There is a story about a man who was the sole survivor of a ship which sank at sea. He was able to make a small raft of some of the ship’s cargo and eventually drift to a desert island. There he con­structed a make‑shift shelter and lived on what little food he had been able to salvage from the wreckage. Time after time he had attempted unsuccessfully to attract the attention of a passing ship. Finally, he saw a ship approaching more closely and hurriedly set a signal fire ablaze. To his dismay, the ship passed by and was quickly fading from sight. Accidentally, sparks from the signal fire set the thatched roof of his shelter in flames, and the man watched hopelessly and helplessly as all of his provision burned to ashes.

All was lost, he reasoned, and life could not last much longer. Suddenly he noticed that the ship which had passed him by was turning around and approach­ing the island more closely than before. To his great relief, he was seen by the crew and rescued. Once on board, the grateful survivor went to the captain of the ship to express his thanks. “But what caused you to turn around after you had already passed by me?” he queried. “Why, we saw the signal fire you made by setting your shelter on fire,” the captain responded.

The very thing which seemed to seal the doom of this marooned man was the means of his delivery. What seemed to spell disaster for him became an instrument of his salvation. That is precisely the case with Joseph and Jacob in Genesis 37. A tragic and cruel event occurred which, to Jacob, brought his world to an end. Life was hardly worth living, he reasoned, because he had lost the one thing which meant the most to him. But in the end, the loss of Joseph for a period of years was the means God employed to save the nation from starvation and, worse yet, from a loss of purity by being absorbed into the culture and religion of the Canaanites.

——————————————

The story of Joseph is one of the great dramas of the Bible. There is a tendency to regard the remaining chapters of Genesis as the “story of Joseph,” but this is not technically accurate. Moses referred to chap­ter 36 as the “records of the generations of Esau” (36:1,9). In Genesis 37:2 Moses entitled this section “the records of the generations of Jacob.” We must not forget that Jacob will not pass off the scene until Genesis 49, where we find the account of his death.

This last section, then, is an account of God’s working in the life of Jacob and of his sons through the instrumentality of Joseph. Joseph is certainly the central figure in these chapters, but he is not the only figure. God is forming a nation out of all the sons of Jacob. Joseph’s sojourn in Egypt and his ultimate elevation to the post of prime minister under Pharaoh makes possible the preservation of Jacob and his sons, as well as teaching all of them some valuable spiritual lessons.

The story of Joseph begins before Genesis 37. The twelve sons of Jacob were the offspring of four mothers. The rivalry between Jacob’s two wives and two concubines caused much dissention within the family. Joseph, along with his younger brother Benjamin, were the only children of Rachel, Jacob’s favored wife.

Eight of Joseph’s siblings were the sons of Jacob’s unloved wife, Leah, and her handmaid, Zilpah. It was all too apparent to these older brothers that Jacob loved Joseph — the “son of his old age” — more than all of them combined (37:3, 4), and for this reason they hated Joseph.

Genesis 37:1-4 (NIV) ¹  Jacob lived in the land where his father had stayed, the land of Canaan.
²  This is the account of Jacob. Joseph, a young man of seventeen, was tending the flocks with his brothers, the sons of Bilhah and the sons of Zilpah, his father’s wives, and he brought their father a bad report about them.
³  Now Israel loved Joseph more than any of his other sons, because he had been born to him in his old age; and he made a richly ornamented robe for him.
⁴  When his brothers saw that their father loved him more than any of them, they hated him and could not speak a kind word to him.

There were other contributing factors, which fueled the hatred of these older brothers for Joseph. Jacob (Israel) unwisely used this 17-year-old boy to spy on his other sons and had Joseph report to him privately.

Genesis 37:13-14 (NIV)
¹³  and Israel said to Joseph, “As you know, your brothers are grazing the flocks near Shechem. Come, I am going to send you to them.” “Very well,” he replied.
¹⁴  So he said to him, “Go and see if all is well with your brothers and with the flocks, and bring word back to me.” Then he sent him off from the Valley of Hebron. When Joseph arrived at Shechem,

For some reason, Joseph was kept at home when his brothers took their father’s flock to graze near Shechem. Israel became somewhat uneasy about how things were going in Shechem, and his fears were not ill-founded. This is where Jacob had purchased some land (33:19). It is also the place where Jacob’s two sons, Simeon and Levi, killed Shechem (who had raped their sister, Dinah) and the men of the city, taking the women, children, and cattle of Shechem as spoil (Genesis 34). It could certainly be a dangerous place for these sons of Jacob to remain, and so Israel sent Joseph to Shechem to check on his brothers.

As it turns out, Joseph’s brothers had moved on to Dothan, nearly 20 miles further to the north and thus that much more distant from Jacob’s watchful eye. Providentially, a man saw Joseph wandering about in the fields around Shechem. He just happened to overhear Joseph’s brothers saying that they were moving on to Dothan, so Joseph set out to find them. When his brothers looked up and saw someone approaching from a distance, there was no question who it was. That distinctive multi-colored tunic, with sleeves, gave Joseph away. They had plenty of time to agree among themselves that this was their golden opportunity to be rid of him. At least some of the brothers wanted to kill Joseph and end it then and there.

Reuben did not agree with this plan. He wanted to spare Joseph’s life, but it would seem that his motives were self-serving. He, after all, was the eldest of Israel’s sons, and he would be held responsible for not looking after Joseph. Because of this, he sought to spare Joseph’s life. He convinced his brothers to throw Joseph into a nearby cistern, thinking that he would return and free the lad later on. Providentially, the cistern was dry so that Joseph did not drown.

Reuben was gone – perhaps taking his turn watching the flock – when his brothers sat down to eat, somewhere near the cistern, probably well within hearing distance, so that as they ate they could hear his cries for help. Dothan was on the trading route to Egypt, and it “just so happened” that as they were eating, they looked up to see a caravan of Ishmaelites drawing near. Their camels were carrying spices, balm, and myrrh, a detail that will be taken up later.

It was at this point Judah proposed a more profitable solution to their problem. Rather than killing Joseph, why not sell him as a slave? They would be rid of him, yet they would not be guilty of shedding his blood. And, to make this an even more tempting opportunity, they could make a little money for themselves at the same time.

This seemed to accomplish all of their objectives better than killing Joseph. Since Reuben was not there to object, Judah’s suggestion was adopted. They pulled Joseph out of the cistern and handed him over to the Ishmaelites, who paid them twenty pieces of silver (37:28).

Sometime later, Reuben returned to the cistern to release Joseph, only to find that he was gone. Reuben reported this to his brothers, and we are not told that they confessed what they had done. They all tore up Joseph’s tunic and dipped it in goat’s blood, to make it look as though Joseph had been killed and eaten by a wild animal.

Coldly, the brothers thrust the blood-drenched tunic into their father’s hands, asking him if it was Joseph’s garment. They let their father draw his own false conclusion – that Joseph had been killed and devoured by a wild animal. I wonder if there was a certain satisfaction for these sons of Israel when they saw their father mourning the loss of his favorite son. They attempted to console him, but he was unwilling to be comforted.

==================================

One of the great disservices we do to this text is to fail to grasp the fundamental cause of the animosity of Joseph’s brothers toward him. Generally we tend to think of Joseph as a small lad 8‑10 years of age who is a tattletale on his big brothers. That is hardly a crime which deserves death, and it does not fit the details of the account. Joseph is 17 years old (37:2).

It is my contention that Joseph was rejected by his brothers because of the authority he exercised over them, even though he was their younger brother. Seventeen was not necessarily young for such authority, but it was younger than his older brothers, and this was indeed a bitter pill for them to swallow. Sev­eral convincing lines of evidence converge to document this assertion:

(1) Grammatically, Joseph’s authority is not only permissible, but it is preferable. George Bush, author of the classic commentary on the book of Genesis, strongly holds to the most literal and normal rendering of verse 2, of which he writes,

… literally was tending, or acting the shepherd over, his brethren in the flock. However uncouth to our ears the phraseology, this is undoubtedly the exact rendering and the import of the words we take to be that Joseph was charged with the superintendence of his brethren, particularly the sons of Bilhah and Zilpah.

     (2) After the sin of Reuben, Joseph was given the rights of the firstborn:

Now the sons of Reuben the firstborn of Israel (for he was the firstborn, but because he defiled his father’s bed, his birthright was given to the sons of Joseph the son of Israel; so that he is not enrolled in the genealogy ac­cording to the birthright. Though Judah prevailed over his brothers, and from him came the leader, yet the birthright belonged to Joseph), ²  and though Judah was the strongest of his brothers and a ruler came from him, the rights of the firstborn belonged to Joseph)– … (1 Chronicles 5:1-2 (NIV)

While it is not until chapter 49 that this transfer is formally stated by Jacob, the sin which precipitated it has already been recorded in Genesis 35:22. It is not unlikely that Jacob expressed his intentions much sooner than this to his sons and even began to give Joseph preeminence over his brothers by this time.

(3) Joseph’s coat was a symbol of the authority he was granted over his brothers. Jacob’s preference for Joseph was no secret (37:2,3). The coat his father gave him was regarded as evidence of Jacob’s greater love for Joseph above his other sons. Furthermore, this coat indicated more than preference; it sym­bolized preeminence and superiority of rank.

In the context of our passage I believe that Joseph’s coat was considered to be symbolic of his authority. Joseph’s brothers hated this garment and what it symbolized, for their first act of violence was to strip his coat from him (37:23).

(4) The greatest antagonism toward Joseph was from the sons of Bilhah and Zilpah (verse 2), while the two brothers who attempted to release him (Reuben and Judah) were sons of Leah (37:21,26). In verse 2 Joseph was said to have pastured the flocks of Jacob “along with the sons of Bilhah and the sons of Zilpah.” Reu­ben, and later Judah, sons of Leah, attempted to prevent or at least to modify the plan of the others to kill Joseph. There is little doubt that both Bilhah and Zilpah would be on a socially lower plane than Leah and Rachel since the former were mere concubines, while the latter were full‑fledged wives. This social stratification would naturally be reflected in the sons of these women, and so it is not difficult to believe that Jacob would have put Joseph in charge of the sons of Bilhah and Zilpah.

(5) Joseph’s report to his father would be a logical and necessary part of his function and authority as a supervisor. Joseph at 17 was no tattletale. This can hardly be the case. Surely this kind of sibling rivalry would be ex­pected but undeserving of such harsh counter‑measures by Joseph’s brothers. If Joseph had been placed in a position of authority (a “white collar” job) by his father, then what could be more logical than a report to Jacob on the performance, efficiency, and reliability of those under him?

When Jacob asked Joseph to go to Shechem to check up on his sons and on his flocks (verses 12‑14), he was not sending Joseph around the corner to spy upon and then tattle on his brothers. It was 50 miles or more to Shechem and about 70 miles to Dothan! Since Shechem had been the scene of the slaughter of the men of that city years before (34:25ff.), Jacob would not have taken such an assignment lightly. It was the kind of responsibility that he would give only to one who had proven his capabilities as a leader. A sensitive and potentially dangerous mission would not be given to a son without reliability and authority.

(6) The intensity of Joseph’s brothers’ reaction to his dreams indicates that there must have been some substance to their fears of Joseph assuming such great power and prominence. Joseph’s brothers were deeply distressed by his two dreams (verses 8, 11). And when the plot to kill him is first conceived, the dreams are a prominent part of their hostility and motivation:

And they said to one another, “Here comes this dreamer! Now then, come and let us kill him and throw him into one of the pits; and we will say, ‘A wild beast devoured him.’ Then let us see what will become of his dreams!” (Genesis 37:19‑20).

Idle or fanciful dreams provide an occasion only for laughter. Under most circumstances the worst that might be considered would be that Joseph needed to be put into a padded cell for his own protection. But if there were already evidence of Joseph’s authority, leadership, and capabilities, fear of even greater status and power would be acted upon with grim determination and zeal.

An Evil Plot, An Empty Pit, and an Egyptian Purchase (37:12‑36)

Animosity toward Joseph had continued to build up until the situation was explosive. Now it was only a matter of time and opportunity. That opportu­nity finally arrived when Jacob sent Joseph to Shechem.

Jacob’s concern for the welfare of his family and his flocks was not un­founded. Shechem was the city where Dinah had been taken by force and where Jacob’s sons, especially Simeon and Levi (34:30), had slaughtered all of the men. Since Jacob had purchased land there (33:19), it would not be unusual for him to make use of it by sending his flocks there to feed on its rich pastureland under the care of his sons. But there was always the danger of some angry relative of one of those Shechemites who were killed or captured seeking vengeance. This seems to be what Joseph was sent to look into. Only a man with proven skill and wisdom would ever be sent to handle a task as sensitive and volatile as this.

Joseph wandered about the fields of Shechem in search of his brothers. It just so happened that a man found him who had further happened to see Joseph’s brothers and overhear them saying they were going on to Dothan. Not willing to give up his search and return to his father without completing his task, Joseph went on to Dothan.

While at a considerable distance Joseph was recognized by his brothers. They immediately conspired in a violent and daring plot which would rid them once and for all of their brother. (Genesis 37:18‑24).

It was probably Joseph’s coat that made it possible to identify him so quickly from such a distance. It may also have been that coat which triggered the pent‑up feelings of jealousy and hostility toward the beloved son of their father. They saw the great distance from their father and the remoteness of this spot as the ideal opportunity to do away with the threat which Joseph posed. The opportunity for a perfect alibi was also at hand, for wild animals were a threat to life and limb in the open field. They need not even produce a body if they blame Joseph’s absence on his being devoured by a wild beast. Only a bloody robe need be presented to Jacob. His imagination would take care of the rest.

Reuben had good reason to hate his brother, for it was Joseph who would obtain the birthright that could have belonged to him. But it seems that Reuben feared facing his father more than he hated Joseph. He was still the oldest of the family. Whether or not he had the rights of the first‑born, he was still saddled with the responsibilities. This may be the explanation for Reuben’s suggestion and his intention to spare the life of Joseph.

Reuben’s actions were hardly heroic. I must admit, however, that I would not have wanted to stand up against these fellows either. They were mean, really mean. These men would make the “nickel defense” of the Dallas Cowboys look like a Boy Scout troop. The slaughter of the Shechemites was only one evidence of their brutal natures. Reuben therefore suggests that they kill Joseph without the shedding of blood. Throw the boy in a cistern and let nature do him in. The idea had some definite advantages, and so the plan was agreed to.

When Joseph arrived, his reception was far from friendly. They tore off his coat, the symbol of all that they rejected, and threw the defenseless young man into a pit. It is significant that this pit was empty, for normally it would have contained water. If this had been the case, Joseph would have drowned be­fore the Ishmaelite caravan had arrived. Even the empty pit was a part of God’s providential care of Joseph and his brothers.

The callousness and cruelty of Joseph’s brothers is almost unbelievable (Genesis 37:25‑32).

Having thrown Joseph into the pit, they sat down to eat a meal. There is no loss of appetite, no sense of guilt or remorse. And there is no pity, for they eat their meal probably well within hearing of the cries that were continuing to come from the bottom of the pit. I can almost hear one of the brothers raise his voice over the petitions of Joseph and say to one of the others, “Want to trade a mutton sandwich for a cheese?” Only later would these cries haunt the sons of Jacob:

Then they said to one another, “Truly we are guilty concerning our brother, because we saw the distress of his soul when he pleaded with us, yet we would not listen; therefore this distress has come upon us” (Genesis 42:21).

While they were eating, a caravan of Ishmaelites approached them on their way to Egypt from Gilead (verse 25). This gave Judah an idea which would prevent the shedding of Joseph’s blood altogether. Rather than leaving Joseph to die of starvation and exposure, why not sell him into slavery to these traders? This would dispose of their problem, avoid the messy matter of murder, and get rid of any evidence of wrongdoing. Perhaps most appealing, it would provide them with a profit.

I do not see any virtue in Judah’s proposal to his brothers. While Reuben sought to return Joseph to his father, Judah is not said to have any such inten­tion. He did not question the ethics or desirability of Joseph’s murder, only the benefits. Profit was the one word which best summarizes Judah’s motivation. While slavery may seem to be a more humane fate than death, some who lived in such a state of slavery might challenge this fact. Selling a brother as a slave was hardly more commendable than putting him to death. In the end, Joseph was sold to the Midianite traders for twenty shekels of silver, the price which Moses later fixed for a young slave boy (Leviticus 27:5).

Reuben had been gone during the time his brothers sold Joseph to the traders. Very likely this was to distract their attention from Joseph in the hope of their leaving him quickly, so that he could return to rescue Joseph. What a shock it must have been for him to return to the dry cistern and find Joseph gone. Reuben, as the oldest son, is the one who must face his father, and that to him is not a very pleasant thought.

Not only were Joseph’s brothers completely aloof to his suffering, but also they almost seemed to delight in the suffering that their report would bring to Jacob. There is no gentle approach, no careful preparation for the tragic news, only the crude act of sending the bloody coat to him and letting him draw the desired conclusion. It was a heartless deed, but one that accurately de­picted their spiritual condition at the time.

Like most of us, Jacob jumped to a conclusion, assuming the very worst had happened (Genesis 37:33‑35).

It was, of course, his son’s tunic, for there was none other like it. And it was covered with blood. Such a blood‑stained garment without a body led Jacob to the conclusion his sons desired: Joseph must have been attacked and devoured by a wild animal. Perhaps the brothers of Joseph prided themselves in the fact that they never said Joseph was dead. They simply “deceived” their father into be­lieving this. Isn’t it ironic that this deception involved the killing of a goat, just as the deception of Isaac had (cf. 27:9,16‑17,19).

Jacob seemed to have handled the death of Deborah (35:8) and Rachel (35:16-19) with a fair degree of composure, but the death of Joseph simply overcame him. There was no way that his children could comfort him. How hypocritical these efforts must have been anyway. Life for Jacob seemed hardly worth living any longer. The only thing Jacob could look forward to was the grave. For many years Jacob would live with the lie that his son was dead.

In one sense believing this was a gracious thing. Can you imagine the mental torment it would have been for Jacob to know what was actually happening to his son? We know something of the agony of the relatives and friends of these Iranian captives (part of our country’s history), but Jacob would have had to endure such suffering and anguish for over twenty years.

How his soul would have been trou­bled by the knowledge of Potiphar’s wife pursuing Joseph day after day (cf. 39:10). What heartache would have been Jacob’s had he known of Joseph’s imprisonment (cf. 39:19ff.). Ignorance, in this case, was not bliss, but it was better than a blow-­by‑blow account of Joseph’s status.

While Jacob was crying, “Woe is me,” God was working all things together for the good of Jacob, Joseph, and his wayward brothers: “Meanwhile, the Midionites sold him in Egypt to Potiphar, Pharaoh’s officer, the captain of the bodyguard” (Genesis 37:36).

Joseph, in fact, was not dead, nor was he outside of the providential care of God. By no accident Joseph ended up in the home of one of the most responsible officers of Pharaoh’s administration. While years would pass by before God’s purposes would become known, the process was under way.

Conclusion

Contextually and historically the sale of Joseph into slavery explains how Joseph (and ultimately the entire nation of Israel) ended up in Egypt, from whence the exodus commenced. More importantly, this chapter tells us a good part of the reason why it was necessary for the 400 years of bondage to occur. The fact that this bondage would take place was no mystery, for God had revealed it to Abraham: And God said to Abram, “Know for certain that your descendants will be stran­gers in a land that is not theirs, where they will be enslaved and oppressed four hundred years. But I will also judge the nation whom they will serve; and afterward they will come out with many possessions” (Genesis 15:13‑14).

Spiritually, the state of the sons of Israel was at an all‑time low. Nowhere have we yet seen any kind of relationship with God such as that of their forefathers. Internally, there was no unity among these brothers. They were simply the sons of four different mothers perpetuating the strife which existed between them (cf. 29:21‑30:24). There was no brotherly love, only the seeking of self‑interest. There is no better way to stimulate unity than through persecution. A brotherly quarrel is quickly forgotten and family unity is intensified when out­side opposition is introduced. Four hundred years spent among Egyptians, who de­spised Hebrews (46:34), developed and strengthened the cohesiveness of these tribes of Israel.

 The doctrine of the sovereignty of God is easily seen in this chapter. In Romans it is summarized by these words:

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose (Romans 8:28).

In the book of Ephesians Paul has written: … also we have obtained on inheritance, having been predestined according to His purpose who works all things after the counsel of His will, … (Ephesians 1:11).

God had purposed and promised to bring about the fulfillment of His promises to Abraham, Isaac, and Jacob through these sons (35:10‑12). Neither Jacob nor Joseph nor Jacob’s other sons nor even Pharaoh himself could prevent or even delay the sovereign purposes of the God of Israel.

In its simplest terms, the providential rule of God is the working out of His plan through sinful and willful men, even when they are actively striving to resist Him and His purposes. All the while, God remains sovereign and in full control. He assumes none of the guilt or responsibility for man’s sins; man must bear the full weight of responsibility for his actions.

The practical applications of the principles found in this passage are many. First, there is a lesson in the matter of divine guidance. Since we have already dealt with the subject of God’s providence, we shall not do any more than to relate this doctrine to the matter of guidance.

God’s revealed will is given to us in His Word. In this sense it was surely not God’s revealed will that brothers should sell one of their own into slavery. Thus, the actions of Joseph’s brothers were sin. God never guides by circumstances alone, but by the Scriptures, His revealed Word. They did find themselves at a secluded spot, far from the scrutiny of their father. There was a pit near at hand, but it was not the revealed will of God that Joseph be cast into it. There was a band of traders conveniently passing by, but selling Joseph into slavery was wrong.

God’s eternal purpose, as stated to Abraham years before (Genesis 15:13‑15), was a period of bondage. Joseph’s brothers had no intention of carrying out God’s purpose—they sought only to get rid of Joseph. The plan of God was for the Israelites to sojourn in Egypt but this was not known to the sons of Jacob at this time. (In fact, God had carefully avoided telling Abram where this sojourn was to be or how it would come about.) Seldom is guidance a matter of not knowing the general principles and precepts that should govern our conduct. Most often we “miss” the will of God by deliberately choosing to disobey what we know to be right. But even when we deliberately step out of the revealed will of God, His purposes will continue through His providential guidance. In this sense, we can­not miss the will of God. And, be assured, God will make us aware of our sin and bring us back to the place of willful obedience, though through the hard knocks of experience.

The life of Joseph is a wonderful encouragement to parents, who will some­day have to turn loose of their children, allowing them to move out from under their control and protection. It may be in the form of sending a child off to a college campus, removed from the supervision of the parents. It may be by a marriage or a job change. All of us as parents will have to face the time when we cannot control the environment in which our children will live. (Perhaps that is more true, even now, than we would like to admit.)

Joseph was abruptly torn from his father and friends and family. He was removed from any godly influences and encouragement. He was placed among a people who did not believe in his God or his convictions. In Egypt he was subject to the strongest temptations. And yet, apart from any Christian friends or fellowship, Joseph not only survived, but he was strengthened. His father could not save Joseph from this, but Joseph would eventually save his father and brothers from starvation.

God knows how to care for His people. No one is on more dangerous ground than the one who is complacent and smugly secure. No one is safer, regardless of their environment, than he or she who is looking only to God for protection and provision for the need of the moment. When our children have left the security of our nest, they will be secure in the hands of the God who created them and cares for them.

* I have seen these suggestions over the years from a variety of sources…and pass them along to all of us.

I have heard many say that not every Christian has the gift of evangelism. Since that is not your calling from God, you need not feel guilty that you don’t know how to do it.

In the words of an old hymn, though, you ought to be able to tell people something if they open an evangelistic door to you. How does the song go? “If you cannot sing like angels / If you cannot preach like Paul / You can tell the love of Jesus / And say he died for all.”

Your task may not be to teach, but it is to witness. That is, even if you don’t have the ability to lead the person to salvation, you must let God use your life to make people thirsty for the water of life and hungry for the bread of life. Jesus will be their satisfaction, but you can help stir their dissatisfaction with anything else.

Your prayer about unsaved people should be that God will use your life to touch theirs, enable you to “tell the love of Jesus and say he died for all,” and then lead that person to someone with the gift of evangelism so he or she can be saved.

Here’s how you can be God’s tool to lead someone to eternal life. It’s not that complicated. You simply need to be conscious of the process and pray daily for God to use you for someone else’s salvation.

1. Don’t shut non-Christians out of your life. Some Christians are snobbish without meaning to be. In our zeal to avoid “bad companions” (1 Cor. 15:33) and to keep from “being polluted by the world” (Jas. 1:27), some believers isolate themselves in religious cocoons a la the ancient Pharisees.

Jesus was a friend to the people the Pharisees strenuously avoided. Loving your neighbor was the point of the Parable of the Good Samaritan. Friendship with someone who doesn’t know Christ is the first step in breaking down the barrier between that person and the gospel.

The longer people are Christians, the fewer non-Christian friends they have — and the less influence they have over unsaved people.

2. Let your life arouse others’ interest in Christ. Talk is not a good beginning point for sharing the gospel. Integrity is a good starting point. Do more than your share on any project at work. Be grateful for your job, refuse to be a clock-watcher or gossip, and always do your best. Be kind to anyone who is sad or angry.

Apologize when you have been wrong. Be scrupulously faithful to your wife or husband, and say only positive things about her or him. When someone asks you why you are different — and somebody will! — tell them very gently that you are a Christian, that you want God to be sovereign in your life, that you try to follow Jesus’ example.

3. Move the conversation with an interested person to the gospel. When your life has generated the sort of interest I’ve just described and you’ve given the sort of answer I’ve suggested, the door for your “personal testimony” is wide open. And how do you give it? Maybe this simply: “Jesus Christ has changed my life. What does he mean to you?”

Another way: ask them if they are interested in spiritual things and offer to spend time with them.

Ask, “What does Jesus mean to you?” That’s the real question of salvation and eternal life. Some people are church members but have no relationship to him. Just ask that person you are concerned about to tell you what Jesus means to him or her.

4. Don’t press too hard, judge, or condemn the person. You’ll be surprised at some of the things people will tell you about their families, personal confusion, or messed-up lives. Try not to be too surprised or too shocked! Just be interested and compassionate.

Some single woman’s sadness is due to the fact that she just learned she is pregnant. Some man’s anger is because his son was arrested for drug possession. Somebody’s tears are because of the divorce in process or the disease just diagnosed. Just listen. Care. Speak of the love of God for all of us in our problems.

5. Keep things focused on Jesus. Don’ t think you have to speak wise words or solve the person’s problems. He or she doesn’t expect that of you. Just continue to speak of Jesus.

By all means, don’t try to defend the failures of the church or the hypocrisy of some of its members. Just affirm Jesus to that person, and affirm your belief that Jesus is the only one who can give any of us the answers we ultimately need to make sense out of our existence or to deal with the cruel things that hurt us (i.e., sin).

Genesis 11:27 begins a new division in the book of Genesis. The book of Genesis can be structured by tracing four great events and four great people. The four great events are laid out in chapters 1-11: Creation, Fall, Flood, and Nations. The four great people complete the book in chapters 12-50: Abraham, Isaac, Jacob, and Joseph. The point being: God’s first concern is all the people of the world (Gen 1-11), but the focus of Genesis (and the rest of the Pentateuch) is on God’s choice and care of His chosen people, Israel (Gen 12-50).

This sovereign choice begins with the call of Abram. The book of Genesis covers more than 2,000 years and more than 20 generations; yet, it spends almost a third of its text on the life of this one man (11:27-25:18). What a reminder that God truly cares about people and considers individuals valuable. This passage is going to challenge us to live a life of faith.

At the core of this story is the principle of God’s sovereign choice of an individual. God’s call to Abram was pure

grace. There is no evidence in the text that God chose Abram because he merited favor. On the contrary, God chose Abram from a family steeped in idolatry. He did this so that He might receive all the glory for what became of Abram.

In Genesis 11:30, Moses makes an emphatic remark that Abram’s wife, Sarai, “was barren; she had no child.” Sarai’s infertility tests Abram’s faith and drives the whole story.

God appears to Abram…God tells him what he going to do: Faith steps out (12:1-3). ¹  The LORD had said to Abram, “Leave your country, your people and your father’s household and go to the land I will show you.

The famous call of Abram in 12:1 was a command to go away from three things and unto one thing. The three things that God called Abram to forsake were natural sources of security for any ancient, Near Eastern nomad. God lists the three in rapid succession, each succeeding item narrowing the base of personal support and security:

(1) His country (or “land”) was his nationality and was the largest group in which Abram moved.

(2) His people (or “clan”) was smaller than his tribe, but larger than his immediate family. Such groups in ancient tribal societies provide personal identity and security.

(3) His father’s household referred probably to a call to give up his right of inheritance in his extended family.

To abandon his father’s house would certainly involve giving up his economic security. God removed anything that might weigh him down or prove to be unnecessary for a trek through the woods.

The term “go” is literally “go by yourself” and can emphasize loneliness, isolation. Abram needs to find his own place and his own identity by disassociating himself from the familiar and the group.

Put yourself in Abram’s sandals. I’m sure there was a good part of Abraham that would have just liked to stay in Haran or perhaps move back to the home he knew in Ur, where he married his wife and where all the family could be together. The only promise from God was that He would reveal the path to Abram. There was no visible certainty of his future. Abram was to follow the command of the Lord to leave Haran and go to a land he had never seen before. He is to step out in blind faith…a land God would show him.

Would you have gone? Are you willing to obey the voice of the Lord when He goes against all that makes sense and feels? When everything screams in you against it, are you willing to leave your job for the uncertainties of a higher calling? Faith steps out in obedience. Abraham made the choice to trust God and God blessed him exceedingly.

In these three verses, we see the inauguration of God’s covenant with Abraham. This covenant is everlasting (13:15; 17:7-8, 13, 19), unconditional (15:9-12; 17-18), and literal. It involves a land (12:7; 13:14-15, 17; 17:8), a seed (12:2; 13:16; 15:4-5; 15:18; 17:4-6), and a blessing (12:3; 17:2, 6; 18:18).

In these verses, God gave Abram a seven-fold promise. The call had two imperatives, each with subsequent promises. The first imperative was to go (“Go forth from your country…to the land which I will show you”), and the second imperative was to be (“and so you shall be a blessing”). Abraham’s obedience would bring great blessing. Also notice that five times in these verses you will see the phrase, “I will…” Everything is from God Himself.

1. “I will make you a great nation” (12:2). This promise is connected to the “seed” promise of 3:15. Since the fall of man, God chose certain lines of human descent to carry forward the promise that He would send a deliverer to crush Satan. That line now flowed through Abram to the Hebrew people (13:16; John 8:37), to the descendants of Ishmael (17:18-20), and eventually to all believers (John 8:39; Rom 4:16; Gal 3:6-7, 29). When God called Abram to separate from his family and his country, He did so with the purpose of producing from Abram a great nation.

As the founder of the Jewish nation, Abram was appointed by God to be a witness to the rest of mankind concerning God (Isa 44:8). Further, that race was to be a storehouse of divine revelation (Rom 3:2) and a channel of blessing to the world (15:8-12). The ultimate objective in God’s choice of Abram was to prepare the world for the coming Messiah and Savior of that world (Isa 53). Do you see how God carefully unfolds His program through individuals? Have you asked Him to reveal His plan for your life?

2. “I will bless you” (12:2). The word “bless,” which occurred five times in chapters 1-11, now occurs five times in 12:1-3. God wants to bless his people. In fact, if you remember, this goes right back to creation where God blessed Adam and Eve (1:28) and then, later, that original blessing was repeated in 5:2. God also blessed Noah and restated the mandate in creation, namely, that man rule (9:1-2). God’s plan is to bless the world.

Indeed, the term “blessing” (barak) includes God’s gracious provisions of personal well-being, long life, wealth, peace, abundance of food and crops, children, and personal knowledge of Himself and His ways. Yes, God’s plan is to bless the world. When God blesses someone, He intervenes in their life to do good things. God’s blessing to Abram caused him to prosper in all that he did. He was blessed both temporally (13:14-18; 15:18) and spiritually (15:6; John 8:56).

3. “I will make your name great” (12:2). To be given a great name is to have a good reputation and a secure identity. The builders of the Tower of BAbraml tried to make a name for themselves (11:4) and thereby gain power and prestige before the world and in the face of God. On the other hand, Abram’s power and prestige was to come directly from God.
4. “You shall be a blessing” (12:2). The Hebrew text says, “Be a blessing,” not “you shall be a blessing.” This was a command rather than a prediction. However as Abram blessed others he would become a blessing. God chose the family of Abram through which He would channel His blessings to the nations of the world, thereby drawing all nations to Himself (cf. Gen 10). We never experience God’s best for us until we are used to touch the life of someone else. Who can you bless today?
5. “I will bless those who bless you” (12:3). Now God moves from personal blessing to global blessings. Those who honor Abram and his God will be blessed.
6. “The one who curses you I will curse” (12:3). Unfortunately, not everyone in the world wants God’s blessing, or the way He has chosen to carry it out. There will be people who will curse or level insults and accusations against Abram and in so doing bring a curse from God on their heads. They will be cut off from the hope of blessing.
7. “And in you all the families of the earth will be blessed” (12:3). This is the great messianic promise fulfilled in Abram’s descendant, Christ (John 8:56-58; Gal 3:16).

Faith experiences obstacles. Genesis 12:4-6 (NIV) ⁴  So Abram left, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he set out from Haran.
⁵  He took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the people they had acquired in Haran, and they set out for the land of Canaan, and they arrived there.
⁶  Abram traveled through the land as far as the site of the great tree of Moreh at Shechem. At that time the Canaanites were in the land.

Abram demonstrated phenomenal faith in light of God’s call and was thoroughly blessed for it. So it is with us as well when we trust in Christ. But that does not mean everything in our lives will run smoothly. Quite the opposite actually. Did Abram know he was headed to Canaan (12:5)? Apparently not. Hebrews 11:8 states that “he went out, not knowing where he was going.”

Moses goes on to inform us that “Abram was seventy-five years old when he departed from Haran.” Though he lived to 175 years old, Abram was no spring chicken when he decided to follow the Lord to Canaan. Age is no hindrance to faith and taking bold steps for the Lord. It’s never too late. Despite Abram’s age, responsibilities, and various commitments, he stepped forward in a venture of faith, in obedience to God. Fortunately, this principle remains true today.

In 11:30, the text had gone out of its way to point out that Sarai was barren, that she didn’t even have a single child. Then, in 12:2, God says He’s going to make a great nation out of Abram. Well, it’s obvious that it won’t be through Sarai—she’s barren. So it must be through someone else. But here in 12:5 we learn that there isn’t a “someone else.” We are told that Abram took his wife Sarai. In spite of the obvious tensions, Abram must have believed God’s promise.

Sometimes we forget what childlessness meant in the ancient Near East. It involved shame, social ridicule, and implied that the woman/couple were not in the favor of the gods. Why then should they trust the Lord when He makes “promises about a nation; they don’t even have a single child.

Sometimes, some of our greatest struggles believing God and His good promises center in one way or another around our kids. So it was with Abram and Sarai. Certainly they made mistakes along the way, but overall they trusted the God who loves to do the impossible. What are you trusting God for that only He can do? In order for faith to grow it must see beyond the obstacles and pain to the God of our circumstances.

Faith is not just believing God for great things and responding to His promises, it also involves a commitment to live as He desires in light of the circumstances He permits in our lives. Faith builds character; so also Abram. He knew that God had called him to go to this new land, even though he didn’t know where he was going. His faith gave him the courage and determination to live for God in a pagan land.

By faith he overcame the struggles and trials of leaving family, the barrenness of his wife, and the hostilities of living in a foreign land. By faith he gained an exemplary character and did not succumb to the unbelievers around him…His life matched his words, so to speak.

Hebrews 11:8-12 (NIV) By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going.
⁹  By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise.
¹⁰  For he was looking forward to the city with foundations, whose architect and builder is God.
¹¹  By faith Abraham, even though he was past age–and Sarah herself was barren–was enabled to become a father because he considered him faithful who had made the promise.
¹²  And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.

God can be trusted (Gen 15)

We know that God is trustworthy, he does not lie. However, God wanted us to understand this…He does something remarkable: He obligates Himself: Genesis 15:17-18 (NIV) ¹⁷  When the sun had set and darkness had fallen, a smoking firepot with a blazing torch appeared and passed between the pieces.
¹⁸  On that day the LORD made a covenant with Abram and said, “To your descendants I give this land, from the river of Egypt to the great river, the Euphrates–

Whenever make agreement, business, sale, lease, etc. You make a contract. If not, may cause problems later on. Sense of assurance that will be true to agreement…if not, can do something about it.

God has made a contract with us…not because he cannot be trusted. God is true, and does not lie. He did it to assure us who struggle in our faith.

God is Able to do all things (Genesis 17:15-21 (NIV) ¹⁵  God also said to Abraham, “As for Sarai your wife, you are no longer to call her Sarai; her name will be Sarah.
¹⁶  I will bless her and will surely give you a son by her. I will bless her so that she will be the mother of nations; kings of peoples will come from her.”
¹⁷  Abraham fell facedown; he laughed and said to himself, “Will a son be born to a man a hundred years old? Will Sarah bear a child at the age of ninety?”
¹⁸  And Abraham said to God, “If only Ishmael might live under your blessing!”
¹⁹  Then God said, “Yes, but your wife Sarah will bear you a son, and you will call him Isaac. I will establish my covenant with him as an everlasting covenant for his descendants after him.
²⁰  And as for Ishmael, I have heard you: I will surely bless him; I will make him fruitful and will greatly increase his numbers. He will be the father of twelve rulers, and I will make him into a great nation.
²¹  But my covenant I will establish with Isaac, whom Sarah will bear to you by this time next year.”

Abraham is ready to be a great, great-grand parent. Abraham laughs.  Why? 90 & 100 year-olds don’t go around having children! Did he rush home and eagerly tell Sarah?

Genesis 18:9-15 (NIV) ⁹  “Where is your wife Sarah?” they asked him. “There, in the tent,” he said.
¹⁰  Then the LORD said, “I will surely return to you about this time next year, and Sarah your wife will have a son.” Now Sarah was listening at the entrance to the tent, which was behind him.
¹¹  Abraham and Sarah were already old and well advanced in years, and Sarah was past the age of childbearing.
¹²  So Sarah laughed to herself as she thought, “After I am worn out and my master is old, will I now have this pleasure?”
¹³  Then the LORD said to Abraham, “Why did Sarah laugh and say, ‘Will I really have a child, now that I am old?’
¹⁴  Is anything too hard for the LORD? I will return to you at the appointed time next year and Sarah will have a son.”
¹⁵  Sarah was afraid, so she lied and said, “I did not laugh.” But he said, “Yes, you did laugh.”

Obviously Abraham did nothing. Otherwise, she would have said, “so that’s what’s gotten into him lately.”

Nothing is impossible for God, even if we struggle to believe

God desires faithful obedience

Genesis 22:1-10 (NIV) ¹  Some time later God tested Abraham. He said to him, “Abraham!” “Here I am,” he replied.
²  Then God said, “Take your son, your only son, Isaac, whom you love, and go to the region of Moriah. Sacrifice him there as a burnt offering on one of the mountains I will tell you about.”
³  Early the next morning Abraham got up and saddled his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about.
⁴  On the third day Abraham looked up and saw the place in the distance.
⁵  He said to his servants, “Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you.”
⁶  Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together,
⁷  Isaac spoke up and said to his father Abraham, “Father?” “Yes, my son?” Abraham replied. “The fire and wood are here,” Isaac said, “but where is the lamb for the burnt offering?”
⁸  Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them went on together.
⁹  When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood.
¹⁰  Then he reached out his hand and took the knife to slay his son.

God is faithful, and expects us to be faithful as well. Notice the drama: And they walked . . .and they walked…had to be most difficult thing for him…first he had to send Ishmael away, now this! But God was testing his loyalty and faithfulness: Genesis 22:11-15 (NIV) ¹¹  But the angel of the LORD called out to him from heaven, “Abraham! Abraham!” “Here I am,” he replied.
¹²  “Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.”
¹³  Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son.
¹⁴  So Abraham called that place The LORD Will Provide. And to this day it is said, “On the mountain of the LORD it will be provided.”
¹⁵  The angel of the LORD called to Abraham from heaven a second time

Abraham passed! Genesis 22:16-19 (NIV) ¹⁶  and said, “I swear by myself, declares the LORD, that because you have done this and have not withheld your son, your only son,
¹⁷  I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies,
¹⁸  and through your offspring all nations on earth will be blessed, because you have obeyed me.”
¹⁹  Then Abraham returned to his servants, and they set off together for Beersheba. And Abraham stayed in Beersheba.

God swore by Himself to bless him…Faith is not about mental agreement, but faithfulness. Sometimes God calls you to do things that not make sense. May be very, very difficult…But God will bless your faithfulness.

This is an example of what faith is all about. You believe in God? Question should be:  Are you faithful and obedient?

 ——————————————–

In recent months, several natural and unnatural calamities have struck our country and community. Terrorists destroy buildings and lives; planes fall from the sky; evil people have given ‘hate mail’ a new meaning. Periodically, hurricanes ‘huff, and puff, and blow our East Coast houses down,’ and earthquakes ‘shake, rattle, and roll’ our West Coast structures. A little closer to home, fires often destroy neighborhood houses, storms ‘leave us in the dark,’ and auto accidents injure those we know.

Usually, upon finding out that no one was injured, we immediately ask, ‘Were they covered?’ We are interested in whether victims had insurance and sympathize the more with those who did not. It multiplies the sorrow of misfortune if there is no ‘starting over’ check.

Insurance companies provide a valuable service and most of us have been wisely counseled by informed agents. They always advise people to ‘take out some coverage-you never know when you might need it.’  Though we do not like to pay the premiums, most of us realize that the potential benefits are worth the price to be ‘covered.’ We often advise our children to take out a policy ‘just in case.’

There is a spiritual angle to the ‘insurance business.’

GOD IS IN THE INSURANCE BUSINESS.

There is a sense in which God is in the insurance business. He promised Moses that He would ‘cover’ him as He passed by (Ex. 33:22), and Moses promised the tribe of Benjamin, ‘…the Lord shall cover him all the day long, and he shall dwell between his shoulders’ (Deut. 33:12). In a beautiful word picture, the Psalmist describes God’s protection:  ‘Surely he shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with his feathers, and under his wings shalt thou trust: his truth shall be thy shield and buckler’ (Psa. 91:3, 4).

From His vantage point, God can see an impending disaster worse than any hurricane or earthquake. It will not destroy just one house, or even town-but the whole earth (2 Pet. 3:10). It will not involve only a few hundred or thousand people, but all the people of the whole earth (2 Cor. 5:10). God is providing coverage for those willing to ‘pay the premiums.’ Jesus put it this way:

For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, Saying, This man began to build, and was not able to finish. Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple (Lk. 14:28-33).

CHRISTIANS ARE INSURANCE AGENTS.

If God is in the insurance business, then we are His agents. We seek to ‘cover’ our friends, relatives, neighbors, co-workers, fellow citizens, and, actually, all our ‘brothers come down from Adam.’ Love motivates us. Gratitude sends us. When Noah was uncovered in his tent, Shem and Japheth took a garment and went backwards to cover their father’s shame (Gen. 9:23). They did what love always does-cover the shame of sinners. The Bible teaches us to do just that:

•  ‘Hatred stirreth up strifes; but love covereth all sins’ (Prov.10:12).
• ‘A fool’s wrath is presently known; but a prudent man covered shame’ (Prov. 12:16).
• ‘He that covereth a transgression seeketh love; but he that repeateth a matter separateth very friends’ (Prov. 17:9).
• ‘And above all things have fervent charity among your-selves: for charity shall cover the multitude of sins’ (1 Pet. 4:8).

Love does not ‘sweep sin under the rug.’  In younger days, our older brothers or buddies from school occasionally pressed us to ‘cover for them’ to keep them from the wrath of parents or teachers. It never worked. The truth came out and then we looked as bad as they did. Sin is like a rubber tire-it won’t stay buried (Num. 32:23; 1 Tim. 5:24, 25). So, then, what does the Bible mean when it says that ‘love covereth all sins?’ We cover sins by assisting sinners in getting rid of them. James wrote: ‘Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins’ (5:20).

ARE YOU COVERED?

It does no good to cover one’s sins so that others do not know of them. Children may hide things from their parents, husbands and wives may hide things from each other, and workers may hide things from their employers, but no one hides anything from God (Heb. 4:13). ‘He that covereth his sins shall not prosper: but whoso confesseth and forsaketh them shall have mercy’ (Prov. 28:13).

The only way to cover one’s sins is to have them erased from the mind of God (Heb. 8:12). For sinners this is done through faith in His Son (Jn. 3:16), repentance (turning from sinful behavior) (Lk. 13:3), confession of faith (Rm. 10:9, 10), and immersion in water to have sins blotted out (Acts 2:38). For erring Christians, sins are covered by repentance, confession, and prayer (Acts 8:22).

‘Blessed is he whose transgression is forgiven, whose sin is covered’ (Psa. 32:1).