Reconciliation - Part III

Reconciliation in Genesis 45 and the End of Joseph’s Long Silence

Well, our brother said he is thankful for the weeks and the months we've been in Genesis, it's actually been a few years and Unfortunately, our time is coming toward an end. We perhaps only have several more weeks before we'll complete this wonderful book.

We've been working through the Joseph narrative and this morning as we begin chapter 45 We're reminded that this is the great moment. This is the great revelation. Joseph of course ever since he first encountered his brothers Has been restraining his desire to reveal everything to reveal not only his identity But all that God has done in and through him so that he can offer his forgiveness and bring about Reconciliation for the past two weeks now.

We've been looking at reconciliation. This is part three and as I mentioned last week, we're doing somewhat of a deep dive this morning. So as we consider reconciliation, we're gonna work through these first 15 verses.

Then we'll take a step back and take a look at some theology about Reconciliation and then we'll also in the last part look at the practical applications. Last week we saw God through Joseph testing the work of grace in these brothers lives.

And we saw the change that took place in Judah. Judah stepped forward and he threw himself in the place of Benjamin he offered himself to be a slave in bondage in the land of Egypt to never see his family his children his father or his homeland ever again and Joseph was so moved by this offer of sacrifice that everything that flows out of chapter 45 is a direct result of the change that took place in Judah's life.

Judah's speech one of the most magnificent speeches in the book of Genesis. If not, the Bible is presented as the proof positive that God's grace has brought about genuine Repentance and a work of grace has taken root in the life of not only Judah But also all of the brothers of Joseph.

That change is marked by repentance as we said. He didn't own just to the guilt the supposed guilt of theft of which he was innocent. But he owned all the guilt God had found him out and that's what true repentance looks like.

God has found me out. All is open and bare before him and alone on his mercy. Can I depend so we saw the change? We said last week without chapter 44 there is no chapter 45. Meaning without repentance there is no reconciliation.

Joseph Reveals Himself to His Brothers

But there has been repentance and now as we begin in verse 1 there can be reconciliation. Joseph could not restrain himself before all those who stood by him. He cried out make everyone go out from me.

So no one stood with him while Joseph made himself known to his brothers and he wept aloud and the Egyptians and the whole house of Pharaoh heard it and Joseph said to his brothers. I am.

Joseph.

The moment has finally arrived. Literarily, not only has Joseph been waiting, but we've been waiting for this great revelation paragraph by paragraph. Sentence by sentence the tension has been building and the revelation has finally come.

I wonder how you imagine this scene in your mind. We can't help but imagine it. Artists and musicians have been trying to imagine it for centuries. This is a scene that has become a muse for the ages.

I was looking this week at several images just seeing where they are in terms of my mind and how I Picture this scene. There's a very famous study by Rembrandt and the Louvre of Joseph standing before his brothers revealing his identity.

My particular favorite is a French painter Leon Bourgeois and he has this picture of Joseph with his arms out Stretched and all the brothers are down on the ground beginning to look up except for Benjamin.

He's rushing forward to grasp his long-lost brother and Judah is in the back having just given the speech and he's almost falling backward at the revelation. It's a marvelous painting. I Haven't done this before but I can't resist reading The way a good writer a good novelist would depict this encounter.

This is from a German writer Thomas Mann he wrote a four-part novel what he considered his masterpiece and this is The last part of the novel from Joseph and his brothers which was finished in 1943 and this is how he depicted this scene.

Judah ended his famous speech. He stood there weaving back and forth. The brothers had turned pale. But they were deeply relieved. The secret was out at last. It is not impossible to go pale and yet feel relieved at the same time and Joseph.

He had got up from his seat and glittering tears ran down his cheeks. He pictures a light moving in the hall from his brother's sort of the the spotlight the Interrogation light and now it moves on to Joseph and he says the light Fell on Joseph's face and his tears glittered like jewels.

All Egyptians go from me. He said out with you go. For I invited God in the world to this play, but now God alone shall be witness. Reluctantly they obeyed the crowds vanished from the entrance though not very far.

Their heads were behind the doors cocked to try to catch the noise from the hall and Joseph ignoring the tears on his face stretched out his arms and made himself known. Often before now he had done the same.

He made people stare giving them to think that some higher power moved in him something other than what he was in himself. But now quite simply and despite the outstretched arms, he said here I am your brother.

Joseph and.

The novel Benjamin rushes forward to grasp him. Joseph put his arm around Benjamin's shoulders and went down with him to the brothers. Ah, yes the brothers. How was it with them as they stood there? Some stood with legs apart arms dangling awkwardly down almost to their knees.

They stared open-mouthed into space. Some held clenched fists upon their breasts as they heaved up and down with the fury of panting. All of them had gone pale at Judah's confession but now they were crimson deep dark red like the color of pine trunks red as They as that time they were squatting on their hands.

They had seen Joseph coming toward them in the coat of many colors. But now these sons of Rachel came with their arms about each other to stand among a mere Association. All of them had felt something of this man so long ago God was moving in their midst, but that swelled and now changed into an identification and what wonder filled their brains.

They felt as though they would burst and then at one moment in Putting together this sacrificed lamb and the Lord here in his glory the next moment the ideas fell apart again. They had to work hard to hold them together.

And that was because their horror was so great until Joseph said come here to me. I am your brother.

It's marvelous.

It captures the shock of the brothers at this revelation. Joseph had sent everyone out from his midst. He didn't want anyone to be witness to this revelation and that has a couple things to say about it.

First of all, Joseph kept the privacy of the matter. He had no interest to publicly shame his brothers as he revealed his identity to them more importantly. He had no desire for Pharaoh to understand what had happened to him as a result of these men.

Pharaoh was so loyal And so devoted to Joseph that surely any offense that had been done. Even if Joseph had forgiven it Pharaoh likely would not have forgiven it. So we read that Pharaoh's household heard of it.

That's most likely that Joseph was weeping and had sent everyone out. Now theologically we can draw some insights here first. Joseph sovereignly reveals himself to his brothers. At no point do the brothers by accident discover who Joseph is.

The brothers never came to Egypt seeking out Joseph. They actually had no desire to encounter Joseph and so it is with the Lord. He sovereignly reveals himself to blind sinners. Sinners never by accident stumble upon the Lord.

The Lord is never found by their own seeking of their own effort. He's found only by his revelation by his plan. You are the Christ the Son of God a sinner says and the response is always blessed. Are you?

Flesh and blood has not revealed this to you, but the Father who is in heaven. Joseph secondly had also carefully strategically acted to bring his brothers to this very point and Yet now that his brothers are here and the plan has been fulfilled.

We see that Joseph is overcome with emotion. This is genuine and heartfelt. Remember he had designed all of this over over two years. Perhaps he has been working to this very moment. It's been his design his plan.

And yet when it is fulfilled, he's not cold. It wasn't calculated. This is an arbitrary and so it is with the Lord. He is in control. He plans the providence in our lives to bring us to a place of reconciliation.

But it's not cold or distant or calculated. It's genuinely filled with compassion an unfailing desire to show mercy to his people. Verse 3. I Am Joseph. Does my father still live? But his brothers could not answer him.

They were dismayed in his presence. Once again, we see this deep love Joseph has for his father. Now Joe Judah had already spoken about his father. Maybe Joseph wasn't sure if Judah was glazing over details.

Maybe Joseph was concerned that Judah wasn't relaying just how sad the condition of their father was. Is my father still alive? Meaning is he able to travel? Can he come be with me? Can I see him again?

But the brothers offer no response. They're stunned. They're rocked to the core. They're paralyzed by fear. And so Joseph seeing this verse 4 says please come near to me a like Shellshock veterans from World War one begin to toddle toward him.

Notice that Joseph won't allow the fear of the hesitation to linger. This is the second time he says, please Please come to me. He's been seeking reconciliation. He's made so many steps to bring it about and and now he's asking them to take some steps Toward him and that's often how the Lord works, isn't it?

He takes the initiative and he takes all of the patient providential steps to bring us to a place of reconciliation and Then in that place he bids us come Come to me. Come to me you who are weary heavy laden.

I will give you rest and he says again. I am Joseph. They had to keep hearing this because they just they couldn't stop Thinking how could this be? This must be a dream. Something is wrong. How could this possibly be.

There's no way that this Lord is our brother Joseph and yet there's something familiar about him behind The shaved appearance behind all the ornate adornment. There's something familiar about Joseph and he has to keep Reaffirming and reinforcing that I am Joseph your brother.

Whom you sold into Egypt, but brothers Do not be grieved or angry with yourselves because you sold me here. He acknowledges their sin. You sold me to this place. But as soon as he acknowledges their sin as soon as he lays the charge He immediately offers comfort.

Do not be grieved or angry and that's very striking something easily missed but These two verbs in Hebrew don't appear together very commonly. In fact, the only place elsewhere in Genesis we find them together is back in chapter 34.

You remember that horrific episode? When Jacob's daughter Dinah was raped by the prince of Shechem. And we read there the sons of Jacob came in from the field and when they heard it They were grieved and very angry because he had done this disgraceful thing and so Genesis 34 has this this grieving rage this grief and Anger because a family member has been disgraced has been wounded and it results in the massacre of the Shechemites.

Now here is Joseph and He has every right to be grieved and angry as the family member that was disgraced and wounded. He has every right as Lord of the land to bring about a massacre. But notice he says do not be grieved or angry.

You do not be grieved or angry brothers, though. He is the one that ought to be grieved and very angry. He offers comfort. He lets them know massacre is the last thing that will come from his hands. He's already encouraging them toward peace.

Do not therefore be grieved or angry with yourselves because you sold me here for verse 5 God sent me here before you to preserve life. For these two years the famine has been in the land and there are still five years in which there will be neither Plowing nor harvesting.

And God sent me before you. To preserve a posterity for you in the earth to save your lives by a great deliverance. And so now It was not you who sent me here but God. We noticed that Joseph began his Revelation to the brothers with an acknowledgement of their offense.

You sold me here into Egypt. But then he moves into an acknowledgement that that was part of God's sovereign providence. God sent me here before you. God sent me before you he says again, and if you missed it He says it a third time.

It was not you who sent me here, but God. That's a profound statement. That's Moses being a Calvinist before there ever was Calvin. Joseph's faith is holding together God's sovereignty with man's responsibility.

It's crowned in chapter 50 what they meant for evil God meant for good. The very evil action of man is so moved by God that it is his good desire and Therefore he does not prevent or restrain it and so Joseph has such a faith in the Lord God.

He's able to confess what we need to confess at the same time holding man's Responsibility and all the evil and wickedness that flows from that with the sovereign control of God. We have faith in God's good purposes.

It was you he can say and it was not you it was you he can say. But it was God every Christian needs to get to a place in their life and in their trials and in their injuries. That they can confess the same thing God does not always restrain Human sin, he certainly does not always prevent pain and thorns from entering the life of his beloved.

But when he does so it's in order to bring about salvation even through judgment. Joseph knows that God was holding his life in his hands. Whether he was exalting Joseph or bringing Joseph down into humiliation.

He has made me a father to Pharaoh. Joseph recognizes the same hand that brought me into slavery is the hand that made me a father to Pharaoh. That would be a way of saying an advisor to Pharaoh like a father giving counselor advice to a child.

Notice the understanding that Joseph has about God's purpose. He acknowledges really that God sent him to be a savior. Several weeks ago. He talked about the the typology how Joseph is the great type of the Lord Jesus Christ and Genesis at the very beginning of the Bible is beginning to set up the themes and the Shadows that are going to be fulfilled in the fullness of time when Jesus comes Here Joseph acknowledges that God had allowed this humiliation and exaltation so that he could be a savior.

Verse 5 God sent me before you to preserve life. Verse 7. God sent me before you to preserve a Posterity for you in the earth that could be translated land. To save your lives by a great deliverance. Notice how all of these statements relate to the covenantal promise that God made with Abraham.

This is thick with the language and imagery of the Abrahamic Covenant. Joseph recognizes that there must be a preservation of the life the seed there must be a Posterity in the land there must be a salvation.

Not only for the lives of his countrymen, but for the whole world. Jew and Gentile alike. Joseph sees in God's providence the means of furthering God's promise to Abraham. So that a blessing can come about in the world.

And with this story in mind, perhaps we are closer than ever. To understanding what Paul says about Israel in Romans 11. Concerning the gospel they are enemies for your sake but concerning the election.

They are beloved for the sake of the fathers. The gifts and the calling of God are irrevocable for as you were once disobedience to God yet. Now you have obtained mercy even through their disobedience.

Certainly, that is the story of Genesis 45. The beloved son sent ahead of his people. Sent ahead of his persecutors in order to preserve their lives and bring about salvation. Sent ahead not only to save them with a great deliverance.

Joseph’s Concern for Jacob and the Good News of His Glory

But also to prepare a place for them so that they could dwell in the land according to the promised blessing. That's pointing us forward to the gospel. Hurry, he says verse 9 go up to my father and say to him.

Thus says your son Joseph God has made me Lord of all Egypt. Come down to me. Don't tarry you shall dwell in the land of Goshen. You shall be near to me you and your children your children's children your flocks your herds all that you have there I will provide for you.

Lest you and your household and all that you have come to poverty for there are still five years of famine. Still the concern for his father is foremost on his mind. He has not seen his father in over 20 years.

He's always hoping that his father will be in a condition to see him one last time. By implication. If the brothers go back home to retrieve Jacob. They have to explain why it is that Joseph is still alive.

By implication they have to go back to their father and explain what they did 20 years before. The guilt and the shame of their sin. But we sense no hesitancy. They don't say well surely we can find they don't try to negotiate.

They don't try to maneuver around it. They're so overjoyed by the Reconciliation. The one that they thought was dead now lives that they rush back to retrieve their father knowing that they'll have to confess everything and Joseph wants them to proclaim this good news of the risen beloved Son.

God has made him Lord. This is gospel theme. Much more than Jacob could have imagined when he lovingly wrapped that coat of many colors to set Joseph. Apart from all the brothers now He's Lord over all the land over all of Egypt.

And now Joseph says I want him to settle in a land That's well watered. Goshen is in the Nile Delta in a time of famine. That would probably be the best place to be. Notice also that Joseph is concerned to care for his aged father.

Good Christian application there. When God works grace into our lives we have an eye for those that we have responsibilities toward and that includes our aging parents. Joseph seeks to make sure that his father will be taken care of verse 12.

Behold your eyes. The eyes of my brother Benjamin. See it's my mouth that speaks to you. It had always been spoken through the interpreter. Pretending to go from Hebrew into Egypt and from Egyptian back into Hebrew.

But now it's Joseph's own mouth and that familiar language that speaks to them. You shall tell my father of all my glory in Egypt all that you've seen. Hurry and bring my father down here. Joseph is concerned that Jacob knows God's revelation has been fulfilled.

He had dreamed back in chapter 37 that the whole family would come and bow before him and now God has brought that to pass all of the brothers and soon the father will come to lie Prostrate before the Lord of the land.

You shall tell my father of all my glory. Remember 20 years earlier. It was Joseph's glory that causes brothers rage and spite but now the brothers are Rejoicing to share the glory of Joseph to their father.

That's a work of grace. They once hated the promise and the potential the diligence and the integrity the the righteousness the purity. The love of the father for that beloved son that once was so off-putting so disturbing.

It filled them with rage and murder. But now it's all their joy to say Joseph has been exalted. Joseph is Lord. Joseph is filled with glory. And he falls verse 14 on his brother Benjamin's neck and he weeps Benjamin weeping on his neck.

He hadn't seen Benjamin since Benjamin was a little toddler. Benjamin would have never really remembered Joseph. But Joseph would have remembered his brother the only brother from their mother Rachel.

But then he kissed all his brothers all the stepbrothers the persecutors and he wept over them as well. And we close verse 15 with them talking.

Them.

Conversing wouldn't you love to be a fly on that wall? Can you imagine what they had to catch up on? Joseph weeps with his brothers. Kisses them. This is how the prodigal father receives the wayward son with a kiss.

It's a sign of forgiveness. It's a sign of favor. It's a sign of compassion. AW pink says now that the brothers are reconciled to Joseph. They could enjoy his fellowship. They could talk with him and that's what it is to be a saved sinner.

We're restored and we can commune we can talk with the Lord that we once persecuted to death. So that's verses 1 through 15 and now we have to consider Reconciliation. I mentioned this is a little steep from where we've been the past two weeks.

But we want to do justice to this very important word and concept in Scripture. So let's consider reconciliation theologically perhaps the essential. Passage on reconciliation in the New Testament is 2nd Corinthians chapter 5 beginning in verse 17 Paul writes.

Therefore if anyone is in Christ, he is a new creation. All things have passed away behold all things have become new now all things are from God Who has reconciled us to himself through Jesus Christ and has given us the ministry of reconciliation.

That is God was in Christ Reconciling the world to himself. Not imputing their trespasses to them and he has committed to us the word of reconciliation. J. Packer In a wonderful study. He wrote on reconciliation.

Says these are not Common themes. This is not a common word in the New Testament. In fact, only Paul uses this word reconciliation in the New Testament and when he does it's only in five places and Yet, these are key words.

I think I mentioned two weeks ago Reconciliation is the very core of the gospel. I was out on a limb in some ways based on my understanding, but I I believe I've been confirmed along the way Packer himself writes.

It is not too much to say that to Paul Reconciliation was the sum and the substance of the gospel in his hands. Reconciliation became in effect the theological term to describe and interpret the central fact of the Christian message the saving work of God Through the cross of the Lord Jesus and so he refers to the gospel itself as the word of Reconciliation and to preaching that gospel as the ministry of reconciliation.

Plainly Packer writes Reconciliation is the very heart of the gospel and of all the words used in the New Testament to explain the saving work of Christ. Reconciliation is perhaps the most full and the most expressive.

That's a statement when we look at Joseph and his brothers. We see reconciliation is primarily a change in relationship. When we're reconciled to God we have a change in our relationship toward him. We become familiar as Christians with very important words to get at what the gospel does and what the gospel is.

Words that describe a new standing or a new relationship to God through Christ by the Spirit words like Justification or adoption and reconciliation has its place among them. Now importantly Justification we must say is not describing a change in the relationship.

The sinner has with God so much as the standing or the status of the sinner before God. Traditionally we describe Justification as forensic meaning it's something declared. It's legal law court language.

Someone who is guilty has been justified. They've been cleared of the offense and so Justification speaks of our standing. We are declared righteous by faith in Christ his righteousness Imputed to us our guilt Imputed to him upon the cross and as a result of that he bears the condemnation and we by faith in him are Justified.

Declared is the key word if you're a note-taker, right justified equals declared. I say that because it's it's a doctrine that's always under attack. It was in Paul's day down through the centuries. It's always been under attack and one of the ways it becomes Attacked or misled or misused is it begins to move away from that standing idea before God and it becomes something participatory.

We somehow bring something to our standing we somehow bring something to our justification and that is the gateway To error gateway to heresy. Puritans would say gateway to hell. So justification is our standing.

Reconciliation though is a change in our relationship and then perhaps even more than that can connote adoption being adopted as Sons and daughters and therefore heirs co-heirs with the Lord Jesus. Notice though that Paul will often use these terms in parallel.

I wouldn't quite say Synonymously, but I would say in parallel for example Romans chapter 5 another great passage 8 and following on Reconciliation Romans 5 beginning in verse 9 much more than having now been justified by his blood.

We shall be saved from wrath through him for if while we were enemies We were reconciled to God through the death of his son. Do you notice the parallel? Justified by his blood. Reconciled by his death.

These are parallel statements in Paul. But they each point to something significant. Justified in terms of our standing before God by the blood of Christ. Reconciled in terms of our relationship with God through his death.

Notice again that God is always the initiator of reconciliation. God is always the one who is reconciling us. We are to be reconciled by God. Reconciliation is not something we bring about just like Justification is not something we can bring about.

We are justified by God through faith. We are reconciled by God as a result of the work of Christ. But notice what Paul says. Reconciliation is the work of redemption. Not only going between him and sinners justified by faith, but in the broadest terms Reconciliation is the work that God does for the whole world in Christ.

God was removing the enmity the alienation between him and all that he had made. So that peace could be restored. Now there's a now and a not yet to that peace. And peace is something that's much deeper than we might initially think.

Dutch theologian Herman Ritter boss tremendous theologian. He describes it like this. In Paul and really in all of Scripture peace refers not only to our disposition. But it actually embraces the whole gift of salvation.

This condition of peace. The Hebrew Shalom speaks of God bringing about Everlasting Dominion. It's a piece of his reign that knows no end. Romans 16 20 the God of peace will soon crush Satan under your feet.

It consists of pacification not just between justified sinners. But even hostile powers to God or the racial separation between Jew and Gentile. That's how reconciliation is used in Ephesians chapter 2.

It's the peace of the Messianic Kingdom. Christ himself is our peace. The kingdom of God does not consist in eating and drinking but of peace. And it stands in contrast to the wrath the indignation the tribulation the anguish of divine judgment.

So when we talk about reconciliation leading to peace with God, there's really two senses we need to have in view. The first is the widest sense and The second is the more narrow sense. By default we think of reconciliation in the narrow sense.

Narrow meaning between me and God between my offenses and his offer of peace through Christ. We need to start allowing Paul through his gut through his explanation of the gospel to give us that wide sense of reconciliation considered in its widest sense.

Notice that in 2nd Corinthians 5 Paul begins by talking about new creation. It's very important. He describes a new creation that has begun in Believers as a result of Christ's redemptive work and then he goes on to talk about that Reconciliation and he says in Christ God was reconciling the world.

Meaning now Christ has brought about a foundation for a whole new creation that is beginning in his redemptive work. The old has passed away behold all things have become new. We see the same message.

Not not only in 2nd Corinthians 5 but in Colossians chapter 1 beginning in verse 19. It pleased the father that in him Christ all the fullness should dwell and by him to reconcile all things to himself.

Notice not just guilty sinners. But all things to himself whether things on earth or things in heaven having made peace Through the blood of the cross. Do you see? Peace through Reconciliation in the widest sense.

This is cosmic peace. This is creational peace. This is every aspect of existence. Peace all of it has been reconciled through him who fulfills all in all. He has reconciled. Paul goes on to say in his body through death to present you Holy and blameless and above reproach in his sight.

So it begins with us. We're the first fruits of that reconciliation that redemption. But it begins to spill over into all of the categories of redemption the groaning earth of Romans 8 yearning for the day that's reconciliation.

We also consider it in its narrow sense. The peace that flows from reconciliation not only is a change in our relationship to God. But it's also a change in our own hearts and walk and life. We've seen that with Judah and his brothers.

Peace is not only what describes our relationship with God. Peace is something that describes our inner life. Paul uses peace in this way as well. It's a peace which surpasses all understanding. It's a peace which guards our hearts and minds in Christ.

It's the peace of God that rules in our hearts. So not only is our relationship changed but as a result of reconciliation we are changed. Peace has now entered into our lives peace. Not just meaning the end of conflict but meaning wholeness.

Fullness.

Completion maturity abundance. Trust even especially in times of need. So that's reconciliation in the wide and the narrow angles. Ritter boss again. Reconciliation consists above all in the effecting of peace.

Reconciliation is the fruit of justification and it prepares the way for a new creation the new things. Peace then is the all-embracing condition of salvation and in this way Reconciliation empties itself into the whole of Christian life.

Reconciliation is the foundation of the Christian life. Well, let's consider reconciliation practically then in Genesis 45 we see that God was reconciling the brothers to himself through Joseph. And as a result they were reconciled together.

It's the same thing in Ephesians 2. God has reconciled sinners to himself and as a result They must be reconciled together and that is how it must be for us this morning. If we have been reconciled to God by faith in Christ, we are called to be reconciled to one another.

If anyone is in Christ, he is a new creation. The old has passed away behold the new has come. That's the guiding line for Paul to begin to talk about the ministry of reconciliation. He begins with the fact that Christ has brought about a new creation.

The old has passed away. There is no hope for the ministry of reconciliation. When we live as though the old remains with us and the new has yet to come. You must begin where Paul begins. Christ's work has brought about a new creation and as a result of being new.

Everything old has passed away. Look at the brothers everything that conducted their lives and attitude toward Joseph has passed away. They are now new creations before him and so Joseph is able to embrace them and the way he embraces them changes them as new creations in Christ were called to.

Receive the ministry of reconciliation. Display it as we live. We're called to proclaim it. Chiefly to offensive people in our lives. That's the ministry of reconciliation. We want to think about the ministry of reconciliation.

Going overseas sending checks to parachurch ministries. You want to think of the ministry of reconciliation towards strangers? That we know neither here nor there and it's easy to be reconciled with people like that, but the true ministry of reconciliation as We see in Genesis 45 Is with those who offend you who wound you who spitefully use you?

That's the ministry of reconciliation. We see in Genesis 45 that God works Through human sinfulness and pain and offense. To bring about not only the need but the opportunity for reconciliation. Reconciliation is perhaps the highest expression of God's desire of compassion toward fallen man.

Let me say that again. Reconciliation is perhaps the highest expression of God's desire of compassion. Towards fallen man. And so we need to ask ourselves. Do we reflect God's compassionate desire? Toward reconciliation.

Five Ways to Practice the Ministry of Reconciliation

How can we begin to do so five points? I think we can see here in Genesis 45. Five points of how we can begin. The ministry of reconciliation to people that have hurt us wounded us offended us spitefully used us.

First and we see this with Joseph first. We must have a closer walk with God when offense comes. It tends to drive a wedge in our relationship to God. Because of the pain because of the insult because of the anger our devotion our right thinking our attention begins to stray.

We begin to cool what we know is right. We don't even want to approach it because it feels better to let the anger saturate. In fact, it feels better to find people you can vent it toward people you can create allies out of.

You don't want to be Ministered or told that you should cover that offense in love or or go to that offender. In fact, it's quite the opposite. You want to protect it you want to nurture it you want to hide it in all the ways this root of bitterness begins to Grow notice with Joseph.

He presses on to a closer and closer and closer to walk with God. There's no way we'll be able to operate in this ministry of reconciliation. If we don't constantly press to have a closer walk with God.

Whenever I've come across stories incredible stories of people that have forgiven.

Amazing offenses.

And you can see them reading about house churches in China and how they bless those who persecute them. You'll see it's a result of the closer walk they have with God. They know what God has been toward them and as they draw close to that they begin to reflect that even toward enemies Sinclair Ferguson says.