We come to part of Job’s lengthy final speech. His three comforter’s are done. Bildad’s final speech was short and added little to nothing to the argument of the friends. As Job begins chapter 26 he is clearly not appreciative of the counsel of his friends and then he recounts the powerful deeds of God and ends this chapter with these words:

14 These are just the beginning of all that he does,

merely a whisper of his power.

Who, then, can comprehend the thunder of his power? i(NLT)

14 Behold, these are but the outskirts of his ways,

and how small a whisper do we hear of him!

But the thunder of his power who can understand? (ESV)

This reminds me of a song by Shane and Shane called “The Fringes” (which is a word used in the NIV of verse 14).

As we move into chapter 27 Job is holding fast to his integrity (vv. 5,6). However, he also comes dangerously close to charging the Lord with wrong in denying him his rights (vv. 1-4). Though with this Job does not imply that God is corrupt or unjust because God will deal with the wicked (vv. 7-23) - either in this life, but certainly in death.

As we move to chapter 28 we have a reflection on wisdom, and the rarity of it. It is hidden from the eyes of man (v. 21). Then we come to verse 28 and the end of God’s summary of it all:

28 And he said to man,

‘Behold, the fear of the Lord, that is wisdom,

and to turn away from evil is understanding.’ (ESV)

“Doubtless in the context of the book of Job this chapter accomplishes several things. It pricks the pretensions of the “comforters” who think themselves so wise. It demonstrates that despite his protests, Job is still profoundly God-centered in all his thinking. Even while he publicly raises questions about God’s fairness in his own case, Job insists that all wisdom finally rests in God. Moreover, because such wisdom is irretrievably tied to shunning evil, Job demonstrates by his poetic utterance that not only does he retain humility of mind before the Almighty, but his commitment to righteous living is profoundly tied to his faith in God’s wisdom, to his own sheer God-centeredness.”

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 84). Crossway Books.

The dialogue in Job continues. We find Eliphaz rehashing the same argument that has been stated over and over - Job must secretly be wicked and his wickedness has been exposed because the righteous do not suffer (this is his understanding of suffering). His basic advice is this: “Get your act together and all will be good.” It’s a basically tit-for-tat type of theology; that God rewards only the good. There is no real sense of grace or mercy in this line of thinking.

Job responds a bit differently in chapter 23. He doesn’t focus on the same idea, but instead is wondering where God is. He charges him with being inaccessible. He still desires to lay out his case before the Lord (23:4). He believes that if he gained a hearing the Lord would listen (23:6). He is still convinced of his innocence, but at the same time he is still holding fast to his belief in the sovereignty of God (23:14). Again, for Job, the evidence of his life is that the righteous can surely suffer and the wicked can prosper. It doesn’t seem fair or right.

This is where it is critical for us to know more of Scripture and to know the end where all things will be made right. There will be a final day of justice. The wicked will not be left in their pleasures, but they will face judgment. And the righteous - those who by faith trust in the Lord - will be acquitted and will be with the Lord for all eternity. I love that the Bible does not shy away from the difficulties in this life and is not afraid to tackle the hard questions that we all ask at some time or another.

What is it that comforts you when you find yourself suffering but the wicked prospering?

In chapter 19 Job responds with even more intensity than we have seen so far. He does not let his ‘comforters’ off the hook for being miserable. He then makes a very bold statement. Look at verses 4-6:

4 Even if I have sinned,

that is my concern, not yours.

5 You think you’re better than I am,

using my humiliation as evidence of my sin.

6 But it is God who has wronged me,

capturing me in his net.

Job states clearly that God has wronged him. And Job lays out how that has been the case. He also describes his suffering in some pretty interesting ways: his breath isn’t welcomed by his wife, children despise him, etc…And yet we come to verses 25-27:

25 For I know that my Redeemer lives,

and at the last he will stand upon the earth.

26 And after my skin has been thus destroyed,

yet in my flesh I shall see God,

27 whom I shall see for myself,

and my eyes shall behold, and not another.

My heart faints within me! (ESV)

Job still trusts the Lord, in the midst of all that he has gone through. He won’t confess to sin that he hasn’t committed, but he also won’t turn away from his God.

This text reminds me of this version of “My Redeemer Lives” that I heard back in college:

But I also want to comment on Zophar’s speech (ch. 20) and Job’s response (ch. 21). Job essentially asks what many do: why is then that the wicked live in ease and prosper and die in peace? Where is the justice?

Here are D.A. Carson’s comments on this:

“Even allowing for Job’s exaggerations—after all, some wicked people do suffer temporal judgments—his point should not be dismissed. If the tallies of blessing and punishment are calculated solely on the basis of what takes place in this life, this is a grossly unfair world. Millions of relatively good people die in suffering, poverty, and degradation; millions of relatively evil people live full lives and die in their sleep. We can all tell the stories that demonstrate God’s justice in this life, but what about the rest of the stories?

The tit-for-tat morality system of Job’s three interlocutors cannot handle the millions of tough cases. Moreover, like them, Job does not want to impugn God’s justice, but facts are facts: it is not a virtue, even in the cause of defending God’s justice, to distort the truth and twist reality.

In the course of time it would become clearer that ultimate justice is meted out after death—and that the God of justice knows injustice himself, not only out of his omniscience, but out of his experience on a cross.”

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 2, p. 78). Crossway Books.

You can feel the intensity ramp up a good bit in today’s reading in Job. Chapter 15 is a fiery rebuke of Job by Eliphaz. Basically Eliphaz isn’t happy with Job’s stance or responses to the ‘comfort’ that he has been given. He doesn’t actually respond to any of Job’s arguments, but rehearses the question of authority and repeats (by implication) that Job must actually be wicked and all his previous prosperity was nothing but empty riches.

Unsurprisingly Job isn’t happy and his response makes that clear:

have heard all this before.

What miserable comforters you are!

Won’t you ever stop blowing hot air?

What makes you keep on talking? (16:2,3).

He also states that he would ‘comfort’ quite differently if the roles were reversed (16:4, 5).

This makes me think about how we interact with others in regard to our belief. I find that too often theology is used not as a comfort but as a bludgeon. We should absolutely strive to know God more and more deeply, but that knowledge is not to puff us up, but it should rather humble us in regard to how little we know and how we are not God. There is mystery to the workings of God. We cannot answer all the questions that people pose. In fact yesterday as I was officiating a funeral I was asked the questions: Why him? Why now? And I can’t answer those definitively. All I can do is turn to the sovereignty of God and his character (which is very good to know and to fall back upon). But for many, it doesn’t seem like an answer and so we are tempted to speak for Providence and that is not a great idea.

I have known ‘miserable comforters’ and I am also sure that I have been one myself (much to my dread). Most of the time the words were well-intended, but they fell flat. Sometimes though, people just like to argue and be extremely dogmatic in their views or utter trite sayings without any reflections on the mystery of God or an attempt to apply theology to real-life situations. I think much of what this reading teaches us (and is causing me to reflect upon) is how much of a privilege it is to be in a position to speak God’s truth and provide comfort, and yet how careful I/we must be. May God give us grace to be those who minister His truth in both grace and truth.

Today Job speaks. He responds to his friends and he is not all that happy with them. Look at 13:4:

As for you, you smear me with lies.

As physicians, you are worthless quacks.

He clearly is not feeling the comfort. They have continued to insist that Job must have hidden evil and wickedness, and God certainly finds out evil and punishes it.

But Job will take the argument now in a different direction. He now expresses the desire to speak directly with God and to plead his innocence. Apparently he has a clear conscience. He has not appreciated that his friends have misrepresented God (cf. 13:7). They don’t have any evidence of wrongdoing on Job’s part, but ye they insist it must be true. So Job wants to go before the Almighty and plead his case, believing that before God he will be treated fairly. Yet even in this Job knows that God is God.

Look at 13:15, 16 (ESV):

Though he slay me, I will hope in him;

yet I will argue my ways to his face.

This will be my salvation,

that the godless shall not come before him.

Job expresses that even if he is killed (justly) he will hope in God. But he also knows that the godless cannot stand before God and he is confident in his innocence.

Listen to this from Christopher Ash:

“Job is about to do something hugely significant. It is worth pausing to ask why. After all, he knows it is dangerous. The System of his friends tells him he must be a secret sinner because he is suffering. He knows this is not true. The evidence of his eyes tells him that God is dangerous, random, and unpredictable. The faith in his heart tells him that God is righteous and that he, Job, is a believer who is in the right before God. Knowing The System is not true, and despite the evidence of randomness and danger, Job’s decision goes with Job’s faith. This is why he appeals to God.”

Ash, C. (2014). Job: The Wisdom of the Cross (R. K. Hughes, Ed.; p. 167). Crossway.

This morning we hear from two more of Job’s friends: Bildad and Zophar. And sadly they both continue in the same vein of charging Job with wrongdoing (and Job’s children), because that is the only way they can make sense of the suffering of Job. Bildad uses some brilliant imagery (e.g. the security of leaning against a spider’s web), but the effect is still the same: you are suffering because you have done wrong.

There is at first the appearance of a change in Zophar. His response, once he tells Job he is just babbling on, is to ponder the depths of the mysteries of God. And that anticipates part of God’s response later in the book. But he doesn’t leave it at that and in the end continues to charge Job with sin.

In between these speeches we find Job’s response to Bildad (and to the whole situation). I want to focus on just a few verses: 8:32-35.

32 For he is not a man, as I am, that I might answer him,

that we should come to trial together.

33 There is no arbiter between us,

who might lay his hand on us both.

34 Let him take his rod away from me,

and let not dread of him terrify me.

35 Then I would speak without fear of him,

for I am not so in myself.

Job recognizes that he can’t deal with God and he longs for another, an arbiter (or mediator) to intervene. Job expresses the need of humanity: that of One who will stand between sinful man (because though Job is ‘righteous’ he is no sinless) and the holy God. Reflect on 1 Timothy 2:5,6.

Sometimes following the thought and argument of Job is not all that easy. So if you are struggling, join the club. Job is in misery, and that is understandable. But Job’s friends (this time it is Eliphaz who has spoken) do not offer much by way of help. Eliphaz’s worldview is that the innocent prosper and if Job were innocent this would not be happening to him (but see Psalm 73). In chapter 6 Job rebukes his friends.

15 My brothers, you have proved as unreliable as a seasonal brook

that overflows its banks in the spring

16 when it is swollen with ice and melting snow.

17 But when the hot weather arrives, the water disappears.

The brook vanishes in the heat.

18 The caravans turn aside to be refreshed,

but there is nothing to drink, so they die.

19 The caravans from Tema search for this water;

the travelers from Sheba hope to find it.

20 They count on it but are disappointed.

When they arrive, their hopes are dashed.

21 You, too, have given no help.

You have seen my calamity, and you are afraid.

It is that last line - they have seen it, and they are afraid. Eliphaz (and his friends) have no category for innocent suffering. They believed Job to be a righteous man, but now that he is suffering, rather than comforting him part of what they must do is prove he is unrighteous to protect their categories.

• Why do the ‘innocent’ suffer?

• How does Scripture answer that?

• How does Christ and his life address this?

It’s a cold and snowy morning outside - like winter ought to be (though it could be shorter in duration). This morning in our reading we begin the book of Job. Job is one of those books that is pretty difficult to date accurately, but most believe that the action of the story took place around the time of the patriarchs (around the time of Abraham, Isaac, Jacob and the like). Today the stage is set for the whole of the book. And this is a book that causes us to reflect on the concept of innocent suffering. Consider how Job is described in the very first verse. And look at 1:21, 22 and the way Job responded to the tragedy that befell him and his family. But then we move to chapter 2, and the difficulty is ramped up a bit.

Here are D.A. Carson’s reflections on chapter 2:

“It is one thing to endure with steadfast loyalty when the losses, however painful, are all external; it is quite another thing to endure when one loses one’s health (Job 2). Some reflections:

(1) We are still dealing with innocent suffering. God himself declares of Job, “There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity” (2:3).

(2) Up to this point, God has proved Satan wrong: Job’s loyalty to God is not conditioned by crass, self-serving bartering. Here is a man who is upright and faithful when all his wealth and even all his children are stripped away from him. That is what makes Satan up the ante: “Let me take away his health,” Satan says in effect, “and he will surely curse you to your face” (2:4–5). So a new level of entirely innocent suffering is introduced, and the stage is set for the rest of the book.

(3) At this point believers must ask painful questions. Doesn’t this sound as if God is using Job in some fantastic experiment? Why should the poor chap have to lose his wealth, his family, his health, and (as we shall see) his reputation, merely to prove God right in a challenge God might well have ignored?

That question could call forth a very long book. I have no final, exhaustive answers. But some things should be borne in mind. (a) We belong to God. He may do with us as he wishes. There is something deep within us that rebels at being reminded of that elemental truth. But truth it is. Indeed, our rebellion in the face of it is a reminder of how much we still want to be at the center of the universe, with God serving us. That is the heart of all idolatry. (b) Suppose Job had known of the arrangement between God and Satan. A lesser man might have protested violently, but it is at least plausible to think that Job would have used such information to invest his suffering with profound significance, thus making it easier to endure. Indeed, he might have seen his suffering as bound up somehow in a larger cosmic struggle between good and evil. (c) Other factors to be borne in mind must await the conclusion of the book of Job—indeed, the conclusion of the Book, the Bible.

(4) So Job now faces painful and degrading physical breakdown, emotional abandonment by his wife, and the arrival of the three miserable comforters. Innocent suffering is immeasurably difficult to endure; it is still worse when every emotional support proves to be a broken reed.”

Today we finish Genesis. We have blessings by Jacob, Jacob’s death and burial back in Canaan, and then we come to Joseph’s brothers and the revealing of their fears and worry, perhaps even of lingering guilt on their part. They are seriously concerned that now that Jacob has died that Joseph will seek vengeance on them for what they did to him so many years earlier. They end up lying to Joseph by making up a command of Jacob for him to forgive his brothers. Joseph’s response is beautiful.

When Joseph received the message, he broke down and wept. 18 Then his brothers came and threw themselves down before Joseph. “Look, we are your slaves!” they said. 19 But Joseph replied, “Don’t be afraid of me. Am I God, that I can punish you? 20 You intended to harm me, but God intended it all for good. He brought me to this position so I could save the lives of many people. 21 No, don’t be afraid. I will continue to take care of you and your children.” So he reassured them by speaking kindly to them.

• Why do you think that Joseph wept at this request from his siblings?

• What does Joseph’s response tell you about his view and belief in God?

Take some time and reflect and then read the following selection from D.A. Carson as he reflected on this passage:

“The profundity of this reasoning comes into focus as we reflect on what Joseph does not say. He does not say that during a momentary lapse on God’s part, Joseph’s brothers sold him into slavery, but that God, being a superb chess player, turned the game around and in due course made Joseph prime minister of Egypt. Still less does he say that God’s intention had been to send Joseph down to Egypt in a well-appointed chariot, but unfortunately Joseph’s brothers rather mucked up the divine plan, forcing God to respond with clever countermoves to bring about his own good purposes. Rather, in the one event—the selling of Joseph into slavery—there were two parties, and two quite different intentions. On the one hand, Joseph’s brothers acted, and their intentions were evil; on the other, God acted, and his intentions were good. Both acted to bring about this event, but while the evil in it must be traced back to the brothers and no farther, the good in it must be traced to God.

This is a common stance in Scripture. It generates many complex, philosophical discussions. But the basic notion is simple. God is sovereign, and invariably good; we are morally responsible, and frequently evil.”

Over the years I have really profited from D.A. Carson’s comments through the M’Cheyne Reading Plan, and his comments on Genesis 44 and the life of Judah are no exception.

“Up to this point in the narrative (Gen. 44), Judah has not appeared in a very good light. When Joseph’s brothers first declare their intention to kill him (Gen. 37:19–20), two of them offer alternatives. Reuben suggests that Joseph should simply be thrown into a pit from which he could not escape (37:21–22). This proposal had two advantages. First, murder could not then be directly ascribed to the brothers, and second, Reuben hoped to come back later, in secret, and rescue his kid brother. Reuben was devastated when his plan did not work out (37:29–30). The other brother with an independent proposal was Judah. He argued that there was no profit in mere murder. It would be better to sell Joseph into slavery (37:25–27)—and his view prevailed.

Judah reappears in the next chapter, sleeping with his daughter-in-law (Gen. 38), and, initially at least, deploying a double standard.

Yet here in Genesis 44, Judah cuts a more heroic figure. Joseph manipulates things to have Benjamin and his brothers arrested for theft, and insists that only Benjamin will have to remain in Egypt as a slave. Perhaps Joseph’s ploy was designed to test his older brothers to see if they still resented the youngest, if they were still so hard that they could throw one of their number into slavery and chuckle that at least they themselves were free. It is Judah who intervenes, and pleads, of all things, the special love his father has for Benjamin. He even refers to Jacob’s belief that Joseph was killed by wild animals (44:28), as if the sheer deceit and wickedness of it all had been preying on his mind for the previous quarter of a century. Judah explains how he himself promised to bring the boy back safely, and emotionally pleads, “Now then, please let your servant remain here as my lord’s slave in the place of the boy, and let the boy return with his brothers. How can I go back to my father if the boy is not with me? No! Do not let me see the misery that would come upon my father” (44:33–34).

This is the high point in what we know of Judah’s pilgrimage. He offers his life in substitution for another. Perhaps in part he was motivated by a guilty conscience; if so, the genuine heroism grew out of genuine shame. He could not know that in less than two millennia, his most illustrious descendant, in no way prompted by shame but only by obedience to his heavenly Father and by love for guilty rebels, would offer himself as a substitute for them (Mark 14).”

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 68). Crossway Books.

The account of Joseph in Egypt is a thrilling read and one with which many of us are quite acquainted. This is the stuff we love to read: how God cares for Joseph and the good guy seems to finally do so well. But this story isn’t mainly about Joseph, it’s about the providence of God.

Yet even with his belief in God throughout his predicament in prison, that belief did not stop him from acting and working to secure his own release. He told his story to the cupbearer (though he forgot about Joseph for two full years) and how he was unjustly a slave and unjustly imprisoned. Joseph trusted God’s providence, but still knew that what happened to him was wrong and he worked to right that wrong.

Trusting in the providence of God does not resign the believer to fatalism. As D.A. Carson wrote: “Robust biblical theism encourages us to trust the goodness of the sovereign, providential God, while confronting and opposing the evil that takes place in this fallen world.”

Do you tend towards fatalism when you think of the evil of this world? Or do you seek to faithfully confront it while still trusting in God’s ultimate sovereignty?

Westminster Confession of Faith V.1, 7 “Of Providence”

1. God the great Creator of all things does uphold, direct, dispose, and govern all creatures, actions, and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible foreknowledge, and the free and immutable counsel of his own wil, to the praise of the glory of his wisdom, power, justice, goodness, and mercy.

7. As the providence of God does, in general, reach to all creatures; so, after a most special manner, it takes care of this church, and disposes all things to the good thereof.

Genesis is pretty full of shady characters; of people worse than morally flawed. It is full of sinners who commit some horrendous acts. But should that surprise us? No, not at all. The Bible deals with real life. It doesn’t hide the sins and flaws of its characters. Consider Genesis 38 and that whole story of Tamar and Judah’s sons, and then Judah himself. Judah does not act uprightly and the double-standard that we see toward the end of the chapter is glaring. Yet God uses these very imperfect people as he keeps his covenant promises.

Matthew 1:1-6: 1 The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.

2 Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, 3 and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, 4 and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, 5 and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, 6 and Jesse the father of David the king.

David is in the line of Judah and Perez…and Jesus is in that same line.

• What does this tell us about God and his grace?

• What does this tell us about God’s promises?

• What does this mean for ourselves and how God can work in us as flawed and sinful people?

And here we come today to the first real section that many of us are tempted to skim. Why the list of names? Why such painstaking detail?

This is the conclusion to the part of Esau through the book of Genesis. What we have is a tracing of his movement to Edom and why, his lineage and the structure (even of kings) that come from his line. It is the fulfillment of the promise of God to Rebekah when Esau and Jacob were born:

Two nations are in your womb,

and two people from within you shall be divided;

the one shall be stronger than the other,

the older shall serve the younger. (25:23 - ESV)

A new stage in the story is about to be introduced (the life of Joseph). This chapter serves as an ending to the story of Esau (not completely, but for now) and paves the way for the focus on Jacob’s sons.

Here is what Calvin wrote in his commentary on this chapter: “Though Esau was an alien from the Church in the sight of God; yet since he also, as a son of Isaac, was favoured with a temporal blessing, Moses celebrates his race, and inscribes a sufficiently lengthened catalogue of the people born from him. This commemoration, however, resembles an honourable sepulture. For although Esau, with his posterity, took the precedence; yet this dignity was like a bubble, which is comprised under the figure of the world, and which quickly perishes. As, therefore, it has been before said of other profane nations, so now Esau is exalted as on a lofty theatre. But since there is no permanent condition out of the kingdom of God, the splendour attributed to him is evanescent, and the whole of his pomp departs like the passing scene of the stage. The Holy Spirit designed, indeed, to testify that the prophecy which Isaac uttered concerning Esau was not vain; but he has no sooner shown its effect, than he turns away our eyes, as if he had cast a veil over it, that we may confine our attention to the race of Jacob.”

Calvin, J., & King, J. (2010). Commentary on the First Book of Moses Called Genesis (Vol. 2, p. 252). Logos Bible Software.

Much happens in our reading today, and here is another excellent reflection by D.A. Carson in regard to the change in Jacob:

“What a transformation in jacob (Gen. 32)! Superficially, of course, not much has changed. He left Beersheba for Paddan Aram because he was afraid for his life; his brother Esau had reason enough, according to his own light, to kill him. Now he is returning home, and Jacob is still frightened half to death of his brother. No less superficially, one might argue that much has changed; Jacob fled the tents of his parents a single man, taking almost nothing with him, while here he returns home a rich, married man with many children.

But the deepest differences between the two journeys are reflected in Jacob’s changed attitude toward God. On the outbound trip, Jacob takes no initiative in matters divine. He simply goes to sleep (Gen. 28). It is God who intervenes with a remarkable vision of a ladder reaching up to heaven. When Jacob awakens, he acknowledges that what he experienced was some sort of visitation from God (28:16–17), but his response is to barter with God: if God will grant him security, safety, prosperity, and ultimately a happy return home, Jacob for his part will acknowledge God and offer him a tithe.

Now it is rather different. True, God again takes the initiative: Jacob meets angelic messengers (32:1–2). Jacob decides to act prudently. He sends some of his people ahead to announce to Esau that his brother is returning. This spawns devastating news: Esau is coming to meet him, but with four hundred men.

On the one hand, Jacob sets in motion a carefully orchestrated plan: successive waves of gifts for his brother are sent on ahead, with each of the messengers carefully instructed to speak to Esau with the utmost courtesy and respect. On the other hand, Jacob admits that matters are out of his control. Bartering is gone; in “great fear and distress” (32:7) Jacob takes action, and then prays, begging for help. He reminds God of his covenantal promises, he pleads his own unworthiness, he acknowledges how many undeserved blessings he has received, he confesses his own terror (32:9–12). And then, in the darkest hours, he wrestles with this strange manifestation of God himself (32:22–30).

Twenty years or so have passed since Jacob’s outward-bound journey. Some people learn nothing in twenty years. Jacob has learned humility, tenacity, godly fear, reliance upon God’s covenantal promises, and how to pray. None of this means he is so paralyzed by fear that he does nothing but retreat into prayer. Rather, it means he does what he can, while believing utterly that salvation is of the Lord.

By the time the sun rises, he may walk with a limp, but he is a stronger and better man.”

Carson, D. A. (1998). For the love of God: a daily companion for discovering the riches of God’s Word. (Vol. 1, p. 57). Crossway Books.

Today we continue to read of Jacob with Leah and Rachel and the increase of his wealth even though Laban does not deal all that uprightly with him. The Lord continues to show his faithfulness to his own covenant. God continues to bless Jacob, not because of his stellar character, but because of his own covenant faithfulness.

On a side note, I was reading again this morning from Sibbes and this is just a little of what he wrote about tenderness of heart again:

“Heb. 3:13, ‘Let us provoke one another daily, while it is called to-day, lest any of you be hardened through the deceitfulness of sin.’ Let us use all means to keep our hearts tender. Oh, it is a blessed estate! We are fit to live when our hearts are tender; fit to die, fit to receive anything from God, fit for duties of honesty to men, for any service to God. But when we have lost sense and feeling, it must be the almighty power of God that must recover us again, and not one amongst an hundred comes to good. Therefore labour to preserve a tender, soft, and melting heart.”

Sibbes, R. (1863). The Complete Works of Richard Sibbes (A. B. Grosart, Ed.; Vol. 6, p. 37). James Nichol; James Nisbet and Co.; W. Robertson.

Consider Proverbs 4:23 and ask yourself - what is the state of my own heart?

Today I’m a bit late and I’m also going to introduce a guest blogger - D.A. Carson. In his devotional through the M’Cheyne reading plan he comments on these chapters and I’ve always found his words insightful. So here they are:

Here is his take on chapter 28:

“The name bethel means “house of God.” I wonder how many churches, houses, Bible colleges and seminaries, Christian shelters, and other institutions have chosen this name to grace their signs and their letterheads.

Yet the event that gave rise to the name (Gen. 28) was a mixed bag. There is Jacob, scurrying across the miles to the home of his uncle Laban. Ostensibly he is looking for a godly wife—but this reason nests more comfortably in Isaac’s mind than in Jacob’s. In reality he is running for his life, as the previous chapter makes clear: he wishes to escape being assassinated by his own brother in the wake of his own tawdry act of betrayal and deceit. Judging by the requests he makes to God, he is in danger of having too little food and inadequate clothing, and he is already missing his own family (28:20–21). Yet here God meets him in a dream so vivid that Jacob declares, “How awesome is this place! This is none other than the house of God; this is the gate of heaven” (28:17).

For his part, God reiterates the substance of the Abrahamic Covenant to this grandson of Abraham. The vision of the ladder opens up the prospect of access to God, of God’s immediate contact with a man who up to this point seems more driven by expedience than principle. God promises that his descendants will multiply and be given this land. The ultimate expansion is also repeated: “All peoples on earth will be blessed through you and your offspring” (28:14). Even at the personal level, Jacob will not be abandoned, for God declares, “I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you” (28:15).

Awakened from his dream, Jacob erects an altar and calls the place Bethel. But in large measure he is still the same wheeler-dealer. He utters a vow: If God will do this and that and the other, if I get all that I want and hope for out of this deal, “then the Lord will be my God” (28:20–21).

And God does not strike him down! The story moves on: God does all that he promised, and more. All of Jacob’s conditions are met. One of the great themes of Scripture is how God meets us where we are: in our insecurities, in our conditional obedience, in our mixture of faith and doubt, in our fusion of awe and self-interest, in our understanding and foolishness. God does not disclose himself only to the greatest and most stalwart, but to us, at our Bethel, the house of God.” (D.A. Carson, For the Love of God, Vol 1)

• How do chapters 29 & 30 also show God’s faithfulness in the midst of a pretty messed up situation?

• What does this tell us about our God and how does that bolster our faith?

Another shorter post this morning (I was up a little late last night - Go Blue!!!). Looking at the story of Esau and Jacob it’s a bit of a mess. The family situation is not what you would call healthy. Yet God still works through it all. God chooses Jacob to be the one through whom the blessing will continue. Take some time and reflect on Romans 9:10-16.

• What questions do you have?

• What does this tell us about God and his work for our salvation?

• What comfort does this bring?

Just a simple thought this morning to ponder. In Genesis 25:23 we read:

“The sons in your womb will become two nations. From the very beginning, the two nations will be rivals. One nation will be stronger than the other; and your older son will serve your younger son.” (NLT)

• What sticks out in this?

• What is abnormal, or different?

• What does this tell us about God and his sovereign grace?

• What should this develop in the hearts of believers?

This was from a reading from Richard Sibbes today. He used Proverbs 28:14:

Blessed is the one who fears the Lord always,

but whoever hardens his heart will fall into calamity.

“As a wheel must first be made round, and then turned round, so the heart must be first altered, and then used in a renewed way. A tender heart, so soon as the word is spoken, yields to it. It quakes at threatenings, obeys precepts, melts at promises, and the promises sweeten the heart. In all duties concerning God, and all offices of love to men, a tender heart is thus qualified. But hardness of heart is quite opposite. For, as things dead and insensible, it will not yield to the touch, but returns back whatsoever is cast upon it. Such a heart may be broken in pieces, but it will not receive any impression; as a stone may be broken, but will not be pliable, but rebound back again. A hard heart is indeed like wax to the devil, but like a stone to God or goodness. It is not yielding, but resists and repels all that is good; and therefore compared in the Scripture to the adamant stone. Sometimes it is called a frozen heart, because it is unpliable to anything. You may break it in pieces, but it is unframeable for any service, for any impression; it will not be wrought upon. But on the contrary, a melting and tender heart is sensible, yielding, and fit for any service both to God and man.”

Sibbes, R. (1863). The Complete Works of Richard Sibbes (A. B. Grosart, Ed.; Vol. 6, p. 32). James Nichol; James Nisbet and Co.; W. Robertson.

Caravaggio - The Sacrifice of Isaac (1602)

A Sunday morning post will be short as well. As we read through the story of Abraham and Isaac on the mountain together there are many questions that arise, and more than this short space will allow. But don’t bypass the questions. This is the beauty of reading Scripture - it points us deeper and deeper into the heart of God.

Yet for now, reflect on these words from Hebrews 11:

17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was in the act of offering up his only son, 18 of whom it was said, “Through Isaac shall your offspring be named.” 19 He considered that God was able even to raise him from the dead, from which, figuratively speaking, he did receive him back.

• What does this tell us about Abraham?

  • Consider Abraham’s previous interactions with the Lord, how did those enable Abraham to do what he did?

• How does this whole incident point us to God and the life and work of Jesus, culminating in his death on a Roman cross?

Philippe de Champaigne - Le sacrifice d’Isaac