wisdom of not letting the best undermine the good. But there may be some who struggle with this.

If you have perfectionist tendencies, then the thought of sacrificing the best will cause you to have conniptions.

As one perfectionist to another, let me remind you of the Lord’s words to the apostle Paul, that most famous of perfectionists…

My grace is sufficient for you, for my power in made perfect in weakness.

Don’t let the best become the enemy of God’s good purpose. Embrace your weakness. Make friends with it.

Let us pray…

Gracious God, we thank you for knowing our needs and providing for us. Help us by your Spirit to serve your purpose without fear, day by day. Give us a right perspective that we would not let the best become the enemy of the good. Help us to do justly, to love mercy and to walk humbly with you. Through Jesus we pray. Amen.  

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. What does ‘the best is the enemy of the good’ mean? Can you think of an example from your own life (or from Scripture) where the best undermined the good? What happened?
  3. How do you feel when you consider the worlds hungry?
  4. Discuss / reflect on Joseph’s policy for managing Egypt’s food security. Why does Joseph charge the people for grain and not just give it away?   
  5. What is justice and righteousness, in the Bible? What power has God given you? How do you use your power?
  6. In what ways do we see God’s grace at work in Genesis 47? 
  7. How does Egypt’s law (established by Joseph in verse 26) compare/contrast with God’s law?        
Tawa Baptist

Migration

Scripture: Genesis 46 and 47:9-10

Video Link: https://youtu.be/g5QAMDXeqms

Introduction:

Good morning everyone.

Over recent years there has been an increase in migration around the world.

Stats New Zealand estimate new arrivals to Aotearoa to be around 239,000 people, which is a 39% increase on the previous year. Departures are up by 31%, with nearly 128,000 people leaving. This equates to a net gain of over 111,000 people coming to live in New Zealand.   

These migration statistics represent a lot of movement. A lot of change.

But they don’t tell the whole story. Often people move countries because the situation in their homeland has become intolerable and they want a better life for their family.

Whatever the reason for migrating, it is not easy to leave loved ones and all that is familiar to establish yourself in a new land, where the language and culture are different. It takes courage and faith. Many of you here know that from your own experience.

Today we continue our series in the life of Joseph. This week, in Genesis 46, we read about the migration of Jacob’s family from the land of Canaan to Egypt. From verse 1 of Genesis 46 we read…

So Israel set out with all that was his, and when he reached Beersheba, he offered sacrifices to the God of his father Isaac. 2 And God spoke to Israel in a vision at night and said, “Jacob! Jacob!” “Here I am,” he replied.

3 “I am God, the God of your father,” he said. “Do not be afraid to go down to Egypt, for I will make you into a great nation there. 4 I will go down to Egypt with you, and I will surely bring you back again. And Joseph’s own hand will close your eyes.”

5 Then Jacob left Beersheba, and Israel’s sons took their father Jacob and their children and their wives in the carts that Pharaoh had sent to transport him. 6 So Jacob and all his offspring went to Egypt, taking with them their livestock and the possessions they had acquired in Canaan. 

May the Spirit of Jesus illuminate God’s word for us.

Over the past few months, the Deacons and I have been giving careful thought to the church’s insurance policy. Back in February we received an enormous insurance bill. Tens of thousands of dollars more than we were expecting.

At our church meeting next week, we plan to present a proposal for restructuring our insurance cover to bring the premium cost down.

[If you want to see the proposal before the meeting, then we have left copies on the foyer table or you can ask me and I’ll email you the information.]

On one level this is a financial decision. But at a deeper level, it’s also a spiritual decision. Our enormous insurance bill raises some fundamental questions about where our attachments lie. As a church, where do we place our security? In what (or whom) do we put our trust?

Kiwi culture values land. We like to own a piece of dirt and put a building on it. We don’t like to rent. Ownership of land and buildings make us feel safe, secure.

This being said, the church is not the buildings. The church is the people. The church is the quality of our relationships together, in and through Christ.      

Yes, the church’s buildings are useful. They provide a place to gather for worship and fellowship. And yes, we want to take care of the buildings. We want to be good stewards and manage our risk as best we can.

But if our attachment to the land and buildings becomes greater than our attachment to Jesus and one another, then we have lost our way. As followers of a Messiah who had nowhere to lay his head, our trust and our security needs to be in the God and Father of our Lord Jesus Christ.

As important as the land of Canaan was to Jacob, he was more attached to God and his family. Jacob’s trust and security was in the Lord of all the earth.

But it had not always been that way. As a young man Jacob coveted the land. He wanted to possess the land so badly that he cheated his twin brother, Esau, out of the birthright and blessing. In the process he destroyed trust with his brother and was forced to flee for his life to Haran, to work for his uncle Laban.

On leaving Canaan the first time, the young Jacob had a dream at Bethel in which he saw angels ascending and descending on a stairway. In the dream God promised to give Jacob and his descendants the land of Canaan. God’s promise gave Jacob hope and enabled him to leave the land he loved knowing he would be back one day with a family of his own.

Some twenty years later, when Jacob returned with wives and children, he wrestled all night with a man at the boundary to the land of Canaan. In the morning the man asked Jacob to let him go but Jacob refused saying, “I will not let you go unless you bless me”.

Jacob did not let go easily. The man said to Jacob, “Your name will no longer be Jacob, but Israel, because you have struggled with God and with men and have overcome”. Then the man blessed Jacob. Afterwards, Jacob realised he had been wrestling with God.

Now, in Genesis 46, a much older Jacob is leaving Canaan again and it is no small thing. So much of Jacob’s life has been wrapped up in the promised land. Now Jacob is needing to let go of the land and letting go is not easy for Jacob. There is risk involved. What if he loses the land?   

Feeling the gravity of the situation, Jacob offers sacrifices at Beersheba, once again near the boundary. He is seeking God’s blessing before he crosses over to Egypt. Is it okay for me to leave?

And God responds with a vision in the night, telling Jacob not to be afraid.

God reassures Jacob of his presence saying, “I will go down to Egypt with you”.

God is not restricted by geography. He is Lord of all the earth.

God goes on to say, “I will make you a great nation there”. Jacob’s family, at this point, is not really a nation. It’s more like the embryo of a nation. It was God’s purpose for the nation of Israel to live and grow in the womb of Egypt for around 430 years, before returning to the promised land.

With the reassurance that God travels with him, Jacob leaves the land of Canaan and goes with his family to Egypt. This is an act of faith on Jacob’s part. It demonstrates that Jacob’s security is in the Lord. As important as the land is to Jacob, he has a greater attachment to God and his family.

God is Jacob’s insurance. Jacob believes God will restore the promised land to his descendants one day.       

Jacob’s experience reminds us of Jesus. In Matthew 2, Jesus’ earthly father, Joseph, had a dream in which an angel of the Lord told him to take Mary and Jesus and go to Egypt to escape king Herod. Like Israel, Jesus lived in Egypt for a while, before returning to Nazareth after Herod had died.  

Jesus knows what it is to be a migrant and a refugee. Jesus knows how it feels to be displaced, forced to leave your homeland. 

The kiwi band, Six60, have a song called, Don’t forget your roots.

It’s about the importance of remembering where you come from and taking care of your family relationships. The chorus reads…

“Don’t forget your roots my friend, don’t forget your family,

Don’t forget your roots my friend, the ones who made you,

The ones who brought you here, don’t forget your roots…”

It is important to remember our roots and to take care of our family relationships because if we don’t, we can lose our sense of identity, we can forget who we are and become lost, adrift from what is true.

Whakapapa is the Maori word for genealogy. In English, it translates to something like, ‘place in layers’ or ‘create a foundation’. A person’s whakapapa links them to their ancestors, to their tribe and to their land.  

Whakapapa or genealogy is important in the Bible. Genesis is peppered with layers of names which create a foundation and make connections. Two of the gospels (Matthew and Luke) give Jesus’ whakapapa, linking our Lord to the tribe of Judah and even further back to Adam and therefore to all of humanity.    

In Genesis 46, verses 8-25, we are given the list of names of those descended from Jacob, who left Canaan and settled in Egypt for a while. This Hebrew whakapapa provides a kind of foundation for the nation of Israel.

It helps Jacob’s descendants to remember who they are and where they come from. It strengthens their sense identity, so they don’t forget their roots or become lost in a foreign land.

Now you may be relieved to know that I don’t plan to read out all the names. You can do that later, at your leisure. But I will make a couple of observations.

Firstly, there are no illegitimate children in this list. All of Jacob’s children are named and given a place of honour. Those of you who know your Bibles will remember that Jacob fathered children to four women. He had two wives, Leah and Rachel. And they each had two handmaids who, at Rachel & Leah’s insistence, also had children by Jacob.     

The children of the handmaids are not treated as less, in any way. They are valued members of Jacob’s family and of God’s people. With God, there is no such thing as an illegitimate child.  

Now it needs to be acknowledged that Jacob practiced polygamy and

polygamy is not ideal. Just because some of the Bible’s heroes had more than one wife, at the same time, it does not follow that the Bible recommends it.

More often the Bible portrays polygamy as a cautionary tale, something to be avoided. Nevertheless, God in his grace accommodated it for a time. God worked with the choices human beings made to create the nation of Israel.

Verse 27 tells us that 70 members of Jacob’s family went down to Egypt. Seventy, in ancient Hebrew thought, is the ideal number symbolizing completeness. The nation of Israel, in miniature, is represented here as ideal.

When we look back at the dysfunction in Jacob’s family. The lies, the hatred, the envy and rivalry, we may wonder how the Bible can represent this messed up family as ideal.

Well, it seems the text is making a point. Despite a less than ideal past, a profound healing has taken place within the family so that they can be reunited again. Not just geographically reunited but restored in their relationships.

We might think of Jacob’s family as a patchwork quilt. Before the quilt is sewn together it looks like a bunch of random rags destined for the scrap bin. But when God brings all the different shapes and sizes and colours of human fabric together, it becomes a thing of beauty and usefulness.   

We catch a glimpse of the healing, restoring work of God in verses 28-30 of Genesis 46, when Jacob is reunited with his son Joseph…

28 Now Jacob sent Judah ahead of him to Joseph to get directions to Goshen. When they arrived in the region of Goshen, 29 Joseph had his chariot made ready and went to Goshen to meet his father Israel. 

As soon as Joseph appeared before him, he threw his arms around his fatherand wept for a long time. 30 Israel said to Joseph, “Now I am ready to die, since I have seen for myself that you are still alive.”

Although Jacob says he is ready to die, he actually goes on living for a number of years. Jacob is basically saying he is satisfied with his life. He has received his son back from the dead and it is well with his soul.

Joseph does not say anything at first. He weeps, for a long time. Joseph’s tears communicate more powerfully than words. Joseph’s tears speak to the depth of his suffering and love. Joseph has not forgotten his roots. He is at home in the arms of his father, even if they are in a strange land.

It’s interesting that the first thing Joseph attends to here is his emotions.

He has a good cry. After (and only after) he has attended to his emotions, does Joseph attend to the practical task of settling his family in Egypt and giving them security in Goshen.

Most men, in the time and culture I was raised in, did not give priority to their emotions. Feelings were this annoying thing that got in the way of being a man. The problem is, if we treat our feelings with contempt, they often return with a vengeance, in the form of anger. And so what you get is a lot of angry young men. Things are different these days, but there was a time when anger was the only acceptable feeling for a Kiwi bloke.   

In Joseph though we are given a different model, a better example. In Joseph we see a powerful and successful man who manages his emotions well. Joseph gets things done by wisdom and patience, not violence or force.

Joseph reminds us of Jesus. Jesus also gave priority to taking care of his feelings. Before Jesus raised Lazarus from the dead, he wept. Only after Jesus had faced his feelings did he get on with the practical task of bringing Lazarus back to life. We do well to remember that tears often precede new beginnings.

After attending to his emotions, Joseph makes arrangements for his family to settle in Goshen. Shepherding was the family business and Goshen was a region in Egypt that was suitable for shepherding. There is more than enough change migrating to a new country. Best (if possible) to keep some things familiar, like the work you do. Stick to the knitting, as they say. 

Joseph is careful to do everything above board. There is no deceit with Joseph. He doesn’t sneak his family into Egypt. He gets Pharaoh’s permission, instructing his brothers to be honest with Pharaoh about what they do for a living. Then Pharaoh will allow them to settle in Goshen.

Joseph’s approach is very different from that of his great-grandfather, Abraham. When Abraham went to Egypt, he lied to Pharaoh because he was afraid. Joseph has learned from Abraham’s mistake. Joseph is respectful of Pharaoh and his authority. He speaks the truth and trusts the outcome to God.   

The note, in verse 34, that all shepherds are detestable to Egyptians suits Israel well. It means the Egyptians will keep some distance between themselves and Jacob’s family. This will enable God’s people to preserve their identity and not be assimilated into Egyptian culture.   

It is similar with the followers of Jesus. We are to be in the world but not of it. We are to preserve our distinctive identity in Christ and not be assimilated by the prevailing culture. We are to keep our saltiness.

In Genesis 47, Joseph introduces his father to Pharaoh and Jacob blesses Pharaoh, twice it appears.

We are reminded here of God’s promise to bless the nations through Abraham and his descendants. God does, quite literally, bless Pharaoh and all of Egypt through Jacob and Joseph, the direct descendants of Abraham. 

Conclusion:

This morning we have heard how Jacob and his family migrated to Egypt. While the promised land of Canaan was important to him, ultimately Jacob’s security was in the Lord. Jacob was more attached to God and his family than he was to the land. 

But in migrating to Egypt, Jacob and his family did not forget their roots. They remembered who they were as God’s covenant people. By preserving their identity and staying true to God’s purpose for them, they blessed the people of Egypt.

Today is Pentecost, a special Sunday in the church calendar when we celebrate the gift of the Holy Spirit and the birth of the church. When Jesus’ disciples received the Holy Spirit 2000 years ago, they were mobilised to migrate from Jerusalem to the ends of the earth, blessing the nations as they took the message about Jesus with them.   

By the power of God’s Spirit, a new nation was born and has grown around the world. This nation of people, who are known as Christians, is not bound to a particular piece of land or to a particular ethnic genealogy.

Whether we were born here or moved here, as the people of God, we are all pilgrims (or migrants) in this world, connected across time and space by the Spirit of Christ. 

Let me finish now with a blessing for you. This prayer was written by Gustavo Santos, of Vancouver…

The Lord of the Nations has brought you here and he has protected you through many challenges. Even though you might be invisible to those around you, remember that the Creator sees you. And even though you might not be able to express yourself in a new language, remember that the Creator hears you. As you go into the world, extend his love through the work you do. Welcome those who don’t look like you. Serve those who may persecute you. Seek justice wherever God takes you. Keep your head high and your heart soft, knowing that you belong regardless of where you are. Because in God’s kingdom, nobody is a stranger. Amen.

Questions for discussion or reflection:

  1. What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?
  2. Have you ever migrated from one country to another? (Or from one city to another, within the same country?) How did you feel? What was helpful to you in the process of migration?
  3. How do you imagine Jacob felt when he was leaving Canaan? How did Jacob deal with his migration?
  4. Discuss / reflect on God’s words to Jacob in Genesis 46:2-4. What do you need / want God to say to you?
  5. Why does Genesis contain genealogies?  What is significant about the genealogy of Jacob’s family in Genesis 46? What is significant about Jesus’ genealogy in Matthew & Luke?
  6. Why does Joseph weep when he is reunited with his dad? What happens if we don’t take care of our feelings? What practical things can we do to look after our emotions?
  7. What was the long-term consequence of the gift of the Spirit at Pentecost?       Why does Jesus send his Spirit upon people today?
Tawa Baptist

Release

Scripture: Genesis 45

Video Link: https://youtu.be/4dUdkpcGHH8

Structure:

  • Introduction
  • Release
  • Renewal
  • Conclusion

Introduction:

Good morning everyone.

Paul Tournier, the Christian physician, once said…

“Nothing makes us so lonely as our secrets.”

A secret prevents us from getting close to people. A secret makes parts of ourselves invisible to others so that we are misunderstood, not fully known, not fully loved or accepted. A secret opens our mind to fear and closes our heart to intimacy. Nothing makes us so lonely as our secrets.

Today we continue our series in the life of Joseph, focusing on Genesis 45. Joseph’s brothers have been living with a secret for 22 years and the sense of loneliness and alienation has taken its toll. Joseph also has a secret, the weight of which has now become too heavy to bear. From Genesis 45, verse 1, we read…

1 Then Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone leave my presence!” So there was no one with Joseph when he made himself known to his brothers. 2 And he wept so loudly that the Egyptians heard him, and Pharaoh’s household heard about it.  3 Joseph said to his brothers, “I am Joseph! Is my father still living?” But his brothers were not able to answer him, because they were terrified at his presence. 4 Then Joseph said to his brothers, “Come close to me.” When they had done so, he said, “I am your brother Joseph, the one you sold into Egypt!  5 And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. 6 For two years now there has been famine in the land, and for the next five years there will not be plowing and reaping. 7 But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance.  8 “So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt. 9 Now hurry back to my father and say to him, ‘This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don’t delay. 10 You shall live in the region of Goshen and be near me—you, your children and grandchildren, your flocks and herds, and all you have. 11 I will provide for you there, because five years of famine are still to come. Otherwise you and your household and all who belong to you will become destitute.’ 12 “You can see for yourselves, and so can my brother Benjamin, that it is really I who am speaking to you. 13 Tell my father about all the honour accorded me in Egypt and about everything you have seen. And bring my father down here quickly.”  14 Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. 15 And he kissed all his brothers and wept over them. Afterward his brothers talked with him.

May the Spirit of Jesus illuminate God’s word for us. 

Release:

You have probably heard of the movie The Truman Show, about a man trapped inside a reality TV series in which he is the star, only he doesn’t know it. All the people in his life are actors, playing a part, keeping the secret, keeping Truman in the dark.

When the creator of the show is challenged about the morality of lying to Truman and keeping him captive on the show, he replies…

“[Truman] could leave at any time. If his was more than just a vague ambition, if he was absolutely determined to discover the truth, there’s no way we could prevent him… ultimately Truman prefers his cell.” 

We human beings often have a difficult relationship with truth. On the one hand, we don’t always want the truth to get out or maybe we prefer not to face the truth because it is too difficult.

On the other hand, we have a deep yearning for the truth and the freedom it brings. There is a part of us that longs to know and be known. We were made for intimacy.

One day, when Truman begins to suspect that his whole world is fake, he becomes absolutely determined to discover the truth. He can’t go along with the lie anymore and plans his escape. His desire for a life that is real and relationships that are true is stronger even than his fear of death.

Last week we heard how Joseph had his steward plant a silver cup in Benjamin’s sack. Joseph did this because he wanted to know if he could trust his brothers. He wanted a relationship with his brothers that was real and true.

The brothers passed Joseph’s test with flying colours. When Benjamin was found to have the cup, the brothers did not trade Benjamin for their own freedom. They stood in solidarity with him. In fact, Judah offered himself as a slave in Benjamin’s place.

When Joseph saw that his brothers had changed, he could no longer contain himself. The truth set Joseph free to take off his mask and reveal himself to his brothers saying, “I am Joseph”.   

The brothers are speechless. They can’t take it in. This is not what they were expecting. Not only was Joseph alive, when they thought he was dead. He has also become the Prime Minister of Egypt. Seeing Joseph was like seeing a ghost. They were terrified.  

The brothers here remind us of Jesus’ disciples, caught between hope and terror, when the risen Jesus appeared to them after his crucifixion and burial. 

Joseph invites his brothers to take a closer look. Then he proves his identity saying, “I am your brother Joseph, the one you sold into Egypt”.

This was a secret only Joseph could have known. Not even Benjamin was aware of what his other ten brothers had done.

Nothing makes us so lonely as our secrets. The brothers’ secret had forced them to lie to their father Jacob and probably also to their wives and children. They were not free to be honest with those closest to them. The brothers’ secret was like weed killer on their relationships. It kept them on the defensive and isolated them.

By letting his brothers know that he was alive and doing well, Joseph set his brothers free. After 22 years of secrets and lies, they no longer needed to pretend. They no longer needed to fear the worst. Now the brothers could draw close to those who loved them.

Joseph reminds us of Jesus here. The Spirit of Jesus is a Spirit of grace and truth. Joseph communicates the truth with a generous measure of grace. Joseph wants his brothers to know he holds nothing against them.

He wants to set them free, so he lets them in on a theological truth…

7 …God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance. 8 “So then, it was not you who sent me here, but God.

Three times in verses 5-8 of Genesis 45, Joseph says to his brothers that it was God who sent him to Egypt.

Now, in saying that it was God who sent Joseph to Egypt, we must be clear. God did not want or need the brothers to sell Joseph into slavery. God could have arranged for Joseph to get to Egypt some other way.

The point is: it was always God’s purpose to send Joseph to Egypt and nothing can defeat God’s purpose. We human beings make our choices, sometimes good, sometimes bad. And God, in his wisdom, works with the choices we make to achieve his sovereign goal.      

Walter Brueggemann puts it this way, “The freedom of the creature and the gracious sovereignty of God are not in conflict, nor are they to be equated. God makes use of all human action and is not domesticated or limited by human choice.”  

Knowing this sets us free to let God be God. It releases us from fear so we can trust God more.

Now when it comes to bursting the bubble of our secrets and revealing the truth we need to exercise thoughtfulness and discretion. We don’t just reveal our truth to any random person.

When Joseph realized some significant truths were about to be revealed and they were truths that would be frightening if not embarrassing for his brothers, he ordered all his attendants to leave.

Joseph does not want to shame his brothers publicly. He wants to foster trust with his brothers and keep them safe.  

The point of application for us is, be wise about how you share your truth. We don’t need to publicly confess our deepest darkest secrets before the whole congregation or to everyone on Tik Tok or Facebook. That would do more harm than good.

Ask yourself, what is going to set people free and foster trust in this situation? Don’t put your pearls before swine. Share your truth with people you know you can trust. And don’t share information that is not yours to share. Don’t gossip, in other words, because that won’t set people free or foster trust.

The brothers were not the only ones to be set free by the truth. Joseph also finds release from his isolation. Now he can drop the pretense and be himself. Now he can finally let go of all his pent-up emotions. Over 20 years’ worth. 

Joseph weeps as he embraces Benjamin. And then he weeps over each of his other brothers in turn. It’s not just the brothers who have received Joseph back from the dead. Joseph received his family back from the dead as well.

Joseph’s tears reveal the depth of his suffering and love. Joseph’s tears show his brothers that they are released from blame and accepted. For it is only after Joseph has wept on each one of his brothers that they are able to talk to him.

By God’s grace and Joseph’s wisdom all the brothers finally experience the release they had longed for. But what are they being released into? From verse 16 we continue the story…

Renewal:

16 When the news reached Pharaoh’s palace that Joseph’s brothers had come, Pharaoh and all his officials were pleased. 17 Pharaoh said to Joseph, “Tell your brothers, ‘Do this: Load your animals and return to the land of Canaan, 18 and bring your father and your families back to me. I will give you the best of the land of Egypt and you can enjoy the fat of the land.’ 19 “You are also directed to tell them, ‘Do this: Take some carts from Egypt for your children and your wives, and get your father and come. 20 Never mind about your belongings, because the best of all Egypt will be yours.’ ” 21 So the sons of Israel did this. Joseph gave them carts, as Pharaoh had commanded, and he also gave them provisions for their journey. 22 To each of them he gave new clothing, but to Benjamin he gave three hundred shekels of silver and five sets of clothes. 23 And this is what he sent to his father: ten donkeys loaded with the best things of Egypt, and ten female donkeys loaded with grain and bread and other provisions for his journey. 24 Then he sent his brothers away, and as they were leaving he said to them, “Don’t quarrel on the way!”  25 So they went up out of Egypt and came to their father Jacob in the land of Canaan. 26 They told him, “Joseph is still alive! In fact, he is ruler of all Egypt.” Jacob was stunned; he did not believe them. 27 But when they told him everything Joseph had said to them, and when he saw the carts Joseph had sent to carry him back, the spirit of their father Jacob revived. 28 And Israel said, “I’m convinced! My son Joseph is still alive. I will go and see him before I die.”

C.S. Lewis once wrote…

“It may be hard for an egg to turn into a bird: it would be a jolly sight harder for it to learn to fly while remaining an egg. We are like eggs at present. And you cannot go on indefinitely being just an ordinary, decent egg. We must hatch or go bad.”

Change may be uncomfortable and unwanted, but it is inevitable if we are to make progress in our life and relationship with God. There comes a point when we must all embrace the change God intends for us if we are to fly.

Truman needed to leave the safety of the TV studio, and venture into the unknown world outside, for the wellbeing of his soul. Likewise, Joseph’s family needed to change also. For their own survival and growth, they needed to leave Canaan and settle in Egypt for a while.

More than simply changing countries though, they needed a fresh start in their relationships. They needed to renew their thinking. Renewal is something God does. Yes, we need to participate in our own renewal, but renewal only happens at God’s initiative.    

We see one clear sign of renewal in verse 22, where Joseph gives new clothing to each of his brothers. The brothers had (in their envy and hatred) stripped Joseph of his special cloak. Now Joseph repays evil with good by giving all his brothers new clothes.

The new clothes are an outward symbol of the brothers’ inner renewal. They have been through the crucible of conversion and emerged as new people. Previously, the brothers had clothed themselves in shame. Now Joseph clothes them in righteousness. Just as Jesus clothes us in His righteousness when we are baptized.

However, when we read that Joseph gave far more to his brother Benjamin than to any of the others, we may start to feel a bit nervous. Is this repeating the mistakes of the past? 

Well, probably not. The brothers have proven their loyalty to Benjamin.

Joseph may be challenging the culture of his time. Normally the eldest son was given preferential treatment, but Benjamin is the youngest.

By giving Ben 300 shekels of silver & five sets of clothes, Joseph is turning the tradition upside down.

Like Jesus said, the first shall be last and the last shall be first. This is a sign of gospel renewal.

The mention of Joseph sending his brothers off with 20 donkeys all laden with provisions is an interesting touch. Previously the brothers had worried that Joseph wanted to steal their donkeys. Now Joseph corrects that kind of catastrophic thinking through his generosity.

Joseph’s parting word about not quarrelling on the way home would be better translated as, “Don’t get worked up or agitated. Don’t get carried away or over excited. Stay calm.” Renewed mind, renewed emotions.

Perhaps the most significant sign of renewal is seen in the closing verses of Genesis 45. When the brothers return to Canaan and tell their father Jacob the good news that Joseph is still alive and that he is the ruler of Egypt, Jacob has difficulty believing it at first. It sounds too good to be true.

But as his sons tell the story and as he sees the royal carts provided for their transport, Jacob believes the truth and his spirit is revived. Jacob is finally released from the pattern of grief that he has been trapped in all this time and his soul is renewed.    

There was a time, in Jacob’s youth, when he grasped for wealth and was willing to deceive his brother and father to steal the birthright and the blessing. But now we see a very different Jacob.

The thing that revives Jacob, the thing that renews his life, is not the wealth sent by Joseph, but rather believing the good news that his son is alive and well.

Conclusion:

Last Thursday was Ascension Day. Ascension is a day in the church calendar when we celebrate the risen Jesus’ exaltation to the right hand of God in heaven. It is a special time to bask in the light of the good news that Jesus is alive and well, interceding for us with the Father.

Jesus’ ascension is good news indeed because it means Jesus is in charge of the universe. It means we are released from our guilt and shame and clothed in righteousness. By the grace and power of the risen and exalted Christ, we will be transformed and renewed. We will soar on wings like eagles.   

May the grace and truth of our Lord Jesus Christ set us free to walk in freedom and righteousness. Amen. 

Questions for discussion or reflection:

What stands out for you in reading this Scripture and/or in listening to the sermon? Why do you think this stood out to you?

  • Can you keep a secret? What affect do secrets have on our soul and our relationships? What affect does truth have on our soul and relationships?
  • Discuss / reflect on the theological significance (and practical implications) of Joseph’s belief that God sent him to Egypt?
  • Can you think of a time in your own experience when God used something bad to serve His good purpose? What happened?
  • Why do we need to hold grace and truth together? How does Joseph manage to do this with his brothers?
  • What signs of renewal do we see in Genesis 45? What signs of renewal are you conscious of in your own life?
  • What connections do you see between Genesis 45 and the work of Jesus?