So they went up from Egypt and came to their father Jacob in the land of Canaan. They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, for he did not believe them. But when they related to him everything Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived. Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.” So Israel began his journey, taking with him all that he had. When he came to Beer Sheba he offered sacrifices to the God of his father Isaac. God spoke to Israel in a vision during the night and said, “Jacob, Jacob!” He replied, “Here I am!” He said, “I am God, the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. I will go down with you to Egypt and I myself will certainly bring you back from there. Joseph will close your eyes.” Then Jacob started out from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him. Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. He brought with him to Egypt his sons and grandsons, his daughters and granddaughters—all his descendants … All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) Counting the two sons of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. Jacob sent Judah before him to Joseph to accompany him to Goshen. So they came to the land of Goshen. Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, he hugged his neck and wept on his neck for quite some time. Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.”

Genesis 45:25-46:30 (NET)

How should we discern God’s guidance? In this narrative, Jacob moves his family from Canaan to Egypt. There had been two years of famine, and there would be five more (Gen 45:11). By the end of the famine, if precautions weren’t taken, Jacob’s family would become impoverished. Through God’s sovereignty, God used the evil works of Jacob’s sons to provide for the family’s future. In Genesis 37, because the brothers were jealous of Joseph, they sold him into slavery. After thirteen years of serving as a slave and prisoner in Egypt, Joseph was exalted to governor of Egypt (Gen 41). God used him to collect great resources during seven years of plenty to provide for Egypt and other nations during seven years of a world-wide famine. In Genesis 45, after subjecting his brothers to two tests, Joseph revealed his identity to them. Joseph then called for his father, Jacob, and the rest of the family to move to Egypt, so they could be well provided for.

Jacob’s family moving to Egypt seemed like a no-brainer—they needed food and Joseph could provide it; however, it wasn’t that easy. God had called for Jacob’s family to become a great nation and to inherit the land of Canaan. If they moved to Egypt, how would God fulfill that promise, which was originally given to Abraham, Isaac, and then Jacob? It seems that these realities were troubling Jacob. Though he initially left his home with his family, he stopped in Beer Sheba and offered sacrifices to God. God spoke to Jacob and told him to not be afraid of going down to Egypt (46:3).

Surely, God doesn’t waste words. God told Jacob to not be afraid because he was afraid and for good reasons. (1) Certainly, there were natural factors to consider, such as his advanced age. Moving when one is old and established is a lot harder than moving when one is young. For young people, moving is often an adventure; when older, it’s more of a burden. (2) But more importantly, as mentioned, Jacob must have questioned: “How would God fulfill his promise to Abraham, Isaac, and himself about giving them Canaan as an inheritance?” (3) Furthermore, Jacob’s descendants did not have a good history with Egypt. When Abraham first moved to Canaan, there was a famine. Instead of staying in the promised land, Abraham left for Egypt, which demonstrated a lack of faith in God. In Egypt, Pharaoh took Abraham’s wife, although God eventually delivered her after cursing Pharaoh and his family (Gen 12). In addition, Jacob knew that God appeared to Isaac at a time of great famine and warned him to not go down to Egypt, but to stay in Canaan (Gen 26:1-3). Jacob didn’t want to make the same mistake by going down to Egypt. If God had called for his family to stay in Canaan, God would provide for their welfare, even in a famine. Indeed, in Genesis 26:12, Isaac reaped 100 times what he sowed during that famine. Surely, God could provide for Jacob’s family in the same way. (4) Finally, another possible problem that might have caused Jacob to be afraid was an early prophecy Abraham received. In Genesis 15:13-16, God promised Abraham that his descendants would be strangers in a foreign country, be enslaved there for 400 years, God would judge that country, and then Israel would return to Canaan with great wealth. Was Egypt the “foreign country” where Jacob’s descendants would be enslaved? There were significant reasons for Jacob to be afraid.

Jacob was in a quandary: There were logical reasons to go down to Egypt and yet there were logical reasons to stay put. Similarly, for us, many decisions are not clear cut. How can we accurately discern God’s guidance? As we watch Jacob navigate this quandary and discern God’s guidance, we learn principles about discerning God’s guidance for our lives as well—where to go to school, what major to pursue, where to live, who to marry, or what job to take.

Big Question: What principles can we learn about discerning God’s guidance from Jacob’s leaving Canaan and going to Egypt in Genesis 45:25-46:30?

To Discern God’s Guidance, We Must Consider Providential Circumstances

So they went up from Egypt and came to their father Jacob in the land of Canaan. They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, for he did not believe them. But when they related to him everything Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived. Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.”

Genesis 45:25-28

Observation Question: Which providential circumstances would seem to indicate God was calling Jacob’s family to move to Egypt?

Jacob’s process of discerning God’s guidance began when he was confronted with the reality that Joseph was still alive and currently the governor of Egypt. Joseph was Jacob’s favorite son, whom he thought was dead for twenty-two years. As Jacob considered his circumstances, there were several facts that seemed to confirm God’s desire for Jacob to relocate his family to Egypt:

1. The famine would last for five more years. Without God’s miraculous provision, Jacob’s family would become poor, as most of their livestock would die.
2. Egypt had abundant provisions.
3. Joseph, Jacob’s son, was the governor of Egypt and he would provide for them.

By looking at God’s providential workings, it would seem clear that God was guiding Jacob into Egypt.

We, too, must consider God’s providential workings when discerning his guidance for our lives. Many times, God’s providential workings are as clear as open and closed doors. Has God opened the door for a specific job or ministry for you? Has God provided finances or some scholarship to meet your needs? If God is calling us somewhere, we should expect him to open and close doors. Closed doors will often be him saying “no” or “not yet,” and open doors will often be his affirmation. (Sometimes God opens many doors, which makes the discernment process a little more challenging.)

God’s providential working is only one factor we must consider when discerning God’s guidance. For Jacob, it seemed as if God was leading them to Egypt because Egypt had provisions during the famine, the famine would last for five more years, and Joseph, as governor over Egypt, would provide for them. How is God guiding you through providential circumstances?

Application Question: In what ways have you experienced God’s guidance through providential circumstances? Does God’s providence mean that we should be inactive in pursuing open doors? Why or why not? In what ways might God be guiding you now through his providence?

To Discern God’s Guidance, We Must Consider the Counsel of Others

So they went up from Egypt and came to their father Jacob in the land of Canaan. They told him, “Joseph is still alive and he is ruler over all the land of Egypt!” Jacob was stunned, for he did not believe them. But when they related to him everything Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, their father Jacob’s spirit revived.

Genesis 45:25-27

After the sons told Jacob that Joseph was still alive, they shared all that “Joseph had said” (45:27). Earlier, in Genesis 45:9-11, Joseph said that the family should move to Egypt and live in Goshen, as the famine would last for five more years, which would surely impoverish them. Certainly, Jacob wanted to see Joseph, but moving the family to Egypt was something he had never considered. However, Joseph’s advice was part of how God guided Jacob, and God often does the same with us.

Scripture says that we are the body of Christ, and as the body, one person may function as the eyes, another the feet, and another the hand. The hand can’t say to the eyes, “I don’t need you” (1 Cor 12). As believers, we are not independent from one another but intricately connected. For that reason, God often gives us grace through other members of the body, including his guidance. We must realize that somebody in the body will often function as eyes for us—for example, giving us direction. Sometimes it will be one person, maybe a mentor or good friend, and at other times, it will be random believers. Proverbs 11:14 says, “When there is no guidance a nation falls, but there is success in the abundance of counselors.” Seeking counsel often leads to victory and success; not seeking counsel can often lead to failure. Who are your abundance of counselors? Who are the people you seek advice from vocationally, relationally, and/or spiritually? Who are you speaking to in order to help guide them in the Lord’s path?             

This a common way in which God guides his people. God called David to be king of Israel through Samuel (1 Sam 16). God called Paul and Barnabas to missions through a group of elders who fasted and listened to God (Acts 13:1-3). For Jacob, God spoke through Joseph’s call for him to move the family to Egypt, and no doubt God confirmed it through his other sons as well.

Application Question: Who are some of the people from whom you seek counsel? Who are the people God wants you to consult—maybe for a specific situation? How can we discern God’s guidance among our many counselors?

To Discern God’s Guidance, We Must Consider Our Desires and Abilities

Then Israel said, “Enough! My son Joseph is still alive! I will go and see him before I die.” So Israel began his journey, taking with him all that he had.

Genesis 45:28, 46:1

Jacob had mourned the loss of Joseph for twenty-two years. However, when he found out that Joseph was alive and that he could see him, Jacob immediately declared, “Enough! My son Joseph is still alive! I will go and see him before I die!” Here we see the meeting of desire and ability. The son whom Jacob had grieved over for twenty-two years was alive, and he could go see him. Also, Jacob desired to provide for his family, and that would only happen in Egypt.

In our own lives, God often guides us by giving us both the desire for something and the ability to achieve it. For example, Philippians 2:12-13 says, “…continue working out your salvation with awe and reverence, for the one bringing forth in you both the desire and the effort—for the sake of his good pleasure—is God.” When God is guiding us, he often leads through our “desire” and “effort.” This means God gives us desires for his purposes and the ability to complete them.

Therefore, when one is trying to discern God’s guidance, he must ask, “What is in my heart? What do I want?” But he also must ask, “Has God given me the ability to achieve these things or the potential to do so? Obviously, many people love and enjoy things for which they have no competency, which will often be how they discern God has something else for them. Others have competency and no desire. That may be the method God uses to direct them to other paths.

Again, desire and ability are only part of the way that God guides his people. There will be times he leads us into things, by circumstances and other indicators, wherein we lack a desire and strong ability to accomplish. However, in those cases, we should expect that God’s grace will be made perfect in our weakness (2 Cor 12:7-8). God delights to lead us into these areas. Moses didn’t feel comfortable speaking in public. God listened to him and provided Aaron to speak on his behalf, but also said to him, “Who made the mouth?” God was going to make his power manifest in Moses’ weakness (Ex 3). We must recognize this as well: our desires and abilities should not limit us. Where God chooses to lead us is ultimately about God and his glory and helping others. It’s not just about what we like and what we are able to do. If these are the only things we consider, we will miss God’s guidance.

Another thing we must consider is that Scripture teaches that our hearts are deceitful above all else (Jer 17:9). Because of our fallen nature, “listening” to our hearts can be confusing and can lead us into great sin. For this reason, we must continually guard and test our hearts by asking ourselves questions like, “Are these desires selfish or God-honoring?” “Do my desires match my competency?” More importantly, we must continually abide in God through prayer and studying Scripture, so that God can guide our hearts and protect us from being led by our sin nature, the devil, or the world. Psalm 37:4 says, “Delight yourself in the Lord and he will give you the desires of your heart” (paraphrase). As we delight in God, our desires will conform to his.

Certainly, God guided Jacob by giving him the desire of his heart—to see Joseph and provide for his family. Often God guides us in the same manner: How is God working in your heart? What are some of the abilities and gifts that God has given you?

Application Question: Are there any special ways God is currently working in your heart to help guide your steps? If so, in what ways? What are some of the unique ways that God has gifted you (which will, no doubt, be part of how he leads you)? What are some practical ways that we can discern our desires and abilities?

To Discern God’s Guidance, We Must Consider God’s Peace (or Our Lack of It)

When he came to Beer Sheba he offered sacrifices to the God of his father Isaac. God spoke to Israel in a vision during the night and said, “Jacob, Jacob!” He replied, “Here I am!” He said, “I am God, the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there.

Genesis 46:1-3

Jacob had circumstances guiding him: wise counsel, his own personal desires, and the ability to fulfill those desires. With the limited knowledge Jacob had, he moved his family to the most southern part of Canaan—Beer Sheba—on his way to Egypt. Jacob’s family had a rich history there. Abraham, Isaac, and Jacob had previously lived there. Up to this point, it seems that Jacob was making a wise decision. Many times, God may not make his guidance absolutely clear. We must look at circumstances, seek counsel, discern God’s work in our heart, and then make the best decision we can, all the while trusting that he is guiding us (Rom 8:14). We should not feel immobilized because God hasn’t “spoken”; however, we must, with right hearts, diligently seek God’s guidance. Then we move cautiously—trusting God to confirm our steps, slow us down, or redirect us. It could be said that we cautiously move forward while looking for red lights, green lights, and yellow lights.

In this process, it appears that Jacob perceived something was wrong, as he lacked peace about his decision to transport his entire family to Egypt. How can we discern this? When God appeared to him, God commanded him to not be afraid to go down to Egypt (46:3). God knew that Jacob was hesitant to relocate to Egypt. Though everything seemed perfect, Jacob still lacked peace. It was because of this that Jacob paused their journey to Egypt to offer sacrifices to God at Beer Sheba and seek God’s reassurance.

Often times that will be how God guides us as well. He guides us through his peace or lack of it. We see this truth throughout Scripture. Colossians 3:15 says, “Let the peace of Christ be in control in your heart (for you were in fact called as one body to this peace), and be thankful.” The word “control” can also be translated “rule” or “decide.” It was an athletic word used of an umpire. The umpire says, “Winner!” or “Disqualified!” In 2 Corinthians 2:12-13, we get a good picture of how God guided Paul through a lack of peace. It says:

Now when I arrived in Troas to proclaim the gospel of Christ, even though the Lord had opened a door of opportunity for me, I had no relief in my spirit, because I did not find my brother Titus there. So I said good-bye to them and set out for Macedonia.

While Paul was at Troas, he had an open door to proclaim the gospel. Paul lived for open doors! However, he couldn’t find his co-worker, Titus, and therefore had “no relief” in his spirit. Since he lacked peace, he left Troas for Macedonia. Often Christians are led and controlled by fear instead of peace. “No one will ever marry me, so I’m going to settle for ‘Mr. Here Now’ instead of ‘Mr. Right!’” “If I choose this major, though I feel God guiding that way, I will never make enough money!” Fear rules instead of God’s peace.

Experiencing God’s peace is an important guide in our life. Satan wants to rule us by fear; God wants to rule us by peace. That’s why Paul says, “Let the peace of Christ rule [or have control] in our hearts” (Col 3:15 paraphrase). Also, we’re commanded in Philippians 4:6-7 to “Be anxious for nothing but in everything, through prayer, thanksgiving, with supplication, to make our requests known to God, so his peace can guard our hearts” (paraphrase). God wants us to have peace. Christ said, “My peace I give to you and not the peace that the world gives” (John 14:27 paraphrase). Are you being guided by peace or by fear and anxiety?

Now with that said, peace (or lack of peace) is subjective. Again, it is just one of the factors that we should consider. For Jacob, everything seemed to line up, circumstances, counsel, his heart and ability, yet he was struggling with fear instead of peace, so he stopped to seek God in a deeper manner by offering sacrifices. Jacob’s actions at Beer Sheba introduce our next principle.

Application Question: In what ways has God guided you through peace or a lack of it? Why is only considering our peace (or lack of it) for guidance unreliable? How should we test our peace?

To Discern God’s Guidance, We Must Pray and Wait

When he came to Beer Sheba he offered sacrifices to the God of his father Isaac.

Genesis 46:1

Jacob’s fear about leaving Canaan led him to seek the Lord’s presence by offering sacrifices at Beer Sheba. Certainly, when he offered sacrifices, he was giving God thanks that Joseph was alive and that they would be provided for during the famine. However, just as important as giving thanks, Joseph needed God’s guidance. Therefore, he sought the Lord’s guidance through prayer. This shows tremendous spiritual growth in Jacob’s life. At other crucial junctures in Jacob’s life, prayer seemed to be absent. When in his father’s home, instead of praying and trusting God to provide him with the inheritance, Jacob deceived his father. When deceived into marrying the wrong sister by his uncle Laban, Jacob didn’t pray or seek the Lord. He just decided to marry both sisters—bringing great conflict into his home. At many crucial junctures, prayer was absent.

At times God appeared to Jacob; however, those appearances came from God’s initiative, not Jacob’s. When Jacob ran for his life from his father’s home, God appeared to him in a dream and said that he would be with him and bring him back to his father’s home (Gen 28). When the sons of Laban were cross with Jacob, God told Jacob to leave Laban’s home (Gen 31). When Jacob was afraid that Esau might kill him after leaving Haran, God appeared as an angel and wrestled with Jacob (Gen 32). Previously at crucial points, Jacob habitually neglected God or God took the initiative; however, this time, when Jacob was afraid, he sought the Lord and God appeared to him.

We must do the same by seeking God through prayer. Unfortunately, we often act based on our circumstances, counsel, and/or heart desires alone without stopping to seek the Lord. With major decisions we should spend even greater time in prayer. Before Christ began his ministry, he spent forty days fasting (Matt 4). When Christ chose his twelve apostles, he spent the night in prayer before that decision (Lk 6:12-13). James 1:5 says, “But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him.” James 4:2 says, “You do not have because you do not ask.” Matthew 7:7 says, “Ask and it will be given to you; seek and you will find; knock and the door will be opened for you.” Literally, this can be translated “Ask and keep asking… seek and keep seeking…, knock and keep knocking…” We must ask the Lord and wait for his guidance, especially at critical junctures in our life.

Now, again, we don’t want to become paralyzed in the process of making decisions. Most times, God will not reveal himself in a vision, dream, or speak with audible words. But in situations like Jacob’s, where we lack peace, it’s often wise to stop, lay down our altar (as Jacob did), and seek the Lord until he gives us peace and further guidance.

Application Question: Why is prayer so important in seeking God’s guidance? In what ways have you experienced clear answers to prayers for guidance? How important is waiting in prayer and why is it so difficult?

To Discern God’s Guidance, We Must Consider God’s Word

God spoke to Israel in a vision during the night and said, “Jacob, Jacob!” He replied, “Here I am!” He said, “I am God, the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. I will go down with you to Egypt and I myself will certainly bring you back from there. Joseph will close your eyes.”

Genesis 46:2-4

After Jacob sought the Lord through offering sacrifices, God appeared to him in a vision. God spoke to Jacob and called him by name, “Jacob, Jacob!” God knew his name, as he had a personal relationship with him. Certainly, the same is true for us. Christ calls himself the good shepherd and describes how good shepherds know each lamb by name (John 10:3, 14). God knows us as well—our worries, fears, passions, and the way he made us. After calling Jacob, God relayed promises which would calm Jacob’s fears about moving to Egypt:

1. God was going to make Jacob into a great nation there (v. 3). When Jacob moved to Egypt with his family, there were only sixty-nine men, as it appears Dinah was included in the list of seventy (Gen 46:8-26).¹ It took this family 215 years to grow from one man (Abraham) to 69, but in another 430 years they grew to 600,000 men (Ex 12:37)—around two million people, when estimating for their families.² Egypt was going to be the incubator where Israel would grow into a great nation. They would become so numerous that the Egyptians would become afraid of them and enslave them.
2. God would go with Jacob to Egypt and bring him back to Canaan (v. 4). That was the same promise that God had given Jacob when he left Canaan for Haran in search of a wife (Gen 28). God would be with him and bring him back. The return was partially fulfilled when his bones were brought back to Canaan, where he was buried in the cave with the other patriarchs (Gen 50); however, it would be ultimately fulfilled in the nation of Israel after more than 400 years in Egypt, as God promised Abraham (Gen 15:13-16).
3. God would give him a proper burial, as Joseph would “shut his eyes” (v. 4). The son for whom he had grieved for twenty-two years would be with him when he died.

When Jacob was fearful about going down to Egypt, God guided and comforted him through promises. God may at times choose to speak audibly, but that is not the prevailing way God guides us today. Instead, God has provided us with his completed Word, something Jacob didn’t have. There were no portions of Scripture during that time, so God primarily communicated in supernatural ways. Today, God’s primary method of speaking to us and guiding us is through his written Word.

In Scripture, God either tells us what to do or gives us principles to guide us. As we consider circumstances, the counsel of others, the desires of our heart, and God’s peace or lack of it, we can be sure that God will never lead us in contradiction to his Word. This is how we test all the other factors. God’s Word will guide us clearly on moral issues. We shouldn’t do anything that would be immoral. On other issues, we have principles to help guide us into what’s best, even as we are considering in this study—circumstances, the counsel of others, God’s work in our hearts, and God’s peace.

With that said, we must understand that if we are weak in God’s Word, it will be hard to discern God’s guidance. In Psalm 119:105, David said, “Your word is a lamp to walk by, and a light to illumine my path.” When we are not faithfully abiding in God’s Word, it’s as if we are walking in the dark. We should expect to go the wrong direction, which inevitably leads to hurting ourselves and others.

Are you abiding in God’s Word? It guides us into what is moral and what is best. As we read and meditate on it, we commune with God and can then better discern his guidance. Psalm 25:14 (NIV) says, “The LORD confides in those who fear him; he makes his covenant known to them.”

Application Question: In what ways does God guide us through his Word? How have you experienced a lack of intimacy with God and therefore direction when not faithfully being in God’s Word—communing with him? What are your favorite promises in the Bible and why?

To Discern God’s Guidance, We Must Consider Others

Then Jacob started out from Beer Sheba, and the sons of Israel carried their father Jacob, their little children, and their wives in the wagons that Pharaoh had sent along to transport him. Jacob and all his descendants took their livestock and the possessions they had acquired in the land of Canaan, and they went to Egypt. He brought with him to Egypt his sons and grandsons, his daughters and granddaughters—all his descendants … All the direct descendants of Jacob who went to Egypt with him were sixty-six in number. (This number does not include the wives of Jacob’s sons.) Counting the two sons of Joseph who were born to him in Egypt, all the people of the household of Jacob who were in Egypt numbered seventy. Jacob sent Judah before him to Joseph to accompany him to Goshen. So they came to the land of Goshen. Joseph harnessed his chariot and went up to meet his father Israel in Goshen. When he met him, he hugged his neck and wept on his neck for quite some time. Israel said to Joseph, “Now let me die since I have seen your face and know that you are still alive.”

Genesis 46:5-30

In Genesis 46:7, it says that Jacob carried with him “all his descendants” (v. 7). Then we find a list of primarily his sons. Like most Hebrew genealogies, women were not included, with the exception of Jacob’s daughter, Dinah (46:15). The narrator also mentions other “daughters” of Jacob (v. 7). It’s possible that Jacob had daughters other than Dinah; however, many commentators believe the mentioning of daughters is referring to daughters-in-laws—the wives of his sons. The list includes seventy names—only sixty-six of these came down to Egypt, as Joseph and his sons were already there.

Why is this list included in the narrative? For many, genealogies can be boring to read. However, genealogies were very important to the Jews: they represented their family members. Ancestry affected one’s land rights, and it affected one’s occupation (such as, only sons of Aaron could be priests). Ultimately, the lists showed the ancestry of Christ. This genealogy traces Christ’s lineage from Judah, down through Perez, and then to Hezron (46:12, cf. Lk 3:33-34).

However, the list also shows that Jacob’s decision to move to Egypt was not just about him; it affected the infant nation of Israel—probably a couple hundred people. As mentioned, to the Jews, family was very important and therefore any decisions always took into consideration the entire family. In western nations, the primary concern is often one’s own desires—how it affects him or her individually. But, when God spoke to Jacob, he called himself the “God of your father”—representing his family line (46:3). In Revelation 2 and 3, Christ spoke to local churches—either commending them or calling them to repent. And in Luke 10:13, he called the nations of Chorazin and Bethsaida to repent.

God knows us as individuals, but he also knows us as part of a corporate reality. God sees us individually and corporately, as part of a family, a church, and a nation. Therefore, we too should consider this corporate reality when making decisions. We must ask ourselves how our decisions will affect our family, friends, church, and nation.

Paul demonstrates this principle in Romans 14:21, as he said: “It is good not to eat meat or drink wine or to do anything that causes your brother to stumble.” Though eating meat and drinking wine were not sin—as they passed the biblical test—in some situations, it would not be loving to eat and drink them. Therefore, Paul taught his listeners to be considerate of others when making decisions. In 1 Corinthians 8:13, Paul said: “For this reason, if food causes my brother or sister to sin, I will never eat meat again, so that I may not cause one of them to sin.” God’s guidance often becomes clear when we consider the effects of our decisions on others: “Will making this decision help more people grow in Christ?” “Will choosing to take this freedom potentially cause a weaker brother or sister to stumble?”

Certainly, this should apply to our families. Many people accept jobs based on the fact that they will make more money but commonly give no thought to how the new job will impact their family life. If they take that job or pursue that career, will it mean less time with one’s spouse or children? There are many children growing up without parental presence and guidance because of their parents’ vocational decisions.

We should, additionally, consider our spiritual family. God has made the church to be a body, which, though having individual parts, depends upon one another. This means we must evaluate how our decisions affect our local church. It is not uncommon for people to leave a healthy church where they are growing and serving, in order to take a better job elsewhere and, then upon arriving, experience years of spiritual dryness. It is challenging to find a good church and often hard to get connected after finding it. If the church is a body, as Scripture teaches, then we must give great thought to how our decisions affect her (and us, as part of her). This will often be how God guides. He will guide us by teaching us to love others more than ourselves, including our family, church, and nation. When Jacob considered leaving Canaan, no doubt, a significant part of his consideration was its effect on his large family, including Joseph.

After gaining confirmation from God, Jacob journeyed to Egypt. When he met Joseph he declared, “Now let me die since I have seen your face and know that you are still alive” (46:30). Essentially, seeing Joseph filled Jacob with joy; when it was time for him to die, he could die in peace. Family was a major factor in Jacob’s move to Egypt, and God will often use relational considerations to direct us as well.

Application Question: How has God led you by considering others’ needs before your own? How do we discern the balance of caring for others and ourselves?

Conclusion

How should we discern God’s guidance? We can learn a great deal from how God guided Jacob’s move to Egypt. Again, none of these principles alone should be our guide; we must use each of them, if possible, in discerning God’s guidance.

1. To Discern God’s Guidance, We Must Consider Providential Circumstances
2. To Discern God’s Guidance, We Must Consider the Counsel of Others
3. To Discern God’s Guidance, We Must Consider Our Desires and Abilities
4. To Discern God’s Guidance, We Must Consider God’s Peace (or Our Lack of It)
5. To Discern God’s Guidance, We Must Pray and Wait
6. To Discern God’s Guidance, We Must Consider God’s Word
7. To Discern God’s Guidance, We Must Consider Others

Copyright © 2020 Gregory Brown

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Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

¹ Hughes, R. K. (2004). Genesis: beginning and blessing (p. 528). Wheaton, IL: Crossway Books.

² Guzik, D. (2013). Genesis (Ge 46:5–27). Santa Barbara, CA: David Guzik.

These are the twelve tribes of Israel. This is what their father said to them when he blessed them. He gave each of them an appropriate blessing. Then he instructed them, “I am about to go to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite. It is the cave in the field of Machpelah, near Mamre in the land of Canaan, which Abraham bought for a burial plot from Ephron the Hittite. There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebekah; and there I buried Leah. The field and the cave in it were acquired from the sons of Heth.” When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went to his people. Then Joseph hugged his father’s face. He wept over him and kissed him. Joseph instructed the physicians in his service to embalm his father, so the physicians embalmed Israel. They took forty days, for that is the full time needed for embalming. The Egyptians mourned for him seventy days. When the days of mourning had passed, Joseph said to Pharaoh’s royal court, “If I have found favor in your sight, please say to Pharaoh, ‘My father made me swear an oath. He said, “I am about to die. Bury me in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’ “So Pharaoh said, “Go and bury your father, just as he made you swear to do.” So Joseph went up to bury his father; all Pharaoh’s officials went with him—the senior courtiers of his household, all the senior officials of the land of Egypt, all Joseph’s household, his brothers, and his father’s household. But they left their little children and their flocks and herds in the land of Goshen. Chariots and horsemen also went up with him, so it was a very large entourage. When they came to the threshing floor of Atad on the other side of the Jordan, they mourned there with very great and bitter sorrow. There Joseph observed a seven day period of mourning for his father. When the Canaanites who lived in the land saw them mourning at the threshing floor of Atad, they said, “This is a very sad occasion for the Egyptians.” That is why its name was called Abel Mizraim, which is beyond the Jordan. So the sons of Jacob did for him just as he had instructed them. His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite. After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father. When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay us in full for all the harm we did to him?” So they sent word to Joseph, saying, “Your father gave these instructions before he died: ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.” But Joseph answered them, “Don’t be afraid. Am I in the place of God? As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly to them. Joseph lived in Egypt, along with his father’s family. Joseph lived 110 years. Joseph saw the descendants of Ephraim to the third generation. He also saw the children of Makir the son of Manasseh; they were given special inheritance rights by Joseph. Then Joseph said to his brothers, “I am about to die. But God will surely come to you and lead you up from this land to the land he swore on oath to give to Abraham, Isaac, and Jacob.” Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.” So Joseph died at the age of 110. After they embalmed him, his body was placed in a coffin in Egypt.

Gen 49:28-50:26 (NET)

How should we face death properly—in faith?

As much as people would like to dodge the reality of death, death is unavoidable. God promised Adam and Eve that if they ate of the forbidden tree, they would surely die (Gen 2:17). And from the moment they disobeyed God, death has continued from generation to generation. Often the hardest chapters to read in the Bible are genealogies. Not only do they commonly detail the lineage of Christ, but they also confirm God’s words to Adam and Eve (Gen 3:19). So and so lived, and then he died. So and so lived, and then he died. Hebrews 9:27 says, “people are appointed to die once, and then to face judgment.”

As much as people would like to avoid death and not think about it, everyone dies, and we must face this reality if we are going to respond to death well. Ecclesiastes 7:2 says, “It is better to go to a funeral than a feast. For death is the destiny of every person, and the living should take this to heart.” It’s healthy for us to soberly reflect on death, as it will help us live better lives.

We get to do this in Genesis 49 and 50, as there are two deaths—Jacob’s and Joseph’s. Hebrews 11:21-22 mentions both of these deaths saying:

By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. By faith Joseph, at the end of his life, mentioned the exodus of the sons of Israel and gave instructions about his burial.

Both Jacob and Joseph responded to their deaths in faith. As we consider these deaths, we learn something about facing death in a proper way. As Christians, we should be more prepared for death than the rest of the world, as our Lord conquered death, set us free from the fear of death, and one day we’ll be resurrected (cf. 2 Tim 1:10, Heb 2:15, 1 Thess 4:16-17). Therefore, for a believer, the sting of death has been removed, and death can even be considered gain (1 Cor 15:55, Phil 1:21).

Big Question: What principles can we discern about facing death properly from Jacob’s and Joseph’s deaths in Genesis 49:28-50:26?

To Face Death Properly, We Must Trust God’s Promises and Help Others Do the Same

Then he instructed them, “I am about to go to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite… When Jacob finished giving these instructions to his sons, he pulled his feet up onto the bed, breathed his last breath, and went to his people… Then Joseph said to his brothers, “I am about to die. But God will surely come to you and lead you up from this land to the land he swore on oath to give to Abraham, Isaac, and Jacob.” Joseph made the sons of Israel swear an oath. He said, “God will surely come to you. Then you must carry my bones up from this place.”

Genesis 49:29, 33, 50:24-25

When Jacob died, he spoke of eternity, as he believed that death was not the end of life. In Genesis 49:29, he said, “I am about to go to my people. Bury me with my fathers in the cave in the field of Ephron the Hittite.” Going to his people was different than being buried. Jacob was going to be with Abraham, Isaac, Rachel, and Leah in heaven. In verse 33, it says he “breathed his last breath, and went to his people.” Hebrews 11:9-10, 16 says that the patriarchs, though not having Scripture, believed in heaven:

By faith he lived as a foreigner in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs of the same promise. For he was looking forward to the city with firm foundations, whose architect and builder is God… But as it is, they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them.

The patriarchs were men of faith—awaiting their heavenly home. As Jacob spoke about eternity with his sons, he reminded them that this life is not it—there was a heavenly home awaiting them. No doubt, these words of faith at the end of Jacob’s life greatly inspired his sons. Therefore, not only did Jacob believe God’s Word, but he also inspired his sons to. They also needed to have faith in God.

Jacob not only inspired their faith in God’s promises through his belief in eternity but also through his belief that God would eventually give Israel the land of Canaan. By requesting to be buried in Canaan, Jacob demonstrated his faith in God’s promise and also challenged his sons to believe and therefore not settle in Egypt. God would eventually bring them back to Canaan.

Like Jacob, Joseph also challenged his family to faith in God by his death. When he died at 110 years old, he called for his brothers (and their future children) to carry his bones to Canaan because God would one day restore them to the land (Gen 50:25). Joseph’s body was placed in an Egyptian casket and that casket would always be a reminder to Israel of God’s promise—one day they would return to Canaan. Eventually, they did return under Moses, and Moses carried Joseph’s bones to Canaan and buried them there (Ex 13:19, Josh 24:32).

Therefore, to face death properly even as Jacob and Joseph, we must trust in God’s promises and remind others to trust in them. Romans 10:13 says, “Whosoever shall call on the name of the Lord shall be saved” (paraphrase). Christ died for our sins and rose again 2000 years ago. In Scripture, God promises that whoever puts their faith in Christ and follows him shall be saved. As we face death, we must speak about God’s promise of eternal life to others, even as Jacob did. Jacob and the patriarchs were saved by faith, just as we are (cf. Gen 15:6). To face death properly, we must help others know and believe God’s promises including that Christ is coming again, he is a just judge who will make all things right on this earth and reward the faithful, and one day we will rule with him.

Also, in the same way that Joseph’s bones were a perpetual reminder for generations of God’s promises, Christians should use their funerals in the same way. Funerals should clearly proclaim the gospel, the future resurrection, and that our Savior is coming again. This helps Christians grow in faith and nonbelievers come to faith. If we are to face death properly, we must trust God’s promises and help others do the same.

Application Question: How have you seen Christian funerals proclaim the gospel and hope in God? Why is having a gospel-oriented funeral so important?

To Face Death Properly, We Must Mourn the Deceased

Then Joseph hugged his father’s face. He wept over him and kissed him. Joseph instructed the physicians in his service to embalm his father, so the physicians embalmed Israel. They took forty days, for that is the full time needed for embalming. The Egyptians mourned for him seventy days.

Genesis 50:1-3

After Jacob died, Joseph hugged, kissed, and wept over him. He then mourned with the Egyptians for seventy days, which was only two days shorter than the mourning required for a Pharaoh.¹ After carrying Jacob’s body to Canaan, which probably took around three weeks, they mourned another seven days (50:10). Joseph and others mourned over three months for Jacob. Since Jacob believed he would die seventeen years earlier (cf. Gen 45:28, 46:30), the brothers probably had a long time to emotionally prepare for his death. However, often people don’t have that much time to prepare for the death of a loved one. When a child, parent, sibling, or friend dies suddenly, the mourning often lasts much longer—sometimes for years.

As we consider mourning, we must recognize how important it is for us. It is the way that we heal. Jesus mourned when Lazarus died, even though Jesus was about to raise him again (John 11:35). He mourned at the effects of sin on the earth and how it hurt people. He mourned at the loss of Lazarus and the suffering of his friends and family. Mourning is healthy and biblical. In Ecclesiastes 7:4, Solomon said, “The heart of the wise is in the house of mourning, but the heart of fools is in the house of merrymaking.” While the wise mourn, the fool tries to escape pain and drown it out with pleasure. If we do not mourn properly, we will handle that pain in unhealthy ways (such as developing addictions, anxieties, long-term depression, etc.), which will affect us and others negatively. If Jesus mourned death, then so should we.

Application Question: What are the normal stages of grief?

The normal stages of grief include:

• Denial and isolation
• Anger
• Bargaining (When we have lost control, we naturally want to try to regain it. We may say, “If I did this” or “If I did that…,” or we may try to bargain with God)
• Depression
• Acceptance of the loss

Now with that said, believers should not mourn in the same way the world does. In 1 Thessalonians 4:13, Paul said, “Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope.” We grieve, but it is not the grief of hopelessness. We have tremendous hope, even when facing death. We hope because, if our deceased loved ones were believers, we will see them again. Even when the deceased were unbelievers, we hope because we know that our God is not only sovereign, but also good and all-wise, even though we don’t fully understand his ways or reasoning. Yes, we mourn, but we mourn in hope because of God’s faithfulness.

Application Question: What does healthy and unhealthy mourning look like? How should we empathize with and encourage those who are mourning?

To Face Death Properly, We Must Take Care of Practical Matters Related to Death

Joseph instructed the physicians in his service to embalm his father, so the physicians embalmed Israel. They took forty days, for that is the full time needed for embalming. The Egyptians mourned for him seventy days. When the days of mourning had passed, Joseph said to Pharaoh’s royal court, “If I have found favor in your sight, please say to Pharaoh, ‘My father made me swear an oath. He said, “I am about to die. Bury me in my tomb that I dug for myself there in the land of Canaan.” Now let me go and bury my father; then I will return.’” So Pharaoh said, “Go and bury your father, just as he made you swear to do.” … His sons carried him to the land of Canaan and buried him in the cave of the field of Machpelah, near Mamre. This is the field Abraham purchased as a burial plot from Ephron the Hittite.

Genesis 50:2-6, 13

After kissing and weeping over his father, Joseph embalmed him, in order to preserve the body for the long trip to Canaan (50:2-3). The seventy-day mourning period probably included the forty days of embalming. After the mourning, Joseph arranged the trip by getting permission from Pharaoh. Then he made the trip and buried his father in his family’s grave site, as Jacob requested.

Similarly, when a person dies, there are a host of things that need to be completed, such as funeral arrangements and taking care of the deceased’s estate, including bills and the will. Some when encountering death bottle up and go into a corner—leaving the practical issues of death to others. But, pragmatic issues like burial, finances, and wills, must be addressed. Some have wondered if God, by his grace, allows us to deal with these matters as a way to not be overwhelmed with death. Attending to practical matters often helps with grieving and continuing to live after loss.

With that said, since we all know we won’t live forever and our family members will be left to care for our estate, it is wise to prepare for death beforehand. When God told Hezekiah that he was going to die, he told him to put his house in order (Is 38:1 NIV). For us, this might include establishing a will and insurance to make it easier for our relatives to take care of practical matters. It also might include down-sizing. People tend to accumulate a lot of things during life, which those who are left behind need to take care of after they die. We should not make it hard on our relatives. Like Jacob and Joseph making plans for who will inherit their wealth and also planning for the burial (Gen 49:29, 50:23-24), believers should do the same.

Application Question: How have you experienced or witnessed the taking care of practical matters for those who have passed away? What were some of the difficulties of that process? How has God calling you to prepare or consider preparing for the practical matters of death?

To Face Death Properly, We Must Support and Encourage the Living

So Joseph went up to bury his father; all Pharaoh’s officials went with him—the senior courtiers of his household, all the senior officials of the land of Egypt, all Joseph’s household, his brothers, and his father’s household. But they left their little children and their flocks and herds in the land of Goshen. Chariots and horsemen also went up with him, so it was a very large entourage. When they came to the threshing floor of Atad on the other side of the Jordan, they mourned there with very great and bitter sorrow. There Joseph observed a seven day period of mourning for his father. When the Canaanites who lived in the land saw them mourning at the threshing floor of Atad, they said, “This is a very sad occasion for the Egyptians.” That is why its name was called Abel Mizraim, which is beyond the Jordan.

Genesis 50:7-11

As mentioned, after Jacob’s death, Joseph and the Egyptians mourned for seventy days, and then a great procession of Egyptians and Jews traveled to Canaan for the burial. The procession included Pharaoh’s officials, Joseph’s family, and Egyptian military (possibly for protection). Some of the Egyptians probably didn’t know Jacob; however, they knew Joseph. As they mourned and traveled to Canaan, they were supporting Joseph and his family.

Similarly, one of the ways we face death properly is by supporting the living, including family members, friends, and those hurt by the death. Romans 12:15 says, “Rejoice with those who rejoice, weep with those who weep.” In the same way the Egyptians supported and assisted Joseph, we must support and assist those who are grieving the death of loved ones. We may not know what to say, and often times, it’s wise to not say much. It may be best to just be present with them and empathize with them, even as Job’s friends initially did when Job mourned (Job 2:11-13). It was then that the friends did well. Often times, those mourning will want to share their feelings and memories of the deceased. During those times, we love and comfort them by listening.

In addition, supporting the living also includes attending funerals. It’s good to remember that funerals are not for the deceased, they are for the living. By being present and mourning with them, even as the Egyptians did with Joseph, we demonstrate visible support during their time of grieving. Along with these, we should support the grieving in practical ways such as: providing meals, helping with the details of the funeral, financial support, and most importantly, with prayer. Pharaoh not only gave Joseph permission to bury his father but also sent the military to protect him on his way. We must seek to practically help the grieving as well.

Application Question: What are some practical ways to support those affected by the death of a loved one?

To Face Death Properly, We Must Seek to Maintain (or Restore) Unity with Family Members

When Joseph’s brothers saw that their father was dead, they said, “What if Joseph bears a grudge and wants to repay us in full for all the harm we did to him?” So they sent word to Joseph, saying, “Your father gave these instructions before he died: ‘Tell Joseph this: Please forgive the sin of your brothers and the wrong they did when they treated you so badly.’ Now please forgive the sin of the servants of the God of your father.” When this message was reported to him, Joseph wept. Then his brothers also came and threw themselves down before him; they said, “Here we are; we are your slaves.” But Joseph answered them, “Don’t be afraid. Am I in the place of God? As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly to them.

Genesis 50:15-21

After the burial, Joseph’s brothers realized that Joseph might seek vengeance for their previous enslavement of him. For that reason, they sent a messenger to him, possibly Benjamin or Judah, saying that one of Jacob’s dying requests was for Joseph to forgive the brothers. This caused Joseph to weep (50:17). This is the seventh and final time Joseph’s tears are recorded. No doubt, he was crying because the brothers still doubted his love for them, even after he had provided for them and their families for seventeen years. Then the brothers came and offered themselves as slaves before Joseph.

Did Jacob really request that Joseph forgive the brothers? It’s impossible to know for sure. Most likely, he would have told Joseph personally instead of going through the brothers. Either way, we can be sure, as with any father, he desired complete reconciliation in his family.

Similarly, though one might think that death in a family might bring greater unity among the members, it often doesn’t. Families are messy. As seen with Jacob’s family, there is often discord between husbands and wives, brothers and sisters, children and parents. Death not only means these people will often be brought together, but they’ll also often have to work together. If the deceased didn’t prepare clear wills, including instructions for burial and the estate, it can lead to misinterpretation and in-fighting amongst relatives, which often exasperates old wounds.

Application Question: How should families seek to maintain unity when a family death occurs?

1. To pursue family unity, we must be willing to confess past failures and offer restitution.

This is exactly what Joseph’s brothers did. They recognized their sins and offered restitution. Since they had made Joseph a slave, they offered to be his slaves. Asking for forgiveness is often not enough for reconciliation. If we stole something, we should ask for forgiveness and restore the stolen object. The brothers did this with Joseph.

2. To pursue family unity, often, we must be willing to be an intermediary.

If Jacob did actually ask Joseph to forgive them, then that was what he was doing. Often when there is family discord, someone has to get involved and help bring reconciliation between the sides. Christ did that for us with God. He paid the penalty for our sins by dying in order to reconcile humanity with God. As Christ’s followers, we not only have accepted this reconciliation but also invite others to do so as well.

3. To pursue family unity, we must overcome evil with good.

In Romans 12:19-21, Paul said:

Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, ‘Vengeance is mine, I will repay,’ says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.

This is exactly what Joseph did. He declared to his brothers, “Do not be afraid. Am I in the place of God?” (50:19). Joseph would not seek vengeance but would instead bless his family. Vengeance was left to God’s discretion. We must do the same. Instead of seeking vengeance, we should find ways to serve those who have hurt us and trust God with justice. Certainly, there is a place for pursuing justice by going to our authorities—that’s why God instituted them (Rom 13:1-7). However, often times, God simply calls us to give up our “perceived” rights. First Peter 4:8 says, “Love covers a multitude of sins,” and Jesus taught us to turn the other cheek when others slap us (Matt 5:39). Often God calls us to humble ourselves and trust him to bring justice. Certainly, this is a wisdom issue that we should seek God’s and others’ counsel about, especially when grievous injustices were committed.

4. To pursue family unity, we must focus on God’s sovereignty over evil and not the evil actions of others.

Joseph declared, “As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day” (Gen 50:20). Instead of focusing on the brothers’ evil act of enslaving him, Joseph focused on God’s purpose through the evil act—God used it to save Joseph’s family and many others during the world-wide famine. Similarly, we must focus on God’s sovereignty over evil and his purpose in using it for our good. When people instead focus on the evil or evil person, they often struggle with forgiveness and bitterness, sometimes for years. God our Father is always working things for our good (Rom 8:28); we must focus on that to have peace in our hearts and peace with others.

Unfortunately, the death of a family member can often stir up past conflicts (or create new ones). That’s what Joseph’s brothers feared, and therefore, they sought to maintain family unity. We must do the same.

Application Question: How have you seen families experience conflict after the death of a relative? Why are families so prone to conflict and discord? How is God calling you to pursue unity in your family?

To Face Death Properly, We Must Eventually, in Faith, Move On

After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father. … Joseph lived in Egypt, along with his father’s family. Joseph lived 110 years. Joseph saw the descendants of Ephraim to the third generation. He also saw the children of Makir the son of Manasseh; they were given special inheritance rights by Joseph.

Genesis 50:14, 22-23

In Genesis 50:14, it says, “After he buried his father, Joseph returned to Egypt, along with his brothers and all who had accompanied him to bury his father.” Again, Joseph had mourned and taken care of practical matters related to Jacob’s death for over three months, including embalming his father, obtaining permission from Pharaoh to bury in Canaan, traveling, observing another week of mourning, and then burying Jacob. It was a long process; yet, when it was over, Joseph went home and continued living. Joseph was fifty-six when Jacob died. He lived to be 110 years old. He saw Ephraim’s descendants to the third generation—probably meaning he was a great-great-grandfather. He seemingly adopted Makir’s children, who was the son of Manasseh—giving them some type of special inheritance (50:23). Joseph continued to live after the death of Jacob, as God had more things for him to accomplish.

Similarly, we must continue to live after the death of a loved one. We will never forget them. Our lives will always be richer because of them, and they will always remain in our memory. However, according to Ecclesiastes 3:4, there is “a time to weep and a time to laugh, a time to mourn and a time to dance.” We must not continue to focus on life’s pains when it is time to focus on life’s joys.

Unfortunately, many struggle with moving on after the death of a loved one. It’s important to remember that, if they knew Christ, the deceased are more alive in eternity than they ever were on earth. And if they didn’t know Christ, we must trust that God is still good and that his plans are perfect. We must take comfort in God’s perfect character. Either way, we must walk with our Shepherd on the “green pastures” and “through” the dark valleys (cf. Psalm 23:2, 4). He will see us through.

In response to death, we must keep on living and encourage others to do the same. As believers, we must remember that we mourn, but not like the world. We mourn in hope because of God’s promise of eternity and the goodness and wisdom of God.

Application Question: Why is it so hard to move on after the death of a loved one? How should we encourage those who are in extended, potentially unhealthy, mourning?

Conclusion

As Jacob and Joseph approached death, Hebrews 11:21-22 says they did it in faith. We must as well.

1. To Face Death Properly, We Must Trust God’s Promises and Help Others Do the Same
2. To Face Death Properly, We Must Mourn the Deceased
3. To Face Death Properly, We Must Take Care of Practical Matters Related to Death
4. To Face Death Properly, We Must Support and Encourage the Living
5. To Face Death Properly, We Must Seek to Maintain (or Restore) Unity with Family Members
6. To Face Death Properly, We Must Eventually, in Faith, Move On

Copyright © 2020 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

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¹ Hughes, R. K. (2004). Genesis: beginning and blessing (p. 566). Wheaton, IL: Crossway Books.

How can a person be saved? From what is he saved? How can someone have eternal life? Scripture teaches that after death each person will spend eternity either in heaven or hell. How can a person go to heaven?

Paul said this to Timothy:

You, however, must continue in the things you have learned and are confident about. You know who taught you and how from infancy you have known the holy writings, which are able to give you wisdom for salvation through faith in Christ Jesus.

2 Timothy 3:14-15

One of the reasons God gave us Scripture is to make us wise for salvation. This means that without it nobody can know how to be saved.

Well then, how can a people be saved and what are they being saved from? A common method of sharing the good news of salvation is through the Romans Road. One of the great themes, not only of the Bible, but specifically of the book of Romans is salvation. In Romans, the author, Paul, clearly details the steps we must take in order to be saved.

How can we be saved? What steps must we take?

Step One: We Must Accept that We Are Sinners

Romans 3:23 says, “For all have sinned and fall short of the glory of God.” What does it mean to sin? The word sin means “to miss the mark.” The mark we missed is looking like God. When God created mankind in the Genesis narrative, he created man in the “image of God” (1:27). The “image of God” means many things, but probably, most importantly it means we were made to be holy just as he is holy. Man was made moral. We were meant to reflect God’s holiness in every way: the way we think, the way we talk, and the way we act. And any time we miss the mark in these areas, we commit sin.

Furthermore, we do not only sin when we commit a sinful act such as: lying, stealing, or cheating. Again, we sin anytime we have a wrong heart motive. The greatest commandments in Scripture are to “Love the Lord your God with all your heart and to love your neighbor as yourself” (Matt 22:36-40, paraphrase). Whenever we don’t love God supremely and love others as ourselves, we sin and fall short of the glory of God. For this reason, man is always in a state of sinning. Sadly, even if our actions are good, our heart is bad. I have never loved God with my whole heart, mind, and soul and neither has anybody else. Therefore, we have all sinned and fall short of the glory of God (Rom 3:23). We have all missed the mark of God’s holiness and we must accept this.

What’s the next step?

Step Two: We Must Understand We Are Under the Judgment of God

Why are we under the judgment of God? It is because of our sins. Scripture teaches God is not only a loving God, but he is a just God. And his justice requires judgment for each of our sins. Romans 6:23 says, “For the payoff of sin is death.”

A wage is something we earn. Every time we sin, we earn the wage of death. What is death? Death really means separation. In physical death, the body is separated from the spirit, but in spiritual death, man is separated from God. Man currently lives in a state of spiritual death (cf. Eph 2:1-3). We do not love God, obey him, or know him as we should. Therefore, man is in a state of death.

Moreover, one day at our physical death, if we have not been saved, we will spend eternity separated from God in a very real hell. In hell, we will pay the wage for each of our sins. Therefore, in hell people will experience various degrees of punishment (cf. Lk 12:47-48). This places man in a very dangerous predicament—unholy and therefore under the judgment of God.

How should we respond to this? This leads us to our third step.

Step Three: We Must Recognize God Has Invited All to Accept His Free Gift of Salvation

Romans 6:23 does not stop at the wages of sin being death. It says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Because God loved everybody on the earth, he offered the free gift of eternal life, which anyone can receive through Jesus Christ.

Because it is a gift, it cannot be earned. We cannot work for it. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.”

Going to church, being baptized, giving to the poor, or doing any other righteous work does not save. Salvation is a gift that must be received from God. It is a gift that has been prepared by his effort alone.

How do we receive this free gift?

Step Four: We Must Believe Jesus Christ Died for Our Sins and Rose from the Dead

If we are going to receive this free gift, we must believe in God’s Son, Jesus Christ. Because God loved us, cared for us, and didn’t want us to be separated from him eternally, he sent his Son to die for our sins. Romans 5:8 says, “But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.” Similarly, John 3:16 says, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” God so loved us that he gave his only Son for our sins.

Jesus Christ was a real, historical person who lived 2,000 years ago. He was born of a virgin. He lived a perfect life. He was put to death by the Romans and the Jews. And he rose again on the third day. In his death, he took our sins and God’s wrath for them and gave us his perfect righteousness so we could be accepted by God. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.” God did all this so we could be saved from his wrath.

Christ’s death satisfied the just anger of God over our sins. When God saw Jesus on the cross, he saw us and our sins and therefore judged Jesus. And now, when God sees those who are saved, he sees his righteous Son and accepts us. In salvation, we have become the righteousness of God.

If we are going to be saved, if we are going to receive this free gift of salvation, we must believe in Christ’s death, burial, and resurrection for our sins (cf. 1 Cor 15:3-5, Rom 10:9-10). Do you believe?

Step Five: We Must Confess Christ as Lord of Our Lives

Romans 10:9-10 says,

Because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and thus has righteousness and with the mouth one confesses and thus has salvation.

Not only must we believe, but we must confess Christ as Lord of our lives. It is one thing to believe in Christ but another to follow Christ. Simple belief does not save. Christ must be our Lord. James said this: “…Even the demons believe that – and tremble with fear” (James 2:19), but the demons are not saved—Christ is not their Lord.

Another aspect of making Christ Lord is repentance. Repentance really means a change of mind that leads to a change of direction. Before we met Christ, we were living our own life and following our own sinful desires. But when we get saved, our mind and direction change. We start to follow Christ as Lord.

How do we make this commitment to the lordship of Christ so we can be saved? Paul said we must confess with our mouth “Jesus is Lord” as we believe in him. Romans 10:13 says, “For everyone who calls on the name of the Lord will be saved.”

If you admit that you are a sinner and understand you are under God’s wrath because of them; if you believe Jesus Christ is the Son of God, that he died on the cross for your sins, and rose from the dead for your salvation; if you are ready to turn from your sin and cling to Christ as Lord, you can be saved.

If this is your heart, then you can pray this prayer and commit to following Christ as your Lord.

Dear heavenly Father, I confess I am a sinner and have fallen short of your glory, what you made me for. I believe Jesus Christ died on the cross to pay the penalty for my sins and rose from the dead so I can have eternal life. I am turning away from my sin and accepting you as my Lord and Savior. Come into my life and change me. Thank you for your gift of salvation.

Scripture teaches that if you truly accepted Christ as your Lord, then you are a new creation. Second Corinthians 5:17 says, “So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come!” God has forgiven your sins (1 John 1:9), he has given you his Holy Spirit (Rom 8:15), and he is going to disciple you and make you into the image of his Son (cf. Rom 8:29). He will never leave you nor forsake you (Heb 13:5), and he will complete the work he has begun in your life (Phil 1:6). In heaven, angels and saints are rejoicing because of your commitment to Christ (Lk 15:7).

Praise God for his great salvation! May God keep you in his hand, empower you through the Holy Spirit, train you through mature believers, and use you to build his kingdom! “He who calls you is trustworthy, and he will in fact do this” (1 Thess 5:24). God bless you!

Copyright © 2020 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

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Acakki me ginacoya man

Pingo an? Pingo kombedi? Man kono Lubanga tye ka timo ngo? Can obedo yo acel ma Lubanga tiyo kede me gamo tamwa dok bene me tyeko yub pe ikwowa. Can kono ki yubo me medo genwa i kom Lubanga matwero ducu, ento can miteni wabed ki lagam ma tye atir wek yub ducu pa Lubanga otum maber ikwowa. Can kwanyo tetek genwa ma watye kede i kom jami ma tye botwa dong weko wakwo ki gen i kom jami pa Lubanga.

Can pire kene pe obedo yo matye atir, dok bene pe tye yo me nyutu ni wan waleng bot Lubanga. En bene pe tye yo me nongo gin mo ki bot Lubanga, onyo yo me bwoyo miti me komwa (kwero miti me kom weng). Ento ka larre, can myero dano pe olim. Kricito pe obedo ka limo can atata nio ka weko en pe lubo miti pa wonne.

“Ikare me berbedo bed ki yom cwiny, Ento ikare ma piny rac ber ipo ni—Lubanga aye ma omiyo dano gibedo maber onyo marac wek dano pe onge gin ma bitimme lacen ma nongo dong guto woko” (Latit-lok. 7:14)

Lapeny magi tye maki yubo wek okonywa “wapo pire” ikare ma piny rac:

(1) Atye ka tero ne ningning?

(2) Myero ater ningning?

(3) Atye mono ka pwonye ki i iye?

(4) Dok yo ma atye ka terone kede mono nyutu niye, mar i kom Lubanga ki jo mukene, kit atir calo pa Kricito, ber kit, keto cwiny, miti ma atir, ki mapol ata.?

(5) Lubanga twero tic kede ningning ikwona?

Gonyo Te Lok Man Me Can

Gin ango ma Lubanga keto i yo me kwowa ma miyo ber ni wapo pire? Gonye i yo mayot ni, can tye gin ma timo jami malit ikomwa onyo miyo arem. Iyub pa Lubanga, en bene tye gin ma weko wan watamo matut. Obedo yo ma Lubanga tiyo kede me gamo tamwa dok bene tiyo kede me tyeko yub ma en tye kede pi kwowa i yo ma no pe lare labongo can onyo arem meno.

Lanyut Me Can

“En romo bedo two me kancer onyo dwon malit. En romo bedo arem me kom onyo too pa dano ma cok kwedwa. En romo bedo tic matum marac idok okoriwa onyo poto peny i gang kwan. En romo bedo lok anii ma oywek i gang tic onyo gang lega, ma balo nying matek, makelo tam ki lit cwiny.”¹ En bene romo bedo gin matidimo calo ayella pa obe onyo rwatte ki labwor i borone calo ma otime bot Daniel (Dan. 6).

Jami Makelo Can

(1) Wa limo can pien watye ka kwo i lobo ma opoto kama bal keken opong icwiny dano.

(2) Wa limo can pi mingowa. Gin ma dano ocoyo en aye bene en bikayo (Jo Gal. 6:7-9).

(3)Ikare mukene wa limo can pien ni Lubanga tye ka pwonyo wa. “Pien Rwot pwonyo jo ma en maro, pwodo latin acelacel ma en gamo” (Jo Ibru. 12:6).

(4) Wa romo limo can me ayelayela pi niyewa—makato ki wan wacung i kom lok atir me baibul ma tyene tye ni walimo can pi ada (2 Tem. 3:12).

Iya ada, jami magi ducu pe time ikare acel cutcut. Can ducu pe tye, calo pi labol, adwogi me mingowa, can amita ,onyo bal.En tye lok ada, bene, ni can pol kare nyutu kama jami orem , kama goro tye i iye, ki tam ma ogom mamite ni  ki kwany woko calo cetta jabu ma giliyo ki i kom jabu wek odong jabu maleng    (cf. 1 Pet. 1:6-7).

Pi man wubed ki yom cwiny, kadi bed kombedi pi kare manoknok, gwok nyo,komwu ryange pi aoma cwiny mapatpat, wek ada pa niyewu, ma pire dit kato jabu ma pe rii nakanaka, kadi bed gitemo ki mac, myero okel pak ki deyo ki woro ikare ma Yecu Kricito binen iye; (1 Petero 1:6-7)

Kit Can Mapatpat

(1) Can Lit. Can obedo gin ma tek adada; en pe yot matwal. Kadi bed ni wan wangeyo can doki bene waketo ki tek ngec man itic, en pud kelo arem (cf. 1 Pet. 1:6—“ryange kom” = lupeo, “me kelo arem, kumu, cwer cwiny”).

(2) Can Weko Tamwa Cung Woko. Can obedo gin ma kite pat tutwal. Wa romo ngeyo tyen lok me ada i kom can ma tye i ginacoya maleng, ento pud ka can opoto, wuur moni pud bedo tye. Pingo kombedi? Ngo mono ma Lubanga tye ka timo ne? Can ki yubo me medo genwa i kom Lubanga matwero ducu.

(3) Can Tye Ki Tyene. Can pe obedo gin matime labongo tyen lok mo kadi bed ni en tye gin me wuur. En tye ki yub madit me weko wan wanywako kit pa Kricito (Jo Roma. 8:28-29).

Doki wangeyo ni Lubanga weko gin ducu tiyo pi ber pa jo ma gimaro Lubanga, jo ma en olwongogi kit macalo en oyubo. 29 Jo ma yam en ongeyogi con, omoko bene ni myero gunywak cal pa wode wek omi wode obed latin kayo i kin utmego mapol; (Jo Roma 8:28-29)

(4) Can Nyutu Ada (temo) Wa. “Atematema” i Yakobo 1:2 ileb Grik peirasmos ma gonye ni gin ma ngiyo, temo, ki nyutu ada kit onyo atir pa gin moni. “Temo” ma tye i wang kwan acellu tye dokimion ma tye ki tyen lok acel bene. Gonye ni gitemo ma ki yubo me nyutu ada onyo moko. Can obedo gin ma nyutu ada pa kit ngat moni ki atir ki bene kacel ki niyegi waki pekke weng. Po 1 Petero 1:6-7 kama leb Grik acellu ki tiyo kede kacel ki lok ma tye  dokimazo ma gonye ni, “keto wek ki tem,” “kit ma ki temo ki jabu ni.”

(5) Can Obedo Gin Ma Woto Korekikore. Macalo gin ma woto korekikore, en cwalo karre. Adwogine ma Lubanga miti ocobbe ki i yo me can me kwo mite karre ki bene, diyo cwiny.

Jo Roma 5:3-4 3 Doki makato meno, ento wabedo bene ki yom cwiny i can ma opoto i komwa, kun wangeyo ni bedo ki can kelo diyo cwiny me ciro can; doki diyo cwiny me ciro can, kit ma gipwoyo; doki kit ma gipwoyo, gen;

Yakobo 1:3-4 3 Pien wangeyo ni temo niyewu kelo diyo cwiny. Doki wek diyo cwiny okel adwogi ma atir, wek onyo wubed jo ma atir ki jo muteggi, mano gin mo pe orem botwu.

(6) Can Obedo Gin Ma Lonyo Wa. Pi kit tyen lok mo keken, kadi pe bed pwony pa Lubanga pi tic me kom, en tye lalony wa pien pe tye ngat mo ma bibedo atir labongo roc mo i kwo man.

Jo Pilipi 3:12-14 12 Pe atye ka waco ni dong anongo, onyo ni dong adwogo ngat matir, ento pud amedde anyim wek amak gin ma Kricito Yecu omaka pire. 13 Utmegina, pe atamo ni dong atyeko makone; ento tye gin acel ma atimo: wiya bedo ka wil i gin mukato angec doki alaro gin ma tye anyim, 14 Aringo akemo wang golo wek anong mot me lwong ma malu pa Lubanga i Kricito Yecu.

(7) Can Miyo Kare. Can miyo kare bot deyo pa Lubanga me nyute, alokaloka ikwowa, caden, ki tiyo tic pa Lubanga, ki madwong ata. (Nen pingo can poto ma gicoyo piny kany.)

(8) Can Mitte Ni Wabeddu Luwiny. Can mitte lagam matye atir wek yub pa Lubanga ocobbe iye. “Wan weng wamito adwogi maber, kit matir; ento pe wamito gin makelo, limo can.”² Pien calo kit ma gicweyo wa kede, pe waromo bedo ki acel manongo mukene ni pe.

(9) Can Tye Mok Ma Yam Onyo Kiyer Ma Yam.

1 Petero 1:6 Pi man wubed ki yom cwiny, kadi bed kombedi pi kare manoknok, gwok nyo, komwu ryange pi aoma cwiny mapatpat,

1 Petero 4:12 Luwota ma amaro, pe wuur can ma rom ki mac matye i kinwu, ma bino i komwu pi temo wu, calo gin mo mapat tutwal tye ka time i komwu;

(10) Can Obedo Gin Ma Pe Genge. Lapeny ma myero wan weng wagam pe obedo, ‘kace wabibedo ki aoma i kwo man, ento kit ma wabi tero gi kede?

1 Jo Tecalonika 3:3 wek dano mo pe kome oryange ki can magi; wun kikomwu wungeyo ni kiyerowu pi gin man.

1 Petero 4:19 Pi meno, wek jo ma bene limo can i yo ma Lubanga mito gumi tipo gi i cing Lacwec ma genne i tiyo gin ma atir.

(11) Can Obedo Tutte. En bibedo lweny nio i agikki ne. En omiyo gilwongo ki ni “aoma” ki “atema.” Kadi bed ni waniang tyene ki kit can, doki wangeyo cikke pa Lubanga me mar ki paro piwa matye i Lok pa Lubanga i kit me tero can, tic ki aoma me kwo pe yot pien can lit. Aoma miniwa tek me lubo kit ma jami tye ka wot kede (Yakobo. 1:4). Giye ki jami me tic doki yee botwa me nongo kuc me cwiny ki yom cwiny i akina aoma cwiny man.

Wek water can ki yom cwiny me ada ki yweyo muromo, myero wabed ki keru me neno anyim i kom yub pa Lubanga doki niang pingo can man tye ka time. Man mitte niye i kom ada pa Lubanga ma rii nakanaka.

Poro lwak gum me can calo ma nen i caden pa lawer i Jabuli. 119:

en bene omoko con i tamme me tic ki can pi kelo teggi i cwinywa. Kace inen wan wabi ciro can ki aoma me kwo, ento bene, myero waniang ki wayeyo i kom yub ki tyen lok pingo wa limo can mukene kit ma gi tiyo kacel ki yub maditti.

Yub Ki Tyen Lok Pingo Wa limo Can

(1) Wa limo macalo caden, macalo gituco (2 Tem 2:8-10; 2 Jo Korint. 4:12-13; 1 Pet. 3:13-17). Kace jo muye tero can ki yom cwiny doki ki labongo yenge, en doko caden madit me moko teko ki kwo pa Kricito ma wan wa moko doki wa waco. Can miyo kare madit me nyutu kamaleng ki ilo malu teko pa Lubanga nio ki i luticce wek ki niang maber doki ki mok atir pa lakwena ki kwena ne weng. En miyo kare me nyutu atir wa macalo luwang Kricito (1 Luker. 17:17-24; Jon 11:1-45). Man kwako jami magi:

a. Me miyo deyo bot Lubanga i nyim lumalaika (Yubu 1-2; 1 Pet. 4:16).

b. Me nyutu kamaleng teko pa Lubanga bot jo mukene (2 Jo Kor. 12:9, 10; Jon 9:3).

c. Me nyutu kamaleng kit pa Kricito i akina can macalo caden me lono dano mukene bot Kricito (2 Jo Kor. 4:8-12; 1 Pet. 3:14-17).

(2) Wa limo can me medo kerowa ki nyutu cwiny me kica i kweyo cwiny jo mukene (2 Jo Kor. 1:3-5).

(3) Wa limo can me dwogo awakkawa piny (2 Jo Kor. 12:7). Lakwena Paulo oneno okuto ma tye i komeni calo gin ma Lubanga oye me konyo en me bedo ki cwiny mamwol doki me jenge i kom Rwot pi niyabo ma en oneno calo ngat ma tamme gimako woko i polo.

(4) Wa limo can pien tye gin ma pwonyo wa. Lubanga i mar ki gen tiyo ki can me ilo leng cwiny wa, teggo wa, ki i wot wa kede (Jo Ibru. 12:5f; 1 Pet. 1:6; Yakobo. 1:2-4). Kit man, can ki yubo me:

a. Calo lapwony pi bal me dwogo wa cen me ribbe iyo me tito bal me ada (Jab. 32:3-5; 119:67).

b. Calo lalwer jangwa me kwanyo yen muto woko ki i kwowa (goro, bal me kwiya piny, tam ki yo me tino, ki mapol ata.) Adwogi ma mite tye me medo nyako nyigwa (Jon 15:1-7). Aoma cwiny romo bedo kiyo me lajuk me nyutu kamaleng ka bal ki goro mukane woko (Jab. 16:7; 119:67, 71).

c. Calo gin me dongo wa ki yubo me weko wa jenge i kom Rwot ki lokke. Aoma temo niyewa doki weko wa keto itic cikke ki ada pa lok pa Lubanga (Jab. 119:71, 92; 1 Pet. 1:6; Yak. 1:2-4; Jab. 4:1 [Ileb Ibru ginacoya man Gonye ni, “Imiya niang matut, iweko adongo madit nio ki i can ma alimo”]). Can onyo aoma pwonyo wa ada me Jabuli 62:1-8, ada me pwonye me “kuro i kom Rwot keken.”

d. Calo yo me pwonye i kom ngo ma bedo lawiny obedo. En doko calo gitemo i kom ada wa (Jo Ibru. 5:8). Macalo: Ki won latin mo owaco ki wode me timo gin ma en maro timone (calo., camo pii ma omakke ma lim calo cukari) ki en bene timo, latin meno obedo lawiny, ento en pud pe yaa oniang gin mo i kom bedo lawiny. Kace wone, ento, openye me gero piny, eno ni doko latem doki pwonyo gin mo i kom lok man me bedo lawiny. Kom lok madit tye ni, winyo lok pol kare weko wajalo jami mogo doki timo bene tek. En romo mito mine kenwa, tek cwiny, woro, ki niye i yeyu ni Lubanga ber doki tye i cwinye pi ber bedowa kadi bed ni jami pe ka nen maber tutwal. Kadi bed ni Lubanga yee ki can me donyo i kwowa pi tyen lok mapol ata, pol kare en nyutu kamaleng kama jami orem, goro, tam ma ogom, ki mapol ata., calo kit ma otime i Yubu.

Can pire kene pe obedo gin ma kelo niye onyo teggi i cwiny wa. En tye gin ma Lubanga tiyo kede me kelo wa bote wek walokke bote ki wawiny lokke. En telo wa tetek weko walokke ki i keto gen i jami ma watye kede nio i kwo ki niye i jami pa Lubanga. En weko wa keto jami ma okwongo namba acel. Adada, lok ki cwiny pa Lubanga aye kelo niye ki teggi ikit calo pa Kricito (Jab. 119:67, 71).

Yakobo 1:2-4; 1 Pet. 1:6-7: Lok madit tye “moko ada pa niyewa.” “Moko” tye  dokimion ma neno tyen lok me temo ma lonyo wa, ki adwogi, mok ada ma tye odong inge atema man. Rwot tiyo ki aoma me temo niyewa i yo me lonyo ne, me kelo ne iwii cere, wek otel wa me keto niyewa itic.

(5) Wa limo can me kelo jenge i kom kica ki teko pa Lubanga. Can ki yubo me weko wa woto ki twero pa Lubanga, teko, ki konye ento pe i yo wa (2 Jo Kor. 11:24-32; 12:7-10; Jo Epec. 6:10f; Nia. 17:8f). En weko walokke ki i kom jami wa nio jami mamege.

(6) Wa limo cam me nyutu kwo ki kit pa Kricito (Nyig ma nyak pi Cwiny Maleng) (2 Jo Kor. 4:8-11; Jo Pil. 1:19f). Man romaroma ki tyen lok me angwen (4) ma gicoyo maluni kun en keto tek i kom yo ki nyutu pingo ne, ki kelo kit pa Kricito.En tye ki lakwany wa ki lamed bene:

a. Lakwany: Can konyo me kwanyo cilo ki i kwowa calo bedo ki cwiny ma pe ki tam mo i kom Lubanga, gene kenwa, miti ma pe atir, paro pi komwa keken, kit ki miti ma pe kakare, ki kero pa dano me gwoke ki yo ma wa yubo me bwot ki i kom can ma wayenyo me cobbo pekowa (yo me cobbo peko ma dano aye oyubo). Can pire kene pe kwanyo cilo, ento obedo gin ma Lubanga tiyo kede wek wa ket niyewa itic i kica pa Lubanga. En tye kica pa Lubanga i Kricito (kit wa manyen i Kricito, lok pa Lubanga ki cwiny maleng) ma loko wa. Yo man me kwanyo cobbe i yo aryo: (1) Ikare ma wa pe i ribbe ki rwot: Can doko calo lapwony ki bot wonwa ma tye i polo (Jo Ibru. 5:5-11; 1 Jo Kor. 11:28-32; 5:1-5). Man kwako bal ma wangeyo, jemo ki tamwa ma pe tammo gin mo i kom Lubanga. (2) Ikare ma wa tye i ribbe kede: Can bedo calo tic cing me mara ki kwiri pa lagwok poto olok miyo wa nyako nyigwa mapol. En kwako bal mokane woko ki botwa, kama pe wa romo bedo ki ngec iye, ento kun bal meno juko woko dongowa ki nyako nyigwa bene. Iyo man, can pol kare tye kiyo me juk botwa (Jon 15:1-7).

b. Lamed: kace inen jo muye kwo ite can ki yom cwiny (meno waco ni., gi ciro doki ki bedo ka tic ki cikke ki ada pa niye), Kwo onyo Kit pa Kricito obibedo ka medeameda ki nyute ka gin dongo nio ki can man (2 Jo Kor. 4:9-10; 3:18). En tye gen, kuc, yom cwiny, cung matek, kit me baibul, ada, ki winy mekaka tam me col piny, kelo koko i kom jo mukene, ringo woko, koko, ki pyem ki Lubanga ki dano.

(7) Wa limo cam me nyutu kamaleng kit me col piny pa jo maraco ki atir pa Lubanga i ngolo kop ka poto i ngolo koppe (1 Jo Tec. 2:14-16). Limo can icing dano (aun, tim gero) Lubanga tiyo kede me “medo pek pa bal ki.” En nyutu kit maraco pa jo ma giuno jo mukene ki ngol pa Lubanga ma tye atir ka poto i kom gi.

(8) Wa limo can me nyayo tic pa Lubanga ma wa tiyo pire (cf.  Jo Pilipi 1:12-14 ki 4:5-9). I yo me kelo kit pa jopa Kricito ki medo caden wa bot jo mukene, can pol kare yabo doggola me tiyo tic pa Lubanga mano pe watwero tammone. Tweyo Paulo i mabuc (gitweyo en ki nyor nino ducu bot lumwony pa jo Roma i ode) omiyo lok me jiri onya ikin askari lukur piny me gang ker madit me praetoria. Lakwena Paulo omeddeameda ki bedo ki yom cwiny i rwot, ento kace inen en obed kakoko, lingalinga ki cwer cwiny, ki kec cwiny cadenne ono konye bedo lam.

¹ 1 Ron Lee Davis, Gold in the Making, Thomas Nelson, Nashville, 1983p. 17-18.

² 2 Davis, p. 19. See also p. 32.