Ben Brinkerhoff - Overcoming Resentment - Class 2 - The Compromiser

Automatically transcribed. Accuracy is good but not perfect, and words are sometimes wrong. Trust the audio over the text.

1. 0:00

   This is the 2023 Rocky Mountain Bible School. Today is day 2. For our first class we have our brother Ben Brinkerhoff from the Christchurch, New Zealand ecclesia. His topic for the week is Judah Overcoming Resentment, and his title for the day is Judah the Compromiser. All right, so my wife isn’t here nor my children, but I want to give them a sense of what it’s like here. All right, so everyone say hi, say we miss you, Alyssa. And the four kids will love them too. All right?

2. 0:45

   Love you. OK. Just trying to avoid a bit of resentment, that’s all. See, that’s your lesson for today in our, in our last class together, brothers and sisters, if I did my job correctly, hopefully we’re able to do a few things. You know, the first thing I want you to be able to do is empathize with Judah. Now, if you had been in his circumstances and you had seen his mother’s pain and pining for the acceptance of his father, then came to understand because you had the wrong mother, that you would never really be accepted no matter what you did, Then maybe you would have felt what Judah felt, and maybe you would have thought what you’d have thought. And secondly, upon empathizing with Judah just a little bit, that you might be able to lay aside judging him well, not excusing his sin.

3. 1:54

   I would never ask you to do that. Of course we cannot do that. You were able to see him apart from his sin and maybe even relate some of his thinking with with your thinking. And I hope you saw that. Like Judah, we all reason like children, we go around saying it’s not, it’s not fair. The F word thinking that life does not treat us right. And, and based on this childlike reasoning, what do we do? We, we count, we count the sins of others and, and we hold on to those wrongs that we and we nurse the feelings that that holding all of those wrongs elicit within us. And resentment has begun.

4. 2:42

   And then thereafter, once the resentment has begun, then we distort the truth of the memories. For example, when we remember the hurts, accidents, they become intentional. When we assign motives to what might have been just mindless acts of selfishness, we conveniently minimize or excuse that that we had any part in what happened. And recalling these memories and distorting the truth of them creates what I can only describe as this negative spiritual high. And we use that to cover and excuse and justify getting redemption, retribution, hurting others, and sinning against our brethren.

5. 3:38

   And I call this the path of justified sinning. Of course, there is no such thing as justified sinning, is there? But if there was such a thing, this is the path that it would would take. So we begin with self importance. It’s really hard to begin the path of justified sinning through humility, by the way, which is why God prizes humility so much. We begin with self importance then because we’re important. We’re always looking out to see if we get what we deserve. And as a result of not getting what we deserve, because you know, that’s the way life works.

6. 4:15

   It doesn’t treat us this way. We think it’s not fair, and because things are not fair, then we get to count the wrongs of others. And once we count the wrongs of others and we’ve seen that wrong, well then we get to hold on to that wrong. And then once we hold on to that wrong and we think it over in our minds a few times and we re remember the hurt and imagine it again, well then we get to distort the truth of the memories.

7. 4:43

   It’s not actually how it occurred. It’s how it occurred through our eyes and through our memories and our part becomes just that little bit less. And your part, you know, the part that makes you a monster, that becomes a little bit more and and doing that, it makes us feel you. Ever you ever had one of those feelings, brothers, sisters, where it feels good to feel bad?

8. 5:05

   Do you know what I’m talking about, right? It feels so bad that it just feels good to feel bad, right? And and that’s what happens. We get a self-righteous high, and now as a result of all this process that we’ve indulged in, we now are reached the point of justified sinning, you know, but hurting others based on getting even has no lasting ability to make us feel better. So surprised by that, we replay again the original hurt. We’re looking for answers.

9. 5:49

   We’re trying to recapture that that feeling that that seemed to so clearly justify our every action. Now hopefully looking at this, you can see how deadly serious resentment is it. It’s the seed of self justified sinning. And Judah was absolutely full of it as he went with his brothers to feed the flocks in Shechem.

10. 6:17

    And the story begins with Jacob concerned about his sons and about the flocks. Now turn over, please, to Genesis chapter 37. We’re going to take some of our most of our columns today out of Genesis 37. And when I want to look up a passage in Genesis 37, I’m not going to show it on the screen because, you know, that’s your part of participating in in the class Steve Heim.

11. 6:39

    This is the only way you get to participate in the class today. OK, I’m going to hear about that at lunch. I’m sure of that. So so turn over there and we’ll pick up a few details of our story in in verses 13 and 14, Jacob says, do not thy brethren feed the flock and Shechem come and I will send thee unto them. And he said to him, Here my And he said to him, Go, I pray thee, and see whether it be, whether it be well with thy brethren, and well with the flocks, and bring me word again. So he sent him out of the veil of Hebron, and he came to Shechem.

12. 7:30

    Well, the first question that immediately pops the mind upon considering this passage is, is why was Jacob concerned? Well, there’s a few good reasons, you know. Remember that Joseph had earlier in the chapter given an evil report of the sons of the Handmaids, and so one can only guess what the evil report might have been.

13. 7:56

    But perhaps the brethren had a tendency to neglect the flocks and not be as diligent of shepherds as Jacob had been fighting the cold and awake at night as he had been for the flocks of Laban when he watched over those animals. But beyond that, just, you know, where were they feeding the flocks? They’re feeding the flocks in Shechem. Well, do you think they’re very popular in Shechem? You know, you think, you think they, you think that that Joseph’s brothers came to Shechem and they’re like, Oh, good, they’re back.

14. 8:34

    You know, they murdered my cousin, you know, you know, and, and what’s interesting about that is, you know, Jacob would have had this intuition and the intuition would have been this I ought to fear resentment. The resentment’s a problem. And I’m sure that the extended family that were left in Shechem would have had a little bit of resentment, probably again, although God had put the, the fear of Jacob in them, right?

15. 9:05

    But Jacob would have intuitively said, you know what, they thought he might have a resentment there. And what does he do? He unwittingly sends his, his son directly into the, the eye of resentment. So in in the process of fearing it, he exposes his son to it. So after not finding the brothers in Shechem, Joseph asks about them and hears that they’re in Dothan.

16. 9:30

    And so we’re told in Genesis 37. Now verse 18 and, and when they saw him afar off, even before he came near unto them, they conspired against him to slay him. Now I’m not sure if, if you like word studies and you find any significance in Word studies. I’m from Christchurch, N so I have to love word studies and I have to find amazing significance in them, right? And sorry, they’re going to listen to this in the tape. They’re going to say, why did you call us out that way? I love you, I love you, right?

17. 10:04

    But but afar off is one of those phrases. It’s it has a lot of meaning and has meaning because we know that when Abraham was taking his son Isaac to sacrifice him at Mount Moriah in Genesis chapter 22 and verse 4, what what it says is that he saw Moriah far off. And then, and then we also know that Hebrews picks up on that phrase afar off, and Hebrews assigns it a significance. And we read about that in Hebrews chapter 12 and verse 13 here.

18. 10:39

    These all died in faith, having not received the promises, but having seen them afar off, and were persuaded of them and embraced them and confessed that they were strangers and pilgrims on the earth. Now when Abraham saw Moriah afar off, he might very well have felt dread for the pain and bitter work of the moment. Mariah is where he was instructed to sacrifice his son Isaac.

19. 11:14

    But Abraham, his hope was not bound up in present trials, but in the promises to come, so that he could endure the the the bitter work of the moment. But maybe you might consider that when Joseph’s brethren’s brethren saw Joseph afar off, it’s like we see the exact opposite. It’s interesting how Scripture describes these opposites.

20. 11:40

    I want you to you know, I’m sure you had marked up in your Bible Abraham’s version of afar off. I’m sure you’ve crossed referenced that to Hebrews. If you haven’t, your your margin has. So it’s done right. But I just want you to consider this is the exact opposite afar off, right? In fact, I’ll, I’ll put it to you in a, in a table, right. So this was me messing around with PowerPoint this morning trying to get this to animate, right? So we’ll see if this works, right. So Abraham and, and Judah, his brethren. Now the phrase is they both saw something afar off. Abraham saw Mariah far off and and Joseph’s brethren saw Joseph afar off.

21. 12:25

    So that’s the same phrase, you know, similarity is that in both instances, their present circumstances were painful. OK, so they’re both caught up in, in a, in a painful, bitter moment. OK, But the difference is Abraham was persuaded of future glory, but but Joseph’s brethren were unconvinced of future glory. So the attitude is that Abraham entrusted God, but the attitude of the brethren were not to trust God.

22. 13:02

    So the result was Abraham was persuaded to endure the trial and suffer as a stranger, but Judah’s brethren persuaded to take the future into their own hand through sin. See. What are we seeing afar off? What do you see afar off? You’re caught. You’re caught in the bitterness of a moment and there’s something afar off. And what’s the difference?

23. 13:29

    You know, the difference is not the bitterness of the moment. That’s the same. The moment’s hard. The difference is your ability to have a hope for the future.

24. 13:47

    The Brethren version of that hope was that his brother’s going to reign over them. They didn’t consider that much of A hope. So we have these two opposite versions of afar off. So for the resentful, this kind of attitude of being caught in the moment, it’s like a way of life, trusting God, trusting God, like hope for the Kingdom.

25. 14:24

    You know, those are nice ideas, right? They’re they’re good ideas. I might send it to you in a postcard, right? You know, but they but it feels distant. So being separated from God’s hope for the future. What do you have to do? Well, if I can’t put some trust in the future, then the obvious alternative from sisters, the obvious alternative is to change the circumstances for the present.

26. 14:56

    Why wouldn’t you? Why would you be caught in the in the trap where you’re not, you have no hope for the future and you’re not willing to change the circumstances in the present. So, so they’re going to take it into their own hands and, and the record says that they conspired together saying, behold, this dreamer cometh.

27. 15:21

    Now notice that Judah and his brethren do not refer to Joseph by name. Joseph is not Joseph here. Joseph is the dreamer. So this is another symptom of resentment. I, I call it labeling. You can call it what you like. You can label it who’s who’s in the front row. That really laughed at that was that you Ken? Ken likes dad jokes.

28. 15:55

    Ken, stay there all week please. So labeling is another symptom of resentment. See, by labeling Joseph, what do you do? You strip him of his personal identity, right? And if someone has a personal identity, you actually might have to feel compassion or empathy or pity. See, Joseph is not a person that feels he’s no longer their brother.

29. 16:20

    He’s a thing. He’s he’s a dreamer. And if you listen carefully and listen to other people talk to you, if they want to judge someone, they will often remove the name. They’re we’re not talking about a person. We’re talking about the unamended, right, right. We’re not talking about an ecclesia. We’re talking about Denver, right, right. So, you know, we, we, you know, we’re not talking about an individual, We’re talking about Brinkerhoffs, right, right. We’re going to give them a label, right? They we’re going to, we’re going to deny them. I mean, some poor people were married in this family. They never, you know, it’s, I guess that’s their choice, like the rest of us didn’t get to choose. So you know, you’re going to lay you want to judge somebody. I know what listen for it, listen for the label and and and and you ask yourself is the next thing that comes out of that person’s mouth of judgment is the next thing that comes after that person’s mouth of judgment, because they can deny someone their humanity, whereby they might actually feel pity or compassion or they might relate.

30. 17:42

    I mean, you can contrast that with the anti labeling words of Paul, which are we are no, neither Jew nor Greek or rich nor poor. And so the brother plot to to kill Joseph. And you wonder to yourself, like, you know, how often had the brothers actually fantasized about killing Joseph before the the situation actually presented itself? You know, what sort of like sordid pleasure had they gotten with these unchecked fantasies that danced around in their imagination and now they had their chance. It’s interesting that the brothers minds go immediately to how they can avoid getting caught, right? So Genesis 37 verse 20 says come now therefore, and let us slay him and cast him into some pit, and we’ll say some evil beast hath devoured him and we shall see what will become of his dreams.

31. 18:49

    Now I’m sure that most of us don’t want to admit that how often it was simply the fear of getting caught that is the only thing that stopped us from sinning. So the brothers might have must have felt this like this rush at the thought that they might actually be able to get away with this. To the brother, the idea of of of hurting Joseph, it would have given them this immense pleasure. This was this was the answer.

32. 19:26

    This was the solution. This was this was the thing that was going to take the pain away. This was the thing that was going to make it even. See, these are the sort of crazy answers that those full of resentment come up with. Resentment creates such strenuous emotional conditions that that we fantasize about getting even.

33. 19:51

    And often the only thing that separates an unchecked fantasy from reality is opportunity and opportunity. Was walking towards them. Now why should I say that? Unchecked fantasy leads to reality and you might be thinking to yourself a couple fantasies you have.

34. 20:22

    See, resentment driven fantasy creates pleasure because what happens is it releases dopamine in your in your mind and and it feels good. And remembering how good it feels you, you’ll recall the fantasy again. Except when you recall it again, something awful happens. It doesn’t produce the same quality of feeling that the first fantasy did. And so kind of feeling disappointed by the fact that you don’t get the same pleasure you did the first time. What do you do?

35. 21:03

    Well, you intensify it. How do you intensify it? Well, easy. You add details. Oh, yeah, I do it like this, Right. And then, you know, feeling a bit down again because, you know, you’re still in the in the bitterness of the moment. What do you do? You you go back to the fantasy.

36. 21:23

    That makes me feel better. I’ll do that, Right. And you go back to the fantasy and you’re like, oh, you know, it’s not making me feel as good as it did the last time. So what am I going to do? I’m going to add some more details, right? Yes, that’s what you know.

37. 21:40

    And then I’ll do this and then I’ll say that. And then she’ll be properly ashamed of herself, you know, whatever it is, right? And so you build this structure of fantasy intolerance. Fantasy intolerance and tell the only thing that separates you from doing that because you you get to the point, no, that no matter how much you fantasize,

38. 22:10

    you just can’t re recreate that high that you got before. And then the only way you’re going to recreate that feeling that you’ve elicited within you, the phenomenon of craving that you’ve elicited within you with dopamine is to do it.

39. 22:30

    And now you have a craving to do it because that’s what dopamine does in you. It creates a craving. And now you’re just seeking an opportunity. And you think, how did I get here?

40. 22:44

    Because you didn’t check the fantasy. You let yourself think it. You let yourself recall it. You let yourself tumble it around in your mind, thinking to yourself, thinking to yourself. It’s not sin. I haven’t actually done it just feels kind of good to think about it. Wasn’t Jesus wise when he said that’s where sin starts? And Genesis six verse 5 Scripture says that every imagination of the thoughts of man’s heart were only evil continually and his wickedness was great. The guys that it’s only a thought and no one can see it. And allowing ourselves to linger in our imaginations is really a very, very a very great danger.

41. 23:49

    Sin lieth at the door, and I think if we reflect a little bit on our own experience and maybe our own worst actions will recognize that the process started far, far sooner after Reuben intervenes in the story in Genesis 37. We’re told this in verse 23. It came to pass when Joseph was come unto his brethren, that they stripped Joseph out of his coat, his coat of many colors that was on him.

42. 24:21

    And they took him and cast him into a pit, and the pit was empty and there’s no water in it, and they sat down to eat bread. What do you think Joseph was saying as they stripped him off of his coat and threw him in a pit? What was he saying as the brothers cried as as he cried to them?

43. 24:50

    How would his voice have sound him? Wouldn’t he have been sobbing? Would he have been saying, brothers, brothers, don’t please, please don’t, no, please don’t, please. And do you want, do you want? The scripture says they do. Immediately after that, it says they sat down to eat bread. Comfortable. It’s amazing how good you can feel just in that moment.

44. 25:24

    Boy, it feels good, You know? It’s it. My uncle Fred knows this. Hi, Fred. How you doing? Fred. Fred. To manage Fred’s pain, he takes pain medication. The pain medication is a variety of morphine. And what does morphine do in the body? It makes you feel pleasure. And what does pleasure do? It stops pain.

45. 25:50

    So the body’s main way to regulate pain, by the way, is, is pleasure. Everyone who has kids know this. Ever gone to the beach and, and as a, and as a parent, you’re walking up and the water’s cold and you’re thinking yourself nap, right? And what and what do the kids do? They just run straight in the water. You’re thinking, do kids not feel cold? Right?

46. 26:18

    What? What? What’s wrong with these children? They’re brain damaged. They’re not brain damaged. They just get more pleasure from swimming than you do. And the pleasure they get blocks out the cold, right?

47. 26:38

    And they might be brain damaged, right? Might be right. But but, you know, as an adult, you don’t get as much pleasure from that. So you feel the cold and you know, they were they were so high at that moment that they could be comfortable listening to him scream and cry and yet eating bread.

48. 27:04

    And then but you, you wonder what they’re thinking, you know, like, but you know, they, they had finally done it. And but of all of them, the one that cracks first is Judah. And we get Judah’s first speaking line in the Scripture, and that’s found in Genesis 3726 to 27. We read there. And Judah said unto his brethren, what prophet is it if we slay our brother and conceal his blood? Come and let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother, our flesh, and our flesh and his brethren were content. So what do we learn about Judah from this quote? It’s the first speaking line he has in Scripture, so we might as well pay attention to it.

49. 27:55

    Firstly, we learn he’s a leader. The the brothers heeded him and were content. They’re not willing to listen really to Reuben, but they are willing to listen to Judah. They respected his opinion, but you have to believe that from Judah’s perspective, knowing that he was in a position to influence would haunt him for years afterward.

50. 28:15

    It proved that he wasn’t passive. He wasn’t complicit. He couldn’t say, well, that was Simeon’s idea. He couldn’t say, well, that was Levi. And I was just kind of a bystander, right? He was like, no, he was active in this. He took part. His voice mattered. His actions mattered. The next thing we learned about Judah beyond the fact that he was a leader, it was he learned he was a compromiser.

51. 28:40

    This is born by looking at 2 words in Judah’s statement that are really at complete contrast with one another. See, the first word reveals he has a conscience and the second word denies he has a conscience. Right. And what were those two words? Well, the first word, you might have guessed his brother. We’ve already mentioned it.

52. 28:56

    You can’t help but notice that you just referred to Joseph, this time with the label dreamer. He doesn’t call a dreamer. This time he doesn’t say let’s not hurt the dreamer. He says he’s a brother. And here Judah displays a conscience. The idea that murdering his brother felt too far to him to it was wrong. He’s our brother in our flesh.

53. 29:20

    So Judah removes the label and in that way it removes some impunity from feeling guilty. But we see the word brother coupled with another that stands in complete contrast to the word brother. And guess what? That word is Steve. This is the participation part

54. 29:44

    prophet. What prophet is it if we slay our brother? So in Hebrew, the word prophet stands for gain or an unjust gain acquired by violence. It’s sometimes translated covetousness, a bribe or spoil. In fact, in relation to the sons of Eli in First Samuel chapter 8, it’s used this way. And his sons walked not in his ways, but turned aside after lucre.

55. 30:15

    That’s that word, prophet and took bribes and perverted justice. It’s a word most often translated as gain by unjust means or exploitation of the weak by the powerful. And so we see it’s like an astonishingly appropriate word that Judah chooses to apply to himself. It appears that Judah avoids one passion of the heart, which is wrath or murder by satisfying another, which is his desire for for gain, which we’ll recognize later story. He had a strong desire to accumulate wealth and to Judah this makes sense.

56. 30:53

    This is a good trade off if nothing else. What this verse shows us is Judah has a long, long way to go and to come. God must take someone willing to use power and authority for selfish gain and change him to 1 using willing to use power and authority for self sacrifice. That’s the journey that Judah has to go on.

57. 31:27

    And so putting the words together, brother, brother and prophet, the short statement by Judah shows us a character trait of Judah which we’re going to encounter in the next chapter. Judah is a compromiser. He doesn’t want to do wrong, he’s just unwilling to do right. Ever. Ever found yourself in that position? So Judah’s answer is to compromise.

58. 31:49

    He’s going to ease his conscience by not murdering his brother, but he’s going to profit by selling him into Egypt. Now I want you to imagine how many times must Judah have thought back on the Prophet that he gained by selling Joseph. Now Joseph was sold for 2020 pieces of silver. Now let’s just say that Benjamin wasn’t with the brethren, because he probably wasn’t.

59. 32:24

    And so I have 10 brethren. Then up there at Dothan, if I take 20 pieces of silver and I divide it by 10, I get 2 pieces of silver each. 2 silver silver coins. Now I want you to imagine Joseph if you can.

60. 32:46

    He has a blood stained coat in one hand and has 2 silver coins in the other hand. I want you to imagine that walk back to Hebron, every step taking you closer to your father. What do you think you thought of that prophet? Don’t you wonder how sometimes this is how we’ll think it is at the judgement, See.

61. 33:36

    We’ll look at our prophet. Am I off the mic now? Oh, because I never turned it on, did I? So now I’m. I’m not. I’m now messing up with the recording, aren’t I? OK, sorry. Is it on now, David? Sounds like it’s on at the judgement seat.

62. 34:04

    Looking at our profit and I wonder how small the profit will seem to us. Now. It’s the scripture actually kind of gives us a sense that this is what we’re meant to think because the Scripture says in Matthew chapter 16, verse 26, for what will it profit a man if he gains the whole world and forfeits his life gains the whole world. Judah had two silver coins.

63. 34:48

    What would he have given? What profit would he have paid to not have to face this, to take it back? Romans says this is the same word as profit in Matthew. Romans says in Romans 6 verse 21, What return, What profit did you get from the things of which you are now ashamed?

64. 35:26

    To Judah, that prophet would have felt like death. You think he spent that money? You think he could barely even manage to look at it. So he takes that long journey home and what? What do you think he’s doing on that journey? What do you think he’s doing?

65. 35:51

    Big shows on the inside tell you what he’s doing. He is rehearsing what he is going to say to his father. I’m going to say this and he’s going to say that. Then I’m going to say this and he’s going to say that.

66. 36:09

    But oh, he might say this. Ever done the wrong thing? And then rehearse what you’re going to tell someone to cover your tracks over and over in your mind, trying to find the softest way you can get out of it.

67. 36:31

    The conversations in his head would have been endless. Now, much to Judas surprise, I’m sure the plot worked perfectly. Jacob seizes the coat. He concludes for himself that his son had been torn by a wild beast and he mourn for many days and it says that his boys tried to comfort him in Genesis 37 verse 35. Now they would have been miserable comforters. You think Job had some bad comforters, right? I mean, they didn’t feel sorry for Jacob. They would have felt sorry for themselves. So so obviously Jacob refused their comforts. Of course he refused their comforts. Jacob knew that his sons didn’t like Joseph. He didn’t think perhaps that they had murdered Joseph, although maybe, maybe he had some suspicions of that. And so, so Jacob would have been a constant and loathsome reminder of the enormity of their sin. Their guilty conscience would find no relief. You wake up, there’s your father mourning. The next day there’s your father mourning. The next day there’s your father mourning, looking at your two coins.

68. 37:59

    They would be reminded again and again and again of what they had done. And every time they look at their father, what would happen? Well, I’ll tell you what would have happened. That not in their stomach would have just turned a little bit more and a little bit more and a little bit more. So that the brothers are just doing something that all of us understand when we combine conscience and sin. And that’s guilt.

69. 38:26

    Now think back to Joseph’s brothers eating bread within earshot of Joseph’s. Cries for distress, cries for help. Cries which they could ignore. Of course they could ignore it. Why, they had the equivalent of morphine floating around their brain. You can ignore anything. I could ignore cold oceans, right? But you know The funny thing about medicine, right, Uncle Fred?

70. 38:49

    What? What’s the problem with it? It wears off, right? Right. And what happens when it wears off? Pain comes back because it’s never really gone. It just got covered up. And we’re told what happened when the pain wore off. We’re told this in Genesis chapter 42 and verse 21, and this is when the brothers are sitting in an Egyptian jail and they said to one another, we are verily guilty concerning our brother and that we saw the anguish of his soul when he besought us and we would not hear. Therefore is this distress come upon us. So while they would not hear Joseph that day as they ate bread, do you know what else they got in return? They got to hear that voice every day for 22 years. Maybe there’s something in your past that you’re hearing that voice every day.

71. 40:10

    Like Joseph’s brothers, they didn’t hear him that day, but in their mind’s ear, they heard him from that day forward. So we have a clue then that self importance had turned into self justification, had turned into self righteousness, had turned into self loathing, grinding guilt.

72. 40:42

    The brothers had thought that lying to their father about selling Joseph would help them. That was it was the solution to avoid Jacob’s wrath, to not get caught. It’s funny how doing the wrong thing to avoid pain doesn’t avoid pain. But that wasn’t a lesson that Judah was ready to learn in this chapter.

73. 41:05

    So let’s finish briefly this way. How much time I have left? 10 minutes. Look at me, Mark, see if you can top that one. So turn over to Genesis chapter 37 verses 9:00 to 11:00. Again, I just want to make an observation as we conclude

74. 41:35

    Genesis chapter 37 verses 9:00 to 11:00. We read there and he dreamed another dream and told it to his brothers, and said, Behold, I have dreamed another dream. And behold, the sun, the moon, and the 11 stars were bowing down to me, Joseph says. But when he told it to his father and to his brothers, his father rebuked him and said to him, What is this dream that you have dreamed?

75. 42:08

    Shall I, your mother and your brothers indeed come to bow ourselves to the ground before you? And his brothers were jealous of him, but his father kept the saying in mind. So we’re told that the brothers were jealous or they’re envious. That’s that word Khanna. But we’re told that Jacob wasn’t jealous or envious.

76. 42:34

    Jacob did something different. Jacob observed the saying. Now that word observed stands for to treasure up something in memory, the treasure of something in memory. Now. Now, we can be sure then, given what that word means, that this is not an incident that Jacob would have forgotten. Brothers certainly didn’t forget it, did they? And Jacob wouldn’t have either.

77. 43:06

    He pondered it. He thought about it. What does it mean? Maybe he was thinking about it in relation to his now wife who was asleep.

78. 43:18

    But it’s interesting then, if Jacob did think about this dream so carefully that we read this in Genesis chapter 49 and verse 8 when speaking about Judah and blessing his sons. What does Jacob say? Jacob says, Judah, Thou art he whom thy brethren shall praise. Thy hand shall be in the neck of thine enemies. Thy father’s children shall bow down before thee. Jacob changes it so in Genesis 37. Judah was so incensed.

79. 44:12

    And what was he insisted about? We know what he was. He was incensed about the dream. Why do we know that? Because he said, behold, the dreamer cometh.

80. 44:24

    They were not going to allow that dream to take place. They were not going to bow down before that man, that boy, that brother, absolutely not so much so that they’re going to make him not merely a brother, they’re going to transform into a slave. Well, who’s going to ever bow down before a slave? No one bows down before a slave.

81. 44:54

    And yet somehow, through the process of this book and through the process of being willing to be a slave, Judah, we become a king. The very thing, the very thing he was jealous over. How does that happen? Well, that’s a question we’re going to have to answer the rest of this week.