Betrayed Brothers & the Scarlet Cord: The Joseph–Judah Turning Point
by Jeremy Painter
October 7, 2026 · Abundant Hope Fellowship, Bremerton, Washington
Kind: Bible study
Scripture: Genesis 37:26-36, Genesis 38:1-30

Source: https://acts238.life/repository/sermons/jeremy-painter--betrayed-brothers
Published by Acts 2:38 Life from the sermon transcript on that page.
Free to copy and share with attribution.

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All right, Genesis 37 verse 26, picking up of course in the middle of towards the end of the chapter. This is where I left off a few weeks ago. What we read previously was the story of the brothers of Joseph sitting presumably near the pit where they had Joseph enslaved. Then they eat lunch callously as their brother languishes in the pit. Verse 26, now you remember Joseph ended up in the pit because it was preferable to him being killed. It was Ruben's idea. Let's put him in a pit and we can kill him later. It was kind of a stull tactic for Ruben to be able to get Joseph out of the pit later on when no one was looking. But as we're going to find out, Ruben doesn't seem to have the mantle of leadership in this family. He does get the kids rescued in the pit, but ultimately it seems to be that Judas has leadership in the family. The rest

of the brothers seem to look to him for whatever reason. We'll find out in Gloria I suppose why if we're still interested. But it's Judas who has the idea then let's sell him into slavery. He's our blood, we can't spill his blood. Let's sell him into slavery and that way we get rid of him but we don't have his blood on us. Very serious thing to have someone's blood out on your hands in that world and in this world. That's not something that you can just wipe away. There's no water in the world that could ever wash away. And so Judas makes a good decision at least to not have the brother killed and put him in slavery. Now we're at verse 26, 27, 28. We're going to see that the idea of Judas is let's sell him to the Ishtelites. There's that name for the son of Abraham, Ishma. And then Midianite traders pass by. That's the Midian is the son of

Abraham like Torah. So you have Ishmaelites and Midianites all gathered together with the sons of Jacob. So this is all the offspring of Abraham conspiring together to sell Joseph into slavery. They drew Joseph out, lifted him out of the pit, sold him to the Ishmaelites for 20 shekels of silver. They took Joseph to Egypt. All right, in verse 29, when Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes and returned to his brothers and said, when you tear your clothes in the ancient world it means I am absolutely at wit's end. I'm full of sorrow. My life might be over. It's a highly emotional moment. I'm sorry. It's highly symbolic. The Torah's closed and said, the boy is gone. This part's curious. Where shall I go? So his leadership has failed once again. And he's probably hoping to be able to go back to their dad and make good with his dad. Because remember

in the previous chapter, what Reuben did, he ruined his reputation with his family, especially with his dad, by taking his dad's concubine. So he's fallen out of favor. And this seems to have been dispoied to try to get back in the good graces of his father. He's probably been on the outs ever since then. Who knows how much time has passed since, but I imagine his dad completely kept him at ours length. And this is his chance. And now he's the oldest brother, presumably responsible for one of his youngest brothers. And once again, he has failed the family. The boy is gone. Where shall I go? In other words, I'm now homeless. The foxes have their holes. The birds have their nest. But I will have no place to lay by him. Then they took Joseph's road and slaughtered a goat and dipped the rope in the blood. Okay, Joseph's very recognizable coat that only Joseph could have. Kill a goat. It's the

fact that it's a goat is really important. And then dip it in blood. Okay. And they sent the robe of many colors and brought it to their father and stand. Look at this. This we have found. Look at the passive voice. We just found it. We didn't have anything to do with it. This we have found. Please identify whether it's your son's robe or not. And look at that. They're about to crush their father. They can't dare to tell him, of course, what they did. So they have to lie, but they don't want to be the ones to lie either. So they want the robe to lie for them to do the lying for them. Look at this. Tell us. Identify the lie. Identify the lie. He identified it and said, it's my son's robe. If your animal has devoured it, Joseph is without doubt torn in pieces. It's not just the death, but the way they died. We found that out over

the last year. It's the way it's hard to reconcile. Jacob tore his garments. He's wearing a boobin right there and put sackcloth on his wounds and worn for his son many days. Now look at the callousness of those brothers again. Earlier they were eating a sack lunch while their brothers in tornage. Now one of them can speak up and say, he's alive. They could spare their father's sorrow, but not one of them speaks up. They just let the robe do the lying for them. Okay. Now we're feeling sorry for Jacob as we should, but step back. This should be, there should be eerie echoes happening. Remember when Jacob was young, what did he do? His mother said to him, go out to the flock and bring me two choice goats so I can prepare food for your father the way he likes it. Take it to your father to eat so that he can give you the blessing instead of your brother before

he dies. And Jacob said to Rebecca, his mother, but my brother Esau is a hairy man while I have smooth skin. What if my father touches me? I would appear to be tricking him and would bring down a curse on myself rather than a blessing. This is the curse of his earlier deception falling upon his head. And a goat is used, a goat, a slaughtered goat, and then the trick of a garment made out of goat hair to deceive the father. Once again, now in the story of Joseph, a robe, a garment is being brought back to Jacob and a goat has then slaughtered in order to create the deception. So you see how this comes back to Pont Jacob. Okay. There's no forgetting in the Bible there is, sometimes you wonder, is somebody, will this person that did be wrong get away with it? And that's part of the anguish that the world deals with in the realm of justice, on the

subject of justice as we think, we think that only if we don't do it, it won't be done. If we don't see them sorry, if we don't see them repent, if we don't watch them see that they're wrong, it'll never happen. Because we almost, our cultures, again, in Godless world, we don't give things over to God and let him do what he's going to do. And when God does it, it's like decades later, it's decades later. Nobody gets away with anything. Nobody. You don't get away with anything. You found that out, haven't you? Yeah. All right. All right. Verse 35 of Fort 34, Then Jacob tore his garments put on sackcloth on his moist and worn for his son many days. 35 is really jarring for me. All his sons and all his daughters, we only knew of one daughter, Dinah, to this point, but there must have been more. All his sons, all his daughters, what it means his daughter-in-law, rose up

to comfort him. How about your son's life? No. But like Rachel, James' wife from earlier, remember she died and the scripture says she refused to be comforted. Here it says, he refused to be comforted and say, no. In other words, he rejects their comfort. I shall go down to Sheol. Sheol is Hebrew for the grave. Sometimes translated hell in the King James version. If I make my bed in hell, that's the King James translation. But it's literally, if I make my bed in Sheol or in the grave, that I aren't there. Okay. Jacob says, no. I shall go down to Sheol to my son, mourning. In other words, I'm never going to let this go. I'm never going to stop mourning. I will not be comforting for the rest of my life. Thus his father wept for him. That is Joseph. Meanwhile, the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh, the captain of the guard. All right. Okay.

Now, what in the world happens next? If you're the casual reader, you think that this is a story about Joseph, but it's not. We're going to get whiplash right here in 381 because all of a sudden, we're going to be talking about, meanwhile, back in another part of the family tree, there's this going on. So you get this parenthesis. It feels like a parenthesis. But again, as I think I mentioned a few weeks ago, you'll think that somebody poorly put Genesis together if you don't read it right. And for more than 100 years, the book of Genesis in academia, university, average university instructor for the last 100 years is generally operated under the assumption that Genesis is kind of a mishmash of poorly collated stories. And they ended up, who knows? They didn't. There was no rhyme or reason for the order of the story. Oftentimes it seems like it's things got placed in the wrong place. And then eventually it just became

traditional. And nobody really understands, but it seems to be evidence of poor transmission, poor integrity, integrity of the text over time. So there's an academic theory about the composition of the book of Genesis. And really, it's all dependent to Genesis in particular. It's called the documentary hypothesis. The documentary hypothesis essentially says the book of Genesis was put together by four different authors or manuscript traditions. So it was put together at four different stages of composition over a period of a couple thousand years, perhaps. So at one level, say 1200 years ago, what we have of the book of Genesis, one portion of the book of Genesis was written by this one particular Hebrew scholar. And he had his own emphasis. He had his own themes. He had his own way of referring to God. He had his own kind of plot, recognizable way of putting together a plot. And then 500 years later, somebody built upon that earlier stage of composition and authorship

and came along, but they had their own agenda. They had their own way of referring to God. And it's different, slightly different from the way the original tradition talked about God. And then, again, a few hundred years later, another layer. And then another hundred years goes by and you get the fourth and final layer. And then somebody during the captivity in Babylon or maybe just after the captivity in Babylon an editor came along or a compiler and compiled all this narrative information and trying to stitch it together and make it coherently flow. But there are problems in the seams between the traditions. So you can see the hiccups or you can see the seams in some places that stitch together really tightly and you don't even notice you're going over to another layer of composition. But sometimes the seam was not tight until you can see a kind of rupture, narratively. Well, this is called the Doctrine and Mineral Hypothesis. The name of

the German Stalard who came up with it. If I recall his last name is Wildhausen. And it was all the rage really for the last hundred or so years. It was just the assumption, yes, Genesis has four different layers of composition and that's why we have such a mishmash of that point. For instance, there are two creation accounts in Genesis. There's Genesis 1, 1-1 through Genesis 2-2. And then it seems like a story of creation starts all over again. And this time you get the, you already had the account in Genesis 1 of Adam and Eve being made. And the story of rivers flowing out of Eden. But then when you get to Genesis 2, you get another story of Adam and Eve being made. And this time there's no water. There water has to be brought into Eden. Okay, you get, it appears two different accounts of the flood. Okay, if you read through the story of the flood, Genesis 6 through

chapter 9, it looks like there are two different narrative threads, one in which there's seven clean animals are supposed to be kept and the other one is two. And then you get two accounts of a couple of different stories. And then you have, for instance, in Genesis chapter 1, God is referred to as Elohim and Genesis chapter 2 is referred to as Yahweh Elohim. So the theorist, the documenter or half office says, well, there's one writer we'll call the Eloist. We know, we recognize it because he calls God Elohim. Then there's the Yahwist. We recognize his stories, his composition because he always uses the covenant name of God, Yahweh Elohim. And then you have the priestly writer and then you have a Deuteronist writer. So it's called J-E-P-D, Yahwist, Eloist, priestly Deuteronist. So you have these four all brought together to create this one narrative of Genesis. The trouble with it is, trouble with, hold on, I've probably bored you for the last

five minutes. Okay. And I know it sounds like, oh, he's getting up there in the ivory tower and talking. I know, I'm bringing it up because if, okay, I know we don't have university kids in here, kids in university right now, but I would rather you hear this stuff from a pastor than from the professor in the university because they're going to use this kind of data to indicate skepticism, point in the direction of skepticism. But I think it actually points in the opposite direction. There's authenticity here. And Genesis 38, it appears to be a parenthesis. It appears to be bad storytelling at first glance. Like we were all into Joseph and now we're cutting the weight of Judah and it's a really terrible story about Judah. Like what are we doing? And then we cut right back to Joseph with no rhyme or reason. It's not bad storytelling if you paid attention to the cues. And the cue occurred in chapter 36

and 37. This is the story of the family of Jacob. That's the title of this portion of the story of Genesis. The story's not about Joseph. The story's about the family of Jacob. That includes Joseph, Reuben, but also Judah. And guess what? Joseph is going to be the principal representative of the northern kingdom of Israel later on. Why? Because he has two sons named Manasseh and Ephraim. And Manasseh and Ephraim are going to be the dominant tribes that end up becoming the northern kingdom of Israel. Or they reject the kingship of whom? Judah. Judah through Solomon's son Rehabol. So the southern kingdom is dominated by Judah. The northern kingdom, the more powerful kingdom, is dominated by Manasseh and Ephraim. So this seems to be a prophetic way of telling a story that Joseph and Judah are going to be, full, all of Israelite history. And so the narrative line or tag, this is the family story of Jacob. You could say this is

the family story of Israel. It's the whole history of Israel. It's kind of being encapsulated right here. Why Judah? Why do we call it Judah? Judah's going to be important, isn't he? Okay. All right. So why we took too long with that? All right. Verse 1 of chapter 38. It happened at that time that Judah went down from his brothers. What time? That's during the slave enslavement of Joseph. And turned aside to a certain Adunahite, whose name was Hyran. Stop there for a moment. Judah went down from his brothers. He's moving away. He's lied to his father. He sold his brother to slavery. We're going to find that he's going to marry a Canaanite. That's tax-living in that denny. That's how you tax-lide right there. You don't remember the links that Abraham went to to make sure his children didn't marry in Canaanites? Jacob did the same. Isaac, Rebecca didn't. She couldn't. She said, I'm going to die. I can't stand to be

with the wives of these other Canaanites. But Judah, who's carrying the Torah, we're going to find out for this messianic or salvation history, he goes down to the Canaanites. He's going to be gone. What we see in chapter 38 is a period of 20 years. All told in one chapter. Okay. He goes down to an Adunahite. Remember the cave of Adulam? Later on in Israel's history, David hid in the cave of Adulam from Saul. So that recursed. I don't want to get hung up there. There Judah saw the daughter of a certain king at verse 2, whose name was Shua. He took her and went into her. And she conceived him for a son. And he called his name Ur. Okay. He now has a half Canaanite child. She conceived again and bore a son. And she called his name Onan. And again, she bore up a son. And she called his name Sheela. That sounds like a feminine name. It's not an

ancient Hebrew. Judah was in Kazim when she bore him. Absent father. And Judah took a wafer, Ur, his firstborn. And if you fall asleep on this, there's a cold water. There's a splash of cold water coming. All right, embrace yourself. All right, but pay attention. Pay close attention. Judah took a wife for Ur, his firstborn. So he's gotten old enough now. Enough time has passed for Ur to be an adult and to be able to take a life. That's his firstborn. The girl that he took to be his son's wife, her name's Tamar. But Ur, Judah's firstborn, was wicked and a sire lord. And the Lord put him to death. No explanation other than he was wicked. We don't know what way he was wicked. Just know. And by the way, Tamar is a Canaanite. Sometimes you can think that there's the Old Testament Genesis. There's racism in there. Like God doesn't... He has a racist sentiment towards the Canaanites. But that's not

him. It's the culture that's the problem. And he doesn't put Tamar to death, the Canaanite. He puts to death one who's at least half Israelite. And then James says, slew. I slew him. And I don't know what it's all about, but we do know what happened when Sarah, Abraham, had Sarah pretend to be his sister, the Pharaoh and Abimalek. God threatened those two men. And it happened again in the life of Rebecca. I wonder here if... I really can't tell exactly what it is, why the Lord was so upset with him. But I'm guessing God had chosen Tamar to be the matriarch out of which would come the Davidic line and ultimately the Messiah. God had chosen the Canaanite Tamar. And somehow, maybe it was abuse. I don't know what it was, but God was extremely upset with Burr and just wrote him out a picture. Maybe he threatened Tamar in the way that the Pharaoh and Abimalek threatened Sarah and Rebecca. Nevertheless,

Burr, Judas first born, I read that, then Judas said to Anon, go into your brother's wife and perform the duty of a brother-in-law to her and raise up offspring for your brother. There's this lash of cold water. What kind of tradition is this? Any brothers-in-brother-in-laws and sister-in-laws get squirming in here. This was a tradition called the Levi-Virate Marriage. L-E-V-I-R-A-T-E. Levi-Virate Marriage. It's talked about in Deuteronomy chapter 25. Levi-Vir is Latin for brother-in-law. And the logic of it is, oldest brother dies before he produces children. So the next youngest brother is required to take care of the widow and also to make sure that the older brother's name doesn't die. So they're supposed to have offspring together and raise up a child. Again, this might all, it's so foreign to our way of thinking that you have to think about a world in which there are not 8 billion people but maybe about 800,000 people or maybe 800,000. Maybe as many as a million

people on the whole planet. And life expectancy is about 16. Most people die in childbirth. When a woman, her husband dies, there's no social welfare system. You can't go to the grocery store and use an EBT card. What is she going to do for a living? How is she going to make her money? How is she going to survive? Well, it becomes incumbent upon the family, but you can't always count on the family. And she's really vulnerable. She hasn't had any children because the children are, once the husband dies, are her only way of living when she gets older. And so her has been slumped, slain, slun. Has been slain, he's out of picture. And now it's the responsibility of the next oldest brother to make sure that she's taken care of. All right, the story gets even weirder. But Omen knew the offspring again. Knew that the offspring would not be his. He's going to have a fight with his dead brother

right here. He wants to make sure his, his dead brother has no name left. So whenever he went into his brother's wife, he would waste a semen on them round so as not to give offspring to his brother. And what he did was wicked in the side of the Lord. See, the Lord wanted her to be taken care of. He put him to death also. See, God's really committed here to tomorrow. All right, and you open up to Matthew chapter one, you'll find out why. All right, this is an interesting little picture of our world, though, right here. We want the pleasure. Don't want the responsibility. That's owning. That's onanism. I mean, we've coined a term. I don't know if that's a term already, but onanism, that's the world right there. The pleasure, but none of the responsibilities and reproductive abilities were given to mankind for the purpose of reproduction. All right, that was God's first command. Be fruitful and multiply. God's really

serious about this. And our world has, we've fallen below the replacement level of reproduction in the United States. The only thing that's prompting up on population matters over the next 20 years is going to be the immigration attack in the last 20 years. We've got a real problem coming up in terms of population, quite possibly, but we are owning us. The world is all about sense and pleasure, but not about the kids. All right, and this is what God did. God said, goodbye. You're out of your story. All right, verse 11, and then Judas said to Tamar, his daughter-in-law, Remain a widow in your father's house, not in my house, your father's house. Judas is not a good guy, not at this point. Remain a widow in your father's... Hold on, hold on. What happened when Joseph died? What did Jacob do? I'm going to wear a shack cloth for the rest of my life. What did Judas do when first son dies?

What did Judas do when the second son dies? We don't know. Well, it's not a big deal. I don't know. But the Scripture makes no mention of any kind. There's nothing here. He just coldly says to the girl that's lost to, just be a widow for the rest of your life. She can't be married. She's not going to be... She's not marriageable, apparently. She's going to live in her father's house and your parents are getting... When you're approaching no later, your parents are in their senior citizenship. So what's she going to do when they're gone? She's been left abandoned by her father-in-law. Then, oh, Remain a widow in your father's house. I think this is way too important. At least there's a caveat here. Tell Sheila, my son grows up. You think, okay, he's planning on giving Sheila over to Marv. It's like he's just putting her off. He's stalling. He feared that Sheila would die. This is a widow maker, apparently. A

widow maker. So, Tamara went and remained in her father's house. In the course of time, the wife of Judah, she was daughter died. Okay, so Judah, his wife, dies. When Judah was comforted, he went up to Timna to the sheep shears. He and his friend Hyra that Judah liked. Remember, he gets in with the Canaanites and he's now he's back with the Canaanites. Verse 13, and when Tamara was told, your father-in-law is going up to Timna to shear the sheep, she took off her widow's garments. He's taken off his widow garments. He's done. But she still has hers on by command. She covered herself with a veil, wrapping herself up, and sat at the entrance to Anayan, which is on the road to Timna. For she saw that Sheila was thrown up and she had not been given him in marriage. What's she planning? She's dressed herself up as a prostitute and she's placed herself at the entrance of the city for the

sheep shearing festival, which is the time when people get drunk and party. Judas probably under the influence himself heard this girl, this woman, knows her father-in-law. He doesn't control himself. He's probably going to be inebriated. And I also happen to know he goes for prostitutes. But more than that, we're going to find out in a few minutes. She dressed up not as a common prostitute. She dressed up as a temple prostitute. Temple, the Canaanite Gods. The prostitute that's called a holy woman in Canaanite religion. If you are intimate with her, then there are certain blessings from the Canaanite Gods. Pay the temple a certain amount of money. You have this woman. She has this holy aura upon her and she will bless you through intimacy. And your future will be blessed. It's superstition. Canaanite superstition. Remember, Abraham said, don't let my children marry Canaanites. This is why. She dresses herself up as a temple prostitute. She knows her father. She must know her

father-in-law will go for this. What does that mean about Judah? What's happened to Judah? Remember, he left his brothers. He lied to his father. He betrayed his brother. And he's completely backslidden. And now he's worshiping the Canaanite Gods and using one of their prostitutes. That's what's going to happen to him. All right. When Judah saw her, he thought she was a prostitute for she had covered her face. He turned to her at the roadside and said, come, let me come into you. For he did not know that she was his daughter alone. She said, what will you give me that you may come into me? He answered, I will send you a young goat, the flock. Here's a goat again, a deception. What's going on with the goats and the deception? And the garments. She's prevailing herself like a prostitute. The brothers, Judah included, took a garment with goat blood on it. It's a fool, his father's one. And his father, Jacob, took

a goat. Goat's garment to fool his father. It keeps on happening over and over and over again. All right. It's going to get even more interesting. Probably like, this is all the interest I can handle. But we got one more stage. He answered, I will send you a young goat from the flock. And she said, if you give me a pledge until you send it, what? Okay. Here's something else really strange about Judah. What in the world? Okay. He didn't have any cash with him. So he wasn't planning all of this. It just, that's how, I guess you would call it, a petitive he is, or driven by his appetites. He didn't have, he didn't plan out any of this. He didn't bring any money with him. He doesn't have anything to give to the prostitute. So what's he do? I'll send a young goat from the flock. And she says, but wait a minute, you don't have a goat here with you.

What are you going to give me as a guarantee? He said, what pledge shall I give? She replied, I want your signet and your cord and your staff that's in your hand. Right? That sounds like no big deal. Okay. A ring. Sure. A cord. I don't know what that means. Staff. That's a symbol of your authority. Usually has a carving on the top that identifies she. Okay. This seems fair to her, but not as significant as it actually is. Actually, Judith's giving her his whole iPhone with all the banking information, his bank account numbers, his passwords. Signet. Signet. It's not just a ring. It's this cylinder inside. It's made out of clay. And it has a very specific stamp to it. And there's a cord that goes through the cylinder and you carry it around your neck. That's what the cord's for. Okay. So that cord's going to be important. So he says, okay, I'm so driven by pleasure. I'm going to give

you my whole identity. I heard of identity theft. I mean, this is a prostitute he's giving his whole identity over to. But that's what he's going to do. There's another picture, temptation that has come into man. Give your identity for the pleasure of sin for a season. That's what the enemy asks of you. Just give me, I don't want everything. Just want your identity. And you can have this pleasure. And for Judah in his state, that was a good trade. So he gave them to her and went into her. She conceived by him. Then she arose and went away. And taking off her veil, she put on the garnets of a widowhood again. When Judah sent the young goat by his friend, the Adulamite, to take back the pledge from the woman's hand, he did not fight her. And he asked the men of the place, where's the cult or temple prostitute who was anion at the roadside? And they said, no cult

prostitute has been here. So he returned to Judah and said, I'm a founder, also the men of the place that no cult prostitute has been here. And Judah replied, let her keep the things as her own or we shall be laughed at. The prostitute made off with everything. And I don't want this broadcast. I'm enduressed. You see, I sent this goat and you did not fight her. About three months later, Judah was told, hey, Tamar, your daughter-in-law has been immoral. She's pregnant. And Judah said, well, she's supposed to be engaged to Sheila, but Judah knows Sheila's been with him, so it can't be that. As she was being brought out, she said word to a father-in-law. Oh, I missed the most important part here. Tamar, your daughter-in-law has been immoral. This is verse 24. Moreover, she's pregnant by immorality. And Judah said, bring her out. Let her be burned. Yeah, he's condemning himself. As she was being brought out, she said word to

a father-in-law. In other words, as she's being brought out to be punished, she sent word on messenger out. It said, by the man to whom these belong, I am pregnant. And she said, please identify who these are. Well done. Yeah. We heard that earlier. The signet, the cord, and the staff. And Judah identified them. She's more righteous than I. I did not give her to my son, Sheila. We didn't know her again. Oh, my goodness. All right. I'm going to read the last couple of verses right here. And I want to tie something in real quick here at the very, very end. I just want you to remember that chord. When the time of her labor came, there were twins at home. And when she was in labor, one of the twins put out a hand. And Midwai took and tied a scarlet thread onto his hand. Say, this one came up first. But as he drew his hand back, behold, his brother

came out. And she said, what a breach you have made for yourself. Therefore, his name was named Breach, or Garedus. Afterward, his brother came out. But the scarlet thread on his hand, so she named him Zarah. Scarlet thread around Zarah's hand, a cord around Judah's neck that was given over to Tamar to identify the father. Fast forward 480 years. There will be a prostitute in the city of Jericho. A prostitute in the city of Jericho who will hang a scarlet cord out of the window in order to identify herself as having had faith in the God of Israel, almost like flying a flag. And on that day, the Israelites were told when you go into the city, save the woman with the scarlet thread hanging out of the window. And don't take any of the treasure. It's mine, God said. But there was one who took of that treasure. He was a descendant of Zarah. He was put to death. And we find

out that Rahab, this prostitute that is saved, is going to marry Salman. And Salman is a descendant of Ferris, the twin who came out first. Salman and Rahab will have a child named Boaz. Boaz will have a wife named Ruth. And Boaz and Ruth will have a son named Jesse. And Jesse will have a son named David. What a story is being woven here. There's so much grace and mercy and sovereignty of God. And there are so many warnings not to sell yourself for the pleasures of sin for a season.