Matthew 9

¹⁸ While he was saying these things to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.” ¹⁹ And Jesus rose and followed him, with his disciples. ²⁰ And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment, ²¹ for she said to herself, “If I only touch his garment, I will be made well.” ²² Jesus turned, and seeing her he said, “Take heart, daughter; your faith has made you well.” And instantly the woman was made well. ²³ And when Jesus came to the ruler’s house and saw the flute players and the crowd making a commotion, ²⁴ he said, “Go away, for the girl is not dead but sleeping.” And they laughed at him. ²⁵ But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. ²⁶ And the report of this went through all that district.

In Erasmus and the Age of the Reformation, John Huizinga’s fascinating biography of the Christian humanist and public intellectual Erasmus of Rotterdam, Huizinga writes about Erasmus’ defense of and sympathy toward women, views which were all too uncommon in the 15^th as 16^th centuries. Huizinga writes:

The same holds good of his views about marriage and woman. In the problem of sexual relations he distinctly sides with the woman from deep conviction. There is a great deal of tenderness and delicate feeling in his conception of the position of the girl and the woman…Who stood up at that time, as he did, for the fallen girl, and for the prostitute compelled by necessity?…Erasmus does not hold with the easy social theory, still quite current in the literature of his time, which casts upon women all the blame of adultery and lewdness. With the savages who live in a state of nature, he says, the adultery of men is punished, but that of women is forgiven.[1]

This is so fascinating. Erasmus really broke with the spirit of his day in the way that he valued, defended, and treated with kindness and equity women in his society. In so doing, he really was modeling something that Jesus had demonstrated in His own ministry. We can see this at various points in Jesus’ life. Our text is one notable example. Here, Jesus sees and helps two females: one younger and one older. In so doing He demonstrated various things about who He is and about what the Kingdom of God is like.

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Genesis 38

¹ It happened at that time that Judah went down from his brothers and turned aside to a certain Adullamite, whose name was Hirah. ² There Judah saw the daughter of a certain Canaanite whose name was Shua. He took her and went in to her, ³ and she conceived and bore a son, and he called his name Er. ⁴ She conceived again and bore a son, and she called his name Onan. ⁵ Yet again she bore a son, and she called his name Shelah. Judah was in Chezib when she bore him. ⁶ And Judah took a wife for Er his firstborn, and her name was Tamar. ⁷ But Er, Judah’s firstborn, was wicked in the sight of the Lord, and the Lord put him to death. ⁸ Then Judah said to Onan, “Go in to your brother’s wife and perform the duty of a brother-in-law to her, and raise up offspring for your brother.” ⁹ But Onan knew that the offspring would not be his. So whenever he went in to his brother’s wife he would waste the semen on the ground, so as not to give offspring to his brother. ¹⁰ And what he did was wicked in the sight of the Lord, and he put him to death also. ¹¹ Then Judah said to Tamar his daughter-in-law, “Remain a widow in your father’s house, till Shelah my son grows up”—for he feared that he would die, like his brothers. So Tamar went and remained in her father’s house. ¹² In the course of time the wife of Judah, Shua’s daughter, died. When Judah was comforted, he went up to Timnah to his sheepshearers, he and his friend Hirah the Adullamite. ¹³ And when Tamar was told, “Your father-in-law is going up to Timnah to shear his sheep,” ¹⁴ she took off her widow’s garments and covered herself with a veil, wrapping herself up, and sat at the entrance to Enaim, which is on the road to Timnah. For she saw that Shelah was grown up, and she had not been given to him in marriage. ¹⁵ When Judah saw her, he thought she was a prostitute, for she had covered her face. ¹⁶ He turned to her at the roadside and said, “Come, let me come in to you,” for he did not know that she was his daughter-in-law. She said, “What will you give me, that you may come in to me?” ¹⁷ He answered, “I will send you a young goat from the flock.” And she said, “If you give me a pledge, until you send it—” ¹⁸ He said, “What pledge shall I give you?” She replied, “Your signet and your cord and your staff that is in your hand.” So he gave them to her and went in to her, and she conceived by him. ¹⁹ Then she arose and went away, and taking off her veil she put on the garments of her widowhood. ²⁰ When Judah sent the young goat by his friend the Adullamite to take back the pledge from the woman’s hand, he did not find her. ²¹ And he asked the men of the place, “Where is the cult prostitute who was at Enaim at the roadside?” And they said, “No cult prostitute has been here.” ²² So he returned to Judah and said, “I have not found her. Also, the men of the place said, ‘No cult prostitute has been here.’” ²³ And Judah replied, “Let her keep the things as her own, or we shall be laughed at. You see, I sent this young goat, and you did not find her.” ²⁴ About three months later Judah was told, “Tamar your daughter-in-law has been immoral. Moreover, she is pregnant by immorality.” And Judah said, “Bring her out, and let her be burned.” ²⁵ As she was being brought out, she sent word to her father-in-law, “By the man to whom these belong, I am pregnant.” And she said, “Please identify whose these are, the signet and the cord and the staff.” ²⁶ Then Judah identified them and said, “She is more righteous than I, since I did not give her to my son Shelah.” And he did not know her again. ²⁷ When the time of her labor came, there were twins in her womb. ²⁸ And when she was in labor, one put out a hand, and the midwife took and tied a scarlet thread on his hand, saying, “This one came out first.” ²⁹ But as he drew back his hand, behold, his brother came out. And she said, “What a breach you have made for yourself!” Therefore his name was called Perez. ³⁰ Afterward his brother came out with the scarlet thread on his hand, and his name was called Zerah.

One oftentimes encounters a great deal of confusion when it comes to Genesis 38. One well-known and otherwise strong commentator on Genesis begins his treatment of this chapter thus:

            This peculiar chapter stands alone, without connection to its context. It is isolated in every way and is most enigmatic. It does not seem to belong with any of the identified sources of ancestral tradition. It is not evident that it provides any significant theological resource. It is difficult to know in what context it might be of value for theological exposition. For these reasons, our treatment of it may be brief.[1]

I am loath to disagree with one of the great Old Testament scholars of our day, and I do grant that Genesis 38 is a surprising and odd chapter in many ways that seems to rudely interrupt the Joseph narrative, but for the life of me I cannot understand how it can be said that “[i]t is not evident that it provides any significant theological resource.” On the contrary, one may grant its enigmatic status and yet see this chapter as a profoundly theological statement about God’s redemptive work in the world. Furthermore, there is a fascinating bridge between this chapter and the very beginning of the New Testament that in and of itself makes it more than worthy of deep consideration.

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Matthew 9

 ¹⁴ Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, but your disciples do not fast?” ¹⁵ And Jesus said to them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast. ¹⁶ No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. ¹⁷ Neither is new wine put into old wineskins. If it is, the skins burst and the wine is spilled and the skins are destroyed. But new wine is put into fresh wineskins, and so both are preserved.”

I love memes, those popular and oft-repeated sayings, often attached to images, that make their periodic rounds via social media or text or simply conversation. One I really like is “Metaphors Be With You!” Get it? It is playing off the Star Wars line, “May the Force be with you!” I know, I know. Corny, but fun.

Metaphors are great tools to employ in descriptive communication. A metaphor is an image that captures a truth and advances communication. Some people have a weak metaphor game and some people have a strong one. Jesus’ was strong! He used metaphors frequently. In fact, scripture is filled with metaphors.

In Matthew 9:14-17 Jesus employs two metaphors in responding to John the Baptists’ disciples who approach Him with a question. Here is the question:

¹⁴ Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, but your disciples do not fast?”

It was a reasonable question. Fasting was part and parcel of righteous living among the Jews, even if it was seemingly often corrupted by self-righteousness and showy, empty religion. Rightly practiced, it was an act of mortification and was generally seen as a holy thing to do. So, yes, this was a reasonable question.

The fact that John’s disciples ask this of Jesus shows that there was some confusion between the camps while there remained a unity of purpose and deep appreciation. John and his followers were not attacking Jesus. They appear to have been honestly trying to understand. Frank Stagg sums up the dynamic between John and Jesus like this:

There is no evidence of a clash between John and Jesus, although it is explicit that John was at least puzzled over the ministry of Jesus (11:2f.), and for some time there were those who followed John and not Jesus (cf. Acts 19:1-7). Jesus held John in high esteem, but differed from him.[1]

It is because of this that John’s disciples ask their question about fasting. Why do they fast but the disciples of Jesus do not? In his answer, Jesus employs three metaphors. We will consider two of those here, for the second and third are very similar.

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Genesis 37

¹ Jacob lived in the land of his father’s sojournings, in the land of Canaan. ² These are the generations of Jacob. Joseph, being seventeen years old, was pasturing the flock with his brothers. He was a boy with the sons of Bilhah and Zilpah, his father’s wives. And Joseph brought a bad report of them to their father. ³ Now Israel loved Joseph more than any other of his sons, because he was the son of his old age. And he made him a robe of many colors. ⁴ But when his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peacefully to him. ⁵ Now Joseph had a dream, and when he told it to his brothers they hated him even more. ⁶ He said to them, “Hear this dream that I have dreamed: ⁷ Behold, we were binding sheaves in the field, and behold, my sheaf arose and stood upright. And behold, your sheaves gathered around it and bowed down to my sheaf.” ⁸ His brothers said to him, “Are you indeed to reign over us? Or are you indeed to rule over us?” So they hated him even more for his dreams and for his words. ⁹ Then he dreamed another dream and told it to his brothers and said, “Behold, I have dreamed another dream. Behold, the sun, the moon, and eleven stars were bowing down to me.” ¹⁰ But when he told it to his father and to his brothers, his father rebuked him and said to him, “What is this dream that you have dreamed? Shall I and your mother and your brothers indeed come to bow ourselves to the ground before you?” ¹¹ And his brothers were jealous of him, but his father kept the saying in mind. ¹² Now his brothers went to pasture their father’s flock near Shechem. ¹³ And Israel said to Joseph, “Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.” And he said to him, “Here I am.” ¹⁴ So he said to him, “Go now, see if it is well with your brothers and with the flock, and bring me word.” So he sent him from the Valley of Hebron, and he came to Shechem. ¹⁵ And a man found him wandering in the fields. And the man asked him, “What are you seeking?” ¹⁶ “I am seeking my brothers,” he said. “Tell me, please, where they are pasturing the flock.” ¹⁷ And the man said, “They have gone away, for I heard them say, ‘Let us go to Dothan.’” So Joseph went after his brothers and found them at Dothan. ¹⁸ They saw him from afar, and before he came near to them they conspired against him to kill him. ¹⁹ They said to one another, “Here comes this dreamer. ²⁰ Come now, let us kill him and throw him into one of the pits. Then we will say that a fierce animal has devoured him, and we will see what will become of his dreams.” ²¹ But when Reuben heard it, he rescued him out of their hands, saying, “Let us not take his life.” ²² And Reuben said to them, “Shed no blood; throw him into this pit here in the wilderness, but do not lay a hand on him”—that he might rescue him out of their hand to restore him to his father. ²³ So when Joseph came to his brothers, they stripped him of his robe, the robe of many colors that he wore. ²⁴ And they took him and threw him into a pit. The pit was empty; there was no water in it. ²⁵ Then they sat down to eat. And looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels bearing gum, balm, and myrrh, on their way to carry it down to Egypt. ²⁶ Then Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? ²⁷ Come, let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother, our own flesh.” And his brothers listened to him. ²⁸ Then Midianite traders passed by. And they drew Joseph up and lifted him out of the pit, and sold him to the Ishmaelites for twenty shekels of silver. They took Joseph to Egypt. ²⁹ When Reuben returned to the pit and saw that Joseph was not in the pit, he tore his clothes ³⁰ and returned to his brothers and said, “The boy is gone, and I, where shall I go?” ³¹ Then they took Joseph’s robe and slaughtered a goat and dipped the robe in the blood. ³² And they sent the robe of many colors and brought it to their father and said, “This we have found; please identify whether it is your son’s robe or not.” ³³ And he identified it and said, “It is my son’s robe. A fierce animal has devoured him. Joseph is without doubt torn to pieces.” ³⁴ Then Jacob tore his garments and put sackcloth on his loins and mourned for his son many days. ³⁵ All his sons and all his daughters rose up to comfort him, but he refused to be comforted and said, “No, I shall go down to Sheol to my son, mourning.” Thus his father wept for him. ³⁶ Meanwhile the Midianites had sold him in Egypt to Potiphar, an officer of Pharaoh, the captain of the guard.

Some years back Biblegateway.com (a great website that has numerous Bible versions and study tools) published its list of most downloaded verses. Here are the top 3:

1. John 3:16: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.”
2. Jeremiah 29:11: “‘For I know the plans I have for you,’ declares the LORD, ‘plans to prosper you and not to harm you, plans to give you hope and a future.’”
3. Romans 8:28: “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.”[1]

John 3:16 being the number one most downloaded verses is as predictable as it is awesome. John 3:16 is the greatest encapsulation of the gospel in one verse in all of Scripture (though there are other great encapsulations as well). But what strikes me most about these three is that they all have a strong note of providence about them, or the idea that God is in control and is working all things to our good and His glory. Theologian James Leo Garrett Jr. wrote of this doctrine:

The word “providence” is derived from the Latin verb providere, which means “to see at a distance” and hence “to prepare for, to take precautions about.” “Providence” is associated with the English word “provide” and connotes “seeing ahead.” “By an interesting juxtaposition of English usage it means also ‘to look after.’ [Georgia Harkness]”

Garrett then provides some helpful definitions of “providence” from other theologians:

Providence is that continuous agency of God by which he makes all the events of the physical and moral universe fulfill the original design with which he created us. (A.H. Strong)

By the providence of God we mean his control or direction of the universe toward the end which he has chosen. (E.Y. Mullins)[2]

These are helpful and insightful definitions. I would argue that greatest demonstration of God’s providence in the Bible is the birth, death, and resurrection of Jesus. However, Genesis 37 would have to be counted as one of the truly great providence texts as well, for in the story of Joseph we see God at work directing all things to His desired ends, even if those “all things” were difficult and frightening at times.

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Matthew 9

⁹ As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him. ¹⁰ And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples. ¹¹ And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹² But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. ¹³ Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.”

Here is Thomas Cahill, author of How the Irish Saved Civilization and The Gift of the Jews, on the state of the Christian church:

Many Christians, especially higher clergy, are concerned only with the strength of Christianity as an institution—something Jesus showed no interest in. They show little concern for the success of the Gospel of peace and love…Christianity comes in two different packages, official and real. Official Christianity is doing pretty well, with a head count that is several hundred million more than its nearest competitors, Islam and Buddhism. But there is the question of what the content of Christianity is, and whether Christians truly subscribe to this content—Feed the hungry, clothe the naked, shelter the homeless, comfort the afflicted.  Here, the results are much more spotty.[1]

What I want to say immediately is that, yes, the “content” of Christianity does involve all of the things Cahill mentions—feeding the hungry, clothing the naked, etc.—but it also includes a theological component as well. That is, Christianity is a theological assertion as well as a philanthropic and benevolent effort. The latter flows out of the former.

That being said, I do agree with Cahill’s basic point that “official” Christianity (we might say “institutional” Christianity) is indeed often at odds with “real” Christianity. Furthermore, I agree that the point of departure between the “official” and the “real” is Jesus’ lovingkindness revealed to suffering and lost humanity.

Our text demonstrates how the “official” oftentimes misses the “real.” In Matthew 9, the “official” is represented by the Pharisees, one of the prominent faces of institutional Judaism. In our application of this text to the church we might say that the Pharisees represent the religious people in churches who like to check all of their theological and ecclesiological boxes but who, in their great regard for the rules and decorum, often miss the very heart of Jesus: love for people, love for sinners.

It is this last point—Jesus’ love for sinners—that is at play in this particular separation of the “official” from the “real,” and it is the call of Matthew specifically where we see this dynamic fleshed out.

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Genesis 35

¹⁶ Then they journeyed from Bethel. When they were still some distance from Ephrath, Rachel went into labor, and she had hard labor. ¹⁷ And when her labor was at its hardest, the midwife said to her, “Do not fear, for you have another son.” ¹⁸ And as her soul was departing (for she was dying), she called his name Ben-oni; but his father called him Benjamin. ¹⁹ So Rachel died, and she was buried on the way to Ephrath (that is, Bethlehem), ²⁰ and Jacob set up a pillar over her tomb. It is the pillar of Rachel’s tomb, which is there to this day. ²¹ Israel journeyed on and pitched his tent beyond the tower of Eder. ²² While Israel lived in that land, Reuben went and lay with Bilhah his father’s concubine. And Israel heard of it. Now the sons of Jacob were twelve. ²³ The sons of Leah: Reuben (Jacob’s firstborn), Simeon, Levi, Judah, Issachar, and Zebulun. ²⁴ The sons of Rachel: Joseph and Benjamin. ²⁵ The sons of Bilhah, Rachel’s servant: Dan and Naphtali. ²⁶ The sons of Zilpah, Leah’s servant: Gad and Asher. These were the sons of Jacob who were born to him in Paddan-aram. ²⁷ And Jacob came to his father Isaac at Mamre, or Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned. ²⁸ Now the days of Isaac were 180 years. ²⁹ And Isaac breathed his last, and he died and was gathered to his people, old and full of days. And his sons Esau and Jacob buried him.

Genesis 36

¹ These are the generations of Esau (that is, Edom). ² Esau took his wives from the Canaanites: Adah the daughter of Elon the Hittite, Oholibamah the daughter of Anah the daughter of Zibeon the Hivite, ³ and Basemath, Ishmael’s daughter, the sister of Nebaioth. ⁴ And Adah bore to Esau, Eliphaz; Basemath bore Reuel; ⁵ and Oholibamah bore Jeush, Jalam, and Korah. These are the sons of Esau who were born to him in the land of Canaan.

⁶ Then Esau took his wives, his sons, his daughters, and all the members of his household, his livestock, all his beasts, and all his property that he had acquired in the land of Canaan. He went into a land away from his brother Jacob. ⁷ For their possessions were too great for them to dwell together. The land of their sojournings could not support them because of their livestock. ⁸ So Esau settled in the hill country of Seir. (Esau is Edom.) ⁹ These are the generations of Esau the father of the Edomites in the hill country of Seir. ¹⁰ These are the names of Esau’s sons: Eliphaz the son of Adah the wife of Esau, Reuel the son of Basemath the wife of Esau. ¹¹ The sons of Eliphaz were Teman, Omar, Zepho, Gatam, and Kenaz. ¹² (Timna was a concubine of Eliphaz, Esau’s son; she bore Amalek to Eliphaz.) These are the sons of Adah, Esau’s wife. ¹³ These are the sons of Reuel: Nahath, Zerah, Shammah, and Mizzah. These are the sons of Basemath, Esau’s wife. ¹⁴ These are the sons of Oholibamah the daughter of Anah the daughter of Zibeon, Esau’s wife: she bore to Esau Jeush, Jalam, and Korah. ¹⁵ These are the chiefs of the sons of Esau. The sons of Eliphaz the firstborn of Esau: the chiefs Teman, Omar, Zepho, Kenaz,¹⁶ Korah, Gatam, and Amalek; these are the chiefs of Eliphaz in the land of Edom; these are the sons of Adah. ¹⁷ These are the sons of Reuel, Esau’s son: the chiefs Nahath, Zerah, Shammah, and Mizzah; these are the chiefs of Reuel in the land of Edom; these are the sons of Basemath, Esau’s wife. ¹⁸ These are the sons of Oholibamah, Esau’s wife: the chiefs Jeush, Jalam, and Korah; these are the chiefs born of Oholibamah the daughter of Anah, Esau’s wife. ¹⁹ These are the sons of Esau (that is, Edom), and these are their chiefs. ²⁰ These are the sons of Seir the Horite, the inhabitants of the land: Lotan, Shobal, Zibeon, Anah, ²¹ Dishon, Ezer, and Dishan; these are the chiefs of the Horites, the sons of Seir in the land of Edom. ²² The sons of Lotan were Hori and Hemam; and Lotan’s sister was Timna. ²³ These are the sons of Shobal: Alvan, Manahath, Ebal, Shepho, and Onam. ²⁴ These are the sons of Zibeon: Aiah and Anah; he is the Anah who found the hot springs in the wilderness, as he pastured the donkeys of Zibeon his father.²⁵ These are the children of Anah: Dishon and Oholibamah the daughter of Anah. ²⁶ These are the sons of Dishon: Hemdan, Eshban, Ithran, and Cheran. ²⁷ These are the sons of Ezer: Bilhan, Zaavan, and Akan. ²⁸ These are the sons of Dishan: Uz and Aran.²⁹ These are the chiefs of the Horites: the chiefs Lotan, Shobal, Zibeon, Anah, ³⁰ Dishon, Ezer, and Dishan; these are the chiefs of the Horites, chief by chief in the land of Seir. ³¹ These are the kings who reigned in the land of Edom, before any king reigned over the Israelites. ³² Bela the son of Beor reigned in Edom, the name of his city being Dinhabah. ³³ Bela died, and Jobab the son of Zerah of Bozrah reigned in his place.³⁴ Jobab died, and Husham of the land of the Temanites reigned in his place. ³⁵ Husham died, and Hadad the son of Bedad, who defeated Midian in the country of Moab, reigned in his place, the name of his city being Avith. ³⁶ Hadad died, and Samlah of Masrekah reigned in his place. ³⁷ Samlah died, and Shaul of Rehoboth on the Euphrates reigned in his place. ³⁸ Shaul died, and Baal-hanan the son of Achbor reigned in his place. ³⁹ Baal-hanan the son of Achbor died, and Hadar reigned in his place, the name of his city being Pau; his wife’s name was Mehetabel, the daughter of Matred, daughter of Mezahab. ⁴⁰ These are the names of the chiefs of Esau, according to their clans and their dwelling places, by their names: the chiefs Timna, Alvah, Jetheth, ⁴¹ Oholibamah, Elah, Pinon, ⁴² Kenaz, Teman, Mibzar, ⁴³ Magdiel, and Iram; these are the chiefs of Edom (that is, Esau, the father of Edom), according to their dwelling places in the land of their possession.

In 2013 Dennis Prager, writing for Jewish Journal, published an article entitled “Family Problem? Turn to Genesis.” In the article, Prager gives an overview of all the many depictions of family dysfunction in the book of Genesis. He concludes his article like this:

Why does Genesis portray every one of its families as dysfunctional?

First, because they were. The Hebrew Bible is painfully honest about the Jews generally and about the heroes of the Jewish people specifically — the patriarchs, the matriarchs and later about Moses, Aaron, King David, etc.  (This self-critical honesty — unique among the world’s religious texts — is a primary reason I believe in the veracity of the Torah.)

Second, to show us that even great men and women have family problems.

And third, to make it clear that family pain and tragedy are the human norm, not the exception.[1]

I think Prager has a point. However, the first time I read his three reasons I immediately wanted to add a fourth: To give us hope! Paradoxically, all of these stories of family dysfunction give dysfunctional families in our own day hope for one simple reason: the family of God still exists and the promises of God still stand!

I would like for us to consider these dynamics in our consideration of the last half of Genesis 35 and all of 36. I would like to point out two realities at play in these chapters. The first reality is the reality of the dark clouds of misfortune that hung over Jacob’s family. And the second reality is the ray of hope we find in the midst of this darkness that gives us hope and keeps us from despair.

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Francis Schaeffer played a huge role in my development as a young Christian. My father introduced me to him and to his works, a fact for which I remain grateful. For various reasons, Schaeffer has lost some of his shine in my mind and I now see a number of problems with his approach and some of his arguments. Even so, I still have an affection for Schaeffer as well as an appreciation for his overall project and aims. I would say, basically, that Schaeffer’s work and approach helped me to come out of the Fundamentalist cultural ghetto and pointed me to an demonstrated an interesting and thoughtful Christian engagement with ideas that I would likely not have considered without his guidance.

I noticed this 1983 lecture on YouTube and have had it playing in the background today. It is an interesting look at Schaeffer, at early-80s Evangelicalism, and at early-80s Evangelical political thought. Read and listen to Schaeffer carefully. He is, in my opinion, very much still worth considering, but not uncritically or with blind acceptance.

Understanding the Book of Revelation is a brief ebook, a Zondervan Digital Short, that was previously published as an entry in The Dictionary of Biblical Prophecy and End Times. It can be easily read through in one sitting, yet it is a wonderfully helpful overview of the book of Revelation that would serve as a great introduction to anybody wanting to study or teach through the last book in the Bible. And at a price of $1.99 it is easy on the wallet as well.

The authors argue that the book combines three different genres: letter, prophecy, and apocalyptic. Concerning the date, they believe it was written during the time of Domitian. They offer a helpful take on the purpose of Revelation:

The purpose of Revelation is to comfort those facing persecution because of their faithfulness to Jesus and to warn those compromising with the world system out of faithlessness to Jesus. Revelation answers the question, “Who is Lord?” During times of oppression and persecution, the righteous suffer and the wicked seem to prosper. This begs the question, “Is God still on his throne?” Revelation says that in spite of how things appear, Caesar is not Lord and Satan is not Lord; rather, Jesus is Lord and he is coming soon to restore his creation and establish his eternal kingdom. Satan, sin, and death will not have the final word.

The main message of this final book of Scripture is “God wins!” Those facing persecution have their hearts and minds immersed in hope and their eyes opened to see God’s future. Those who are selling their souls to the pagan powers are shown God’s future so as to shock them into repentance. The purpose of Revelation is to transform the audience to live in faithful obedience to Jesus. (Kindle Locations 105-113)

Furthermore, they argue for an “eclectic approach” that takes the strengths and leaves the weaknesses of the preterist, historicist, futurist, and idealist approaches.

The authors next offer a helpful overview or outline of Revelation:

(1) Introduction (1:1–20)

(2) Messages to the seven churches (2:1–3:22)

(3) A vision of the heavenly throne room (4:1–5:14)

(4) The opening of the seven seals (6:1–8:1)

(5) The sounding of the seven trumpets (8:2–11:19)

(6) The people of God versus the powers of evil (12:1–14:20)

(7) The pouring out of the seven bowls (15:1–16:21)

(8) The judgment and fall of Babylon (17:1–19:5)

(9) God’s ultimate victory (19:6–22:5)

(10) Conclusion (22: 6–21)

They provide nice summaries of each of these sections along the way. The next section offers summaries of the various theological themes of Revelation.

Finally, their conclusion is worthy of consideration:

Whenever false religion partners with ungodly political power to form a system that demands total allegiance, the historical situation faced by John’s first readers finds a parallel. The responses will vary. For those who stand strong and face persecution, Revelation offers a prophetic perspective on what is real. The result is a hope that empowers perseverance. For those who are compromising with the evil system to avoid trouble, Revelation offers a sober warning of coming judgment. The intended result is repentance leading to life.

Revelation no doubt offered hope to its original readers. The book also contains significant portions that look to future fulfillment. As the final chapter in God’s plan to defeat the powers of evil, he will reverse the curse of sin, restore his creation, and live among his people forever in perfect community. For those living between the first century and the last century, Revelation supplies an empowering vision for following Jesus. While many of the details of this fascinating book remain a mystery, the main idea is clear: God wants his people to live faithfully in a fallen world until Jesus returns. To fulfill God’s purpose, people need a vision powerful enough to transform how they think and how they live. They need to hear afresh the message of Revelation. (Kindle Locations 348-357)

This is a very helpful little work. Highly recommended.

Matthew 9

¹ And getting into a boat he crossed over and came to his own city. ² And behold, some people brought to him a paralytic, lying on a bed. And when Jesus saw their faith, he said to the paralytic, “Take heart, my son; your sins are forgiven.” ³ And behold, some of the scribes said to themselves, “This man is blaspheming.” ⁴ But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? ⁵ For which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Rise and walk’? ⁶ But that you may know that the Son of Man has authority on earth to forgive sins”—he then said to the paralytic—“Rise, pick up your bed and go home.” ⁷ And he rose and went home. ⁸ When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.

The miracle accounts in the gospels all have something in common: the power and glory of God is demonstrated in them as is His love for humanity. Even so, it seems that with each miracle we learn something new as well. It is as if God’s miraculous work is like a glorious diamond or emerald that, when turned this way and that, shows new and previously-hidden treasures within as its various angles are illuminated.

One can see this especially in Matthew 8 and 9, two chapters that contain three series of miracle stories. David Platt does a nice job of laying out the structure of these two chapters.

…Matthew has arranged chapters 8–9 to work together. By seeing this relationship, we can understand better what Matthew is trying to tell us. There are three sections containing three miracle stories each (8:1-17; 8:23–9:8; 9:18-34) and two sections that each contain two descriptions of discipleship (8:18-22; 9:9-17). Chapter 8 ends two-thirds of the way through the second section of miracle stories.[1]

Taking that outline into account, we can break down the two chapters like this:

Miracle Section 1                   8:1-17

Miracle 1         Healing of Leper                                           8:1-4

Miracle 2         Healing of Centurion’s Servant                      8:5-13

Miracle 3         Healing of Peter’s Mother-in-Law                  8:14-17

Discipleship Section 1            8:18-22

Miracle Section 2                   8:23-9:8

Miracle 1         Calming of Storm                                          8:23-27

Miracle 2         Healing of Demon Possessed Men                8:28-34

Miracle 3         Healing of Paralytic                                        9:1-8

Discipleship Section   2          9:9-17

Miracle Section 3                   9:18-34

Miracle 1         Healing of Ruler’s Daughter and Woman       9:18-26

Miracle 2         Healing of Two Blind Men                              9:27-31

Miracle 3         Healing of Demon Possessed Mute Man       9:32-34

What is interesting about this is the way that the two emphases on discipleship are situated in the midst of the three miracle sections. It is almost as if by so structuring these stories Matthew is saying, “Now remember: these stories of miracles are not here to amuse or even dumbfound you. They are here to help you follow Jesus better and worship Him more fully! They are here to make better disciples of us!”

I think that is certainly the case with our text this evening: the healing of the paralytic at the beginning of Matthew 9. It is an important story for the new angle it reveals as well as for the truths that have already been expressed in chapter 8 and are seen here yet again.

Leon Morris interestingly points out that this story “is found in both Mark and Luke, and characteristically Matthew’s account is the shortest.” Matthew, he reveals, “has 126 words, whereas Mark has 196 and Luke 212.”[2] What is a bit curious is that in those 70 more words that Mark has, he reveals one of the really cool parts of this account that Matthew chooses to leave out: that in this episode the paralytic’s four friends lower him down to Jesus through the roof!

Who knows why Matthew leaves that out? Maybe it is because he thinks that the words of Jesus should be amazing enough for us without that intriguing detail. And, he is right. What is truly memorable about this story is not how the friends get the man to Jesus. What is truly amazing about this story is what Jesus does when they do!

Continue reading →

Just a little note that I have contributed an article entitled “The Three Tables: A Proposal for the Organization of Deacon Bodies” to the Fall 2020 issue (the 50th anniversary issue as it turns out) of Deacon Magazine. In it, I write about how the Central Baptist deacon body adopted and adapted the earlier Baptist model of “the three tables” and argue that this is a viable model for churches today. I believe the issue will be made available free in its entirety at the Deacon Magazine site in the near future (or it seems like they normally do that anyway).