19. In Gen. 50:20 does it mean that God meant Joseph's brothers to sin against him? Can God ordain that people sin?
This requires a complex answer. God does not cause sin. He does create people who sin, so He can be said to be a secondary cause of sin, but we cannot accuse God of breaking His own character, which is holy, complete, perfect, etc. He is incapable of sinning.
Several times in Scripture, however, the hints are floating around that God USES sin, catastrophe, etc. for His own good purposes (Romans 8:28 most famously), and does NOT prevent all catastrophes from occurring.
Google "Alvin Plantinga" for a series of essays on good and evil. He's done some wonderful work on this topic.
Sunday, November 22, 2009
Questions about Forgiveness: Subjective forgiveness
18. Does the objective/subjective principle apply to human relationships?
Yes.
We forgive those who harm us in our minds (objectively), without experiencing the emotional (subjective) joy of reconciliation with them.
We forgive because it's the right thing to do (mimicking God's behaviour), though we often do NOT see an appropriate response from the person we forgive.
Yes.
We forgive those who harm us in our minds (objectively), without experiencing the emotional (subjective) joy of reconciliation with them.
We forgive because it's the right thing to do (mimicking God's behaviour), though we often do NOT see an appropriate response from the person we forgive.
Questions about God's help in conflict
17. When we have been hurt and are longing for love and connection that we aren't getting in a damaged relationship, what can we ask for and expect from God?
The Book of Psalms is alive with the promises of God for those who have been hurt or wounded by enemies. Read through it a little every day, looking for "what we can expect from God" when others fail us. This keeps me alive!
The Book of Psalms is alive with the promises of God for those who have been hurt or wounded by enemies. Read through it a little every day, looking for "what we can expect from God" when others fail us. This keeps me alive!
Questions about Forgiveness: revenge
16. How are we to respond to one who says, "I forgive,' yet acts out revenge?
Reconcilation is complex.
It includes smaller steps that I did not discuss in the sermon on Genesis 50 because it wasn't in the story.
After confession, restitution follows. If you confess having stolen from someone, the next step is paying back what was stolen. If you don't, then confession seems hollow and the forgiving party will want to know when the return is scheduled! If you think you should be forgiven WITHOUT RESTITUTION, then the wounded party may appear to be acting in vengeance toward you!!!!
If confession is followed by restitution, and still vengeful behaviour comes, then that requires a second confrontation, this time on the 'confessors' part. The roles are reverse.
Reconcilation is complex.
It includes smaller steps that I did not discuss in the sermon on Genesis 50 because it wasn't in the story.
After confession, restitution follows. If you confess having stolen from someone, the next step is paying back what was stolen. If you don't, then confession seems hollow and the forgiving party will want to know when the return is scheduled! If you think you should be forgiven WITHOUT RESTITUTION, then the wounded party may appear to be acting in vengeance toward you!!!!
If confession is followed by restitution, and still vengeful behaviour comes, then that requires a second confrontation, this time on the 'confessors' part. The roles are reverse.
Questions about Forgiveness: too freely given?
15. How does one forgive an offender when to do so will only swell their existing self-righteousness?
There must be more to this question under the surface.
We forgive freely. There is no warning in Scripture against forgiving-to-freely. One of the reasons people remain immature in their faith-walk is based on their lack of experiencing true forgiveness and reconciliation.
We forgive freely, but we don't forgive at a distance. True forgiveness is followed by true reconciliation. Think of the way that God forgives us in Christ, then sends His Spirit to live in us to complete our reconciliation. The only cure for alienation is "life together."
There must be more to this question under the surface.
We forgive freely. There is no warning in Scripture against forgiving-to-freely. One of the reasons people remain immature in their faith-walk is based on their lack of experiencing true forgiveness and reconciliation.
We forgive freely, but we don't forgive at a distance. True forgiveness is followed by true reconciliation. Think of the way that God forgives us in Christ, then sends His Spirit to live in us to complete our reconciliation. The only cure for alienation is "life together."
Questions about Forgiveness: annoying people
14. How do you forgive someone who has not offended you, but whose very character is a vexation to your spirit due to clashing personalities?
Not sure what you meant by this. Certainly, we do grow tired of offensive character.
However, if you meant only the clash of personality, then it will help to understand those who are most difficult for you to enjoy. The book that has helped me most is titled "Understanding How Others Misunderstand You" by Ken Voges (Moody Press).
Let me be careful to also say that sometimes we are annoyed by people whom we don't like. We can't like everyone, though we must love everyone. My desire to make everyone resemble me is not a godly impulse!
Let's not classify "annoyed" with "offended" though!
Not sure what you meant by this. Certainly, we do grow tired of offensive character.
However, if you meant only the clash of personality, then it will help to understand those who are most difficult for you to enjoy. The book that has helped me most is titled "Understanding How Others Misunderstand You" by Ken Voges (Moody Press).
Let me be careful to also say that sometimes we are annoyed by people whom we don't like. We can't like everyone, though we must love everyone. My desire to make everyone resemble me is not a godly impulse!
Let's not classify "annoyed" with "offended" though!
Forgiving hurtful Churches
13. Can you speak to the many situations where people have been hurt by churches/Christians? What can help them to reconnect with God and the church?
First, it will help them if we Christians will acknowledge that we have done harm both individually and corporately.
Second, it will help them if we show the sort of love that we speak about, including corporate love for one another. Many have said that they have found the community at PMC to be refreshing and encouraging. Models matter.
Third, there is a time to say that "not all lawyers are shysters" and there is a time when we need the services of an honest lawyer; "not all doctors are quacks" and there is a time when we need the services of an effective doctor. Not all Christians are offensive, not all churches are abusive. We all need believing friends to enjoy God's good intentions for us!
First, it will help them if we Christians will acknowledge that we have done harm both individually and corporately.
Second, it will help them if we show the sort of love that we speak about, including corporate love for one another. Many have said that they have found the community at PMC to be refreshing and encouraging. Models matter.
Third, there is a time to say that "not all lawyers are shysters" and there is a time when we need the services of an honest lawyer; "not all doctors are quacks" and there is a time when we need the services of an effective doctor. Not all Christians are offensive, not all churches are abusive. We all need believing friends to enjoy God's good intentions for us!
Questions about Forgiveness: Anger continues
12. What happens if you have forgiven someone but they don't forgive you?
This is the way things often go.
Love persists, as mentioned in several of the previous answers.
Reconciliation requires both persons to WANT to forgive one another. Sometimes, we have to wait until they are as ready as we are.
This is the way things often go.
Love persists, as mentioned in several of the previous answers.
Reconciliation requires both persons to WANT to forgive one another. Sometimes, we have to wait until they are as ready as we are.
Questions about Forgiveness: Joseph's death
11. Why was Joseph embalmed when the Jewish people don't believe in this?
This was done before the Law was given to Moses, before the rabbis developed their applications, etc.
Joseph was an Egyptian leader and was treated as such. There was no law banning such.
This was done before the Law was given to Moses, before the rabbis developed their applications, etc.
Joseph was an Egyptian leader and was treated as such. There was no law banning such.
Questions about Forgiveness: Great White Throne forgiveness
10. Does God forgive those who come before the Great White Throne Judgment? If not, why not?
This is described in Revelation 20. The text says that this is a judgment of the dead. The dead are judged based on their deeds. Those whose names are not written in the book of life are NOT forgiven.
The implication is that those whose names ARE written in the book of life will have their forgiveness restated, the promise of eternal life granted in their lifetime will be affirmed there.
This is described in Revelation 20. The text says that this is a judgment of the dead. The dead are judged based on their deeds. Those whose names are not written in the book of life are NOT forgiven.
The implication is that those whose names ARE written in the book of life will have their forgiveness restated, the promise of eternal life granted in their lifetime will be affirmed there.
Questions about Forgiveness: role of prayer
9. What is the role of prayer in forgiveness?
Forgiveness requires supernatural power, spiritual enabling.
We enjoy God's power only when we ask Him for it.
Therefore, prayer is essential to forgiveness. No prayer, no power.
Forgiveness requires supernatural power, spiritual enabling.
We enjoy God's power only when we ask Him for it.
Therefore, prayer is essential to forgiveness. No prayer, no power.
Questions about Forgiveness: how long?
8. Blame is usually considered "two sided at some point and time."
With this if forgiveness is asked for on one side, and not accepted by the other party involved, how long or often should forgiveness be asked for?
Reconciliation is either underway or not.
We delight in reconciliation, unity, etc. We only live without pursuing it when we convince ourselves it cannot be achieved or it's too painful to achieve. Then we grow numb; we forget that life is meant to be joyful (John 10:10).
We should not stop seeking reconciliation.
With this if forgiveness is asked for on one side, and not accepted by the other party involved, how long or often should forgiveness be asked for?
Reconciliation is either underway or not.
We delight in reconciliation, unity, etc. We only live without pursuing it when we convince ourselves it cannot be achieved or it's too painful to achieve. Then we grow numb; we forget that life is meant to be joyful (John 10:10).
We should not stop seeking reconciliation.
Questions about Forgiveness: for all families?
7. Is the story of Joseph--the reconciliation of his family--God's will for all fractured families?
Yes.
Understand that there are "two wills" in God. Theologians call them His "preceptive" will and His "decretive" will. His preceptive will addresses His intentions for us and toward us. That is clear but not enforced. His decretive will involves those things which God insists will happen, the ends which He guarantees.
In regard to family reconciliation, God desires that all families be reconciled. He does not force such reconciliations. He apparently gains more glory when He persuades us to obey Him because we want to (much more glory because we ALL begin NOT wanting to obey Him to the point of reconciliation!).
Yes.
Understand that there are "two wills" in God. Theologians call them His "preceptive" will and His "decretive" will. His preceptive will addresses His intentions for us and toward us. That is clear but not enforced. His decretive will involves those things which God insists will happen, the ends which He guarantees.
In regard to family reconciliation, God desires that all families be reconciled. He does not force such reconciliations. He apparently gains more glory when He persuades us to obey Him because we want to (much more glory because we ALL begin NOT wanting to obey Him to the point of reconciliation!).
Questions about Forgiveness: anger and pain
6. What is the proper way to deal with our anger and pain from longstanding offenses that may be continuing?
This seems similar to a previous question, already addressed. The difference is how we deal with our own anger and pain.
First, realize that that anger and pain cannot be fully resolved without reconciliation. We cannot wait until we are all "healed up" to confront or confess!
Second, we do find healing from God as we submit ourselves to Him and ask for His intervention:
1Pet. 5:6 Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time,
1Pet. 5:7 casting all your aanxiety on Him, because He cares for you.
Third, if their offenses are continuing, then you may need to mobilize help to continue your confrontations. Jesus is quite specific about that in Matthew 18:15-20.
This seems similar to a previous question, already addressed. The difference is how we deal with our own anger and pain.
First, realize that that anger and pain cannot be fully resolved without reconciliation. We cannot wait until we are all "healed up" to confront or confess!
Second, we do find healing from God as we submit ourselves to Him and ask for His intervention:
1Pet. 5:6 Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time,
1Pet. 5:7 casting all your aanxiety on Him, because He cares for you.
Third, if their offenses are continuing, then you may need to mobilize help to continue your confrontations. Jesus is quite specific about that in Matthew 18:15-20.
Questions about Forgiveness: reconciliation
5. What is the relationship between forgiveness and reconciliation? What should you do if the person you're trying to forgive is continuing their offending, abusive behaviour?
Reconciliation can only begin AFTER forgiveness takes place. Both persons then have to want to reconcile, and then begin to walk toward one another.
Each offending behaviour must be confronted. If we wait until MANY offensives force us to confront, then behaviours become embedded habits. If we love someone, we will be willing to intervene before those habits become a lifestyle. Silence on our part is NOT love.
The term "abusive" is alarming. If this means sexual abuse, or physical abuse, then confrontation should be immediate and in the presence of a referee. If this is criminal behaviour, law enforcement should be notified.
Reconciliation can only begin AFTER forgiveness takes place. Both persons then have to want to reconcile, and then begin to walk toward one another.
Each offending behaviour must be confronted. If we wait until MANY offensives force us to confront, then behaviours become embedded habits. If we love someone, we will be willing to intervene before those habits become a lifestyle. Silence on our part is NOT love.
The term "abusive" is alarming. If this means sexual abuse, or physical abuse, then confrontation should be immediate and in the presence of a referee. If this is criminal behaviour, law enforcement should be notified.
Questions about forgiveness: without remorse
4. If a person is living with a sin that they continue to commit and are not remorseful and have not asked God to forgive…has God already forgiven that person?
If that person is a Christian, yes. All our sin is forgiven in Christ on the Cross. We don't experience the joy of fellowship with God when we persist in sin and refuse to confess those sins. However, our STATUS before the Father is the same.
If that person is NOT a Christian, then all their sins were on Christ objectively, but they have not subjectively experienced that forgiveness, since they have not repented and confessed Christ. Conversion launches reconciliation.
If that person is a Christian, yes. All our sin is forgiven in Christ on the Cross. We don't experience the joy of fellowship with God when we persist in sin and refuse to confess those sins. However, our STATUS before the Father is the same.
If that person is NOT a Christian, then all their sins were on Christ objectively, but they have not subjectively experienced that forgiveness, since they have not repented and confessed Christ. Conversion launches reconciliation.
Questions about Forgiveness: of an unbeliever
3. How does this all work if the other person is a non-believer?
Largely the same.
At least, procedurally, we make the same approach.
Of course, if the Holy Spirit is not resident in the other person, they have fewer resources to deal with our confrontation or confession.
With unbelievers, I would have more limited expectations of reconciliation, but I would be just as persistent.
Largely the same.
At least, procedurally, we make the same approach.
Of course, if the Holy Spirit is not resident in the other person, they have fewer resources to deal with our confrontation or confession.
With unbelievers, I would have more limited expectations of reconciliation, but I would be just as persistent.
Questions: indirect approach to forgiveness?
2. Was it correct for the brothers to ask for forgiveness "indirectly" (they said their father requested Joseph to forgive). Should we not, when asking forgiveness, take personal responsibility for the wrong doing?
Yes!
No doubt, the brothers felt both guilty and vulnerable. As far as they knew, their betrayed brother now held the power of life and death over them.
Most of the time, we do not fear death at the hands of those we have offended!
Yes!
No doubt, the brothers felt both guilty and vulnerable. As far as they knew, their betrayed brother now held the power of life and death over them.
Most of the time, we do not fear death at the hands of those we have offended!
Questions about Forgiveness: when unacknowledged
There were a significant number of questions today about forgiveness. Here are my thoughts…
1. What if the person you approach to forgive doesn't feel they did anything to hurt you in the first place?
First, remember that when you "approach to forgive" you are actually confronting someone who has sinned against you (or so you believe). They may not recognize their behaviour as offensive, so you will need to be prepared to explain how you have been hurt.
Second, most of the damage we endure from one another is emotional damage. Repeated often enough, of course, it may also damage our will, inhibiting our best behaviour. That means we should use emotional language to describe the damage or pain inflicted.
"When you did this/said this…I felt…" One can't argue with feelings; only the person with the feelings can know whether they exist.
Third, many will never admit wrong. The healthier someone is, the more likely to admit wrong.
Fourth, when we make an approach to confront and express forgiveness, we are prepared to enjoy the approval of God, even if the other person refuses to acknowledge our wounds.
God's presence, God's approval sustains us. He sustains us with the intention of "putting things to rights" in the kingdom.
1. What if the person you approach to forgive doesn't feel they did anything to hurt you in the first place?
First, remember that when you "approach to forgive" you are actually confronting someone who has sinned against you (or so you believe). They may not recognize their behaviour as offensive, so you will need to be prepared to explain how you have been hurt.
Second, most of the damage we endure from one another is emotional damage. Repeated often enough, of course, it may also damage our will, inhibiting our best behaviour. That means we should use emotional language to describe the damage or pain inflicted.
"When you did this/said this…I felt…" One can't argue with feelings; only the person with the feelings can know whether they exist.
Third, many will never admit wrong. The healthier someone is, the more likely to admit wrong.
Fourth, when we make an approach to confront and express forgiveness, we are prepared to enjoy the approval of God, even if the other person refuses to acknowledge our wounds.
God's presence, God's approval sustains us. He sustains us with the intention of "putting things to rights" in the kingdom.
Joseph's Forgiveness and Ours
Forgiveness: A Chance To Live Again
I. The Story
a. The story of Jacob: Genesis 37:2 NASB “These are the records of the generations of Jacob. Joseph, when seventeen years of age, was pasturing the flock with his brothers while he was still a youth, along with the sons of Bilhah and the sons of Zilpah, his father’s wives. And Joseph brought back a bad report about them to their father.”
b. The story of Judah: Matthew 1:3 “and to Judah were born Perez and Zerah by Tamar; and to Perez was born Hezron; and to Hezron, Ram;” Ancestor of David and Jesus.
c. The story of Joseph: Gen. 50:26 “So Joseph died at the age of one hundred and ten years; and he was embalmed and placed in a coffin in Egypt.”
i. Joseph survived being sold as a slave, life as a slave, betrayal by his brothers and slave-owners.
ii. God intervened in the looming regional famine by warning Pharoah in a dream and revealing the meaning to Joseph.
iii. Joseph’s humble wisdom was rewarded with his management of the agricultural system and then the entire kingdom.
iv. Joseph recognized his brothers as they came to buy food early in the famine.
1. He did not reveal himself to them, though his emotional outburts show that he longed to be reconciled to them.
2. Rather than pursuing vengeance, Joseph set up his brothers to reveal their current state-of-heart.
3. The brothers show their new attitudes toward one another.
4. Joseph reveals himself and welcomes them as their benefactor.
II. The Meaning of the Story
a. The story of Jesus:
i. as Joseph wept (Gen. 42:24; 43:30; 45:2; 45:14-15; 46:29; 50:1; 50:17), so Jesus wept (John 11:35—over Lazarus’ death; Luke 19:41—over Jerusalem)
ii. as Joseph went to Egypt, so Jesus went to Egypt (Matt 2:14)
iii. As Joseph forgave his brothers, so Jesus asked the Father to forgive his executioners, (for they don’t know what they do: Luke 23:24).
iv. The message of Jesus:
Dictionary of Biblical Imagery: Forgiveness
Jesus’ command that people forgive their fellow humans “seventy times seven” times (Mt 18:22; Lk 17:4), buttressed by a parable involving the canceling of debts (Mt 18:23–35).
The imagery of an equation appears in Jesus’ statements about God’s forgiving people as they forgive others (Mt 6:12, 14–15). The parable of the prodigal son and the forgiving father is a picture of human forgiveness but also a metaphor of God’s forgiveness (Lk 15:11–32).
b. The story of our lives, there is enough blame to go around:
i. Jacob created the circumstance whereby his other sons hated Joseph: broken families always have a cause; there is REASON to be fractured.
ii. Joseph added to the family tension by his lying about his brothers’ behaviours, by actually wearing the coat-of-favoritism in front of his brothers, and by arrogantly relating the dreams God had given him.
iii. Reuben, the eldest brother, could have taken Joseph aside and explained to him how family dynamics work, how life together functions.
iv. Judah betrayed his brother, selling him to the slave-traders.
III. We take away…
a. Motivation for Forgiveness.
i. We forgive because we have been forgiven.
Col. 2:13-14 ‘He forgave us all our sins, having cancelled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross’
C. S. Lewis--If God forgives us, we must forgive others. Otherwise it is almost like setting up ourselves as a higher tribunal than him.
ii. We forgive so that we might EXPERIENCE FORGIVENESS.
IVP—Dictionary of Jesus and the Gospels
God’s forgiveness cannot be effectively received except by those who are ready to forgive others. This is given special emphasis in Matthew’s version of the Lord’s Prayer by being made the subject of a unique comment: “If you do not forgive others, then your Father will not forgive the wrongs you have done” (6:15). The same thought is expressed positively in the previous verse, and in different words in Luke 6:37. There is even a scale of gratitude: the greater the forgiveness, the greater the love (Lk 7:47).
iii. We long for trusting community.
iv. We are wounded and grow numb when we do not forgive over time.
v. We experience less of God and less of one another when we cut ourselves off from the wounding person.
Illus: We may think, “I’m still angry with Fred or Mary, so I’ll just enjoy the smaller circle of my friends more richly.
Then you learn what CS Lewis learned: you need an entire circle of friends in order to truly know one another, to bring out the best of each person. True Friendship requires many in the circle, not just one other person. We cannot spare the loss of a friend to an offense, ours or theirs.
b. Means of Forgiveness.
i. We take the initiative.
Matthew 5:23–24 NASB
““If therefore you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar, and go your way; first be reconciled to your brother, and then come and present your offering.”
Matthew 18:15 NASB
““And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother.”
ii. We forgive because we were forgiven before we confessed!
Ephesians 2:1–6 NASB
“And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus,”
Ephesians 2 teaches that we were dead in our trespasses and sins. Once we are born again, we are alive. Dead men can't confess sins. Only God can initiate this process. Augustine, Luther, Calvin, etc. were all clear on this point.
iii. We can forgive because we have experienced forgiveness.
Refusal to forgive others until they have repented and asked to be forgiven would mean that we would grow angrier and angrier throughout our days, because many of the people whom we know will hurt us and will not repent or ask to be forgiven in thoroughly genuine ways. Waiting for their confession, we would be left with a deepening, burning rage.
The mechanism of forgiving…
c. Mechanism of Forgiveness.
i. Forgive with the mind: We know TO DO that.
1. Remember my own BROKENESS.
2. Remember my REDEMPTION: what Christ has done for me.
3. Even though I can’t FORGET, I FORGIVE.
Colossians 3:13 “bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.”
ii. Forgive with the will: We CHOOSE to do that;
1. We ACT AS IF WE HAVE FORGIVEN the other person.
2. Repay evil with good.
1 Thessalonians 5:15 NASB
“See that no one repays another with evil for evil, but always seek after that which is good for one another and for all men.”
3. What we think, say, or do, we ACT as if we have forgiven.
a. We may REMEMBER THE SIN AGAINST US.
b. God says that He “remembers our sins no more.”
i. He means that He does not take our past into account when He thinks of us, speaks to us, acts toward us.
ii. We DO NOT TAKE INTO ACCOUNT WHAT THE OTHER HAS DONE AGAINST US WHEN WE THINK OF THEM, SPEAK TO THEM, OR ACT TOWARD THEM.
C.S. Lewis, Reflections on the Psalms, chap. 3, para.10, pp.24-5
"There is no use in talking as if forgiveness were easy. We all know the old joke, 'You've given up smoking once; I've given it up a dozen times.' In the same way I could say of a certain man, 'Have I forgiven him for what he did that day? I've forgiven him more times than I can count.' For we find that the work of forgiveness has to be done over and over again."
iii. Forgive with the emotions.
Forgiveness on an emotional level requires rebuilding trust. Full forgiveness means that a relationship has been reconstructed, following the proof of trustworthiness.
THAT REQUIRES BOTH PARTIES TO BE ACTIVE, and it REQUIRES TIME TO RE-EARN, TO RE-BUILD TRUST.
That is what the Kingdom of God entails. We will trust one another. It begins here, today.
I. The Story
a. The story of Jacob: Genesis 37:2 NASB “These are the records of the generations of Jacob. Joseph, when seventeen years of age, was pasturing the flock with his brothers while he was still a youth, along with the sons of Bilhah and the sons of Zilpah, his father’s wives. And Joseph brought back a bad report about them to their father.”
b. The story of Judah: Matthew 1:3 “and to Judah were born Perez and Zerah by Tamar; and to Perez was born Hezron; and to Hezron, Ram;” Ancestor of David and Jesus.
c. The story of Joseph: Gen. 50:26 “So Joseph died at the age of one hundred and ten years; and he was embalmed and placed in a coffin in Egypt.”
i. Joseph survived being sold as a slave, life as a slave, betrayal by his brothers and slave-owners.
ii. God intervened in the looming regional famine by warning Pharoah in a dream and revealing the meaning to Joseph.
iii. Joseph’s humble wisdom was rewarded with his management of the agricultural system and then the entire kingdom.
iv. Joseph recognized his brothers as they came to buy food early in the famine.
1. He did not reveal himself to them, though his emotional outburts show that he longed to be reconciled to them.
2. Rather than pursuing vengeance, Joseph set up his brothers to reveal their current state-of-heart.
3. The brothers show their new attitudes toward one another.
4. Joseph reveals himself and welcomes them as their benefactor.
II. The Meaning of the Story
a. The story of Jesus:
i. as Joseph wept (Gen. 42:24; 43:30; 45:2; 45:14-15; 46:29; 50:1; 50:17), so Jesus wept (John 11:35—over Lazarus’ death; Luke 19:41—over Jerusalem)
ii. as Joseph went to Egypt, so Jesus went to Egypt (Matt 2:14)
iii. As Joseph forgave his brothers, so Jesus asked the Father to forgive his executioners, (for they don’t know what they do: Luke 23:24).
iv. The message of Jesus:
Dictionary of Biblical Imagery: Forgiveness
Jesus’ command that people forgive their fellow humans “seventy times seven” times (Mt 18:22; Lk 17:4), buttressed by a parable involving the canceling of debts (Mt 18:23–35).
The imagery of an equation appears in Jesus’ statements about God’s forgiving people as they forgive others (Mt 6:12, 14–15). The parable of the prodigal son and the forgiving father is a picture of human forgiveness but also a metaphor of God’s forgiveness (Lk 15:11–32).
b. The story of our lives, there is enough blame to go around:
i. Jacob created the circumstance whereby his other sons hated Joseph: broken families always have a cause; there is REASON to be fractured.
ii. Joseph added to the family tension by his lying about his brothers’ behaviours, by actually wearing the coat-of-favoritism in front of his brothers, and by arrogantly relating the dreams God had given him.
iii. Reuben, the eldest brother, could have taken Joseph aside and explained to him how family dynamics work, how life together functions.
iv. Judah betrayed his brother, selling him to the slave-traders.
III. We take away…
a. Motivation for Forgiveness.
i. We forgive because we have been forgiven.
Col. 2:13-14 ‘He forgave us all our sins, having cancelled the written code, with its regulations, that was against us and that stood opposed to us; he took it away, nailing it to the cross’
C. S. Lewis--If God forgives us, we must forgive others. Otherwise it is almost like setting up ourselves as a higher tribunal than him.
ii. We forgive so that we might EXPERIENCE FORGIVENESS.
IVP—Dictionary of Jesus and the Gospels
God’s forgiveness cannot be effectively received except by those who are ready to forgive others. This is given special emphasis in Matthew’s version of the Lord’s Prayer by being made the subject of a unique comment: “If you do not forgive others, then your Father will not forgive the wrongs you have done” (6:15). The same thought is expressed positively in the previous verse, and in different words in Luke 6:37. There is even a scale of gratitude: the greater the forgiveness, the greater the love (Lk 7:47).
iii. We long for trusting community.
iv. We are wounded and grow numb when we do not forgive over time.
v. We experience less of God and less of one another when we cut ourselves off from the wounding person.
Illus: We may think, “I’m still angry with Fred or Mary, so I’ll just enjoy the smaller circle of my friends more richly.
Then you learn what CS Lewis learned: you need an entire circle of friends in order to truly know one another, to bring out the best of each person. True Friendship requires many in the circle, not just one other person. We cannot spare the loss of a friend to an offense, ours or theirs.
b. Means of Forgiveness.
i. We take the initiative.
Matthew 5:23–24 NASB
““If therefore you are presenting your offering at the altar, and there remember that your brother has something against you, leave your offering there before the altar, and go your way; first be reconciled to your brother, and then come and present your offering.”
Matthew 18:15 NASB
““And if your brother sins, go and reprove him in private; if he listens to you, you have won your brother.”
ii. We forgive because we were forgiven before we confessed!
Ephesians 2:1–6 NASB
“And you were dead in your trespasses and sins, in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved), and raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus,”
Ephesians 2 teaches that we were dead in our trespasses and sins. Once we are born again, we are alive. Dead men can't confess sins. Only God can initiate this process. Augustine, Luther, Calvin, etc. were all clear on this point.
iii. We can forgive because we have experienced forgiveness.
Refusal to forgive others until they have repented and asked to be forgiven would mean that we would grow angrier and angrier throughout our days, because many of the people whom we know will hurt us and will not repent or ask to be forgiven in thoroughly genuine ways. Waiting for their confession, we would be left with a deepening, burning rage.
The mechanism of forgiving…
c. Mechanism of Forgiveness.
i. Forgive with the mind: We know TO DO that.
1. Remember my own BROKENESS.
2. Remember my REDEMPTION: what Christ has done for me.
3. Even though I can’t FORGET, I FORGIVE.
Colossians 3:13 “bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.”
ii. Forgive with the will: We CHOOSE to do that;
1. We ACT AS IF WE HAVE FORGIVEN the other person.
2. Repay evil with good.
1 Thessalonians 5:15 NASB
“See that no one repays another with evil for evil, but always seek after that which is good for one another and for all men.”
3. What we think, say, or do, we ACT as if we have forgiven.
a. We may REMEMBER THE SIN AGAINST US.
b. God says that He “remembers our sins no more.”
i. He means that He does not take our past into account when He thinks of us, speaks to us, acts toward us.
ii. We DO NOT TAKE INTO ACCOUNT WHAT THE OTHER HAS DONE AGAINST US WHEN WE THINK OF THEM, SPEAK TO THEM, OR ACT TOWARD THEM.
C.S. Lewis, Reflections on the Psalms, chap. 3, para.10, pp.24-5
"There is no use in talking as if forgiveness were easy. We all know the old joke, 'You've given up smoking once; I've given it up a dozen times.' In the same way I could say of a certain man, 'Have I forgiven him for what he did that day? I've forgiven him more times than I can count.' For we find that the work of forgiveness has to be done over and over again."
iii. Forgive with the emotions.
Forgiveness on an emotional level requires rebuilding trust. Full forgiveness means that a relationship has been reconstructed, following the proof of trustworthiness.
THAT REQUIRES BOTH PARTIES TO BE ACTIVE, and it REQUIRES TIME TO RE-EARN, TO RE-BUILD TRUST.
That is what the Kingdom of God entails. We will trust one another. It begins here, today.
Monday, November 16, 2009
The Joseph Story Summarized-Joseph, Recognize & Remember!
We began the study with a "reader's theatre" presentation of the story, from Gen. 37 through 45, abridged. The 20-minute reading highlighted the occurrences of "remember" and "recognize this" in the text.
The sermon was impromptu, but these notes prompted the presentation…
Joseph: Recognize & Remember
The Joseph narrative is threaded with two themes: knowledge and recognition.
We may learn much if we see that Joseph had knowledge that no one else had:
* He was given two dreams, which highlighted his role in God’s purposes. The dreams were fulfilled in his experience: his brothers DID bow to him, even though they did not recognize him.
* He was given the interpretation of the baker’s dream and the cupbearer’s dream. They were both fulfilled within three days: one restored to the palace, the other executed.
* He was given the interpretation of the Pharaoh’s dreams: seven years of plenty followed by seven years of famine.
* He knew his brothers in Egypt, even though they did not know him.
* He knew God’s good purposes for him, though his brothers lived in fear because they did not.
I. We can hardly miss the importance of KNOWLEDGE in this story!
1. What you know matters.
2. What you don’t know, God knows; if you trust God, then that gives you rest.
II. The second theme is RECOGNIZE!!
A. Recognize your behavior, Judah!
B. Recognize divine activity, brothers!
C. Recognize God’s purposes in your life, Joseph!
D. Recognize God’s purposes in Jesus’ life, disciples!
Luke 24: On the road to Emmaus…
Luke 24:25 And He said to them, “O foolish men and slow of heart to believe in all that the prophets have spoken!
Luke 24:26 “Was it not necessary for the Christ to suffer these things and to enter into His glory?”
Luke 24:27 Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures.
Jesus talked the two disciples through the stories of Genesis, Exodus and Numbers, explaining how He was the
NEW AND GREATER ADAM, who brought grace, eradicating sin from the world
NEW AND GREATER NOAH, who saves all who within him from deserved destruction.
NEW AND GREATER JACOB, whose spiritual offspring fill the earth
NEW AND GREATER JUDAH, who loves the abandoned
NEW AND GREATER JOSEPH, who will end hunger and suffering
NEW AND GREATER MOSES, whose Word will stand forever1
NEW AND GREATER DAVID, who will rule the earth with love and justice
Luke 24:30 When He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them.
Luke 24:31 Then their eyes were opened and they recognized Him; and He vanished from their sight.
Luke 24:32 They said to one another, “Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?”
Luke 24:33 And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them,
Luke 24:34 saying, “The Lord has really risen and has appeared to Simon.”
Luke 24:35 They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread.
E. Recognize God’s activity in MY life!
If recognition of God’s good intentions will free us to live life without fear,
then how do we recognize that?
Even at the times of life when we DON’T KNOW all that we’d like to know or need to know, God FLAGS our CIRCUMSTANCES to ALERT US to His good intentions for us.
If knowledge of Jesus’ present activity for us will free us to live life full of hope,
then how do we KNOW that?
PRAYER:
O, LORD, LET ME SEE ENOUGH OF YOUR WORK IN MY LIFE TO RECOGNIZE THAT YOU ARE COMPETENT, YOU ARE IN CHARGE, YOU HAVE NOT FORGOTTEN ME.
LET ME REMEMBER TODAY THAT YOU HAVE BEEN FAITHFUL THROUGH ALL GENERATIONS AND WILL BE TOMORROW.
LET ME TRUST YOU TO BRING JUSTICE TO THE WORLD, RECONCILIATION TO MY CONFLICTS.
We can know that we have trusted God to work for good in our lives
when we are able to forgive those who have done us harm.
Next week: HOW CAN WE FORGIVE AS JOSEPH FORGAVE HIS BROTHERS?
The two are linked: seeing God as ultimately in control of our lives & forgiving those who have done us harm.
If forgiveness releases us to enjoy all the goodness of God and His world,
then how do I forgive??
The sermon was impromptu, but these notes prompted the presentation…
Joseph: Recognize & Remember
The Joseph narrative is threaded with two themes: knowledge and recognition.
We may learn much if we see that Joseph had knowledge that no one else had:
* He was given two dreams, which highlighted his role in God’s purposes. The dreams were fulfilled in his experience: his brothers DID bow to him, even though they did not recognize him.
* He was given the interpretation of the baker’s dream and the cupbearer’s dream. They were both fulfilled within three days: one restored to the palace, the other executed.
* He was given the interpretation of the Pharaoh’s dreams: seven years of plenty followed by seven years of famine.
* He knew his brothers in Egypt, even though they did not know him.
* He knew God’s good purposes for him, though his brothers lived in fear because they did not.
I. We can hardly miss the importance of KNOWLEDGE in this story!
1. What you know matters.
2. What you don’t know, God knows; if you trust God, then that gives you rest.
II. The second theme is RECOGNIZE!!
A. Recognize your behavior, Judah!
B. Recognize divine activity, brothers!
C. Recognize God’s purposes in your life, Joseph!
D. Recognize God’s purposes in Jesus’ life, disciples!
Luke 24: On the road to Emmaus…
Luke 24:25 And He said to them, “O foolish men and slow of heart to believe in all that the prophets have spoken!
Luke 24:26 “Was it not necessary for the Christ to suffer these things and to enter into His glory?”
Luke 24:27 Then beginning with Moses and with all the prophets, He explained to them the things concerning Himself in all the Scriptures.
Jesus talked the two disciples through the stories of Genesis, Exodus and Numbers, explaining how He was the
NEW AND GREATER ADAM, who brought grace, eradicating sin from the world
NEW AND GREATER NOAH, who saves all who within him from deserved destruction.
NEW AND GREATER JACOB, whose spiritual offspring fill the earth
NEW AND GREATER JUDAH, who loves the abandoned
NEW AND GREATER JOSEPH, who will end hunger and suffering
NEW AND GREATER MOSES, whose Word will stand forever1
NEW AND GREATER DAVID, who will rule the earth with love and justice
Luke 24:30 When He had reclined at the table with them, He took the bread and blessed it, and breaking it, He began giving it to them.
Luke 24:31 Then their eyes were opened and they recognized Him; and He vanished from their sight.
Luke 24:32 They said to one another, “Were not our hearts burning within us while He was speaking to us on the road, while He was explaining the Scriptures to us?”
Luke 24:33 And they got up that very hour and returned to Jerusalem, and found gathered together the eleven and those who were with them,
Luke 24:34 saying, “The Lord has really risen and has appeared to Simon.”
Luke 24:35 They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread.
E. Recognize God’s activity in MY life!
If recognition of God’s good intentions will free us to live life without fear,
then how do we recognize that?
Even at the times of life when we DON’T KNOW all that we’d like to know or need to know, God FLAGS our CIRCUMSTANCES to ALERT US to His good intentions for us.
If knowledge of Jesus’ present activity for us will free us to live life full of hope,
then how do we KNOW that?
PRAYER:
O, LORD, LET ME SEE ENOUGH OF YOUR WORK IN MY LIFE TO RECOGNIZE THAT YOU ARE COMPETENT, YOU ARE IN CHARGE, YOU HAVE NOT FORGOTTEN ME.
LET ME REMEMBER TODAY THAT YOU HAVE BEEN FAITHFUL THROUGH ALL GENERATIONS AND WILL BE TOMORROW.
LET ME TRUST YOU TO BRING JUSTICE TO THE WORLD, RECONCILIATION TO MY CONFLICTS.
We can know that we have trusted God to work for good in our lives
when we are able to forgive those who have done us harm.
Next week: HOW CAN WE FORGIVE AS JOSEPH FORGAVE HIS BROTHERS?
The two are linked: seeing God as ultimately in control of our lives & forgiving those who have done us harm.
If forgiveness releases us to enjoy all the goodness of God and His world,
then how do I forgive??
Sunday, November 1, 2009
Discipline: Sun & Frost Q&A
Question: Isn't it possible that we are seeing Joseph go through the normal process of forgiveness, including anger, crying, harshness, toying with, scaring them, putting them in prison, and then eventually reconciling with them?
Answer: Yes! These are classic behaviors, the turmoil of forgiveness and reconciliation. The remarkable aspect of this is Joseph's reluctance to exercise his absolute power over his brothers; he manipulates them but does not take vengeance. Many would have failed the test that Joseph faced here; he passed the test, restrained his power, because of his own insights into justice and mercy.
Question: God is sovereign, just and loving. There are many horrific things that happen here on earth, how come we are quick to blame God and not take ownership ourselves?
Answer: Since the Garden, when Adam blamed Eve and Cain blamed Abel, we humans have shown a strong preference for blame-shifting. It's what we do! That's not what we were made for. Look at Jesus, who not only didn't blame-shift, but took the blame for all our brokenness and violence!
Question: A lot of times we have very subtle idols just like in Egypt where people worshiped Pharaoh; what are some things besides prayer we can do to keep God the centre of our lives?
Answer: As social animals, we need one another's help for that. That might come in an accountability partnership, a small group, etc.
I am greatly helped also by appropriate reading.
Tim Keller's latest book, Counterfeit Gods, is on this topic; I have not read it yet, but have heard his messages on the topic. I'll recommend it on this topic, based on what I've heard from Tim already.
Answer: Yes! These are classic behaviors, the turmoil of forgiveness and reconciliation. The remarkable aspect of this is Joseph's reluctance to exercise his absolute power over his brothers; he manipulates them but does not take vengeance. Many would have failed the test that Joseph faced here; he passed the test, restrained his power, because of his own insights into justice and mercy.
Question: God is sovereign, just and loving. There are many horrific things that happen here on earth, how come we are quick to blame God and not take ownership ourselves?
Answer: Since the Garden, when Adam blamed Eve and Cain blamed Abel, we humans have shown a strong preference for blame-shifting. It's what we do! That's not what we were made for. Look at Jesus, who not only didn't blame-shift, but took the blame for all our brokenness and violence!
Question: A lot of times we have very subtle idols just like in Egypt where people worshiped Pharaoh; what are some things besides prayer we can do to keep God the centre of our lives?
Answer: As social animals, we need one another's help for that. That might come in an accountability partnership, a small group, etc.
I am greatly helped also by appropriate reading.
Tim Keller's latest book, Counterfeit Gods, is on this topic; I have not read it yet, but have heard his messages on the topic. I'll recommend it on this topic, based on what I've heard from Tim already.
Discipline Has A Face
DISCIPLINE HAS A FACE
6th Sermon: 1 NOVEMBER
Resources: Genesis, Derek Kidner
Genesis, Bruce Waltke
Genesis, Walter Brueggemann
Genesis, in Expositor's Bible Commentary, John Sailhamer
Discipline, a sermon by Tim Keller
Reading: Genesis 41:46--42:28
The story thus far…
Joseph pushed his ten brothers once too often, so they conspired to detain him and sell him to slave traders passing by.
Joseph is sold again to Potiphar, a high-ranking Egyptian, who recognized his unusual abilities and placed him in charge of his entire household.
Potiphar’s wife attempted to seduce Joseph, then when he refused, falsely accused him as the aggressor. Potiphar had Joseph arrested and placed in prison.
After two years in prison, Joseph was given charge of the prison by the chief jailer. While there, two of the King’s arrested court officers had dreams, told Joseph, who then interpreted their dreams accurately. No credit was given.
Two years later, Pharaoh had a dream, called for interpreters, who could do nothing. Joseph’s name was recalled; he interpreted the dream to the Pharaoh’s satisfaction.
Pharaoh put Joseph in charge of preparing for the dream’s fulfillment.
Now that he is out of prison, married to an Egyptian, and the father of two sons, the story grows more complex: his brothers show up looking to buy food for the famine.
NOTICE:
1. Joseph’s sons—the birth account marks the pivot point of the story.
Manasseh—nasa, ‘forget’
Ephraim—hiprani, “made me fruitful”
2. Doublets:
Literary device: doublets to “prove” that God set this up…
Sailhamer, EBC The central theme of chapter 41 is expressed clearly and forthrightly within the narrative itself by Joseph in
v.32: “the matter has been firmly decided by God, and God will do it soon.”
…the ASSURANCE that God will surely bring future events to pass comes from the fact that the dreams relating those events are repeated twice.
• In the previous chapter the “two” (shene 40:2) officials of the king each had a dream.
• “Two” dreams with the same meaning show that God will certainly bring about that which was foreseen in the dreams. One dream was good, the other bad. The dreams and their interpretations are repeated twice, once by the writer in the narrative of chapter 40 and then again by the cup-bearer before the Pharaoh in vv.9-13.
• After “two years” (shenath ayim v.1), the king himself had “two” (shenith v.5) dreams, one part of each dream was good (“years of great abundance,” v.29) and the other bad (“years of famine,” vv.27, 30).
• Within the narrative, each of the two dreams is repeated twice, once by the writer (vv.1-7) and again by Pharaoh (vv.17-24).
The point of the narrative is that such symmetry in human events is evidence of a divine work.
I. The Story
Waltke--The original prophecy to Joseph is about to be fulfilled quickly in the three journeys to Egypt:
first by Joseph’s ten hateful brothers (42:1-38),
second by them and his younger full brother Benjamin (43:1-45:28), and
third by all the brothers and his father, Jacob (46:1-27).
The family cannot find salvation in Egypt until the brothers are first reconciled with Joseph.
a. Scene I 42:1-38
Waltke: In Scene 1 (42:1-38), the first journey to Egypt, Joseph imprisons Simeon, promising his release upon their second journey with Benjamin in hand. However, by clandestinely placing money in their sacks, Joseph gives them the choice of either returning the money, guaranteeing Simeon’s release, or of keeping it and jeopardizing his freedom.
b. Scene 2 43:23
Waltke: In Scene 2, Joseph’s steward returns Simeon to them as soon as, but only after, they return the money to him (43:23). At the end of that scene, Joseph tests the brothers by giving Benjamin preferential treatment, but without envy the joyous brothers drink freely together.
c. Scene 3
Waltke: In Scene 3, Joseph puts the brothers to their final test of loyalty to a needy brother. This time he makes Benjamin alone appear guilty by clandestinely placing his silver cup in his sack and counseling the other brothers to return home in peace. Judah, however, offers himself as a slave in his brother’s place. Joseph is now free to discard his Egyptian mask; they prove they are brothers he can trust through thick and thin. He assures them of his good will.
…he brilliantly regroups the brothers in the same way as in the first scene of this book. However, instead of the brothers ganging up against Rachel’s son (Joseph), they rally round Rachel’s son (Benjamin). Instead of being cold and indifferent to their father, as in Scene 1, they are now filled with compassion for him.
In retrospect, it is clear that Joseph’s harsh, accusing treatment of his brothers serves both to discipline them and to test them, not to vent his spleen. Through his severe mercy they confess their sin and renounce their hateful ways (42:21, 28; 44:16). At the end of the day, he does them only good, not harm.
d. Scene 4
Waltke: In Scene 4, the act’s denouement, the whole family migrates toward Egypt to find salvation with Joseph.
II. The Meaning of the Story
a. The patterns in the story are repetitive but purposeful.
i. Joseph’s ups and downs are repeated for his brothers.
ii. The family’s ups and downs are repeated for Israel.
Waltke: Joseph prefigures Moses at the founding of Israel and Daniel at the end of Israel’s monarchy. All three, oppressed captives in a hostile land, come to power by pitting God’s wisdom against the wise of this world and displaying the superiority of God’s wisdom and his rule over the nations. They prefigure Christ, God’s wisdom, who astonishingly is raised from the cross to rule the world (1 Cor. 1:18-2:16; Rev. 12:1-5). As all were commanded to bow before Joseph (Gen. 41:43), so “at the name of Jesus every knee should bow” (Phil. 2:10),.
iii. …and for Moses
iv. …and for David
Waltke: In the case of Jacob, this pattern was necessary to discipline Jacob and prepare him to become a true covenant partner in God’s blessing. This is less obvious in the case of Joseph. His afflictions are unjust. But each person learns dependence on God. Roop states, “The pilgrimage of Joseph from slave to vice-regent parallels the journey of Israel as escapees from Egypt to the nation under Solomon, the life of David from shepherd’s helper to king, and the story of Jesus from manger to the right hand of God…The presence of God brings life in the place of death, honor instead of humiliation, and fertility over sterility…The story depends not on the prowess of the people, but the presence of God, Immanuel (Matt. 1:20-23).” This pattern of humility and exaltation is the pattern for all saints: “Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time.” (I Peter 5:6).
Brueggemann—“This narrative affirms that power is a good thing. It celebrates the capacity to make tough decisions, to face crisis boldly, and to practice prudence so that the empire can be fed…This is public power for the public good.”
Cf Christ on the teaching that the first shall be last, Matt. 19:30; 20:16; Mark 9:35; 10:31.
b. The purpose of God is to reconcile and restore, as a true Father.
i. The family was fractured and only God could bring reconciliation.
ii. The reconciled family could then be restored with blessing.
Joseph uses his knowledge of his brothers both to fulfill his calling and to test their love and loyalty to a brother in need.
i. What about the negative side of God’s sovereignty?
ii. Von Rad—What is theologicially noteworthy is the way in which the strong predestination content of the speech is combined with a strong summons to action. The fact that God has determined the matter, that God hastens to bring it to pass, is precisely the reason for responsible leaders to take measure!”
c. God used a roller-coaster to DISCIPLINE Joseph.
i. Privileged son & brother to
ii. Detained captive to
iii. Slave to
iv. Prisoner to
v. Prime Minister of Egypt.
d. Joseph used roller-coaster DISCIPLINE to change his brothers.
i. Joseph moves his brothers back and forth from Egypt to Canaan and back again.
1. Scene 1
2. Scene 2
3. Scene 3
4. Scene 4
ii. Joseph’s harsh tone is not surprising. 42:7
1. His brothers had been harsh to him, threatening death and imprisonment.
2. He was not responding in kind: how do we know?
a. They were not killed!
b. They were not imprisoned!
c. He wept at every contact.
43:24 “The steward took the men into Joseph’s house, gave them water to wash their feet and provided fodder for their donkeys. Deeply moved at the sight of his brother, Joseph hurried out and looked for a place to weep. He went into his private room and wept there.
43:30 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. And he wept so loudly that the Egyptians heard him, and Pharaoh’s household heard about it.
45:1-2 Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping.
45:14-15 And he kissed all his brothers and wept over them.
50:17 Afterward his brothers talked with him. ‘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.”
i. Kidner Behind the harsh pose there was warm affection (42:24, etc.), and after the ordeal overwhelming kindness. Even the threats were tempered with mercy (cf. 42:16-19; 44:9,10), and the shocks that were administered took the form of embarrassments rather than blows. A vindictive Joseph could have dismayed his brohers with worthless sackloads, or tantalized them at his feast as they had tantalized him (37:24, 25); his enigmatic gifts were a kinder and more searching test.
iii. Joseph is doing for his brothers what God had done for him.
1. Dreamer to slave to servant to prisoner to prime minister.
2. Shepherds to hungry to falsely accused to restored.
Kidner—
Just how well-judged was his policy can be seen in the growth of quite new attitudes in the brothers, as the alternating sun and frost broke them open to God.
III. Where do we go from here?
a. God is SOVEREIGN and good.
i. We have all been disciplined, but by imperfect parents; thus, we fear and avoid more.
ii. God superintends such that His people are certain to experience the benefit of His promises.
1. Hebrews 12:
Heb. 12:3 ¶ For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary 1band lose heart.
Heb. 12:4 You have not yet resisted to the point of shedding blood in your striving against sin;
Heb. 12:5 and you have forgotten the exhortation which is addressed to you as sons,
“MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD,
NOR FAINT WHEN YOU ARE REPROVED BY HIM;
Heb. 12:6 FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES,
AND HE SCOURGES EVERY SON WHOM HE RECEIVES.”
Heb. 12:7 It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline?
Heb. 12:8 But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons.
Heb. 12:9 Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live?
Heb. 12:10 For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness.
Heb. 12:11 All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.
2. Philippians 1:6“being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.”
What about us?
b. We can be RECONCILED as we acknowledge the sovereign goodness of God, who DISCIPLINES us through the choices that OTHERS make.
i. Discipline requires firm love.
ii. Discipline involves genuine mercy.
c. The Gospel
Another, greater, Joseph was DISCIPLINED, not for His own sins, but for ours.
He was oppressed and He was afflicted,
Yet He did not open His mouth;
Like a lamb that is led to slaughter,
And like a sheep that is silent before its shearers,
So He did not open His mouth.
6th Sermon: 1 NOVEMBER
Resources: Genesis, Derek Kidner
Genesis, Bruce Waltke
Genesis, Walter Brueggemann
Genesis, in Expositor's Bible Commentary, John Sailhamer
Discipline, a sermon by Tim Keller
Reading: Genesis 41:46--42:28
The story thus far…
Joseph pushed his ten brothers once too often, so they conspired to detain him and sell him to slave traders passing by.
Joseph is sold again to Potiphar, a high-ranking Egyptian, who recognized his unusual abilities and placed him in charge of his entire household.
Potiphar’s wife attempted to seduce Joseph, then when he refused, falsely accused him as the aggressor. Potiphar had Joseph arrested and placed in prison.
After two years in prison, Joseph was given charge of the prison by the chief jailer. While there, two of the King’s arrested court officers had dreams, told Joseph, who then interpreted their dreams accurately. No credit was given.
Two years later, Pharaoh had a dream, called for interpreters, who could do nothing. Joseph’s name was recalled; he interpreted the dream to the Pharaoh’s satisfaction.
Pharaoh put Joseph in charge of preparing for the dream’s fulfillment.
Now that he is out of prison, married to an Egyptian, and the father of two sons, the story grows more complex: his brothers show up looking to buy food for the famine.
NOTICE:
1. Joseph’s sons—the birth account marks the pivot point of the story.
Manasseh—nasa, ‘forget’
Ephraim—hiprani, “made me fruitful”
2. Doublets:
Literary device: doublets to “prove” that God set this up…
Sailhamer, EBC The central theme of chapter 41 is expressed clearly and forthrightly within the narrative itself by Joseph in
v.32: “the matter has been firmly decided by God, and God will do it soon.”
…the ASSURANCE that God will surely bring future events to pass comes from the fact that the dreams relating those events are repeated twice.
• In the previous chapter the “two” (shene 40:2) officials of the king each had a dream.
• “Two” dreams with the same meaning show that God will certainly bring about that which was foreseen in the dreams. One dream was good, the other bad. The dreams and their interpretations are repeated twice, once by the writer in the narrative of chapter 40 and then again by the cup-bearer before the Pharaoh in vv.9-13.
• After “two years” (shenath ayim v.1), the king himself had “two” (shenith v.5) dreams, one part of each dream was good (“years of great abundance,” v.29) and the other bad (“years of famine,” vv.27, 30).
• Within the narrative, each of the two dreams is repeated twice, once by the writer (vv.1-7) and again by Pharaoh (vv.17-24).
The point of the narrative is that such symmetry in human events is evidence of a divine work.
I. The Story
Waltke--The original prophecy to Joseph is about to be fulfilled quickly in the three journeys to Egypt:
first by Joseph’s ten hateful brothers (42:1-38),
second by them and his younger full brother Benjamin (43:1-45:28), and
third by all the brothers and his father, Jacob (46:1-27).
The family cannot find salvation in Egypt until the brothers are first reconciled with Joseph.
a. Scene I 42:1-38
Waltke: In Scene 1 (42:1-38), the first journey to Egypt, Joseph imprisons Simeon, promising his release upon their second journey with Benjamin in hand. However, by clandestinely placing money in their sacks, Joseph gives them the choice of either returning the money, guaranteeing Simeon’s release, or of keeping it and jeopardizing his freedom.
b. Scene 2 43:23
Waltke: In Scene 2, Joseph’s steward returns Simeon to them as soon as, but only after, they return the money to him (43:23). At the end of that scene, Joseph tests the brothers by giving Benjamin preferential treatment, but without envy the joyous brothers drink freely together.
c. Scene 3
Waltke: In Scene 3, Joseph puts the brothers to their final test of loyalty to a needy brother. This time he makes Benjamin alone appear guilty by clandestinely placing his silver cup in his sack and counseling the other brothers to return home in peace. Judah, however, offers himself as a slave in his brother’s place. Joseph is now free to discard his Egyptian mask; they prove they are brothers he can trust through thick and thin. He assures them of his good will.
…he brilliantly regroups the brothers in the same way as in the first scene of this book. However, instead of the brothers ganging up against Rachel’s son (Joseph), they rally round Rachel’s son (Benjamin). Instead of being cold and indifferent to their father, as in Scene 1, they are now filled with compassion for him.
In retrospect, it is clear that Joseph’s harsh, accusing treatment of his brothers serves both to discipline them and to test them, not to vent his spleen. Through his severe mercy they confess their sin and renounce their hateful ways (42:21, 28; 44:16). At the end of the day, he does them only good, not harm.
d. Scene 4
Waltke: In Scene 4, the act’s denouement, the whole family migrates toward Egypt to find salvation with Joseph.
II. The Meaning of the Story
a. The patterns in the story are repetitive but purposeful.
i. Joseph’s ups and downs are repeated for his brothers.
ii. The family’s ups and downs are repeated for Israel.
Waltke: Joseph prefigures Moses at the founding of Israel and Daniel at the end of Israel’s monarchy. All three, oppressed captives in a hostile land, come to power by pitting God’s wisdom against the wise of this world and displaying the superiority of God’s wisdom and his rule over the nations. They prefigure Christ, God’s wisdom, who astonishingly is raised from the cross to rule the world (1 Cor. 1:18-2:16; Rev. 12:1-5). As all were commanded to bow before Joseph (Gen. 41:43), so “at the name of Jesus every knee should bow” (Phil. 2:10),.
iii. …and for Moses
iv. …and for David
Waltke: In the case of Jacob, this pattern was necessary to discipline Jacob and prepare him to become a true covenant partner in God’s blessing. This is less obvious in the case of Joseph. His afflictions are unjust. But each person learns dependence on God. Roop states, “The pilgrimage of Joseph from slave to vice-regent parallels the journey of Israel as escapees from Egypt to the nation under Solomon, the life of David from shepherd’s helper to king, and the story of Jesus from manger to the right hand of God…The presence of God brings life in the place of death, honor instead of humiliation, and fertility over sterility…The story depends not on the prowess of the people, but the presence of God, Immanuel (Matt. 1:20-23).” This pattern of humility and exaltation is the pattern for all saints: “Humble yourselves, therefore, under God’s mighty hand, that he may lift you up in due time.” (I Peter 5:6).
Brueggemann—“This narrative affirms that power is a good thing. It celebrates the capacity to make tough decisions, to face crisis boldly, and to practice prudence so that the empire can be fed…This is public power for the public good.”
Cf Christ on the teaching that the first shall be last, Matt. 19:30; 20:16; Mark 9:35; 10:31.
b. The purpose of God is to reconcile and restore, as a true Father.
i. The family was fractured and only God could bring reconciliation.
ii. The reconciled family could then be restored with blessing.
Joseph uses his knowledge of his brothers both to fulfill his calling and to test their love and loyalty to a brother in need.
i. What about the negative side of God’s sovereignty?
ii. Von Rad—What is theologicially noteworthy is the way in which the strong predestination content of the speech is combined with a strong summons to action. The fact that God has determined the matter, that God hastens to bring it to pass, is precisely the reason for responsible leaders to take measure!”
c. God used a roller-coaster to DISCIPLINE Joseph.
i. Privileged son & brother to
ii. Detained captive to
iii. Slave to
iv. Prisoner to
v. Prime Minister of Egypt.
d. Joseph used roller-coaster DISCIPLINE to change his brothers.
i. Joseph moves his brothers back and forth from Egypt to Canaan and back again.
1. Scene 1
2. Scene 2
3. Scene 3
4. Scene 4
ii. Joseph’s harsh tone is not surprising. 42:7
1. His brothers had been harsh to him, threatening death and imprisonment.
2. He was not responding in kind: how do we know?
a. They were not killed!
b. They were not imprisoned!
c. He wept at every contact.
43:24 “The steward took the men into Joseph’s house, gave them water to wash their feet and provided fodder for their donkeys. Deeply moved at the sight of his brother, Joseph hurried out and looked for a place to weep. He went into his private room and wept there.
43:30 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. And he wept so loudly that the Egyptians heard him, and Pharaoh’s household heard about it.
45:1-2 Then he threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping.
45:14-15 And he kissed all his brothers and wept over them.
50:17 Afterward his brothers talked with him. ‘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.”
i. Kidner Behind the harsh pose there was warm affection (42:24, etc.), and after the ordeal overwhelming kindness. Even the threats were tempered with mercy (cf. 42:16-19; 44:9,10), and the shocks that were administered took the form of embarrassments rather than blows. A vindictive Joseph could have dismayed his brohers with worthless sackloads, or tantalized them at his feast as they had tantalized him (37:24, 25); his enigmatic gifts were a kinder and more searching test.
iii. Joseph is doing for his brothers what God had done for him.
1. Dreamer to slave to servant to prisoner to prime minister.
2. Shepherds to hungry to falsely accused to restored.
Kidner—
Just how well-judged was his policy can be seen in the growth of quite new attitudes in the brothers, as the alternating sun and frost broke them open to God.
III. Where do we go from here?
a. God is SOVEREIGN and good.
i. We have all been disciplined, but by imperfect parents; thus, we fear and avoid more.
ii. God superintends such that His people are certain to experience the benefit of His promises.
1. Hebrews 12:
Heb. 12:3 ¶ For consider Him who has endured such hostility by sinners against Himself, so that you will not grow weary 1band lose heart.
Heb. 12:4 You have not yet resisted to the point of shedding blood in your striving against sin;
Heb. 12:5 and you have forgotten the exhortation which is addressed to you as sons,
“MY SON, DO NOT REGARD LIGHTLY THE DISCIPLINE OF THE LORD,
NOR FAINT WHEN YOU ARE REPROVED BY HIM;
Heb. 12:6 FOR THOSE WHOM THE LORD LOVES HE DISCIPLINES,
AND HE SCOURGES EVERY SON WHOM HE RECEIVES.”
Heb. 12:7 It is for discipline that you endure; God deals with you as with sons; for what son is there whom his father does not discipline?
Heb. 12:8 But if you are without discipline, of which all have become partakers, then you are illegitimate children and not sons.
Heb. 12:9 Furthermore, we had earthly fathers to discipline us, and we respected them; shall we not much rather be subject to the Father of spirits, and live?
Heb. 12:10 For they disciplined us for a short time as seemed best to them, but He disciplines us for our good, so that we may share His holiness.
Heb. 12:11 All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.
2. Philippians 1:6“being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.”
What about us?
b. We can be RECONCILED as we acknowledge the sovereign goodness of God, who DISCIPLINES us through the choices that OTHERS make.
i. Discipline requires firm love.
ii. Discipline involves genuine mercy.
c. The Gospel
Another, greater, Joseph was DISCIPLINED, not for His own sins, but for ours.
He was oppressed and He was afflicted,
Yet He did not open His mouth;
Like a lamb that is led to slaughter,
And like a sheep that is silent before its shearers,
So He did not open His mouth.
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