For It Is Written

Mark 1:16-20: Fishing in the Nile

2009-11-28T16:53:00.007+08:00

Calling of Andrew and Simon Peter, The
by GIUSTO de' Menabuoi

Read or listen to Mark 1:16-20

We see Jesus start the ministry he has announced (Mk 1:14-15) by gathering his first cohort of workers. The king needs his army. These five verses are as impressive as they are brief. To a simple invitation, four fishermen fall in line like soldiers to a general's command.

Not to overlook the enigmatic metaphor: I will make you fishers of men. How are men fishes to be fished? What are the methods? Why do men need to be caught? No explicit explanation is offered in this passage or the book..

Reading in its literary context, this text immediately follows Mark's prologue which introduces Israel's long-awaited Messiah (king-deliverer) as one who augurs an age of salvation from sin (Mk 1:4,8). The four will follow Jesus as he collides with demons, disease and religious teachers. He will teach with authority, forgive sins (Mk 2:5) and declare himself the 'lord of the Sabbath' (Mk 2:28). In the gospel of Mark, the disciples' profile is decidedly unflattering (they would deny and desert him) in spite of initial enthusiasm and bravado; and certainly not for lack of warning (Mk 8:24-35).

Historically, fishermen were middle-class. James and John owned a boat and had hired hands (Mk 1:19-20). To follow an itinerant teacher and miracle-worker was to throw away a profitable trade for an unpredictable career path. Rabbis of the time were also not known to summon disciples in this way; rather they were sought out like a college student might choose majors based on a professor's reputation.

Putting it together we have a theme of the deliverer-king enlisting his first soldiers in his battle against sin (reversing even its ugliest sequelae), reveal a new age, and secure a new peace. The first disciples' alacrity is encouraging even in contrast to their future failures. But what about the fishy metaphor of fishing men? We need to cast our interpretive net a little wider to get closer to its significance.)

Tracing the Bible's story of salvation, we see firstly foreshadowed in the Exodus saga, fishes dying in the Nile when Egypt was judged (Exo 7:18,21) while Israel was delivered safely. Later on in the Exile, Babylon was the 'fisherman' who would 'hunt' and 'hook' the Israelites (Jer 16:16; Eze 29:4-5) into captivity - symbolic of judging and preserving them while their nation burnt to the ground. At the same time, Ezekiel's prophecy of their later restoration takes on cosmic proportions that can only be read as a preview of the end of age. His picture of paradise includes a refreshed 'Great Sea', surrounded by fishermen and teeming with fish (Eze 47:10)! The use of this mixed metaphor, therefore, makes the 'fisher of men' out as one who will snatch people from God's impending judgement (ie. 'the time is fulfilled'), by his means of salvation (ie. 'repent and believe in the good news'), preserving them for when He completes His kingdom (ie. 'the kingdom of God is at hand'); cf. Mk 1:15.

In its original significance, no doubt, the Rome-persecuted Christian of 1st century AD would hear a battle cry in the words 'Follow me and I will make you fishers of men'. Loyalty transfered, outlook radically transformed, they would be strengthened to proclaim the good news even when it cost their lives (as history shows.) Weary Christians, like dying embers, may even identify with the deserter-disciples but be reignited by the fact of Christ's resurrection as their start-hot-snuffed-out predecessors were. But of surpassing importance is the mission at hand: to save their fellow man from a sure judgement, before too late, and to be kept for a great new age to come.

Lost on us, perhaps this word is even more urgent for us today: sedated, career-oriented, alien to suffering and tolerantly timid. What is it to leave all, follow Jesus and be a fisher of men today?

<< Prev (Mark 1:9-15)

Ephesians - A Brief Introduction.

2009-11-26T11:02:00.010+08:00

Paul authored the letter to the Ephesians while he was in prison, most likely in Rome around 60AD (Eph 3:1; 6:20).

The letter to the Ephesians was probably a circular letter to the churches in Asia Minor, of which Ephesus was a major centre where Paul spent three years and established a center of evangelism (Acts 19:1,10,26). An important trade hub on the sea and land route as well as a the Mecca of Artemis worship (Acts 19:35), the city of Ephesus was a religious and commercial cosmopolitan of the day.

Artist's portrayal of Temple of Artemis

One can imagine an audience of newly-initiated Christians compressed by surrounding paganism (Acts 19:24-27) and immorality (eg. Eph 4:17; 5:3,8). A later indictment indicates they succumbed to these immense pressures (Rev 2:1,4). Gnosticism was a prevalent worldview and creeping into the church in deceptive heresies (Acts 20:28-30; Eph 4:14). Jew-Gentile tensions were also rife where Gentile Christians were gaining dominance and intolerant of the tradition-saddled Jews (cf. Eph 4:2). Jewish Christians on the other hand carried over baggage of viewing Gentiles with contempt, as the 'uncircumcised' pariah (Eph 2:11), from the days of Judaism.

Theatre of Ephesus

We can deduce that Paul's purpose in writing is to extend his teaching to a church he has built up to be a center of evangelism in Asia Minor as well as gird them to withstand the triple challenge of ethnic tension (Eph 4:2-3), ethical pressure (Eph 5:15-16), and errors in doctrine (Eph 4:25) (a problem triad of discord, immorality and heresy).

With the historical context of author, audience and purpose in mind, we can read the letter of Ephesians more meaningfully - grasping its original significance to the reader of the time before transposing it to contemporary equivalence.

The letter can be broadly divided into two sections which are about:
1) Doctrine (chapters 1-3), in which many great truths are laid down; and
2) Practice (chapters 4-6), in which the practical outworking of these truths are urged.

Further reading:
Letter to Ephesians in ESV (Text and Audio)
Backgroud of Ephesus
Introduction, Argument and Outline by Daniel Wallace

Mark 1:9-15 Through the Wilderness

2009-10-30T20:50:00.015+08:00

The Baptism of Christ, by Francesco Albani, 1630-1635 from Biblical Art on the WWW

Read or listen to Mark 1:9-15

While the prophets bear witness in the first half of Mark's prologue, the second half has the Triune God - Father, Son and Spirit - bear witness to Himself.

Mark wastes few words and rapidly takes us through key events:
1. Jesus arrives from Galilee
2. He is baptized by John
3. He witnesses the Spirit descend through the heavens
4. A voice from heaven announces 'You are my Son, whom I love; with you I am well pleased' - an echo of a coronation psalm (Ps 2:7) and a prophecy of the suffering servant who will restore Israel (Isa 42:1).
5. The Spirit leads him into the desert
6. He is tempted there 40 days, in company of wild beasts but attended by angels
7. John is in prison, Jesus is back in Galilee
8. Jesus proclaims the good news (Mk 1:15)

At first sight, it is strange that Jesus should be baptised at all. Not only is it inappropriate for John to baptize someone 'whose sandals I am not worthy to.. untie' (Mk 1:7), Jesus is the sinless Son of God who has no sin to repent of! Equally puzzling is the just-coronated king being escorted, not to his inauguration banquet but to a quarantine of '40 days in the wilderness', 'with wild beasts' and to be'tempted by Satan.' What are we to make of these paradoxes?

The baptism of Christ and wilderness temptation watersheds the preceding Messianic prophesies and the action-hero-like portrayal (that will follow in subsequent chapters) of Jesus as authoritative teacher, miracle healer and powerful exorcist.

The biblical context gives us some clues. To have the fixed separation between the heavens and the earth breached dramatically indicates the dawn of a new age (Isa 64:1, Rev 4:1, 11:19, 19:11). Being immersed in water symbolizes the birth of a nation; recalling when they were delivered from Egyptian slavery and rescued through the miraculously parted Red Sea (Ex 14:19-24); an interpretation by Paul, no less (1 Cor 10:1-2.) Going underwater also hints at death (Ps 42:7; 69:1-2) and Jesus picks up the image (Lk 12:50, Mk 10:38-39) in the face of the cross. Jesus' baptism shows that he will, through his own death, inaugurate a new age and renew his kingdom.

Being banished into wilderness was the result of sin both for Adam & Eve and Israel (Nu 14:22-23). The prophet Jeremiah when preaching to the exile in Babylon, recalls that Israel was historically sent into the desert for 40 yrs (Jer 2:6) and tested there (Ps 95:7-11). A restoration can only be achieved through forgiveness (Jer 31:31-34). Perhaps even the sin-bearing scapegoat sent into the wilderness (Lev 16:10-26) is remembered here in Mark. Jesus, far wiser than another king banished into the wilderness (Dan 4:28-37) will, unlike Israel of old, emerge victorious (Ps 91:9-14) and inherit the Promised Land. Jesus will not only renew his kingdom, He IS the true and faithful Israel.

Putting it all together, we have a picture of the prophesied Messiah and coronated King, baptised in order to identify with sinful humanity, proclaim a mission to renew a lost kingdom, and point forward to his own saving death. Having symbolically birthed a nation (Jesus is the new Israel), he is led into the desert as Israel was, symbolically entering their wilderness before leading them into the Promised Land. Having inaugurated a new beginning, he must also engage the enemy who deceived humanity out of Eden. (This conflict goes on throughout Mark's gospel as he does not record the conclusion of the temptation in the desert.) The gospel is begging then for a solution which we will find only at the cross: the defeat of the enemy and securing of pardon.

When in Mark 1:15 he returns from the wilderness to proclaim 'The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel' he does it as the Messiah-King: tried and tested, in solidarity with man, and ready to reestablish his kingdom.

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Mark 1:1-8 As It Is Written

2009-10-30T13:32:00.021+08:00

Read or listen to Mark 1:1-8

Mark introduces his gospel (Mk 1:1-15) with a mosaic of testimonies and events. He narrates 1) John's baptism, 2) Jesus' baptism and 3) Jesus' temptation. Interspersing short clips with testimonies, Mark draws from Old Testament prophets, a new testament prophet, and metaphors to explain the significance of these selected events. While he offers no explanation for why Jesus would subject himself to baptism, the mention of wild beasts in the wilderness or John's strange fashion sense for that matter (though we may be able to infer something), his conclusion is clear: 'The time is fulfilled, and the kingdom of God is at hand..' (Mk 1:15).

As a body, Mark's gospel reads like a sermon-like biography. He starts with Jesus' baptism (Mk 1) and ends with his resurrection (Mk 16), moving through (in the first eight chapters) his public ministry in and around Galilee and (in the last eight chapters) journeying to and being crucified in Jerusalem. Launching from his introduction he will demonstrate Jesus' authority as the 'Christ' (Mk 1:1) and give us a select sampling of his words and deeds to illustrate how he plans to establish the 'kingdom' he proclaims to be 'at hand' (Mk 1:1) and finally executes the plan (by dying no less!)

The events Mark throws out are by no means in a vacuum for the reader of that time. The Jewish nation of Israel, subjugated by the Roman empire, had long been awaiting a Messiah, one prophesied for centuries past (Ge 49:10; Nu 24:17; Isa 16:5; 2Sa 7:12-14; Ps 45:6-7; 110:1-2; 132:11-12; Isa 9:6-7; Eze 37:24; Mic 5:2) and expected to reinstate their nation, restoring its glory.

So Mark starts by announcing his work to be 'the beginning of the gospel', (ie. good news) 'of Jesus Christ', (ie. Messiah) 'the Son of God.' It is the good news that they've been waiting for.

Whether by 'the beginning' Mark meant his prologue (Mk 1:1-13) or his entire writing, as initial news, or the new start that comes from the good news, they are all meaningful possibilities. His death and resurrection inaugurates a kingdom that awaits its final consummation at his second coming; the good news has just begun!. And this good news is intended to renew nation and humanity at large. Whether Mark means the good news is about Jesus, is preached by Jesus, or that Jesus IS good news - they are all happily true. And Jesus is none other than the Son of God.

John (Mk 1:4-6) is introduced, 'as it is written..'(Mk 1:2-3) as the messenger in Isaiah 40:3-5 and Malachi 3:1. These two passages in context speak of God restoring His people, as a king and as a shepherd: 'They shall be mine, says the LORD of hosts, in the day when I make up my treasured possession'(Mal 3:17) and 'He will tend his flock like a shepherd; he will gather the lambs in his arms'(Isa 40:11). John, as messenger and forerunner, dutifully announces the coming king 'who is mightier than I' (Mk 1:7) and prepares the people by urging repentance.

The Messiah has come. The kingdom of God is indeed at hand!

For the reader of the Roman empire, as for us, it would be a great joy and assurance to know that the Saviour 'first for the Jews, then for the Gentile' is one promised from ages past for all humanity. It is deeply moving to know that He gathers us like lambs in his arms, and we are to him a treasured possession. At the same time, it is arresting to realise that we live in a critical age - a time of fulfilment of God's great promises - and it is our duty, as it was John's to proclaim it. Whatever our wilderness experience, a highway has been blazed through it (Isa 40:3) : the path of God's rule, walked on by repentance.

Next(Mark 1:9-15)>>

1 Samuel 5-6: Too hot to handle

2009-08-21T22:16:00.010+08:00

The Philistines and their elders, the Israelites of Beth-Shemesh, and of course God are the main parties in this drama.

View Places in Book of Samuel in a larger map

The narrative spans a period of seven months ending in harvest time, set in Ekron, Ashdod and Gath, three of the five principal cities of the Philistines; and the last events are in Beth-Shemesh, a border territory of Judah.

The ark of the Lord has been captured by the Philistines after a disastrous campaign by the Israelites in a futile attempt to overcome their oppressors. The glory of the Lord has tragically departed from Israel (1 Sam 4:21), now a subjugated and orphaned nation.

The story unfolds, most entertainingly, as follows:

The ark of the Lord is too hot to handle (1 Sam 5:1-12)
1. Plundered to Ashdod and placed beside their god, Dagon, they find the deity prostrate on one day, dismembered and decapitated the next, and the people are stricken with sores. (It is recorded that no one would step on the threshold of the Dagon's temple again henceforth.)
2. Evicted to Gath, the plague follows and causes panic
3. Dumped to Ekron, many die and other survive with sores. There is widespread terror and their anguish pierces the heavens.
4. The Philistine leaders decide to return the ark in fear of their lives

The ark is returned with gifts (1 Sam 6:1-12)
1. Philistine priests and omen readers devise a maneuver to diagnose (did they bring down this plague upon themselves with the ark?) and to remedy their error with guilt offerings
2. Five (for the five cities of Philistine) gold carvings of their sores and five of the rodents that rampaged their cities are placed with the ark, and couriered to the Israelite border town of Beth-Shemesh by previously unyoked and nursing mother-cows
3. The cows and carts head straight for Beth-Shemesh and the Philistine leaders return to Ekron - the diagnostic and therapeutic trial is successful

The ark is received with joy and grief (1 Sam 6:13-21)
1. The ark arrives at a big stone near the field of Joshua
2. The people of Beth-Shemesh are delighted, make a sacrifice of the wood and cows on the stone, and place the ark in the field of Joshua
3. 50,070 men are killed for looking at the ark! A cause of grief and a request to be relived of the ark.

Interesting literary features of this passage include repetitions of 'the ark of the lord', and the 'heavy hand' of the protagonist firmly in control. Also the 'guilt offering' of the Philistines highlight their bid to appease an angry god. Some historical points of interest may also enrich this reading. Idols of the period were made of clay parts and joined together, head and limbs to trunk. Plundering of a tribal deity would signify complete defeat, the head and limbs being the prize. A prostrate, dismembered and decapitated Dagon was a knock out in round one. Stepping on a threshold (the floor beam that keeps doors from swinging out) was superstitiously regarded as inviting in demons. Dagon's impotence was clear. The coincidence of a rodent infestation and sores (which can also be translated hemorrhoids or tumors) suggests the Bubonic plague - which results in lymphatic swellings of the groin and death if untreated. The Israelites who were killed in the eyeballing of the ark must have been struck for more than just an incidental glance (Exo 19:21; Lev 10:1-3; Num 4:4,5,15,20).

Lymphatic swellings in the rodent-transmitted Bubonic plague - from Wikipedia

This narrative on its own shows God to have no equal amongst deities of the day, single-handedly subduing the entire Philistine population with severe judgement and compelling a penitent handover of the ark to its rightful place amid his chosen. The return, though an occasion for rejoicing, is marked with a grim reminder to sinful people that his holiness is not to be trivialised or trifled with. Coupled with the initiation of Samuel the prophet-priest-judge and fresh outpouring of revelation in chapters 1-4, a new beginning is anticipated.

No doubt, a Jewish reader in the time of the exile would be able to root his confidence in such historical events. His God is unmatched among the innumerable gods of Babylon and more than capable of defending his glory as well as the dignity and welfare of his covenant people. And the ark stored in the treasure house of Nebuchadnezzar will surely regain its place. Yet this confidence must be accompanied by an appropriate awe of His holiness and remorse for the sin of the nation.

The larger biblical witness enlarges and personalises this reality. The ark in OT history containing the tablets of the Law (Deut 10:5) symbolizes His powerful presence (Ps 132:8, 2 Chr 6:41, Ps 78:61) and judicial rule from the sanctuary of his temple. Its presence brought blessing (1 Chr 13:14) and its mishandling brought severe judgement (1 Chr 13:9-10). Later, the prophet Jeremiah paradoxically gazes far forward to a time when all peoples, freed from sin, are united under God's benevolent rule, basking in His presence and no longer requiring or missing the ark (Jer 3:14-18). The NT ties it together when it shows that this is achieved by Christ's blood metaphorically poured out on the ark's atonement cover (Rom 3:25*). When the curtain is raised to reveal his consummated kingdom, all who are saved by His blood will behold its glory unhindered in the celestial heaven (Rev 11:19).

Can we possibly be moved to more awe, humility, gratefulness and hope all at once?

*see NET Bible notes on the dual metaphor of Christ's blood as atoning sacrifice, and Christ as the atonement cover (aka mercy seat) upon which the sacrifice is poured.

1 Samuel 4: The gavel descends

2009-08-15T17:15:00.007+08:00

The text: 1 Samuel 4

The characters in play are the presumptuous elders of Israel, the condemned sons of Eli, a survivor from Benjamin, Eli who breaks his neck at 98, his daughter-in-law, a child whose birth commemorates Israel's downfall, and the warring troops of Israel and Philistine.

The scene is set at the battlefield where the Israelites and Philistines clash (approx. 20 miles between their camps - Ebenezer and Aphek) on one hand and Shiloh where Eli and his family awaits anxiously. Two disastrous battles ensue in this time.

View Places in Book of Samuel in a larger map

The narration is as much dramatic as it is tragic:
Israel defeated at battle, loses the ark

Israelites defeated by the Philistines by HOET, Gerard taken from http://www.biblical-art.com
1. Israel attacks Philistines and loses 4000 troops
2. Elders decide to bring in the ark of covenant to save them
3. Sons of Eli accompanies the ark
4. Israelite troops shout and frighten the Philistines who remember Egypt
5. 2nd battle sees 30,000 slain, ark plundered, and sons of Eli dead
Eli dies
The death of Eli, by Merian, Matthaeus the elder - from http://www.biblical-art.com
1. Survivor (of tribe of Benjamin) in tatters and relays bad news to Eli
2. Eli fatally fractures his neck and expires at age 98, after 40yrs of being a judge
3. The grave news precipitates labor in Phinehas' gravid wife and she herself dies from childbirth
4. The child is named in her dying breaths, Ichabod (which may mean 'where is the glory?'), saying 'the glory has departed from Israel' (or the glory has gone into exile.)

At the onset of the book of Samuel, Israel is under the oppression of the Philistines (Jud 13:1). In the first 3 chapters, the word of the Lord had come to Samuel of God's irrevokable judgement on the unforgivable sin of Eli's house. The spiritual decay of Israel was marked by the brazenness of their priests, gone unchecked by a cataractous father. While hope was being renewed in a miracle prophet-child ushering in new light, the dreadful oracle had yet to come to pass. We put our hands to our face as God's judgement descends with unremitting wrath.

In this chapter, the elders of Israel not only march out unsummoned, but contemptuosly presume to use the tabernacle of God in their impulsive outburst (cf Jos 6:5, 6:20). Hophni and Phinehas evidence their complete corruptedness of heart by literally going along with this ill-conceived, not to mention contemptuous battle plan. Their rapid sequence stupidity is matched by rapid judgement. God's own people, and His own chosen dwelling place, is not spared. The passage ends on the lowest note possible: the glory of God departed. The stark ending begs the question: What can Samuel possibly do, how will God (himself in exile as it were) rescue Israel from these depths?

For the original listeners, this must be a dark day forever to be remembered. That for their own sins, not only were they dealt with severely, they had at once lost their God to the enemy, and their reason for being a people. For the Jew in Babylonian exile centuries later, this very same tragedy had been repeated where the temple and all its treasures are plundered in judgement of Judah's intractable idolatry. The psalmist would recall God as the protagonist who 'forsook his dwelling at Shiloh, the tent where he dwelt among mankind, and delivered his power to captivity, his glory to the hand of the foe.' (Ps 78:60-61). If history was anything to base their hopes on, nothing less than utter repentance and a renewed trust in the promises of God could reverse their predicament.

In the wider biblical story of salvation, these events are difficult to comprehend even if the tragedy is eventually reversed. Why should God allow for His own glory to be captured by the enemy even if he were to forsake his dwelling place among his people? Why not stop at the annihilation of Israel who had forsaken their covenant with him? Unless if in this we see a hint of God taking judgement upon himself, entering into exile in order to lead the return? Looking far forward do we not see Christ forsaken on the cross, the radiance of God's glory depart from Israel and descend into Hades before rising to save his people?

At any rate, today, we must be so humbled by the gravity of our sin - no less brazen or contemptuous - for it required the blood of God's own son (worth far more than 30,000 slain soldiers). And we should be so deeply grateful that He was forsaken so that we will never be and that we should never cry, 'Where is the glory?'

1 Samuel 3: Dawn of an age

2009-08-14T23:59:00.006+08:00

The text: 1 Samuel 3

The characters here are God who begins to reveal himself after a long hiatus; Eli, whose vision is deteriorating with age; and Samuel, now a young man under Eli's tutelage, ministering in the temple.

The setting is the tabernacle at Shiloh, hill country where the ark was brought in the time of Joshua. The period is one of spiritual starvation as 'the word of the Lord was rare in those days.' Specifically it is night when Samuel is called, and morning when he relays his vision to Eli.

This is a narrative with an embedded oracle:
Eli and Israel in darkness
1. Israel is bereft of 'frequent vision'
2. It is dark, except for the 'lamp of God'
3. Eli's eyes are 'dim'
Samuel is called, Eli is judged
1. God calls Samuel, whom Samuel mistakes for Eli because 'the word of the LORD had not yet been revealed to him
2. Eli instructs Samuel to answer 'Speak, LORD, for your servant hears'
3. In the fourth instance, Samuel answers and receives oracle
4. God will punish the house of Eli as he had said, in a thorough, lasting and irreversible way for the unrestrained blasphemy of his sons, not even by 'sacrifice or offering'.
5. Samuel reveals all to Eli in the morning when pressed, and Eli accepts his fate in resignation ('Let him do what seems good to him.')
Samuel becomes a prophet to Israel
1. Samuel grew
2. God was with him
3. He 'let none of his words fall to the ground'
4. The span of Israel recognised his authority
5. God appeared again, and 'revealed himself.. by the word'

Many contrasts are strikingly apparent: darkness and light (night-morning, dim eyes-lamp of God), initiation (of Samuel) and termination (of Eli's house), the lack of and then the outpouring of revelation. Samuel's response 'speak Lord, your servant is listening' to God's call was the decisive moment.

The impression: While Israel and Eli was in dark decay, God initiates a humble-willing servant in Samuel, delivers irreversible judgement on Eli's unrestrained blasphemous house, and begins pouring out revelation to Israel through a custodian Samuel; all signaling a new dawn.

Read in the time and story of 1 Samuel, Samuel whose miraculous birth and consecration signaled a new beginning, is being initiated to bring about this fresh impetus in God's purpose to establish a kingdom. The corrupt and contemptuous spiritual leaders of Israel is being decisively eradicated to make way for fresh revelation that must precede renewal.

The original listeners (on two levels: Israelites before monarchy, later Jews in exile) are being given historic motivation to repel idolatry and abide by the revelation given to them. The preservation and prospering of their nation hinges on repentant hearts under enlightened leadership.

Read in the time and story of the Bible's salvation plan, a sin-judgement-mercy pattern emerges; Adam & Eve were clothed and promised a 'seed' that will crush the head of the serpent, Noah's sons would renew the mandate to multiply and fill the earth after the great deluge, and Abraham was promised nationhood after the towering mutiny of mankind was confounded at Babel. David will subsequently inherit the eternal kinghood. We are not hard pressed to see Jesus in Samuel's horizon. He is the 'radiance of God's glory' (Heb 1:1-3), His indwelling Spirit recalls His teaching (John 14:24), and the judgement upon Him ended an era of darkness, and 'made his light shine in our hearts to give us the light of the knowledge of the glory of God in the face of Christ.' (2 Cor 4:6). A rejection of Christ's sacrifice is met with similar irreversible consequences (Matt 12:31, Heb 10:29).

What should I take from this today but to continue in His Word, keeping Christ crucified ever my vision, pray for enlightened leadership and always in the spirit of 'Speak Lord, your servant is listening.'

1 Samuel 2: Ironies, ironies many are the ironies

2009-08-13T15:26:00.007+08:00

Scandalous deportment of Eli's sons by Gerard Hoet

The text: 1 Samuel 2

The main characters in today's passage are Hannah who breaks out in song and Eli who is pronounced judgement. His sons Hophni and Phinehas are cursed to death for their wickedness. The setting of the entire passage is Shiloh where the tabernacle is, after Samuel has been dedicated to the Lord's service.

The narrative has:
Hannah's prayer
1. joy in victory and deliverance
2. holiness and greatness of God
3. God's sovereign control over all
4. God humbles the proud and exalts the weak
5. God's insurmountable power
Eli's son's wickedness and curse
1. Eli's sons corruption - extorting and skimming, contempt of God's offering
2. Eli rebukes his sons who do not listen - God has destined they should be punished
3. God pronounces curse - death of his sons and early death of the line of priests
4. God promises to raise a new and faithful priest who will minister before anointed one always
Samuel's development
Interspersed between these narratives are anecdotes of Samuel ministering at Shiloh, and growing in stature as well as Hannah's abundant blessings of children in return for Samuel.
In a nutshell, Hannah's grateful praise and blessings for her faithfulness are contrasted against Eli's foretold downfall and the curse upon the spiralling wickedness of his household. Amid this double reversal (Hannah is exalted, Eli is humbled), a new leader is promised. How many contrasting movements can we perceive? The humble is exalted, the proud is crushed, one's children are born, another's children will die, one priestly household fades, another will take its place but remain...

In the time and story of 1 Samuel, as noted yesterday, Israel is at its nadir and awaits renewal of their spirituality and leadership which we will see emerge through the ministry of Samuel. The ironical reversals represent God pushing forward with his covenant purpose to build a nation but without compromising on covenant faithfulness of his people. The humiliated exile of Israel may draw a comparison with Hannah whose prayers of anguish lead to her deliverance and exaltation.

In the time and story of the Bible's salvation plan, we see renewed hope emerging from a seed of faithfulness that survive in the ashes of judgement, a pattern reminiscent of Israel in the Exodus, Joshua from the wilderness and foreshadows the one whose sacrifice brings us hope amid our sins judged in Him. Samuel's ministry that ends with the anointing of David in spite of the promise of 1 Sam 2:35 is renewed by the eternal high priest (Heb 6:20) who will always intercede for us (Heb 7:25). The pattern of Christ who is humbled in death but exalted to the highest place is exemplified by Hannah(Phil 2:9-10)(One might even see a hint of parallel between two exalted mothers (Hannah and Mary) and two judged priests (Eli and Zechariah).)

The original listeners, presumably the Jews in Babylonian exile, would be encouraged that God pursues his covenant promise with unrelenting commitment. They could look forward to a reversal of their humiliation and a restoration of their glory. But they would also be reminded that His faithfulness does not in any way diminish their reponsibility as covenant people to the covenant terms.

Today, we are similarly assured that God's sovereignity and faithfulness guarantees our deliverance into the new creation. A future glory awaits those who now suffer for Him. And this knowledge should spur us to greater praise and holiness.

1 Samuel 1: Of tears and answered prayers

2009-08-11T16:35:00.008+08:00

Samuel brought to Eli, by Tinworth George
The text: 1 Samuel 1

The main characters in this passage are Hannah, the beloved but downhearted-barren first wife of Elkanah. Elkanah, the Ephraimite from the hill country who loves and pities Hannah, Peniniah the taunting second wife and Eli the priest at Shiloh who blesses Hannah.

The setting of this passage are during one of their annual trips to the temple at Shiloh, the next morning at home, nine months later, and after weaning back at Shiloh.

The event(s) narrated are:
At the temple
1. Hannah, in bitter tears, prays to be remembered and given a child, whom (if granted) will be dedicated to the temple in the Nazirite way.
2. Eli, who mistakes her for insobriety, blesses her on hearing about her anguish. (Not mentioned if Eli knew what she had prayed for.)
At their home
1. Hannah and Elkanah makes a baby
2. A child is born and named Samuel because she 'asked the Lord for him.'
At Shiloh, after weaning
1. Samuel is 'given over' to God with sacrifices
2. Samuel is said to 'worship the Lord there'
In a sentence: A child is given (albeit naturally conceived) because a faithful barren-taunted-downtrodden woman-in-anguish prayed and a merciful God heard, while a priest blessed and a husband cooperated, resulting in the consecration of a prophet-in-waiting who worshipped the Lord.

In the time and story of the historical narrative, this starts where Judges ends. It is a low point in repeated cycles of sin and judgement. The people of Israel are without leadership, plunged in chaos, oppressed by the Philistines and far from their promised destiny of nationhood. 'In those days there was no king in Israel; everyone did what was right in his own eyes.' (Jud 21:25) The book of Samuel will see God guiding Israel into a monarchy, Saul a bit of a false start, and David who will be God's chosen king to establish the kingdom. This prefaces the life of Samuel who will rally Israel in their transition from the failed-chaotic period of judges to the victorious-glorious era of nationhood under a king. He will become a judge and prophet, bring about repentance, rule with authority, lead in battle, conquer their enemies, and finally inaugurate the first kings, Saul and David.

In the time and story of the Bible's salvation plan, the nation-under-God Israel is struggling towards claiming the Promised Land, the destiny for which they were rescued from Egypt and promised to their forefather Abraham. The strikingly similar circumstance of Samuel's birth to that of Isaac suggests a critical step in the fulfilment of those promises. No less significant is the appearance many centuries later of another miracle child in the tradition of Samuel (compare 1 Sam 2:26 and Luke 2:52).

The original listeners (likely Jews in exile) of this narrative would be greatly encouraged to remember that God hears their anguished prayers and is in habit of raising leaders to deliver them (through a requisite of national repentance as well as vindication by way of victory over their enemies). It may even spur a hope for a miracle child who will be their Messiah in renewing and restoring all that was promised to their father Abraham.

Today, as children of promise, we must be similarly encouraged that our trials are temporary, our prayers are heard, and that a Savior has been born to us, he is Christ the Lord (Lk 2:11) who has preached repentance, conquered sin and death, glorified as king, and will come again to lead his people to their promised land.

A barren woman prays a bucket of tears
A bundle of joy arrives because God hears
Bulls are slaughtered, his head is shaven
To a kingless nation, a prophet is given

From depths of shame to rewards of his love

2007-02-03T19:12:00.000+08:00

Gen 34
A totally depraved use of circumcision, imposed meaninglessly on a non-covenanted people; not to impart blessing or to include in the community of God's people, but to deceive & destroy. The baseness of human fury & senselesness of revenge is displayed in full shame. But sovereign grace will intervene. Only God can save us from our folly and because of our folly God did come to save us.

Mark 5
A demon-possessed, a menorrhaghic and a dead girl is healed and resurrected. More validation of ministry, but also great metaphors of what God does in saving us: freeing the oppressed, vindicating the outcast, and giving life. The Kingdom, inaugurated but not consummated, is all that, and how much there is to look forward to!

Job 1
What a tense scene! The Devil's allegation is that there is no true loyalty to God. All worship is bought and every man has his price. Much is at stake for God AND man. If the Devil is right and Job fails, God is really self-deluded and man's worship is nothing but opportunistic/pragmatic servitude. God have mercy on us and so refine us that our hearts be true in worship or not at all!

Rom 5
This is Paul's 'propositional gospel' (in contrast to the 4 narrative gospels) at its best.
Having established universal guilt (ch1-3a) AND universal access to God's redemption plan by faith (ch3b-4), Paul celebrates the great rewards of being justified. Peace with God and hope of glory for the future.

Jacob flees, Esther in dilemma

2007-01-28T13:38:00.000+08:00

Gen 28

Jacob is about to make a 550 mile journey to Haran - taking the central ridge road that goes through the hill country from Beersheba through Hebron, Bethel and Shechem to join the main artery, the Great Trunk road, in Beth Shan. Running for his life and afraid for his survival, desperation compels faith – he has nowhere to turn but God.

Yet God meets him where he is, says Carson: ‘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.’

Still, upon encountering the living God he seems to display a brazen lack of faith in demanding protection. Who is he to bargain with God? What can he give God in return? A tenth is a pittance for the Creator of the Universe!

History however informs us that Jacob’s act was not quite as culturally incongruent as the modern reader would infer. Vows were often made accompanying requests to a deity. Gifts in return for provision or protection vows aren’t always a bargain but could well be an expression of dependence. All petitionary prayer, after all, is based on God’s promises to provide for our needs . In essence Jacob says: ‘God only you can protect me, and just as you have promised, I vow a gift upon your faithfulness.’

The beauty of this passage lies in the fact that God is merciful to an unscrupulous patriarch. And that the course of redemption is so ordered by a sovereign God on a level far superceding human merit or choices. I am reminded of how much God has protected and provided for us, and that I am utterly dependent on Him for all things. There is much to be thankful for, and though no gift could be nearly adequate, a sacrifice of thanksgiving is always appropriate.

Esther 4

This is a classic passage of God’s providence – Esther being in the right place at the right time – for the deliverance of Israel. Reminiscent of Joseph in Pharoah’s court at the height of the famine that threatened to starve of the primordial tribe of Israel. Yet God’s sovereignity demands human responsibility. His purpose will not be thwarted and the Jews will be preserved.

Esther, like Jacob, places her confidence in God’s promise and purpose, and surrenders her fate to Him who has both the power to deliver and the faithfulness to see it done. If history serves us right, Esther’s reluctance to seek audience with the king may have been more than just mortal fear. To meet the king, she would have to go through the commander of the royal guard, the position of hazarapatish possibly held by Haman the genocidal conspirator himself! Subsequent accounts reveal the extent of her tactical mind.

But in Mordecai’s assessment of the circumstances, Esther was in a place to be a part of God’s working and unless she used her position responsibly, she too would be destroyed. Carson surmises: ‘God's people must act responsibly, wisely, strategically in light of the circumstances that play out around them, knowing that God is in control.’

I would do well to ask myself: Why am I here where I am?

References

Matthews, V. H., Chavalas, M. W., & Walton, J. H. (2000). The IVP Bible background commentary : Old Testament (electronic ed.) (Ge 28:12-15). Downers Grove, IL: InterVarsity Press.

Pathway of insecurity

2006-08-26T09:34:00.000+08:00

Today's reading: 1 Samuel 18, Romans 16

Saul begins his spiral into prideful rebellion. He has addicted himself to the military success and popular support gained from his conquests. To the point that he cannot handle the people's growing fondness of David. Shockingly, Saul tries to kill David, first by a direct assault, then unbelievably by luring him into battle with his daughter as bait.

David escapes death in the first, and triumphantly overcomes the Philistines to win his bride. It is evident that none of Saul's evil self-preserving ploys will prevail against one chosen by God. And so it's recorded tragically: 'When Saul realized that the LORD was with David and that his daughter Michal loved David, Saul became still more afraid of him, and he remained his enemy the rest of his days.'

Carson comments in For The Love of God, Vol I:

The tragedy is that this recognition does not breed repentance, but jealousy. Even the love Saul's daughter Michal has for David exacerbates Saul's jealousy (18:28 - 29). Inevitably, this kind and degree of jealousy is very much bound up with fear...

A believer who above all wants the name of the Lord to be exalted, who genuinely desires the good of the people of God, and who is entirely content to entrust his or her reputation to God, will never succumb to the sin of jealousy.

I am vulnerable ever so often to jealousy and senseless self-preserving schemes. At work, at home, with other Christians. It is senselss because I forget who it is who calls me and whom it is I pledge to serve. Knowing I am vulnerable, like Saul, because of deeper insecurities, I must be driven not to cling harder or climb faster, but to fly into the arms of my God where I find healing and love that snuffs out all fear (1 Jn 4:18). Whether it is fear of losing position, power, or popularity - God's love conquers it all.

Today's reading warns me against the self-destructive pathway of insecurity-striving-jealousy, and points me back to the restoring way of God-love-healthy self-acceptance. May we ever grow in God's perfecting love.

To live and die for

2006-08-04T10:28:00.000+08:00

Today's read: Joshua 18, Acts 22

Paul inspires me by his unwavering sense of calling. He declares to fellow believers, 'Why are you weeping and breaking my heart? I am ready not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus' (Acts 21:13) when they plead with him not to walk into the lion's den of hateful Jews in Jerusalem. He does just that and is mobbed and captured.

He spoke passionately, recalling vividly the defining moments when Ananias spelt out his mission: 'You will be his witness to all men of what you have seen and heard.' (Acts 22:15). And when God's direct commission came to him: 'Go; I will send you far away to the Gentiles.' (Acts 22:21). Paul, whose mission was to capture and kill Christian Jews, now called himself a Christian and ambassador to Gentiles. More so, he would live and die for his Lord and His message.

If I have truly come to terms with both my mortality and the message of peace that has come from God to me, there really is no other way to live. Or die. I can ask for nothing from this world but the chance to give to it the hope I know for as long as I have breath.

God, you are the peace within, and the peace I speak.

Inwardly dwelling, outwardly manifest

2006-08-01T13:34:00.000+08:00

Today's read: Judges 15, Acts 19

Those who participated in John's baptism (of repentance) were the earliest of Christians. Before Christ died and rose again they anticipated in him a king, and repented to participate in this kingdom. Years passed and Christ their King has taken His place at the right hand of the Father. A new rule is established and His Spirit sent to empower believers.

Yet these primordial Christians seemed to have missed out on this new development and Paul quickly sets that right. They claimed the promised Spirit for themselves and He manifested that very day. While many controversies have been occasioned by this passage, what is clear to me is that the Spirit is a gift and all who believe on Christ must claim it.

The Spirit who dwells inwardly must also manifest outwardly.

Two dramas unfolds in the second half of Acts 19. In the first, syncretic Jews use the name of Jesus and Paul to exorcise demons. Faithless and Spirit-less they are beaten to pulp. Before the blows fall, the demons declare: 'Jesus I know, and I know about Paul, but who are you?' Gripping. Paul, acting in the authority of the King, is reknowned even in the spirit-underworld! In the second, the Greeks of Ephesus storm the theater to mob Paul, incited by an idol-maker who is being bankrupted by Paul's teaching.

When the Spirit moves - proclaiming truth with power - lives are transformed but opposing forces also rise. It seems positive impact in one quarter is often accompanied (and we are not to be surprised or discouraged) by negative responses in others.

Strength without character

2006-07-31T13:14:00.000+08:00

Today's read: Judges 14, Acts 18

Another contrast of characters are thrown together in today's reading.

Samson and Appolos.

Diametric opposites.

Samson is presumptuos - he insists on marrying a Philistine against God's express command for the theocratic nation that is to remain distinct and separate. He is brutal - using his God-given strength to slay man and beast at whim. He is greedy and vengeful - betting for riches and killing over a bet lost. A Spirit-gifted or Spirit-empowered man is not necessarily a Spirit-transformed character. Transformation requires a contrite heart and a surrendered spirit to God's rule and changing power.

Appolos on the other hand, though not Mr. Incredible nor gifted miraculously (as far as I can see) is described as one who was 'instructed in the way of the Lord,' and who 'spoke with great fervor and taught about Jesus accurately' without any prior guidance or apostolic teaching. In fact, hats-off, he was one who 'refuted the Jews in public debate' by 'proving from the Scriptures that Jesus was the Christ.' I am awed and have a role model in Appolos - one who would derive confidence from knowing revealed truth well and represent it in life and word boldly.

Power is not in muscle or cunning, but in the mind and heart's willingness to let God's truth transform and speak.

Compromises and compromises

2006-07-28T17:35:00.000+08:00

Today's read: Judges 11 & Acts 15

I read of two amazing compromises today. One of great wisdom and compassion in Acts, and one of foolishness and dark tragedy in Judges. Both by men of God with unquestionable zeal for the Kingdom. One guided by the Spirit, one misguided by over-enthusiasm.

In Acts, we have the historic debate between Paul and Barnabas regarding the necessity of circumcision and other rites imposed on Gentile converts. They bring the matter into consultation with elders in Jerusalem. And their deliberation ends with Peter and James' landmark decision: not to burden Gentiles with the law-keeping practices of Judaism. A compromise is struck so as not to antagonise the Jewish church and yet affirm the faith of the Gentile. Christ has been rightly elevated to be the fulfilment of the Law, and not just a by-product of an all-encompassing Mosaic Law. This historic moment shows Grace to triumph over Legalism.

In Judges, sadly, we have Jephthah, who is clearly a man of bridled military courage. He exercises diplomacy in times of conflict and launches a God-sanctioned military operation only as a last resort. Sadly, his zeal should lead him to make a misguided vow that results in the abominable human sacrifice of his own daughter. Those last verses in Ch 11 are heart-stopping.. The sanctity of life was compromised for legalistic honor. It raises questions: How could Jephthah be as foolish as to actually carry out a vow that is in itself an abomination? Why was he not stopped? How could keeping an oath (as honorable as that is) be elevated over a human life? This blot in Israelite history shows Legalism snuffing out life.

Carson writes:

..a stellar example of a promise that should not have been made, and a promise that should not have been kept... here is further evidence of the descending spiral of theological and moral stupidity in Israel at the time of judges.

Grace should never have to bow to laws. Laws should always have Life as its end.

I believe in suffering

2006-06-20T14:40:00.000+08:00

Todays read: Deuteronomy 25, Psalms 116
Listen: Deuteronomy 25, Psalms 116

'I believed; therefore I said,"I am greatly afflicted."' (Ps 116:10, NIV). How heartening to see in the Psalmist not a denial of suffering (I'm happy all the day!) on one hand, nor a denial of faith (How can God allow me to suffer this way?) on the other. Faith and suffering can go hand in hand. And it must.

It is hope that puts suffering in perspective, making it tolerable. And suffering builds my capacity to hope. This interplay goes on with every step we take - courage to take on new challenges however frightening or risky, and faith to embrace the pains that come with them, knowing that I am being transformed through them.

How I need such a robust view of life.

In this Psalm is also an assurance that our lives are precious. 'Precious in the sight of the LORD is the death of his saints.' (Ps 116:15). Such that death, no matter how inevitable and common, is still a tragic loss of life that is sacred and dear.

Carson also writes:

'...it is vitally important to see that although God in his sovereignty rules over everything, including all deaths, this reign for him is not some cold piece of accounting. He knows better than we do the sheer ugliness and abnormality of death, how it is irrefragably tied to our rebellion and the curse we have attracted. It is immensely comforting to perceive that the death of the devout costs Yahweh dear.'

Has anything so great as this ever happened?

2006-05-31T12:16:00.000+08:00

Today's reading: Deuteronomy 4, Psalms 86-87

Listen: Deuteronomy 4, Psalms 86-87

Deuteronomy 4 has Moses saying, 'I will die in this land; I will not cross the Jordan; but you are about to cross over and take possession... Be careful not to forget the covenant of the Lord your God that he made with you..' Moses displays amazing inner peace - he is not resentful of the Israelites although 'the Lord was angry with me because of you..'(21), nor is he angry with God or himself. Instead he urges the Israelites with all the weight of his authority to constantly remember their God, in times of good and in times of personal failure.

He launches at the end of this sermon on the pivotal and all-defining reality of Israel's consciousness: 'Has anything so great as this ever happened, or has anything like it ever been heard of? Has any other people heard the voice of God..? Has any god ever tried to take for himself one nation of of another..? You were shown these things so that you might know that the Lord is God; besides him there is no other... Because he loved your forefathers and chose their descendants after them, he brought you out of Egypt..'

When they enter into the land. When they will fail and fall into the hands of captors. When they return. This is what they must remember - that they, above all, are a chosen people - chosen to receive his self-revelation, chosen to be His own over and above all others, chosen to be loved in every way. Such is the nature of this One God who had broken into their existence and rescued them in a way unprecedented in history.

One can't help but also see this backwards from the Cross, and recognize in hindsight that such events were primordial for the covenant that comes through Christ who also broke into our existence, revealed God's saving intention, and rescued men by his death. Paul asserts that in Christ, 'the righteousness of God is revealed.. for everyone who believes,..'

The implications of this watershed activity in Israel's consciousness is simply to 'Acknowledge and take to heart.. that the Lord is God in heaven and on earth.. There is no other. Keep his decrees and commands,.. so that it may go well with you.' Obedience is the logical response in keeping with the Promise. Today, the 'obedience of faith', one that comes from participating in the Promise is also the natural overflow of who we are and our daily experience of the God who has 'poured out his love into our hearts.'

Grief meets purpose, love meets faithfulness

2006-05-31T00:07:00.000+08:00

Reading: Deuteronomy 3, Psalm 85

Deuteronomy 3 is laden with irony. Moses, the freedom fighter of Israel, recalls the great victories by which Israel has arrived thus far, on the threshold of the Promised Land. With sadness he also recounts his failure and how he should only look from afar all that he has lived for. But such is Moses stedfastness to the purpose to which he is called, even if he were 'cut off' from it, he will ensure the complete delivery of Israel into their promised inheritance. Truly Moses shows us how to live and die, completing one's life of service, right up to dying for it. Moses is a Christ in so many ways. Not least dying for the lives of entire generations that will follow.

Psalm 85 pleads for the hastening of God's mercy, appealing to His unfailing love to a people who will 'listen to' and 'fear' him. 'Love and faithfulness meet together; righteousness and peace kiss each other. Faithfulness springs forth from the earth, and righteousness looks down from heaven.'

Carson compares this to the great demonstration of God's justice and love in Christ asserted by Paul:

..it is vital to remember that love and faithfulness both belong to God, that righteousness and peace meet and kiss in him. Because of this, God can be both just and the One who justifies the ungodly by graciously giving his Son (Rom. 3:25 - 26).
Should it be surprising to discover that among his image - bearers, love and faithfulness and righteousness and peace go hand in hand, standing together or falling together?

Both in the claiming of the Promised Land, and every promise of God in every faith-testing step forward in our journeys, a love-filled exchange is taking place. A dialogue of abandoning trust on one hand and God's love and satisfied righteousness on the other.

A journey with no end: Numbers 32; Psalm 77

2006-05-23T17:34:00.000+08:00

Today's reading: Numbers 32, Psalms 77

Is Numbers 32 a case of the journey (to Canaan) becoming too long and weary, or of settling for a tangible and present place to call home when the future one was too illusory? Whichever way it was, the Reubenites and Gadites wanted a land for themselves NOW. They would fight with their brothers for Canaan when the time comes, as long as they didn't have to suffer the agony of waiting for something too far away to make sense.

There are a great many things in my own journey that seems too far away and illusory to make sense - results in research, spiritual progress, achieving my ideal weight for eg. - and it's all too easy to settle for what I have here and now. Here and now is not necessarily bad - living in the present is better than being trapped in the past, or caught up in worrying about the future - it is where God is encountered. But to forsake a future glory, to give up the journey for the present is to forget that there is a greater reality than today.

Asaph in Psalm 77 has a similar predicament. He was in great distress, maybe even in mortal pain. He describes his desolation in terms of being rejecte and forgotten by God. His hey day is a faded memory. But he compels himself, with whatever strength remaining, God's works, God's power and GOd's holiness in real events. These are evidences of a God who has promised Himself to them. That is his hope for now.

D.A. Carson comments on Ps 77:

Christians have all the more to remember. As Asaph “remembered”
the Exodus by reading Scripture, so we have even more Scripture. We
remember not only all that Asaph remembered, but things he did not know: the Exile, the return from exile, the long years of waiting for the coming of the Messiah. We remember the Incarnation, the years of Jesus’ life and ministry, his words and mighty deeds. Above all, we remember his death and resurrection, and the powerful work of the Spirit at Pentacost and beyond. And as we remember, our faith is strengthened, our vision of God is renewed, and the despair lifts.

In the absence of sense-ible supports, sometimes past realities is what we need to keep us going, to keep us from exchanging our vision (albeit blurred and distant) for a more immediate but temporary safety.

Numbers 31; Psalms 75 — 76

2006-05-22T13:38:00.000+08:00

Reading: Numbers 31; Psalms 75 — 76

D.A. Carson comments on Ps 75:

Thus the recital of what God has done is a means of grace to bring God near to his people. Believers who spend no time reviewing and pondering in their minds what God has done, whether they are alone and reading their Bibles or joining with other believers in corporate adoration, should not be surprised if they rarely sense that God is near.

The emphasis this psalm makes regarding God is that he is the sovereign disposer, the “disposer supreme” (as one commentator puts it). It is wonderfully stabilizing to us to rest in such a God. He
declares, “I choose the appointed time; it is I who judge uprightly” (75:2). It is hard to imagine a category more suggestive of God’s firm control than “the appointed time.” Yet mere control without justice would be fatalism.

Rolled away, rolled away

2006-04-18T11:06:00.000+08:00

Read Joshua 5
Hear Joshua 5

My daily reading has crossed the terminus of the Torah, and I go now into the warrior episodes in the book of Joshua. I'm at chapter 5, where the Israelites have just crossed the Jordan in miraculous fashion. The priests stand in the middle, the water dams up, and the Israelites walk over a dry river bed like they did over 40 years ago across the Red Sea.

What follows is somewhat jarring to the senses. At least 40,000 full-grown, bearded and burly warriors participated in what must be the largest mass surgical procedure in history. 40,000 circumcisions! Flint knives flashing, foreskins flying, blood spilling all over the ground - that must have been quite a sight to behold. And to a background of convalescent groans and moans - the Lord pronounces:

'Today I have rolled away the reproach of Egypt from you.'

To cap it off, we are told 'the place has been called Gilgal (which means 'roll') to this day' and the area is Gilbeath Haaraloth, meaning 'hill of foreskins.' Rolling away tissue on the hill of foreskins. Nice. They sure love their metaphors raw, don't they?

Apparently a whole generation had not been circumcised while the nation of Israel wandered in the desert, awaiting the passing of their disobedient predecessors. It is certainly highly symbolic therefore for this new generation, poised to claim the Promised Land, to renew the covenant in this way.

This is a covenant that promises God's faithfulness to his people, and his people's loyalty to their God. The Promised Land is part of that promise. Paul, many eons later would affirm from the first ever circumcision, that circumcision is 'a seal of the righteousness that [Abraham] had by faith'Rom 4:9-11. So this mass rite both reaffirms God's faithfulness as they advance into a new land, as well as redeclares the trusting loyalty as soldiers of God's army.

But I am struck that God should interject with a reference to Egypt at this point. Another nuance of meaning is added to an already pregnant moment. 'I have rolled away the reproach of Egypt for you.' Their circumcisions are now tied to the crossing of the Jordan. A reenactment of the Red Sea crossing, this historical watershed powerfully signifies the days of slavery cast aside and a new life of freedom begins.

I can't help but see the likeness of another 'rolling away', that of the stone of Jesus' tomb, rolled away triumphantly on Easter morning, signifying another watershed. A great watershed, in fact, for all of humanity as Paul would expound: 'Death no longer has mastery over him. The death he died he died to sin once for all; but the life he lives, he lives to God' Rom 6:9-10. It is our inclusion into Christ's death and resurrection that we become 'no longer slaves to sin' but 'freed from sin' Rom 6:5-7

This is in fulfilment of the promise that 'comes by faith, so that it may be by grace and may be guaranteed to all Abraham's offspring— ...to those who are of the faith' Rom 4:16.

And the seal is a 'circumcision of the heart, by the Spirit' Rom 2:29.

In the full revelation of the New Testament, we are heirs of a covenant promise, we are included into a watershed event (of Christ's death and resurrection) which frees us from the slavery to sin, and the Spirit is our seal.

Deafness before the downfall

2006-01-23T17:25:00.000+08:00

The historical tragedy of Israel's disobedience before the Promised Land, and after, is a theme of many Psalms. Psalm 81 is striking, in that God's own voicing ('I heard a voice I did not recognise', v5) on the matter is recorded.

God declares His primary intention with His people: to free them from their yoke of slavery, to bestow abundant blessings upon them, and warns them against turning away to false gods.

Israel sadly departs from God's benevolent rule (and to their destruction) simply because they 'did not listen to my voice.' Their downfall was a fulfilment of their own desires, as God merely 'gave them over to their stubborn desires' allowing them to do 'what seemed right to them.' (v12)

My own departure from God's purposes starts simply by exchanging God's voice for the world's and my own. When my plans and maneuverings seem wiser than God's simple truth. How I shortchange myself from the 'the best wheat' and 'honey from the rocky cliffs.' (v16)

The Lord's cry is the same all the day, if only I will dismantle my hardened heart and listen. Be open to all that He is and wills for me.

'O Israel, if only you would obey me!' (v8)

'Open your mouth wide and I will fill it!'(v10)

It's UNFAIR! Why do the wicked prosper?

2006-01-04T15:29:00.000+08:00

Psalm 73 addresses another kind of injustice.

The apparent injustice when the wicked prosper while the pure suffer. How often have we secretly grinded our teeth over how unfair it is. Fellas who give no heed to ethics and fairplay get way ahead and boast it while those who try their best to walk the straight and narrow are left far behind.

Asaph writes this psalm in hindsight - realising how spiritually harmful it was to harbor envy. 'My feet had almost slipped; I had nearly lost my foothold.' His ruminations against God 'was oppressive to me.'

Three things set him free. What may seem like sour grapes in the short view, is wisdom in the long view of eternity .

The first, is the ultimate fate of wickedness: 'How suddenly are they destroyed, completely swept away by terrors!' When justice is done, it will be swift and sure, and all ill-begotten pleasures would have been but a dream.

The second is the ultimate reward of this life. Not the possesions, popularity and power we often cling on to, but God Himself. Asaph declares, '..earth has nothing I desire besides you,.. the strength of my heart and my portion forever.' One could argue that only when his flesh and heart failed did He come to rely on God for his strength.

The third is the destructive effects of jealousy and murmuring against God. 'I was senseless and ignorant; I was a brute beast before you.' A felt anger against God when we have been victims of apparent injustice is quite natural. But when we do not move from there to gain a larger perspective (as Asaph finally did), we doom ourselves to bitterness and hatred that makes us ugly and dehumanised.

A Just & Compassionate God

2006-01-03T11:53:00.000+08:00

Psalm 72 has very futuristic and prophetic overtones. Pronunciations like 'He will endure as long as the sun, as long as the moon, through all generations,' and 'All kings will bow down to him and all nations will serve him,' may sound exaggerated and grandiose if not for the coming Messiah.

Taken to the extreme, these declarations may have even been fuel for violent political crusades in medieval history. But we know that the Kingdom of Christ is not won by the sword, but by the work of His Spirit in the hearts of men. How can a violent, oppressive regime even be contemplated, when in the very same breath the Psalmist declares 'For he will deliver the needy who cry out, the afflicted who have no one to help. He will take pity on th eweak and the needy and save the needy from death. He will rescue them from oppression and violence, for precious is their blood in his sight.'

In times of grave injustices in our land, where minorities have 'no remedy' - we can turn to a God and take comfort that He is a God of justice. Who was it who once said, God's wheel of justice grinds slowly, but it sure grinds fine? And we also cannot but be caught up in the King's cause of championing the needy, the poor and the oppressed. The weak and disenfrenchised have always been highest priority and it must be for us also.

Tragedy of unbelief

2005-10-21T17:50:00.000+08:00

Numbers 20 is a tragic, tragic account. The Israelites are a mob of the thirsty and angry. Moses and Aaron have the unenviable task of herding these stubborn rebels. They had just lost thousands of lives from a recent rebellion and the only chance of seizing the Promised Land.

Alas, Moses in his moment of duress, makes the mistake of striking the rock rather than speaking to it as God had ordered. He had had it. God's stinging answer to that was: 'You did not trust in me enough to honor me as holy...'. (Listen to it)

Carson points out: 'God does not say: "Because you did not obey me enough.." but "Because you did not trust in me enough...". God preceives that the problem is deeper,... under pressure (Moses) has become bitter and pretentious. What has evaporated is transparent trust in God: God is not being honored as holy.'

Exodus 7:1-7 actually records a similar incident at Horeb where Moses had done exactly that - strike the rock. The difference is, then, that was explicitly commanded. If it worked then, why shouldn't he do it now also - just for good measure plus a chance to ventilate some frustration and disgust?

I am faced with little choices like that every day. There is always the temptation to do a little more than necessary, give God a helping hand, take precautionary measures over and above what God has promised to provide. Sometimes even descend to opportunistic swipes for a little emotional mileage. And that betrays a deep unbelief. Always. There is an unspoken insecurity that He may not do as He said, and I need to do a bit more, JUST IN CASE.

Moses and Aaron were forbidden from ever entering the Promised Land. And Aaron was ceremonially disgarbed. The lack of any description of their response thereafter is a stunning silence of agony too great to be put in words.

The gravity of this sin is clear. If we will not trust God to deliver, we do not deserve the blessing. The consequences are tragic but they are only the logical conclusion/consequence of the state of our faith/belief.

More Than A Museum

2005-09-25T11:57:00.000+08:00

Scripture is far more than a collection of ancient documents in which the words of God are preserved. It is not a kind of museum in which God's Word is exhibited behind glass like a relic or fossil. On the contrary, it is a living word to living people from the living God, a contemporary message for the contemporary world.

-- John Stott, From "I Believe in Preaching" (London: Hodder and Stoughton, 1982), p.100.

The Nazirite Vow

2005-09-19T17:05:00.000+08:00

I'm now working through the book of Numbers and today this curious sixth chapter on the Nazirite vow turns up.

The Nazirite, a group of which Samson is a part, has many interesting practices and rites to set them apart for God. Never allowing a blade to touch their hair, keeping a distance from the dead, and abstinence from alcohol to name a few. It would seem there are many 'arbitrary' means God chooses as signs of holiness from time to time, things that are morally neutral, not intrinsically noble or base.

But in these practices, the imagery portrayed is instructive. D.A. Carson writes:
'The symbolism is reasonably transparent. (1) That which is holy belongs to the lord and his use... (2) That which is holy belongs to the living God, not to the realm of death and decay, which arise from the horror of sin... (3) That which is holy finds its center and delight in God. It does not... want to be controlled by anyone or anything other than God himself."

This picture of holiness is lovely and inspires us to go further in the pursuit of holiness. A holiness that is not just about meaningless restrictions and regulations that ultimately chokes all life, but one that sets us free to serve our God, move in His life-force, and find our being and joy in the Source of life itself.

Whatever symbols or practices one may adopt is secondary. The heart of all our living must be to 'Be holy, as I am holy.'

Only One Way

2005-09-09T18:14:00.000+08:00

Psalm 33-34

Expressed in many ways, the Word continues to assert that there is only one way worth following, and that is God's. Conversely, our short-sighted humanistic purposes he 'foils' and 'thwarts.' We are reminded not to place any confidence in the things that will ultimately fail, like the 'size of his army', 'great strength' of the warrior' or the speed of a 'horse in hope of deliverance.'

No amount of power, ability, influence, possesion can protect you and buy you safety, solace and peace of mind. The psalmist urges us to do the only right thing, and that is 'in him our hearts rejoice, trust in his holy name, put our hope in Him'.

Psalm 34 also reminds us that on this side of heaven, there is no guarantee of a triumphalist, whoopsy-daisy life of comfort. In fact, 'a righteous man may have many troubles'(!) 'But he delivers him from them all.'

That is the thrust of living on hope. It is always a forward looking life. One that does not waste energies in trying to build or recapture a little Eden for ourselves here on earth. But instead is willing to courageously put our hope in a future glory, joy and comfort. This world is truly not our home, we're just a passing through.

Safeguards of Truth

2005-09-05T19:16:00.000+08:00

A reminder from the guru, John Stott:

There are two safeguards against error - the apostolic Word and the anointing Spirit (cf. Is. 59:21). Both are received at conversion ...

The Word is an objective safeguard, while the anointing of the Spirit is a subjective experience; but both the apostolic teaching and the heavenly teacher are necessary for continuance in the truth. And both are to be personally and inwardly grasped. This is the biblical balance which is too seldom preserved. Some honour the Word and neglect the Spirit who alone can interpret it; others honour the Spirit but neglect the Word out of which he teaches. The only safeguard against lies is to have remaining within us both the Word that *we heard from the beginning* and the *anointing* that we *received* from him.

It is by these old possessions, not by new teachings or teachers, that we shall remain in the truth.

--From "The Letters of John" (Tyndale New Testament
Commentaries: rev. edn. Leicester: IVP; Grand Rapids:
Eerdmans, 1988), p. 119.

The Levitical mystery

2005-09-05T16:24:00.000+08:00

The instructions to the priesthood and prescriptions for correct temple protocol is laborious and wearisome to work through. It is hard to understand the God of the New Testament who is one of grace and freedom encumbering the Israelites of the Old with such huge burdens and near-impossible legalism.

But there are the occasional hints that clues us in on the basis for such elaborate institutions. Like Lev 17:11, where the LORD declares that 'the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one's life.'

Or this paradoxical declaration at the end of Lev 22, after a long list of what makes a sacrifice acceptable or unacceptable, a priest clean or unclean: 'I am the LORD, who makes you holy and who brought you out of Egypt to be your God.' Imagine that - to say that after all that has been done, none of it makes you holy - only He does.

The shedding of blood. A perfect sacrifice. The imputation of righteousness. It's all there and more.

I get the impression that the whole concept and institution of an atoning sacrifice is being systematically programmed into the consciousness and culture of the Israelites. And a perfect sacrifice at that. Truly this is God at work in history - hinting at the future when one such perfect sacrifice will come. Encrypted in this codec of levitical practice is every facet and nuance of Christ's atoning work on the Cross. It is a depth worth plumbing for such gold.

Honorable defense

2005-09-02T17:20:00.000+08:00

The prayer of Ps 25 is balanced & insightful. David is a man in touch with God, with reality, and with himself. He doesn't ask for justice without personal integrity. Or salvation without repentance. if God is the righteous judge of the evil he is confronted with, He is also the judge of the evil within us.

Carson highlights David's prayers in Ps 27 & 84, noting that David was making a preferential choice in the face of overwhelming opposition. He chose - to dwell in the house of the Lord, gaze upon the Lord's beauty, seek Him; and He preferred to spend one day in God's presence rather than a thousand elsewhere.

Indeed vacillating between self-pity and fist-pounding indignation will go on forever if it is not decisively overthrown by a choice to live honorably. In honor of God that is.

That we have a choice at all is what's so amazing. Suffering an onslaught of accusations and attacks, David sees that there is another way other than self-pitying resignation on one hand and fighting to the death on the other. There is God. There is His way, His goodness, His shelter, and His ultimate justice. There is a higher and better way - it is a robust sense of purpose and hope and not a cowardly escapism either.

In times of such pain, loneliness, anguish, isolation and alienation - as I myself am experiencing - I wonder also. I ask God - how can running to you solve my problems? Will it end the attacks? Will I be delivered/vindicated? Am I made immune to injustices and oppression? I have no answer. I am offered instead another plane of living, I am invited to exist at another level - where Yahweh is my light and salvation, the stronghold of my life, who will keep me safe in the day of trouble, who will lead me in a straight path because of my oppressors.

David is also certain that at the level of the nuts and bolts, God will also do justice: 'I am still confident of this; I will see the goodness of the Lord in the land of the living. Wait for the Lord, be strong and take heart and wait fot the Lord.'

The highest motive

2005-08-16T09:35:00.000+08:00

Leviticus 19

It is remarkable that in pre-medieval times as these when Moses laid down the laws that govern the Israelite community, such high and lofty standards would shine through. They must have been hard to swallow at the very least, being a stark contrast from the lawless and uncivilised world they were in. For us, in retrospect, it looks like a bright light shining in darkness. I wonder if it was the same for the Israelites. Or were they difficult and demanding standards to exact of a community still entrenched in the practice/culture of the day.

Holiness is to be of God. And for them it is also a quantum leap in values and lifestyle. An upheaval and reformation of society as they know it. But we also get a glimpse of the motivating force behind such change - a desire to please God. For bound up in each decree is this, 'I am the Lord.' The highest and ultimate reason for ethical/moral living is this: it is God's way. He is the God from whom all spheres of life have flowed. From business dealings, to handling of marginalised foreigners, care for the disabled and elderly, the hardcore poor. God is the reason.

Surely we too can be ve elevated to a higher plane of living when we trace our motives back, not just to pragmatism or humanistic gain, but to the ultimate reason - God.

Against all odds

2005-08-03T18:09:00.000+08:00

Psalm 18

This psalm can sound triumphalist and melodramatic. The use of metaphors from nature (images of thunderstorms and volcano eruptions comes to mind) to dramatize God's intervention seems like an indulgence in hyperbole.

But when seen in the light of David's desperation and depression in other passages, one can't help but share in his moment of ecstatic joy. If the preceding psalms (15-17) were immediate predecessors of this one, in real, historical time, then it is a moment of triumph to truly savor. David's agonizing patience has paid off. His tongue-biting trust and gritty refusal to succumb has been rewarded.

How many long, dark nights have I been through? How often have I been betrayed by the very people I serve? Depression and desperation seem to be the norm, trouble-free days the exception. But I have good reason, David reminds me, to smile at the storm. Joy need not be postponed to a time that may never come - it can be a present reality because 'The Lord lives!.. He is the God who saves me' and 'turns my darkness into light.'

David testifies: 'He is a shield for all who take refuge in him.'

God sees and acts

2005-08-02T16:40:00.000+08:00

Psalm 17

I give up in a time when corruption and power politics strangle every level of our system. I throw in the towel when the 'system' works against us, marginalises us, oppresses us. I lose hope, and with that, any vestige of purposeful engagement.

Yet, pushed to the wall David's voice is one that rises above the hegemony. Singing a new melody, a pure note against a world deafened by groans of despair. For him there is a God who is just and who will do justice - always. He prays:'May my vindication come from You; may your eyes see what is right.' God is the final court of appeal, the defender of the right and vindicator of all.

David's prayer moulds for me a worldview that is far beyond this world when he utters: 'save me... from men of this world whose reward is in this life.' For our ultimate reward cannot be found here in a fallen and degraded world. We await a new heaven and earth. And even so our vindication. Justice may not be done this side of heaven, but it will be done, for 'when I awake, I will be satisfied with seeing your likeness.'

God sees and God acts. It is the most powerful hope there is.

John 20 - Poor Thomas!

2005-07-11T16:23:00.000+08:00

Now Thomas (called Didymus), one of the Twelve, was not with the disciples when Jesus came. So the other disciples told him, "We have seen the Lord!" But he said to them, "Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it."

A week later his disciples were in the house again, and Thomas was with them. Though the doors were locked, Jesus came and stood among them and said, "Peace be with you!" Then he said to Thomas, "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe." Thomas said to him, "My Lord and my God!" - John 20:24-28

'Doubting Thomas' has been victim of much bad press over the ages. For whatever reason, a part of the male genital tract has even been named after him (Epididymis). Doubting is not a good characteristic of a true believer, or so we are told...

But this passage seems to indicate the contrary. First of all, John explains that Thomas had good reason to doubt, he 'was not with the disciples when Jesus came.' Jesus himself did not chide him but bared his open wounds, satisfying the last vestige of doubt by allowing palpate the truth in living flesh and blood.

Perhaps some of Thomas' spirit is to be emulated rather than patronised. Not for him was hearsay or second-hand accounts. Not for him was wishful thinking or lacklustre faith, but an all out submission to the Lordship of Christ based on raw and real experience.

Do I dare confront my repressed unbelief and demand a flesh-and-blood taste of God? Or am I too afraid of the consequences if He were indeed real?

Power Play

2005-06-07T21:11:00.000+08:00

Matt 20

The third, and possibly most blindingly corrupting vice Jesus attacks is the lust for power. Especially power in the church!

Jesus insists that his 'life and death.. are to constitute the measure of Christian leadership.' (Carson).

It is not 'servile, stupid, ignorant or merely nice..' but a profound commitment to 'principled self-denial for the sake of' others.

This measure I have clearly failed in recent choices - money-making over servanthood and blessing others. I have lost my way and worse still, lost my love for others... It betrays a sickness of the spirit - no longer open to God's love and less still caring for others.

Selfless, self-denying servanthood is not only the opposite of self-centredness, it is the antidote to the incarcerating power of narcissistic self-love. Serving others sets me free - declaring that I have my sufficiency in God! Servanthood is the ultimate freedom!

The corrupting power of riches

2005-06-07T21:09:00.000+08:00

Matt 19

Carson: 'It is extraordinarily difficult for a person who is attached to riches, not least riches that he or she has accumulated and therefore proud about, to approach God as a child might.. simply ask for help and receive grace.'

First Jesus attacks worldly ambition, then attachment to possesions as great hindrances to childlike faith.

We crave and strive for riches and glory disregarding the harm it can do to us in the eternal perspective of things. My own experience of corrupting success and captive greed are WARNING signs.. Turn back! Or proceed to your own peril.

Carson: 'our hope lies.. with a God who takes the most unlikely subjects, rich and poor alike, and writes his law on their hearts.'

Only God can, by His abundant love and grace, save me from the greed and ambition that keeps me from Him!Matt 19

Carson: 'It is extraordinarily difficult for a person who is attached to riches, not least riches that he or she has accumulated and therefore proud about, to approach God as a child might.. simply ask for help and receive grace.'

First Jesus attacks worldly ambition, then attachment to possesions as great hindrances to childlike faith.

We crave and strive for riches and glory disregarding the harm it can do to us in the eternal perspective of things. My own experience of corrupting success and captive greed are WARNING signs.. Turn back! Or proceed to your own peril.

Carson: 'our hope lies.. with a God who takes the most unlikely subjects, rich and poor alike, and writes his law on their hearts.'

Only God can, by His abundant love and grace, save me from the greed and ambition that keeps me from Him!Matt 19

Carson: 'It is extraordinarily difficult for a person who is attached to riches, not least riches that he or she has accumulated and therefore proud about, to approach God as a child might.. simply ask for help and receive grace.'

First Jesus attacks worldly ambition, then attachment to possesions as great hindrances to childlike faith.

We crave and strive for riches and glory disregarding the harm it can do to us in the eternal perspective of things. My own experience of corrupting success and captive greed are WARNING signs.. Turn back! Or proceed to your own peril.

Carson: 'our hope lies.. with a God who takes the most unlikely subjects, rich and poor alike, and writes his law on their hearts.'

Only God can, by His abundant love and grace, save me from the greed and ambition that keeps me from Him!

Coming home to the child

2005-06-07T20:58:00.000+08:00

Matt 18

D.A. Carson comments: 'Proud adults must... approach God as do little children: simply, in unselfconscious dependence, without any hope of being the greatest..', 'here.. is an image of greatness that shatters our pretensions,.. shames our selfish aspirations.'

A crucial reminder I need ever so often. How easily I slide from my true purpose to smug ambition. I want greatness and not faithfulness, sensation and not servanthood, achievements and not dedication. The only way out of this senseless performance trap is repentance and God's discipline.

Temptation without and insecurities within are the pull and push factors. To know, to feel God's love deeply goes a long way in eliminating that 'push' from within. I am loved and need not prove myself to anyone, least of all God and myself.

Pain and Hope

2005-02-11T00:12:00.000+08:00

Genesis 42-43

Genesis 42-43 is a powerful buildup to the tear jerking reconciliation of brothers and the long orphaned Joseph with his embittered father.

The depth of guilt that haunts the brothers are revealed here. Surfacing, as it were, in the most appropriate time and place!

Jacob's unquenchable sorrow is also provoked here. As though to heighten the immensity of the coming moment.

This is stuff no soap opera can reproduce. A drama of whole generations coming to glorious climax.

Amid the mind-snapping tensions, Joseph flees to weep. To tremble on the vast pain and hope in his life now colliding on the ground of his already ravaged history. Pain on one hand (for his numerous betrayals, and separation from family), and hope on the other (for reunion and to take a step forward to the Promised Nation.)

Joseph, it isn't hard to extrapolate, is a powerful metaphor of Jesus and the Cross. And it isn't a stretch to identify with this man when in many trying episodes of our own lives - we are barely coping with the pain, but by God's grace it yields to hope which emboldens us to take a step forward.

A free man indeed

2005-02-08T17:49:00.000+08:00

Genesis 41

Joseph is at last remembered and vindicated, now to a position of unimaginable height for a Hebrew slave in Egypt. It seems his life thus far has been a roller-coaster ride of intermittent dissapointments interspersed by fleeting deliverances, only to be thrown in the mud again and again.

Anyone having been dealt such an appalling hand in life would not be faulted for resentment and rebellion. Sold out by his own blood, jailed for his sexual integrity and loyalty to his boss, forgotten by recepients of his undeserved grace.

Indeed even the most moderate of sociopaths invariably have a history of protacted abuse during which his/her belief in the intrinsic goodness of mankind and the world is systematically raped. But not Joseph.

In spite of life's 'unfair hand' Joseph has kept his integrity and his faith. And even manages to be a blessing wherever he lands up. In captivity, in servitude, or in jail - he continues to bring value to his station in life. How does he do it? Wherefrom is this ability to see the big picture and believe in the significance of his role in God's plan? How does fading memories of childhood stories and idyllic dreams sustain a man through such hardening experiences?

Or could it be that the very crushing of a man yields the sweetest hope and grace? That in 'losing his life' he has gained it? By embracing death do we begin to live. In servanthood we have complete freedom. In letting go I have hands to receive.Egotism and ambition razed to the ground, he has escaped from the prison of self a free man - free from the fleshly compulsions and worldly attachments.

I wonder..

It seems life's harshest circumstances will inevitably have profound effects on our lives - but they certainly don't take away our ability to choose what they do for us.

Providence and Action

2005-02-08T16:39:00.000+08:00

Genesis 40

This is the story of how Joseph uses his gift of interpreting dreams to bring his case (of wrongful incarceration) to Pharoah.

What's amazing in this story is how Joseph's trust in God's Providence goes hand in hand with his proactiveness to counter the injustices he has suffered.

He doesn't lay back like a victim, sighing, 'O it's God's will' with resignation.

Neither does he rant, 'If God won't help me, I will help myself!'

Rather to him, legitimate opportunity is God's providence manifest. And seizing opportunity is a part of acting on God's promises. Providence doesn't preempt action. And action sometimes allows Providence to flow through!

D.A. Carson encapsulates: 'Joseph's faith in God does not mean that he becomes entirely passive. He takes open action to effect improvement in his circumstances, provided that action is stamped with integrity' and 'Joseph does not confuse God's providential rule with God's moral approbation (of his unjust incarceration)'. Therefore '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.'

It seems the challenge that confronts us is not to slip into fatalism while we trust in God with our whole life, on one hand; and not become too forceful in changing unpleasant circumstances that we slip out of His moral boundaries on the other.