Chuck Larsen

In Genesis 38, we read about Judah’s adultery with his daughter-in-law, who posed as a prostitute. The result of that illicit encounter was twin sons. One of which is Perez. If you look at Matthew chapter 1, you will see his name in the genealogy of Jesus. How strange is that? God chooses Abraham from amongst a city of moon-god worshippers. He chooses Isaac over Ishmael. He chooses Jacob, the deceiver, over Esau, and remarkably, he Chooses Judah over Joseph. I surely would have chosen Joseph, the most Christ-like figure in the Old Testament. But, no, God chooses Judah. Judah was the brother who decided to sell Joseph rather than kill him because there was no profit in murder. He was the brother who married the Canaanite woman. He was the father of two sons by her, Er and Onan, who were so wicked that God killed them. He was the one who negotiated a price with a prostitute for sex; he was the one who was willing to stone his daughter-in-law for immorality while he hid his role in the pregnancy. He was everything he shouldn’t be and nothing he should have been. On the other hand, Joseph was everything he should have been and nothing he shouldn’t have been. Yet God chooses Judah!

Now, let’s look at the women in the line of Christ. In Matthew 1, there are references to only four women in the line of Christ. One might not expect to find any of these women there. They are Tamar, whose story is told in Genesis 38, and who presented herself to her father-in-law as a prostitute to trick him into impregnating her. Rahab is the prostitute of Jericho, who hid the spies at the time of the Israelite conquest. Ruth, the Moabitess, was the descendant of the incestuous relationship between Lot and his daughter that took place in a cave after they fled unwillingly from the wicked cities of Sodom and Gomorrah. But, Ruth, the Moabitess, ended up with a book in the Bible named after her. Then we meet Bathsheba, the one who had an adulterous relationship with King David while her husband was out to war. Her name is not mentioned, but the text tells us that her son, Solomon, was born of her, the wife of Uriah! An interesting thing about the genealogy of Matthew is that it lists women at all. The Old Testament genealogies don’t include women. But the New Testament writers want us all to know that women count.

Why these women? Martin Luther said so that “no one should be presumptuous about his righteousness or wisdom, and no one should despair on account of his sins.”¹ But there is another critical condition applies to all of these women. They are all Gentiles! The lineage to Jesus from the earliest days does not include only Jews. You see, as Boice says, “… the church of Jesus Christ is called his bride, and that we, for the most part, are Gentiles.”² Boice continues with this and concludes, “I am glad these women are included. In Ephesians, Paul writes that the Gentiles were ‘foreigners to the covenants of the promise, without hope and without God in the world (Eph. 2:12). And so we were! But in the inclusion of these gentile women in Jesus’ family tree we discover that the mercy of God is not limited to one nation, but is for all who will identify with God’s work of redemption through the Savior.”² The New Testament writers tell us that we too are chosen to be children of God. You and I are often what we shouldn’t be and seldom precisely what we should be, but God still chooses us. How strange is that?

1 Luther’s Works, vol. 7, 11. See the ending of the previous chapter of this volume.

2 James Montgomery Boice, Genesis: An Expositional Commentary (Grand Rapids, MI: Baker Books, 1998), 902.

Envy is one of the seven deadly sins. It is seen as early as Genesis chapter 4 in the story of Cain and Abel. We see it in the lives of Rachel and Leah as they compete with each other for the affection of Jacob and how they compete with each other over their children. In Genesis 37 it raises its ugly head again. We see again how deep this sin goes as it is once again expressed by brothers against a brother. Joseph’s brothers did not share the favored place Joseph held in the heart of their father, Jacob. Their envy led to hatred. Genesis 37:8 tells us that the 10 brothers hated Joseph. They hated him even more because of the favor the father showed him in the coat of many colors – the symbol of God’s favor on his life. Verse 23 tells us the first thing the brothers did was “strip the coat off of him.” Hatred leads to overt evil acts. They plotted to kill him and threw him in a pit. Then, what’s even worse, the heartless nature of envy and hatred is seen in this phrase in Genesis 37:25-28, “then they sat down to eat.”  Guzik observes, “The heartless character of these brothers was clear—they could eat a meal with Joseph nearby in the pit. They could sit down and enjoy food while their hearts were bent on murdering their brother.”¹ It’s even worse when we remember that they sat down to eat the very meal that Joseph had been sent to bring them from their father. Where was their sense of decency? Where was their conscience?

Joseph pleaded with his brothers for mercy, but they couldn’t hear him. But they would hear his cries later. Guzik quotes from Barnhouse in his commentary concerning this. He writes, “Later, Genesis 42:21 described the conviction of sin they ignored at that moment. In that passage the brothers said: We are truly guilty concerning our brother, for we saw the anguish of his soul when he pleaded with us, and we would not hear; therefore this distress has come upon us. When Joseph was cast into the pit, he pled with his brothers, and they ignored his cries as they ate their meal.” Then he recounts the Barnhouse quote. “A physicist could compute the exact time required for his cries to go twenty-five yards to the eardrums of the brothers. But it took twenty-two years for that cry to go from the eardrums to their hearts.”¹

It’s only through the intervention of Judah’s greed, which is another one of those seven deadly sins, that they choose to sell him rather than murder him. Envy leads to bitterness, which leads to hatred, which if left unchecked, leads to evil deeds of various kinds. Evil deeds always go someplace also. They do not hurt that target but the shooter. Envy, jealousy along with a variety of other ungodly emotions are all boomerangs! They always come back to the one throwing them.  Someone once said, “Envy shoots at others but only wounds herself.” Envy creates Grinches. Dr. Seuss’ children’s book “The Grinch” illustrates a creature who can’t bear the sight of anyone enjoying himself without getting so mad it bites itself. Don’t bite yourself!

¹ David Guzik, Genesis, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), Ge 37:23–28

When Joseph finally opened the womb of Rachel, Genesis 30:24 tells us that Rachel “…called his name Joseph, saying, ‘May the Lord add to me another son!’” Guzik says, “The eleventh son born to Jacob through Rachel was named Joseph, meaning May He Add. Rachel felt she had been vindicated by the birth of one son, but longed for more children to continue the competition with her sister Leah.”¹ She thought that now that Joseph was born, he would open the door for more sons to be born to her. The birth of Joseph signaled the removal of her shame and you just about feel the joy leap from the page as we read about Rachel’s excitement at Joseph’s birth. It makes me think of all the excitement that was surrounding Jesus’ birth that we celebrate every year. Remember Mary’s exclamation at Jesus’ birth? It’s recorded in Luke 1:46-48, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has looked on the humble estate of his servant. For behold, from now on all generations will call me blessed.”

After Joseph interpreted Pharaoh’s dream, he was given a new name. Genesis 41:45 says, “And Pharaoh called Joseph’s name Zaphenath-paneah.” Most modern Biblical scholars say that Joseph’s new name means “The revealer of secrets.” That’s attractive because it does describe what Joseph did with regard to many dreams in Egypt. However, let me call your attention to a rather obscure commentator who says Joseph’s new name should not be interpreted according to the Hebrew words. He argues that Joseph’s new name is an “Egyptian word in Hebrew letters.” When you put it back into its Egyptian form, according to Canon Cooke, “…whose dissertation in the ‘Speaker’s Commentary’ on the Egyptian words in the Pentateuch is of very great value.” He suggests that the Egyptian meaning might be, “the food of life,” or “the food of the living.”²

I’ve often said that the Old Testament is about Jesus. This is too. Pink said, “Christ is the One who ‘adds’ to Heaven’s inhabitants. It was to this end that He came to this earth, tabernacled among men for more than thirty years, and then died on the Cross: ‘Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.’”³ In the earliest days of the Church we see that new believers were considered to have been “added” to the Lord not necessarily to any particular church. Notice Acts 5:14. As a result of the apostles preaching and working of miracles, “…more than ever believers were added to the Lord, multitudes of both men and women.” I need not remind you that Joseph’s saving the lives of his own family by providing food during the famine is a clear picture of Jesus who said, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.”

1 David Guzik, Genesis, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), Ge 30:23–24.

2 Joseph S. Exell, The Biblical Illustrator: Genesis, vol. 2, The Biblical Illustrator (London: James Nisbet & Co., n.d.), 430.

3 Arthur Walkington Pink, Gleanings in Genesis (Bellingham, WA: Logos Bible Software, 2005), 344.

Everyone loves the story of Joseph the finishes the book of Genesis in the Old Testament. Joseph teaches us many lessons. From Joseph’s life we can learn how to: Overcome envy, remain loyal to rightful authority, reject peer pressure, face adversity, handle prosperity, resist temptation, see the good even in the bad, plan for the future, forgive those who wrong us, trust God in every situation, care and provide for his family, handle power, live a holy life in a pagan environment, see God’s hand through all circumstances, overcome grief, handle rejection, and the list could go on. The most interesting thing about Joseph is that he saw God at work in his life even in his dreams. To Joseph, nothing was a coincidence. God’s hand, His presence, dominated every area of Joseph’s life. He knows that God is in control over everything. We need to remember that also. Max Lucado says: We need to hear that God is still in control. We need to hear that it’s not over until he says so. We need to hear that life’s mishaps and tragedies are not a reason to bail out. They are simply a reason to sit tight. Corrie ten Boom used to say, “When the train goes through a tunnel and the world gets dark, do you jump out? Of course not. You sit still and trust the engineer to get you through.” …Next time you’re disappointed, don’t panic. Don’t jump out. Don’t give up. Just be patient and let God remind you he’s still in control. It isn’t over till it’s over.” Joseph will help us remember that God is in control.

As encouraging as all this is, I don’t think that’s why the story of Joseph is in the Bible. Joseph, in so many ways, is the picture of the one Messiah that will be born in Bethlehem thousands of year later. Arthur Pink, in his “Gleanings in Genesis” makes the last five chapters about Joseph and how he’s the savior of his people and makes over 100 comparisons of Joseph’s life with Christ’s life. After my son, Chuck3, read these comparisons he wanted to do a series of message on them. I can’t mention them all here but the first 10 are:

1. The Meaning of his Name.
2. By Occupation Joseph was a Shepherd, “feeding the flock.”
3. His Opposition to Evil.
4. His Father’s Love.
5. His Relation to his father’s Age.
6. His Coat of Many Colors.
7. The Hatred of his brethren.
8. Joseph is hated because of his Words.
9. Joseph was to enjoy a remarkable future.
10. Joseph foretold his future Sovereignty.
11. Joseph was envied by his brethren.¹

All of the details of Joseph’s life make it clear that he is a “type” of Christ who will save his people also. A blogger on the internet (https://www.thegospelcoalition.org/blogs/erik-raymond/wonderful-similarities-joseph-jesus/) writes, “When we collect the details of Joseph’s life we see a glorious reflection that closely mirrors another life we are so intimately familiar with. In fact, when you look at a list of the details, sometimes it’s hard to discern whether we are talking about Joseph or Jesus. This is not because Joseph was Jesus’s favorite Bible hero he wanted to emulate. It is because God is sovereign, and he has been laying the tracks for the glory of Christ throughout redemptive history.”

¹ Arthur Walkington Pink, Gleanings in Genesis (Bellingham, WA: Logos Bible Software, 2005), 341.

Over the years I’ve found some passages in the Bible as extremely boring. You know them: Genesis 5, Genesis 10, the first ten chapters of the book of Numbers, 1 and 2 Chronicles, Ezra and even the opening of Matthew and Luke. They contain genealogical lists of names, many of which are too hard for us to pronounce like Oholibamah. It sounds like a former president! Anyway, it’s much easier just to acknowledge that they’re there and move on! But God didn’t make me that way, darn it! I have to ask why. Why? Why? God, what is the purpose of all these genealogies? Let me mention some things. First of all, the lists, especially those in the line of David have been verified as historically accurate. It supports the fact that these are real people who really lived as recorded in the Bible. It helps dispel the myth that the bible is just a myth. Furthermore, genealogies focus on the importance of the family. The stories in the Bible are about families, not so much individuals. Also, only those of certain genealogies could perform certain functions such as Aaron’s offspring were priests and Levi’s offspring’s were servants in the religious sense. Only through Judah could the ruling scepter be passed. Much more could be said but let me focus on the genealogy of Genesis 36.

Genesis chapter 36 lists the genealogy from Esau, Jacob’s brother. Why would we be interested in that?  It’s difficult to wade through all these names as they’re found in this chapter. By the way this is the longest chapter in the Bible!! What was God thinking? It’s hard enough for me to keep track of my own genealogy even with the technology and the help of the Danish Heritage Society I can’t trace my line back before about 1850 when Louis Larsen came from Copenhagen to the United States. Generally speaking, the listings of Esau’s and, to a greater extent, Ishmael’s descendants have nothing to do with the flow of covenant promises (after all, all these descendants were born to pagan wives). Yet, the author wanted to show bridges that tied the past to the future. The genealogy of Esau in Chapter 36 contains the 8 kings of Edom. Edom is Esau’s land and Esau’s descendants are the Edomites. As superfluous as these lists seem to me, I can’t help but notice that their names indicate the first fulfillment of the promise made to Abraham of kings ultimately coming from him (see 17:16), a promise subsequently given to Jacob (see 35:11). Also detailed in that promise was the fulfillment of the prophecy of “two nations” given to Rebekah (see 25:23–26).

Furthermore, the relationship between Esau’s descendants, the Edomites, and Jacob’s descendants the Israelites will be ongoing. When Moses Led Israel out of slavery, Esau’s descendants would not permit them to pass through their land. And from generation to generation the animosity between Esau’s descendants and Israel’s descendants continued. The reputation of the naming of all the successive kings in Edom is interesting because the historical hatred between these two finds its final expression in the confrontation of two Great kings. One was a descendant of Esau. His name was Herod Antipas. He was the son of Herod the Great who, as King of the Jews, slaughtered the infants in Bethlehem to protect his throne. The second king is Jesus Christ, the descendant of Jacob, who was born King of the Jews, and was called King of Kings. Two kings. One, the descendant of Esau, the representative of those who chose the temporal over the spiritual. The other, the descendant of Jacob, the one who ruled over a spiritual kingdom. When Jesus said, you cannot serve two masters, I wonder if this was in his mind. We all have the same choice. We can trade our spiritual heritage for a bowl of “red” stew. Don’t do it!

At the end of Genesis 35, Isaac dies at the age of 180. Verse 29 says, “He breathed his last, and was gathered to his people, old and full of days.” Hey, I turned 75 last month (January 2022) and I’m nowhere near “full of days.” Anyway, I hope I’m not! Yet at times I feel old for sure but at other times I feel like I’m just getting started. Think about this: Isaac was nearly my age when Jacob was born! What? Michelangelo painted the ceiling of Sistine Chapel on his back on a scaffold when he was 90 years old. Cato, a renowned Greek Orator began studying Greek at 73. Goethe wrote his most famous work “Faust” at 82. Galileo invented the telescope and tracked the rotation of the planets after he was 80. Moses led the children of Israel out of Egypt when he was 80. Caleb led his tribe in battle against the Giants in Canaan at 85. Verdi produced his masterpiece “Othello,” at 80, “Falstaff”, at 85. The great Zoologist Lamarch wrote his famous “The Natural History of the Invertebrates,” at 78. Tennyson wrote “Crossing the Bar” at 83. Browning wrote: “Grow old along with me, the best is yet to be the last of life for which the first was made.” I’m finding that Browning was right!

Genesis 35:29 closes the chapter. It says, “Now the days of Isaac were 180 years.  And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.” I like the phrase “gathered to his people.” It was 20 years ago that the blind Isaac called his boys to him to give them his blessing on his “so called” death bed. Jacob cheated Esau out of Isaac’s intended blessing and that scene became the event that separated Esau and Jacob for the following 20 plus years. After their reconciliation, Isaac’s real death brings the two brothers back together again. Guzik observes, “We should remember our times are in God’s hands. We may expect a long or short life for others or ourselves and be quite wrong. Only God knows.”¹ Some have suggested that “gathered to his people” simply means he was buried like his ancestors were. They argue that because Isaac was interred at the same place Abraham and Sarah were buried is clear proof of that. Genesis 49:31 is going to affirm the fact that both Isaac and Rebekah were buried at Machpelah with Sarah and Abraham. But, It’s got to mean something more. Exell agrees. He writes, “We are told of Abraham that ‘he looked for a city which hath foundations, whose Builder and Maker is God;’ and further, that ‘Isaac and Jacob’ were ‘heirs with Him of the same promise.’ (Heb. 11:9, 10.) Surely Isaac died with the thought of meeting the beloved ones who had gone before, in a better country.”²

Funerals have a way of bringing families back together. The last time I can remember when the family was altogether was when my sister, Rita, passed away in 1993. She was only 48. It was a shock to us all especially her children. We all comforted each other in just our presence. Death can do that. The Pulpit Commentary says this, “Death is a terrible divider, but a uniter too. Under the shadow of the great mystery, on the borders of an eternal world, in the presence of those tears which human eyes weep for the dead, even when they can weep no other tears, the evil things of envy, hatred, revenge, alienation do often hide themselves, and the better things of love, peace, brotherhood, amity come forth.”³ The things that really matter in life become central where deaths are concerned. The text speaks of being “full of days.” According to most Hebrew scholars this involves a sense of satisfaction with the results of one’s life. You can see why in both Abraham’s death as well as Isaacs. The things that mattered most were involved. Williams observes, “Good had resulted at the funeral of Abraham in that the estranged Ishmael and Isaac were reconciled and attended the event together (see 25:9). Likewise, Esau and Jacob underscore their reconciliation by together laying Isaac to rest (see 35:29).”⁴

1 David Guzik, Genesis, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), Ge 35:27.

2 Joseph S. Exell and Thomas H. Leale, Genesis, The Preacher’s Complete Homiletic Commentary (New York; London; Toronto: Funk & Wagnalls Company, 1892), 622.

3 H. D. M. Spence-Jones, ed., Genesis, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 419.

4 Wilbur Glenn Williams, Genesis: A Commentary for Bible Students (Indianapolis, IN: Wesleyan Publishing House, 1999), 249.

I am so thankful for my sons. My wife and I love them more than anything except maybe our three grandsons! We’ve occasionally thought it would have been nice to have had more children. We would have especially wanted a daughter. But, God gave us what God gave us and we’re very grateful for them all. We love to spend time with them! We have great meals and game nights with our family and look forward to them every other week. We are content with the situation God gave us regarding children. God gave Jacob 12 sons and a daughter. The sons are children of four different women. Jacob’s two wives named all 12 of them and when you study the names of each son you see they’re named in competition with the other wife. Without going into the details of each name notice that once Rachel receives the boy born by one of her handmaidens she is overcome with joy and glorifies God. But sadly the name she chooses, Dan ( “vindicated me against my sister” ), taints the gift with a competitive sting, as if God had taken her side to restore her dominance over her sister. But the God who never keeps score, acts once again with gracious abundance, doubling the gift and granting Bilhah another child. To Rachel, winning this last round is the ultimate victory. The boy’s name, Naphtali (“with the wrestling’s of God I have wrestled my sister”), cements her belief that God has permanently taken her side, giving her final victory over her sister. Sadly, it reflects not praise but dominance in her struggle for the coveted “love trophy.” But little does Rachel know that when we compete to prove our worth, it never produces contentment. I’m not sure that Jacob’s example in his competitive life with his brother Esau, spurred along by his mother Rebekah, didn’t help motivate them all, not to mention the strife Jacob had with Laban, his father in law.

After Dinah’s rape and the slaughter of the Shechemites, Jacob (Israel) is afraid for his life. But God appears to him and says “go back to Bethel. Stay there and worship me.” Jacob now convicted of his backsliding calls his family to destroy their idols and moves back to Bethel and builds an altar and worships God. God renews his promises to bless Jacob and his descendants. Then the text says something very profound. In Genesis 35:16 we read, “They left Bethel.” I can’t help but ask why? Bethel means “God’s house” or “the House of God.” Bethel is where man and God can meet. Bethel is where God wanted them. When Jacob was at Bethel he worshipped God. Worship is what God wanted. Nothing but trouble follows Jacob’s family after they leave. Rachel is blessed with another child on the way but then dies in the delivery. Genesis 35:16-18 says, “Then they journeyed from Bethel. When they were still some distance from Ephrath, Rachel went into labor, and she had hard labor. And when her labor was at its hardest, the midwife said to her, ‘Do not fear, for you have another son.’  And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin.” The family begins to fall apart then. Rachel dies in childbirth; Reuben tries to usurp the leadership of the family by sleeping with one of Jacob’s wives. The other brothers sell Jacob’s beloved Joseph, Judah sleeps with Tamar, and then a famine hits the land and forces them to flee to Egypt.

Who wants more kids?? You never know what you’re gonna get! But I’d take the story a little deeper and ask why did this happen. I think it’s because Jacob left Bethel, the house of God. In other words he left God out of the equation of family life. Jacob with his two wives set a tone that impacted the entire family. The same bad things happened to David. I’m not arguing that any child’s rebellion or failure to live godly lives are to be blamed on the parent. That’s not appropriate nor is it true. But there are still principles of establishing a solid family life that is more conducive to happy living in the home. I think it was Jim Dobson who told this story: “In a recent conversation with a sixth-grade teacher in an upper middle-class California city. She was shocked to see the results of a creative writing task assigned to her students. They were asked to complete a sentence that began with the words, ‘I wish.’ The teacher expected the boys and girls to express wishes for bicycles, dogs, television sets, and trips to Hawaii. Instead, twenty of the thirty children made reference in their responses to their own disintegrating families. A few of their actual sentences were as follows: “‘I wish my parents wouldn’t fight and I wish my father would come back.’ ‘I wish my mother didn’t have a boyfriend.’ ‘I wish I could get straight A’s so my father would love me.’ ‘I wish I had one mom and one dad so the kids wouldn’t make fun of me.’ ‘I wish I had an M-1 rifle so I could shoot those who made fun of me.'” I’m just saying…..

Esau hugged and kissed his brother Jacob when he returned after 25 years in Haran. There seems to have been serious reconciliation between the brothers. I think Jacob took the humble position in that reconciliation. It’s not perfectly clear but it looks like Jacob wants to return the blessing that he stole from his brother. Genesis 33:10-11 tells us that Jacob presented Esau with many gifts but Esau was hesitant to accept them. Jacob said, “‘No, please, if I have found favor in your sight, then accept my present from my hand. For I have seen your face, which is like seeing the face of God, and you have accepted me. Please accept my blessing that is brought to you, because God has dealt graciously with me, and because I have enough.’ Thus he urged him, and he took it.” It appears to me that offering “my blessing” is like offering to return what he had stolen from his brother. Briscoe observes “Reconciliation requires those who have done wrong to admit it and those who have been wronged to accept the apology. Without both parties being willing to participate appropriately nothing is achieved.” We can all relate to this. We’ve all been wronged and we’ve all wronged others. I must admit that when someone has wronged me there’s something about my heart that wants to hold on to the bitterness. Sometimes it’s hard to forgive. It’s also hard to accept forgiveness.

Like Ogilvie says, we have “drunk so long and deeply of the waters of resentment that we find it impossible to break free from our addiction to bitterness.” Yes, it becomes an addiction. We can wallow in it, escape from our current trials into it, dream about it and let it eat our lunch in so many different ways. Someone said, “We refuse to stop drinking the wine of resentment and when we’ve emptied the cup, we find that what we’ve consumed is ourselves.” Isn’t it our pride? One must humble themselves to the wrong and the wronged and learn to be at peace with it and the frailties of ourselves and others. It seems like this happened to Jacob just before he met Esau. He wrestled with God. The great preacher Martyn Lloyd-Jones was once asked, “What does a person look like who has truly met God?” Alluding to Genesis 32:31, he replied, “He walks with a limp.” That is incredibly perceptive, isn’t it? After encountering the living Christ, Jacob was forever crippled—both physically and in regard to his ego. He could no longer strut around arrogantly as he had done before. His pride turned to lowliness (33:3). His greed turned to generosity (33:10–11). And his self-reliance had turned into worship (33:20).¹

We’ve already read in the book of Genesis that the angel of the Lord proved that there is nothing “too hard for God.” He gave Sarah and Abraham a miraculous child in their own age. He brought Isaac back from the dead for Abraham on Mount Moriah. There’s nothing that God cannot do! Why is it that we have such a hard time applying this truth to our own sins and failures and guilts and grudges. Of all the things that seem impossible to me is for God to remove my grudges and griefs with those who have wronged me as well as the guilt and remorse I feel over those I have wronged. Forgiveness is a very hard thing to receive! It appears that Esau extended that forgiveness to his brother most graciously. “Father, forgive us our trespasses, as we forgive those who trespass against us.”

¹ Kurt Strassner, Opening up Genesis, Opening Up Commentary (Leominster: Day One Publications, 2009), 132.