Balaam's Messianic Prophecy

Num 22–24

This strange story portrays a false prophet whose message was legitimate—despite his desperate desire to fulfill his evil commission from King Balak and strike it rich. He’s almost the mirror image of Jonah, who was a true prophet with a desperate desire to avoid completing his merciful commission from the King of kings.

False Prophet

Some reckon Balaam to be a bona fide prophet who went off kilter pursuing King Balak’s money. Others judge Balaam to be a sinister prophet, whom God coerced into blessing Israel. Actually, the Bible story mixes up imagery when describing Balaam. On the one hand, Balaalm took pains to portray himself as an obedient servant of the Lord. He claimed to speak the words of the Lord and disclaimed the ability to say anything but what the Lord allowed (Num 22:1–21, 31–41; 23:1–24:25). On the other hand, the narrator refuses to call him a prophet and keeps depicting him with almost comical satire, as a “seer” who’s quite unable to “see” what any ass can see (22:22–30). A later book described him as one “who used magic to tell the future” (Josh 13:22), and the rest of the Bible record certainly consolidates a totally negative reputation for him (Num 31:8, 16; Deut 23:3–6; Josh 13:22; 24:9–10; Judg 11:23–25; Neh 13:1–3; 2 Pet 2:15–16; Jude 11; Rev 2:14).

So Balaam was a rental prophet, an exorcist and curse expert available for hire. Hiring someone to curse your enemies has a long and despicable history, from ancient Near Eastern times through to at least the Roman period. An unknown thief steals something, you go to a temple and pay a curse expert to put a curse on the undetected culprit—may the gods strike him with disease, financial ruin, and death in his family. You prepare to go into battle, you call in the curse expert to lay a crippling curse on the enemy camp—may the gods throw them into confusion, provoke an insurrection among the enemy soldiers, or turn them into trembling woman on the day of battle. This kind of stuff would have been Balaam’s speciality. Today he would probably have a web site, a late-night call-in TV program, and a toll-free number to call to get a free information packet.

Balaam appeared to have had an international reputation. He was from Beor in Mesopotamia, the region of modern Iraq. Balak the king of Moab ruled the region alongside the southeastern bank of the Dead Sea. Just as the wise old sages of the larger region were known in foreign courts, it appears any king’s address book would have contact information on a few curse masters from near and far.

Even though we see that Balaam was unable to curse Israel and earn his fees as a curse expert, he eventually succeeded in seducing Israel into worshiping the Baal of Peor (Num 25). He couldn’t curse Israel, but he succeeded in getting Israel to live so that God himself would curse them (Num 31:16).

Accurate Prophecy

Balaam refused the Balak’s first offer, in spite the rich commission he dearly wanted to collect (Num 22:1–14). But he accepted a second offer in which Balak upped the fees (22:15–21). Balaam spoke of “the Lord my God” (22:18), perhaps hinting that since he served Israel’s own God Yahweh he might be more successful than others at making good on a curse against Israel. God told him no, but then let him go with a strong warning not to do anything but what he told him to do (22:20). But God threw up barriers when Balaam made haste to take Balak’s curse contract (22:22–35), and only his donkey could see the barriers; Balaam had an eye only for payday. When he came before king Balak, Balaam warned that he probably wouldn’t be able to deliver on a curse (22:36–41).

Balaam’s first ritual and prophecy described a people whom God had already blessed (23:1–12). His second ritual and prophecy announced, “no curse can touch Jacob; no magic has any power against Israel” (23:13–26, esp. v. 23). No high-priced international curse expert was going to lay a glove—or tongue—on Israel. In disgust, king Balak told Balaam, “Fine, but if you won’t curse them, at least don’t bless them” (23:25). In spite of that frustrated flare-up, king Balak opted for one more try (23:27).

Finally, Balaam dropped the rituals of a pagan curse expert; “he did not resort to divination as before” (24:1). All along he had been claiming to operate as a prophet of the Lord but actually operating as a pagan (see Deut 18:9–14). And the result in Balaam’s third prophecy was the outright blessing that king Balak had feared. I suppose Balaam feared it too. It would certainly cost him his paycheck, and it could have cost him his life.

Finally, Balaam’s fourth prophecy turned to one of the noblest of the Old Testament messianic prophecies (24:14–19). This was a pagan prophet; if ever there were a case in the Old Testament, the words of Peter describe what Balaam was doing: “No prophecy in Scripture ever came from the prophet’s own understanding, or from human initiative. No, those prophets were moved by the Holy Spirit, and they spoke from God” (2 Pet 1:20–21). As much as he hated it, Balaam had no curse for Israel. Indeed, he had moved from implying a blessing on Israel (23:1–12), to pronouncing an explicit blessing (23:13–26), to threatening Israel’s enemies in general (23:27–24:13), and to threatening Moab itself (24:14–19).

In “the future…. far in the distant future” (24:14, 17), God would raise up a “star” from Jacob (v. 17). The star was a common ancient Near Eastern image for a ruler (Gen 37:9; Isa 14:12–13). A “scepter” would come from Israel, which would “crush the foreheads of Moab’s people” (v. 17).

Naturally, Jewish literature soon began interpreting Balaam’s prophecies messianically. For example, the Qumran community who lived around the western shores of the Dead Sea looked for the star and scepter, a future priest and king. Some hailed the leader of the second Jewish revolt (a.d. 132–135) as Bar-Kochba (“Son of the Star”). Some Christian commentators play down any idea of direct messianic prophecy here; they see Balaam’s prophecy fulfilled essentially in the Davidic dynasty. Indeed, David provided the initial fulfillment of this prophecy; however, in so doing, he foreshadowed the coming of the Messiah.

Certainly the New Testament usage of Balaam imagery (Matt 2:2, 7, 9–10, 16; Rev 2:28; 22:16) is in keeping with the expectation that Jesus Christ was the ruler that Balaam prophesied (John 1:20; 4:25–26; Matt 26:63–64; Mark 14:61–62; Luke 22:67–70). The trajectory set out in Balaam’s prophecy is fulfilled when we hear, “the world has now become the Kingdom of our Lord and of his Christ, and he will reign forever and ever” (Rev 11:15).

Questions, Reflections and Commitments

• Reflect on how the blessings of God cannot be denied to those who follow him (Num 22–24), but note that disobedience and apostasy can’t be faced with calm assurance of divine blessing (Num 25; 31:16).
• Note how Balaam should warn the modern believer: (1) Even signs that God is using you and even speaking through you is no guarantee of your salvation; (2) mixing the call of God and a love for money is the way to hell (2 Pet 2:15).

Sinai

Deut 5:1–22

After God delivered his people from slavery, he gave Moses what we call the Ten Commandments. Notice this was after deliverance, not something required before deliverance as a condition to be met before God would deliver his people. This was a post-deliverance “covenant” (Deut 5:2), made not with the ancestors Abraham, Isaac, and Jacob but with the newly delivered people meeting around the base of Sinai (Deut 5:4).

The very basis upon which God asserted his right to make these demands of the people was this: “I am the Lord your God, who rescued you from the land of Egypt, the place of your slavery” (5:6). Then the Lord set out two kinds of commandments: First, he taught them the first four commandments, which can be summarized this way: “You must love the Lord your God with all your heart, all your soul, and all your strength” (Deut 6:5). Second, he taught them the last six commandments, which can be summarized this way: “Love your neighbor as yourself” (Lev 19:18). And this would have been Jesus’ own summary of the entire law (Mark 12:29–21; Luke 10:27). And if you were summarizing the law’s requirements for horizontal relationships, it could be summarized by citing Leviticus 19:18 only (Rom 13:9; Gal 5:14; Jas 2:8).

Love God

(1) No other gods (Deut 5:7; Exod 20:3). This monotheistic command was unique in the ancient Near East, where people commonly divided up the job descriptions for between various competing deities, ascribing this responsibility and power to one so-called god, and others to other gods. But Israel’s relation with the Lord God was to be “monogamous,” and any violation of this first command was considered spiritual adultery. Sadly, Israel’s history on this command makes for discouraging reading all too often. And what can we say of today’s penchant for worshiping no one but man himself?

(2) No idols (Deut 5:8–10; Exod 20:4–6). The Jewish tradition joins these verses with the preceding verse, including idolatry with the first commandment; however, both syntax and logic imply that it’s a second commandment, as we generally read it. Indeed, it’s possible to use idols while claiming to worship only the Lord—or Jesus Christ in the New Testament church. God allowed temple art; however, no human work was ever to be considered the object of human worship. When this happened, a prophet like Isaiah could be absolutely caustic in his criticism of the lunacy of idolatry (e.g., Isa 44:8–20).

Today, most people in the West are unlikely to be turning to physical idols; however, any physical image is first the product of human imagination and creativity and only then a physical image of stone, metal, or paint. Even at the stage of mental conception, this must never become the object of worship.

(3) No misusing the Lord’s name (Deut 5:11; Exod 20:7). The Jewish tradition tried to assure that this law was never broken by forbidding any use of the divine name. Instead of saying God’s name “Yahweh” when talking or even when reading the Old Testament, they would instead say, “Adonai,” which our English Bibles translate Lord. But perhaps as great as misusing God’s name is the sin of neglecting to name the Lord as one’s God and neglecting to call on his name in time of trouble (1 Chr 16:8; Ps 105:1; 116:4, 13, 17; Lam 3:55; Joel 2:32; Zech 13:9; Acts 2:21; Rom 10:13; 1 Cor 1:2) or to praise his name in times of thankfulness (1 Chr 23:13; Neh 9:5; Ps 34:3; 68:4; 92:1; 96:2; 102:21; 103:1; 106:47; 113:1; 135:1, 3; 145:21; 148:5, 13; Isa 26:13; 42:8; Joel 2:26; Acts 19:17).

This command does not merely prohibit the incorporation of God’s name into vulgar conversation, although it would certainly include that. It doesn’t merely forbid the use of false oaths in God’s name, although swearing “by God” then failing to perform what was vowed would violate the command. And it doesn’t merely forbid cursing someone in God’s name. Actually, the prophets did curse in God’s name, so just using “God” and “damn” in the same sentence is not the sin; rather, it’s cursing someone and calling on God to back up a curse he has no intention of supporting by divine judgment. Indeed, God may have plans to bless the very one you want to curse. So that would be a misuse of God’s name.

This command warns that anytime you take empty recourse to the divine name, you are misusing it. “Any invocation of God’s presence, any calling on His name that is simply perfunctory is taking God’s name in vain, this is, using the divine name for or in something that lacks vitality, reality and substance. So Elton Trueblood can say, ‘The worse blasphemy is not profanity, but lip service.’”1 So never curse someone without the sanction of the Spirit-led Church (Matt 16:19; 18:18; John 20:23); that is misusing the name of the Lord. And the all-too popular practice of saying “the Lord told me” this or that when you are really talking about your own thoughts is misusing the Lord’s name. Or announcing in church, “Thus saith the Lord,” when you are only sharing your own impressions is misusing the Lord’s name.

(4) No misusing the Lord’s day (Deut 5:12–15; Exod 20:8–11). This commandment reflects a pattern of recognizing God’s lordship over everything by acknowledging his absolute lordship over something in particular, whether one day in seven of the week or one part in ten of your income.

I think there is still room to distinguish between the Lord’s day and the other six, acknowledging a difference between Sunday and Monday. The Sabbath was not rooted merely in the distinct concerns of Israel’s religious calendar; rather, it was rooted first of all in the order of creation (Exod 20:8–11), and then in Israel’s own redemptive history (Deut 5:12–15). In Exodus, the reason for this command, was that God himself rested on day seven, so we who bear his image and likeness ought to do the same. And then Deuteronomy added a second rationale: You used to be slaves in Egypt, so keep the Sabbath and give your household a rest, from the master of the house, to the children, to the servants, and even the animals (Deut 5:13–14). This shouldn’t be burden but a blessing, a relief from labor.

This was probably what was behind Jesus’ note that “The Sabbath was made to meet the needs of people and not people to meet the requirements of the Sabbath” (Mark 2:27).

Love Your Neighbor

(5) Honor your parents (Deut 5:16; Exod 20:12). There is a sense in which this commandment could be grouped with the first four, as one more command having to do with vertical relationships; however, it’s probably best to understand the first four as those summarized by Deuteronomy 6:5 and this command as the first of the six that can be summarized by Leviticus 19:18). Children are told to honor their parents. Of course that doesn’t mean the absolute obedience and honor that belongs only in the realm of rightful worship (Matt 10:37; Luke 14:26). Nonetheless, children should acknowledge the inherent dignity and standing of those who are over them by God’s own design.

The New Testament endorses this command (Matt 15:4; Mark 7:10), and Paul called it “the first commandment with a promise” (Eph 6:2). Notice that this promise was not “long life”; rather, it was “Then you will live a long, full life in the land the Lord your God is giving you” (Exod 20:12; Deut 15:16)—it was the way to avoid exile.

(6) No murder (Deut 5:17; Exod 20:13). The older English translations translated this “You shalt not kill” (e.g., kjv); however, it clearly has to do not with killing per se but with murder. Of course you could kill animals for food and clothing, so it was about humans; and you could kill in war or for various capital crime sentences, so it was about murder not all taking of human life. The reference is to culpable homicide, or killing with malice aforethought, which American legal systems call murder in the first degree.

In fact, the malice aforethought becomes the key element in the New Testament treatment of this, which gets to the heart of the deed: “You have heard that our ancestors were told, ‘You must not murder. If you commit murder, you are subject to judgment. But I say, if you are even angry with someone, you are subject to judgment! If you call someone an idiot, you are in danger of being brought before the court. And if you curse someone, you are in danger of the fires of hell” (Matt 5:21–22). Watch your heart, for out of it are all the issues of life and death.

(7) No adultery (Deut 5:18; Exod 20:14). This commandment demonstrates that marriage is not merely a private matter; it is a covenant undertaken before God, who enforces its obligations. “‘For I hate divorce!’ says the Lord, the God of Israel. ‘To divorce your wife is to overwhelm her with cruelty,’ says the Lord of Heaven’s Armies. ‘So guard your heart; do not be unfaithful to your wife’” (Mal 2:16).

The New Testament expands on the notion that one should “not be unfaithful to your wife” to include emotional infidelity as well as physical infidelity (Matt 5:27–30).

(8) No stealing (Deut 5:19; Exod 20:15). Usurpation of another’s belongings is an invasion of their person, which God condemns. Of course this can be done through banditry on the highways, breaking and entering in the neighborhood, or picking pockets in crowds. But it can also come by not paying your employee’s wages promptly and fairly, cheating on prices through false weights or other mercantile deceits. It can come by moving the property boundaries of widows and orphans, or by oppressing the debtor until they’re deprived of their home and land.

The New Testament expands on this ethic, considering it something that comes with conversion. Not only must thievery stop, but giving must start; only then will you really be fulfilling the heartbeat of God on that law: “If you are a thief, quit stealing. Instead, use your hands for good hard work, and then give generously to others in need” (Eph 4:28). That deals with this matter at the individual level; however, tthe Bible is very concerned about corporate guilt and righteousness as well. So to the degree that your lifestyle or business ethic supports unjust economic situations, you should repent and seek God’s way to move from economic oppression to giving rather than taking.

(9) No false testimony (Deut 5:20; Exod 20:16). As a believer, you should put away all malicious and harmful communication. You should never lend perjured testimony to the conviction of the innocent. You should never libel or defame someone. Character defamation began in the Garden, with Satan’s lies about God’s motives (Gen 3); and this kind of talk still bears the stamp of its original practitioner.

The New Testament tells us what a destructive body part the tongue can be unless it’s tamed by the Holy Spirit (Jas 3:1–7). Let the Holy Spirit tame that tongue, and you’ll be set on the ninth commandment—try to rely only on your own self-control, and that most unruly member will eventually prove just about long and sharp enough to cut your own throat.

(10) No coveting (Deut 5:21; Exod 20:17). The previous nine commandments have to do with overt and observable behavior. This last commandment focuses on an attitude of the heart. Of course, coveting can leading to breaking other commandments. It’s not immediately clear how coveting leads to violating the fifth, sixth, and ninth commandments, but it’s easy to see how coveting would undermine the other commandments. Coveting God’s glory leads to violating the first commandment, and coveting God’s sole prerogative of self-revelation leads to violating the second. Coveting the power of God’s name leads to violating the third commandment, and coveting the free use of God’s day leads to violating the fourth. Coveting your neighbor’s wife leads to breaking the seventh commandment, and coveting his belongings leads to violating the eighth.

The New Testament moves from negative prohibition to a positive solution to coveting, which is contentment with whatever God provides (Phil 4:11–13).

Questions, Reflections and Commitments

• See how Hosea’s marriage and prophecy spoke to the first commandment.
• Note the various phrases you occasionally hear that could be an indicator that someone is falling into the worship of their own mental image of God rather than the true God as he has revealed himself: “I like to think of God as….” “I could never worship a God who….” “The ‘Man Upstairs’ probably….”
• Think of the ways your household might improve in how it relates to the structures of this world that are taking from the poor to support the lifestyle of the prosperous western society. If your children are old enough to understand this concept, consider discussing with them how the family might move ahead on this so they grow up with a less materialistic world view than the unbelievers around them.
• In this Christmas season, think of how much television advertising can feed a covetous attitude if you don’t control it. Perhaps the advertisement blocks are more of a spiritual danger to your household than the crude programming itself. Consider ways to reduce this stream of covet-provoking propaganda into the minds of your household.

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1. Victor P. Hamilton, Handbook to the Pentateuch (Grand Rapids, Mich.: Baker, 1992), 203; quoting Elton Trueblood, Foundations for Reconstruction (New York: Harper, 1946), 31.

Moses: The Servant Leader

Exod 3:1–4:17

Moses in Egypt

Moses was not from the elect line of Judah, but from the tribe of Levi, which wasn’t necessarily so blessed (Gen 49:5–7). But God commissioned him to liberate his people and guide them into nationhood. At his birth, Moses’ mother took extra care to protect him from the Egyptians, who were busy killing baby boys to hold down the Hebrews’ exploding population growth. In fact, Moses ended up growing up in royal circumstances as adopted son of the Pharaoh’s daughter (Exod 2:1–10).

You might have thought that would have alienated him from his own people. After all, they were not only serving as slaves, but were increasingly being degraded by their Egyptian slave drivers. But Moses kept a heart for his people. So when he grew up, he wanted to help deliver his people from the cruelty of their overlords. His own early initiates at that misfired and he had to flee for his life.

Moses in the Desert

Now, instead of having the run of the Pharaoh’s palace, he was on the lam out in the wilderness, where he spent forty years learning to shepherd the flock of God by “tending the flock of his father-in-law Jethro” (Exod 2:11–3:1). His forty years training in the royal circles of Egypt were to be matched by forty years training in the wilderness. Only then would he be truly ready to lead his people in the freedom march granted by God’s redemption.

Moses Called Back to Egypt

One day God met Moses at a burning bus and told him, “I am the God of your father—the God of Abraham, the God of Isaac, and the God of Jacob” (3:6). God was remembering his covenant with Abraham, Isaac, and Jacob (Gen 12:1–3, etc.). The Lord had seen his people’s misery and heard their cry for deliverance, and he was going to use Moses to bring them out of Egypt (Exod 3:7–10). But Moses knew God’s people weren’t exactly meditating daily on the covenant with their fathers. In fact, Moses objected that the people probably didn’t even remember the name of their God (Exod 3:13). God basically told Moses, then it’s time I reintroduced myself to them: “Say this to the people of Israel: ‘I Am has sent me to you’” (3:14). It’s interesting to note that God’s name Yahweh sounds like he verb “he is” (the Lord in English Bibles). God reintroducion would remind them of his eternal unchanging nature.

Moses’ next objection to this commission was, “What if they won’t believe me or listen to me? What if they say, ‘The Lord never appeared to you’?” (4:1). So God promised to perform mighty signs through Moses, which would indicate his divine commission. Once Moses finally obeyed, those worked out just like God promised (4:2–9; 7:8–11:10).

Then Moses objected, “O Lord, I’m not very good with words. I never have been, and I’m not now, even though you have spoken to me. I get tongue-tied, and my words get tangled” (4:10). Some commentators doubt the truth of Moses’ objections in this case, since the New Testament tells us that Moses had been well educated as “powerful in both speech and action” (Acts 7:22). On the other hand, Moses had not exactly kept his public speaking skills honed to their finest by whistling and yelling at sheep for forty years. Even so, God’s response to this objection should have settled it for Moses: “Who makes a person’s mouth? Who decides whether people speak or do not speak, hear or do not hear, see or do not see? Is it not I, the Lord? Now go! I will be with you as you speak, and I will instruct you in what to say” (4:11–12).

“But Moses again pleaded, ‘Lord, please! Send anyone else’” (4:13). “Moses was very humble—more humble than any other person on earth” (Num 12:3), but this kind of so-called humility in the face of God’s call to do a work is not something God accepts quietly. Moses’ continued sense of being insufficient for the task got God’s anger up. Even so, God provided Aaron as Moses’ spokesman, even calling him Moses’ prophet (4:14–17; 7:1). But then I guess you might say that brotherly assistance proved to be a mixed blessing (Exod 32; Num 12). Finally, Moses went. God did all that he promised, and he used Moses to liberate his people from brutal enslavement in Egypt.

During their “exile” in Egypt the descendants of Abraham, Isaac, and Jacob had grown into a people so numerous that their powerful Egyptian overlords felt threatened by presence of these Hebrews among them (Exod 1:1–10). This marked a real surge in fulfillment of the promise to make a great nation of Israel, by making them numerous as sand on the seashore and stars in the sky (Deut 1:10; see Gen 13:16; 15:5; 17:6; 22:17; 26:4). The New Testament describes it this way: “A whole nation came from this one man who was as good as dead—a nation with so many people that, like the stars in the sky and the sand on the seashore, there is no way to count them” (Heb 11:12).

But a nation needs not only a population but also a land. Now after centuries of “exile” in Egypt, the people were on their way back to the land that God had promised to their fathers (Gen 12:1, 5–7; 13:15; 17:8; 26:3; 28:13; Exod 33:1).

God keeps his promises, in spite of his people’s all too frequent disregard of his covenant and in spite of his messengers’ all too frequent reluctance to acquiesce to his assignments.

Questions, Meditations, and Commitments

• When does reluctance born of modesty turn into the reluctance born of inability to trust God?
• If you have been guilty of shying away from some work for God because you think yourself ill-equipped, consider the possibility that God might just help you do it, and that he would bless that work with success.

The Royal Promise

Gen 49:1, 8–12

Cursing

It’s wonderful to note the patriarchal blessings, but I suppose we should also pay some attention to the curses as well. We get so used to thinking of Jacob’s sons as the twelve tribes of Israel that we automatically think that their father Jacob must have blessed them all (Gen 49). But let’s not forget their despicable behavior with their brother Joseph—and we won’t detail their other misdeeds. So we see at least Reuben (49:3–4) and Simeon and Levi (49:5–7) getting some strong talk instead. And it might repay some study if you wanted to spend some time thinking about the patriarchal pronouncements over the other sons throughout this chapter, especially if you also looked up their earlier acts and then their subsequent history. But we’ll not do that in this study.

Blessing

It’s interesting to note God’s pattern of transmitting the Abrahamic blessing. He never seemed to make the “obvious” choices, like eldest son—or even the one we would think the most deserving son. By his own sovereign decision, the Lord selected Isaac not Ishmael, Jacob not Esau, and then Judah not Reuben the eldest or Joseph the finest of Jacob’s sons.

By this means, God kept focusing his covenantal line so that he promised not only a blessing to Abraham’s seed but also promised a messianic line through one particular tribe. (Notice that God would later do that with the priestly line as well when he chose Aaron and his sons [Exod 28; Lev 8; Num 16–17]. This might also be a good place to note two other things: [1] just the opposite move with the role of prophet [Joel 2:28–32], and [2] the eventual democratization of even the priestly and royal office [1 Pet 2:9, see Exod 19:5–6]).

Judah got the blessing that included a royal promise (Gen 49:8–12). The natural way of thinking would be to say that belonged to Reuben, the eldest (29:32); however his sin of taking one of his father’s concubines ruled that out (Gen 35:22; 49:4). So then you might think the honor would go to Jacob’s greatest son, to Joseph. But while Joseph’s blessing was indeed profuse, it didn’t include kingship (49:22–26), even though it included “the right of the firstborn” (1 Chr 5:2, esv). No, the royal promise went to Judah, the fourth son. Perhaps it was because he worked it so that his brother’s didn’t kill Joseph (37:26–27); perhaps it was because he proved a leader among his brothers in other ways as well (43:3–10; 44:14, 16–34; 1 Chr 5:2). We don’t know. Perhaps it’s best just put it down to divine and unmerited election, as had been the case in God’s choice between his father Jacob and his uncle Esau (Gen 25:22–23; Rom 9:10–12). And if someone would suggest that this was unfair, we would respond with Paul, “Of course not!” (Rom 9:14).

Judah was promised the respect and allegiance of his own brothers during his own lifetime (49:8a, c). And this group of brothers had not always been too keen on bowing before brothers (37:1–11). Judah was also promised victory over his enemies during his lifetime (49:8b, 9). Then Jacob looked into the future and said, “The scepter will not depart from Judah, nor the ruler’s staff from his descendants, until the coming of the one to whom it belongs, to the one whom all nations will honor” (49:10). To some degree that promise was fulfilled in David, who descended from Judah, and whose rule developed into an empire that could count “nations” as subjects (see Ps 2). But the ultimate fulfillment of that promise was in Jesus Christ, the Son of David.

When we think of Jesus’ rule over all the nations, we can remember that God promised it ages ago in his promise to Judah. And for that matter, he had hinted at that even in his promise to Abraham (Gen 17:16). The branch of Jesse was to come from the Judah branch in Abraham’s family tree—and of course that meant this would be the line from which the Messiah would come. And that’s the way it happened (Matt 1:1–16; Heb 7:14).

Of course, he came to the royal home town of Bethlehem as a little baby born in decidedly unroyal circumstances (Matt 2). And things didn’t appear to work toward a coronation during his lifetime either; rather, it worked toward a horrifying and shameful crucifixion, which appeared to be conclusive evidence of God’s curse on him (Deut 21:23; Mark 11:20–21; Gal 3:13), rather than divine blessing and royal appointment. But the story continued, with resurrection and ascension, which the New Testament depicts as enthronement (Acts 2:29–36; 5:30; 13:32–34; see Ps 2).

When we think of the original royal promise and its mention of victory over all enemies and rule over all nations, we think, “When will that ever be finally true?” The promise still stands. Even during Jesus’ earthly ministry, God had placed all things under his authority (John 3:35–36; 5:22–29). And the resurrected Jesus gave a royal commission to his disciples, saying, “All authority in heaven and on earth has been given to me” then sent them to make disciples of all nations (Matt 27:18–19). Finally, John’s vision included this language, “Stop weeping! Look, the Lion of the tribe of Judah, the heir to David’s throne, has won the victory” (Rev 5:5).

When we celebrate Christmas, we celebrate the coming of the Son from Judah’s line, from whose hand the scepter will never part. We celebrate God’s move to bring to fulfillment his promises about the kingdom of God, which were entirely wrapped up in the Messianic hope that Jesus the Christ is even now fulfilling and will bring to utter completion at the last trumpet call.

Questions, Meditations, and Commitments

• Note that the Babe in Bethlehem was named Jesus but titled “the Christ.” This English term transliterates the Greek term Christos, which in turn translated the Hebrew royal title Messiah, which means “Anointed One.”
• Note how patient and persistent God is in bringing his promises to fulfillment. The original royal promise to Judah’s line came around 1650 bc and waited till about 1000 bc before even it’s initial fulfillment in David, then until the time of Jesus for the initiation of its fullest realization.

Joseph: God's Providence

Gen 37:2–4, 23–28; 42:1-3; 45:1–11; 50:19–21

Joseph in Canaan

Joseph was Jacob’s favorite son, and he dreamed of a God-given special destiny. Rather foolishly he “shared” this with his brothers, who were somewhat less than delighted with the dreams (Gen 37:1–11). His favored status and sense of destiny provoked a murderous rage among his brothers. Although they planned to kill him, Judah suggested keeping him alive to sell on to the Egyptian slave trade (37:23–28). Then they splattered blood on Joseph’s coat and used it as “evidence” to support the lie that a wild animal had killed him (37:31–32).

Joseph in Egypt

Even though Joseph became a slave in Egypt, God was with him. Photiphar, one of Pharaoh’s officers, bought Joseph for a household slave, and “The Lord was with Joseph, so he succeeded in everything he did as he served in the home of his Egyptian master” (39:2). On the other hand, he caught the wandering eye of Potiphar’s wife, who attempted unsuccessfully to seduce him. Outraged at his rejection of her advances, she used Joseph’s coat as “evidence” to support the lie that he had tried to rape her (39:12–18).

This false charge landed him in prison (39:20). “But the Lord was with Joseph in prison and showed him his faithful love. And the Lord made Joseph a favorite wit the prison warden” (39:21).

Interpreting the dreams of a couple fellow-prisoners eventually brought Joseph to the attention of the Pharaoh himself, because Pharaoh needed a dream interpreted. The dream was God’s warning—given even to a pagan king—that famine was coming (Gen 41). Joseph’s wisdom in interpreting that dream landed him the job of preparing for the coming famine.

When this famine came, Egypt was ready—thanks to the strong measures that Joseph had taken in preparation for it (41:34–26, 47–49, 54). The famine that came was so widespread that it affected not only Egypt but also “all the surrounding countries” (v. 54), including where Joseph’s family still lived in Canaan (Gen 42). So Jacob sent Joseph’s brothers to Egypt to buy food—from the brother they had sold into slavery (42:6)! Joseph recognized them, but they didn’t recognize him. Joseph gave them a pretty rough check-out (42:7–36). He accused them of being foreign spies, took a hostage, and set them up to be accused of stealing the very money that was to have paid for their grain. The brothers were terrified of ever going back to Egypt!

But eventually they had to go back for grain. This time, the demand was that they bring Jacob’s new favorite son, Benjamin—otherwise they would all die of starvation (43:8). Jacob sent special gifts, doubled the money that had been returned, agreed that Benjamin had to go along, and then hoped for the best (v. 14).

When they got to Egypt they were treated more as guests than foreigners coming to buy supplies. They told their story about the money to Joseph’s household manager, and he told them no problem and released Simeon to rejoin his brothers (43:19–23). Joseph was overcome with emotion and had to hide for a while.

But again, he set them up, this time by hiding his special cup in Benjamin’s sack of grain—the favored son that Joseph feared to lose. Finally, this led to the brothers’ confession of their earlier sin against an earlier favored son of their father (44:20). And finally, they showed desperate concern for how their father would grieve over the loss of a favored son (44:31, 34)—a concern they had never showed for his special love for Joseph.

Joseph knew they had changed, so he revealed himself to the brothers (Gen 45). Imagine the fright that would have caused them. This brother whose destiny they had mocked now had them at his feet. This brother they had sold as a slave had already held one of them as a hostage, and was demanding yet another hostage—or he might just kill all of them!

Joseph had never read Romans 8:28, but it was his theology nonetheless:

We know that God causes everything to work together for the good of those who love God and are called according to his purpose for them. (Rom 8:28)

Joseph told his brothers, indeed, you sent me here, but it was really God who sent me here: “Don’t be upset, and don’t be angry with yourselves for selling me to this place. It was God who sent me here ahead of you to preserve your lives” (Gen 45:5).

Later, after Jacob died, the brothers got to fearing that Joseph would now feel free to get even without grieving his poor old father. But Joseph restated that same theology of God’s good providence: “You intended to harm me, but God intended it all for good. He brought me to this position so I could save the lives of many people” (Gen 50:20).

No matter what happened, God’s promise to Abraham would never fail. If a beloved son had to be sold into slavery, God would send someone ahead of his elect family to prepare so that a looming famine didn’t kill all of them. Abraham’s family would keep on growing, until one day, Jesus, his greatest descendant, would come to save all the families of the earth.

Questions, Reflections, and Commitments

• Maybe you have some things happening in your life that seem impossible line up with God’s good purposes in the life of you and your family. Just think of how impossible it would have been for Joseph to understand how anything good could come of his slavery in Egypt. But he viewed that all through they eyes of faith (Gen 45;5; 50:20). Reaffirm your faith in the truth of Romans 8:28—no matter what.

Assurance: Jacob's Ladder

Gen 28:10–22

Jacob was Abraham’s grandson, the son of the very Isaac for whom God had provided a substitute (Gen 22). Jacob is definitely one of those people in the great story of redemptive history that reminds us that God calls and uses us “warts and all.” When I read the story of Jacob and Esau, I have the strongest suspicion that Esau would have been my good pal if we had been neighbors—and only a directive from my mother would have made me go play with the sneaky momma’s boy Jacob. Sure enough, Jacob’s shifty ways got him into deep trouble with his brother Esau.

One night while he was on the run for his life, Jacob was sleeping. God gave him a dream about angels going up and down a stairway that reached from earth to heaven (28:2). Jacob was on the run in a form of exile from the covenantal family, but God announced himself in covenantal terms: “I am the Lord, the God of your grandfather Abraham, and the God of your father Isaac” (v. 13a). Jacob was on the run, heading for foreign territories, but God told him, “The ground you are lying on belongs to you. I am going to give it to you and your descendants” (v. 13b).


Jacob realized that he was in God’s own land, right at the front porch of God’s heavenly house. So he called the place he slept Bethel.[1] Jacob realized that God was renewing the patriarchal covenant. God had promised Abraham the land where Jacob was now sleeping (Gen 12:1; 15:7). Several times God had promised to multiply Abraham’s descendants like sand on beach or stars in the skies (Gen 12:2; 13:16; 15:5; 22:17; 26:4). And he had promised that Abraham’s descendants would bless the whole world (Gen 12:3; 18:18; 22:18; 26:4; 28:14).

So Jacob went on his way knowing that God would bless and keep him. And God did. He went through a tough time with a father-in-law who proved to be a match for his own sneaky ways—and got an extra wife in the bargain (Gen 29). Finally, went it came time to head home, he found Esau ready to have him back (Gen 32).

Jacob eventually came to be named “Israel” (Gen 32:27–28). Jesus became his most worthy descendant. Now Jesus blesses all the nations when they obey him.

Questions, Reflections, and Commitments

• Tonight as you put the children to bed and eventually turn in for your own sleep, you may feel harassed, You might even feel all the worse because you can list several things you did to bring it on yourself. Before you lay your head on your pillow, ask God to wake you up with his assurances of protection and guidance tomorrow morning.

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1. The Hebrew word Beth means “house” and ‘El means “God.”

Abraham's Offering

Gen 22:1–14

An Apparently Mortal Blow to the Promise

Isaac was a long time in coming, and no substitutes had been allowed. God had vetoed Abraham’s suggestion of adopting his servant Eliezar as his heir: “No, your servant will not be your heir; for you will have a son of your own who will be your heir” (Gen 15:2–4). And Sarah’s scheme to allow Abraham a son through her servant Hagar fared no better (Gen 16). No, God said, Abraham’s son would come from Sarah (17:16). God promised her that son (Gen 18), and after every single human hope was utterly exhausted, Isaac the promise-child came into their geriatric home (Gen 21).

Imagine what a blow it was be when God told Abraham to sacrifice Isaac! If he were only one of twelve sons in Israel, the command to sacrifice a son would have been appalling. If he were an only child with no special covenantal promises attached, the command would have been excruciating. But this appeared to be killing off not only the family but even eliminating the very covenant. Even if God replaced Isaac with a second miracle son, he wouldn’t be the covenantal son. Isaac was it—or there was no covenant! Only utter faith could trust that there would still be a way forward in the covenant if Isaac were slain.

Abraham’s Unflinching Faith and Obedience

Abraham kept his trust in God. He thought, God will keep his word, so Isaac has to have a future somehow. Maybe God will raise him from the dead (Heb 11:19). Maybe God will provide a substitute so the covenant child can live on. In fact, he assured Isaac, “God will provide for himself the lamb for a burnt offering, my son” (22:8 ESV).

So Abraham obeyed and began preparing his ultimate sacrifice. Then God stopped the procedures. In the place of Abraham’s covenant son, God provided a ram for the required sacrifice. But just like God, who offered his only beloved Son for us, Abraham had been willing to offer his only son—even if it looked like that would write “quit” to all the promises God had ever made to Abraham. He trusted God to keep his promises anyway. No wonder we call Abraham the father of the faithful (Rom 4:16).

One day Jesus became Abraham’s most faithful descendant. Just like it was with Isaac, all the promises God had ever made were wrapped up in Jesus (2 Cor 1:20). And God still was willing to offering him as a sacrifice for our sins. Just as Abraham had hoped to with Isaac, God received Jesus alive back from the dead.

Obviously, God will not be asking us to sacrifice one of our children. God considers that practice to be an abomination (Lev 18:21; Deut 12:31; Ps 106:37-38; Jer 7:31; 19:5; 32:35; Ezek 16:20). What’s more, he himself offered up the one perfect—and therefore final—sacrifice for sin (Heb 8–1). So we should rejoice at the offering God provided, rejoice in Jesus’ resurrection, and rejoice that we ourselves will share in that one day (1 Cor 15).

Questions, Reflections, and Commitments

• Meditating on your past walk with God: Has God ever led you to do anything that seemed to threaten your continued enjoyment of some good thing God had already given you? How did you respond? Did you cling to the existing blessing, or did you hold it lightly as you stepped forward in the obedience of faith?
• Meditating on your future walk with God: How would you respond to a situation like the one just described if it happened in the near future?