God in it all.

Genesis 35

Sometime after the tragic events at Shechem, Reuben sought to claim for himself the position of primary authority and prominence within Jacob's family. He attempted this by engaging in an immoral sexual encounter with Bilhah, his father's concubine. Rather than securing his position of honor, however, Reuben's act of treachery ultimately backfired. Jacob decisively rejected Reuben’s claim to preeminence, resulting in the forfeiture of his birthright. Consequently, the lineage of the promised Messiah would no longer come through Reuben, but rather through Judah, as prophetically revealed later in Genesis (49:8–12).

This narrative demonstrates how God's sovereign purposes cannot be subverted by human ambition or immorality. As A.W. Tozer insightfully states, "God never hurries. There are no deadlines against which He must work. Only to know this is to quiet our spirits and relax our nerves." Reuben's impatient attempt to seize what God had not ordained for him only served to further reveal the divine plan unfolding through Judah’s line.

Genesis 35 ESV

1 God said to Jacob, “Arise, go up to Bethel and dwell there. Make an altar there to the God who appeared to you when you fled from your brother Esau.” 2 So Jacob said to his household and to all who were with him, “Put away the foreign gods that are among you and purify yourselves and change your garments. 3 Then let us arise and go up to Bethel, so that I may make there an altar to the God who answers me in the day of my distress and has been with me wherever I have gone.” 4 So they gave to Jacob all the foreign gods that they had, and the rings that were in their ears. Jacob hid them under the terebinth tree that was near Shechem. 5 And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob. 6 And Jacob came to Luz (that is, Bethel), which is in the land of Canaan, he and all the people who were with him, 7 and there he built an altar and called the place El-bethel, because there God had revealed himself to him when he fled from his brother. 8 And Deborah, Rebekah’s nurse, died, and she was buried under an oak below Bethel. So he called its name Allon-bacuth. 9 God appeared to Jacob again, when he came from Paddan-aram, and blessed him. 10 And God said to him, “Your name is Jacob; no longer shall your name be called Jacob, but Israel shall be your name.” So he called his name Israel. 11 And God said to him, “I am God Almighty: be fruitful and multiply. A nation and a company of nations shall come from you, and kings shall come from your own body. 12 The land that I gave to Abraham and Isaac I will give to you, and I will give the land to your offspring after you.” 13 Then God went up from him in the place where he had spoken with him. 14 And Jacob set up a pillar in the place where he had spoken with him, a pillar of stone. He poured out a drink offering on it and poured oil on it. 15 So Jacob called the name of the place where God had spoken with him Bethel. 16 Then they journeyed from Bethel. When they were still some distance from Ephrath, Rachel went into labor, and she had hard labor. 17 And when her labor was at its hardest, the midwife said to her, “Do not fear, for you have another son.” 18 And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin. 19 So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), 20 and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day. 21 Israel journeyed on and pitched his tent beyond the tower of Eder. 22 While Israel lived in that land, Reuben went and lay with Bilhah his father’s concubine. And Israel heard of it. Now the sons of Jacob were twelve. 23 The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. 24 The sons of Rachel: Joseph and Benjamin. 25 The sons of Bilhah, Rachel’s servant: Dan and Naphtali. 26 The sons of Zilpah, Leah’s servant: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram. 27 And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned. 28 Now the days of Isaac were 180 years. 29 And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.

GOD USES THE IMPERFECT

After the troubling actions of Jacob’s sons, God directs Jacob to return to Bethel and make his home there (Gen. 35:1). Jacob responds by instructing his family to discard their "foreign gods," revealing his awareness of lingering polytheism within his household (v. 2). Perhaps the idols initially hidden by Rachel in her saddlebag had become deeply valued by some family members. Regardless, Jacob clearly understands that authentic worship at Bethel cannot coexist with ongoing idolatry. Indeed, this necessity to renounce idols recurs throughout the Old Testament (Deut. 7:25; Josh. 24:14; 1 Sam. 7:3).

Jacob plans to build an altar to the God who protects him, affirming God’s faithful presence throughout his journeys (Gen. 35:3). Remarkably, the fearful Jacob from the previous chapter now confidently remembers that God remains with him and supports him. God’s protective presence continues to manifest itself as the family travels, with "a terror from God" falling upon neighboring cities, ensuring Jacob’s household is safeguarded from potential retaliation for the killings committed by his sons (v. 5).

Upon arrival at Bethel, Jacob fulfills his commitment by constructing an altar named "El-bethel," meaning "the God of Bethel," commemorating God’s earlier revelation to him when he fled Esau years before (v. 7; cf. Gen. 28:10–22). God then appears again, reinforcing the blessings previously bestowed on Jacob (35:9; cf. 28:13–15), elevating him to the spiritual status of his ancestors, Abraham and Isaac, who had received similar assurances (cf. 24:1; 25:11).

This blessing echoes those given to Abraham (Gen. 17:6) and Adam (Gen. 1:28), centering around the promise of a new people ("Be fruitful and multiply"), a new place ("I will give the land to your future descendants"), and a new purpose ("kings will descend from you") (Gen. 35:11–12).

This promise highlights a clear connection between God's kingdom and his covenantal purpose, ultimately pointing toward the coming of the ultimate King of kings who would fulfill God's redemptive plan.

Jacob’s act of pouring oil on a stone marker to memorialize this significant encounter with God invites reflection on God’s grace. Despite Jacob’s flaws—his deceit, cowardice, and manipulation—God still chose to pour out his blessings upon him (vv. 14–15).

Scripture repeatedly demonstrates that God often advances his purposes through deeply flawed individuals. Moses struggled with anger, David committed adultery and murder, and Jesus’s own disciples competed for status and prestige (Mark 10:35–45).

Even apostles like Peter and Paul clashed openly (Gal. 2:11). Why does God choose such flawed servants?

Adrian Rogers provides clarity when he says, "God doesn't need our ability; He wants our availability."

God uses us, broken vessels, but only if we are willing to be used by God.

And sometimes, if we are honest, we want to put limitations on what we will allow God to do with us.

Like we are willing to give God a list of all the things we are willing to do and the things not pre-approved we aren’t willing to do.

I will absolutely go to Small groups, but don’t ask me to lead it.

I will go to the church functions but don’t ask me to go to church. And hear me on this- if you can make it to the events, you can make it to the services.

If it’s food that will only get you out- we will start having donuts in the coffee room or something.

or you think you are doing some sort of charity to the church by being there for the events- yeah, we will be there to help for `this` and `that` but Church? Nah, church is boring.

and if you know people who say- they are really really really going to hate Heaven. They don’t understand who God is and what the Bible is all about.

We put our trust in Christ because we want to be in relationship with God for all eternity- we want to worship God for all eternity- Heaven isn’t getting to see family members and loved ones that have gone before us. Lord willing, they knew the Lord and will be there but the point of Heaven is being in perfect relationship with God.

And while we are on earth- we get to be used by God to declare the good news to the lost and dying world.

We are imperfect people being used by a perfect God to do His will on earth as it is in heaven.

and its our faith and their faith, despite all the personal failures, ultimately rests not in themselves but in Jesus Christ.

This truth offers great encouragement to believers. God does not require perfection from those he uses, only genuine faith in Christ.

I am not a perfect person- there are lots and lots of people in this church that can attest to that but God being rich in mercy called me to the ministry- I never would have decided to be a preacher.

The spiritual forebears of the church had notable shortcomings, as do modern-day followers. Peter followed the Judaizers and had to be called out by Paul because of it.

Yet, both past and present, God's people are counted righteous solely through their union with Christ, the perfect and righteous One.

*Talk about the Student Service if lead*

God’s Good Purpose

After some time, Jacob's family departed from Bethel, likely headed toward Mamre (Hebron), where Isaac was residing. As they journeyed, Rachel went into labor and tragically died while giving birth (Gen 35:16 ESV), an event that profoundly grieved Jacob.

In her pain, Rachel named her newborn son Ben-oni, meaning "son of my sorrow." However, Jacob, despite the overwhelming sorrow he felt, chose instead to name him Benjamin, meaning "son of the right hand" (Gen 35:18 ESV). In doing so, Jacob transformed a name associated with grief into one filled with hope, strength, and promise, looking forward to the fulfillment of God's covenant through his twelve sons.

The significance of Benjamin's birth lies not only in the events surrounding it but also in its location. Benjamin was born near Ephrath, later known as Bethlehem (Gen 35:19 ESV). Through God's sovereign providence, this very place would become the birthplace of Jacob’s greatest descendant, Jesus the Messiah. Centuries after Benjamin’s birth, the prophet Micah prophesied:

“But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel” (Micah 5:2 ESV).

Thus, Bethlehem became a place of profound significance in God’s redemptive plan. Just as Benjamin, "son of the right hand," was born there, the greater Son of Jacob—Jesus, the true and eternal "Son of the right hand"—would also be born in Bethlehem, later ascending to a position of honor and victory at the Father's right hand (Acts 7:55–56; Heb 1:3; 1 Pet 3:22).

Charles Spurgeon beautifully reflects on God's sovereign orchestration, stating, “God is too good to be unkind and too wise to be mistaken. When we cannot trace His hand, we must trust His heart.” Even amid Jacob’s intense sorrow, God's good purposes prevailed, pointing forward to the Messiah.

I think this truth can resonate with us as believers. When someone close to use dies un-expectantly, it hurts. In that dark time, naming our pain seemed natural, but choosing to trust God and look toward His promises provided unexpected comfort and strength. Like Jacob, renaming our sorrow in light of God's future hope reminded us that our grief is not the end of the story, but rather part of a greater narrative of redemption and restoration.

God Redeems

Reuben’s decision to sleep with his father’s concubine may indeed have stemmed from uncontrolled passion (Gen 49:4), but its deeper implication was a brazen attempt to undermine and seize the authority reserved exclusively for his father. By sleeping with Bilhah, Reuben sought to position himself above his father Jacob, a blatant act of rebellion that would resonate throughout future generations. This same pattern emerges centuries later, vividly illustrated in the rebellion of Absalom, who publicly slept with King David's concubines after driving his father from Jerusalem, thereby declaring his dominance and asserting a claim to kingship (2 Sam 16:22).

Yet, the rebellion of a son against his father transcends mere family dynamics; it strikes at the very heart of God's ordained order. Earthly authority is reflective of the divine authority of our heavenly Father. Thus, Reuben’s betrayal against Jacob represents a deeper rejection of God's sovereign design. Paul reminds us of this foundational truth, explaining that every family on earth derives its authority from God the Father Himself (Eph 3:15). Therefore, Reuben’s sin was more profound than moral impurity—it was a direct affront to both earthly and heavenly authority.

J.C. Ryle profoundly comments on the nature of such rebellion when he writes, “Pride is the oldest and most common of sins. Humility is the rarest and most beautiful of graces.” Reuben’s act was rooted in pride, the original sin of wanting to usurp a position not intended for him. Pride invariably leads individuals to challenge the rightful authorities God has placed in their lives, causing spiritual and relational fractures.

Generations later, the prophet Malachi spoke of a future Elijah—fulfilled in John the Baptist—who would come to "turn the hearts of fathers to their children and the hearts of children to their fathers" (Mal 4:6). This prophetic promise directly addresses the recurring theme of rebellion and broken relationships illustrated by Reuben’s sinful action.

Jacob’s immediate response to Reuben’s transgression is notably understated, simply stating that "Israel heard of it" (Gen 35:22 ESV). Jacob, once again, appears passive in response to severe moral failure within his family. Nevertheless, he would later explicitly address Reuben's betrayal in his final blessings to his sons:

“Reuben, you are my firstborn, my might, and the firstfruits of my strength, preeminent in dignity and preeminent in power. Unstable as water, you shall not have preeminence, because you went up to your father's bed; then you defiled it” (Gen 49:3–4 ESV).

Because of Reuben’s grave sin, he surrendered the prominence that was rightfully his as the firstborn. In his reckless attempt to usurp his father Jacob’s authority, Reuben unknowingly relinquished the very inheritance he so eagerly sought. His rash chase after fleeting pleasure mirrors Esau’s tragic exchange of his birthright for a momentary meal. Likewise, Reuben traded enduring blessing and status for a brief lapse into sexual sin.

The ripple effects of Reuben’s choices become evident later in Scripture: his birthright was redistributed among his brothers. As the chronicler records, “Judah became strong among his brothers and a chief came from him, yet the birthright belonged to Joseph” (1 Chr 5:2 ESV).

Joseph received the birthright, while the Messianic promise—the ultimate blessing—flowed through Judah. From Judah’s line emerges Jesus, who reclaims and restores the honor Reuben cast aside. Through Christ’s redemptive mission, He is proclaimed “the firstborn among many brothers” (Rom 8:29 ESV), recovering what Reuben irreversibly forfeited.

Jerry Vines powerfully observes, “God takes our mess and makes it His message.”

Despite the flaws and failures of figures like Reuben, God’s sovereign plan endures unshaken. The sorrow of a squandered inheritance underscores the triumph of Christ’s redemption. Reuben’s stumble reveals humanity’s struggle to maintain righteousness, while Jesus’s flawless obedience secures an eternal inheritance for all who trust in Him.

Genesis 35 closes with the roll call of Jacob’s twelve sons—Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph, and Benjamin—each a thread in the tapestry of God’s covenant promise. Earlier, Jacob’s renaming as Israel (Gen 32:28) and the extension of that name to his sons’ descendants (Gen 34:7) signal that his life points beyond himself to a grander divine purpose. The chapter also notes Isaac’s death (Gen 35:27–29), described as “full of days,” a fitting end marked by Esau and Jacob reuniting to bury him. This act of reconciliation bridges the generations, tracing the story’s arc from Abraham to Isaac, Isaac to Jacob, Jacob to his twelve sons, and then through Judah to David, culminating in Jesus Christ—the True Israel who embodies and fulfills God’s covenant.

So, congregation, consider this: Genesis 35 isn’t just a family record—it’s a challenge to us. We see how God redeems what man corrupts, we see how God uses the trials we go through for His good purpose. Reuben’s loss warns us against trading God’s lasting gifts for temporary thrills. Yet, in Christ, every failure finds redemption. As we reflect on Jacob’s sons and God’s unbroken promise, ask yourselves: Are you clinging to fleeting desires, or are you anchoring your life to the eternal hope of Jesus, the promised Child who redeems all things? Let this story stir you to pursue the inheritance that never fades, secured by Christ alone.