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FEBRUARY 13 — Genesis 46; Mark 16; Job 12; Romans 16

ONE OF THE MOST DIFFICULT THINGS to grasp is that the God of the Bible is both personal—interacting with other persons—and transcendent (i.e., above space and time—the domain in which all our personal interactions with God take place). As the transcendent Sovereign, he rules over everything without exception; as the personal Creator, he interacts in personal ways with those who bear his image, disclosing himself to be not only personal but flawlessly good. How to put those elements together is finally beyond us, however frequently they are simply assumed in Scripture.

When Jacob hears that Joseph is alive, he offers sacrifices to God, who gra- ciously discloses himself to Jacob once again: “I am God, the God of your father. Do not be afraid to go down to Egypt, for I will make you into a great nation there. I will go down to Egypt with you, and I will surely bring you back again. And Joseph’s own hand will close your eyes” (Gen. 46:3-4).

The book of Genesis makes it clear that Jacob knew that God’s covenant with Abraham included the promise that the land where they were now settled would one day be given to him and to his descendants. That is why Jacob needed this direct disclosure from God to induce him to leave the land. Jacob was reassured on three fronts: (a) God would make his descendants multiply into a “great nation” during their sojourn in Egypt; (b) God would eventually bring them out of Egypt; (c) at the personal level, Jacob is comforted to learn that his long-lost son Joseph will attend his father’s death.

All of this provides personal comfort. It also discloses something of the mys- teries of God’s providential sovereignty, for readers of the Pentateuch know that this sojourn in Egypt will issue in slavery, that God will then be said to “hear” the cries of his people, that in the course of time he will raise up Moses, who will be God’s agent in the ten plagues, the crossing of the Red Sea, the granting of the Sinai covenant and the giving of the law, the wilderness wanderings, and the (re)entry into the Promised Land. The sovereign God who brings Joseph down to Egypt to prepare the way for this small community of seventy persons has a lot of complex plans in store. These are designed to bring his people to the next stage of redemptive history, and finally to teach them that God’s words are more impor- tant than food (Deut. 8).

One can no more detach God’s sovereign transcendence from his personhood, or vice versa, than one can safely detach one wing from an airplane and still expect it to fly.

FEBRUARY 12 — Genesis 45; Mark 15; Job 11; Romans 15 􏰀

IN MARK 15 PEOPLE SPEAK better than they know.

“What shall I do, then,” Pilate asks, “with the one you call the king of the Jews?” (15:12). Of course, he utters the expression “king of the Jews” with a certain sneering contempt. When the crowd replies, “Crucify him!” (15:13, 14), the politically motivated think this is the end of another messianic pretender. They do not know that this king has to die, that his reign turns on his death, that he is simultaneously King and Suffering Servant.

The soldiers twist together a crown of thorns and jam it on his head. They hit him and spit on him, and then fall on their knees in mock homage, crying, “Hail, king of the Jews!” (15:18). In fact, he is more than the King of the Jews (though certainly not less). One day, each of those soldiers, and everyone else, will bow down before the resurrected man they mocked and crucified, and confess that he is Lord (Phil. 2:9-11).

Those who passed by could not resist hurling insults: “So! You who are going to destroy the temple and build it in three days, come down from the cross and save yourself!” (15:29-30). The dismissive mockery hid the truth they could not see: earlier Jesus had indeed taught that he himself was the real temple, the anti-type of the building in Jerusalem, the ultimate meetingplace between God and human beings (John 2:19-22). Indeed, Jesus not only insisted that he is himself the temple, but that this is so by virtue of the fact that this temple must be destroyed and brought back to life in three days. If he had “come down from the cross” and saved himself, as his mockers put it, he could not have become the destroyed and rebuilt “temple” that reconciles men and women to God.

“He saved others but he can’t save himself” (15:31). Wrong again—and right again. This is the man who voluntarily goes to the cross (14:36; cf. John 10:18). To say “he can’t save himself” is ridiculously limiting. Yet he couldn’t save himself and save others. He saves others by not saving himself.

“Let this Christ, this King of Israel, come down now from the cross, that we may see and believe” (15:32). But what kind of Christ would they then have believed in? A powerful king, doubtless—but not the Redeemer, not the Sacrifice, not the Suffering Servant. They could not long have believed in him, for the basis of this transformation in them was the very cross-work they were taunting him to abandon.

“Surely this man was the Son of God” (15:39). Yes; more than they knew.

FEBRUARY 11 — Genesis 44; Mark 14; Job 10; Romans 14

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

Judah reappears in the next chapter, sleeping with his daughter-in-law (Gen. 38), and, initially at least, deploying a double standard (see meditation for February 6).

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

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

FEBRUARY 10 — Genesis 43; Mark 13; Job 9; Romans 13

CHRISTIANS HAVE OFTEN DISAGREED over the precise interpretation of Mark 13. But whatever disagreements prevail, we cannot fail to note the stunning contrast between the perspectives of the disciples when they look around the temple complex and the perspectives of Jesus himself.

The disciples are impressed by the “massive stones” and by the “magnificent buildings” (13:1). What draws their attention is the architecture, the product of human creativity and ingenuity. But Jesus thinks on another plane. He evaluates the patterns of evil in this world, the false religious pretensions, the persecution of his disciples, the judgment that will fall. As for the stones and the buildings, he foresees judgment: “Not one stone here will be left on another; every one will be thrown down” (13:2). A mere forty years elapse before this prediction is literally fulfilled.

This passage is reminiscent of another. In Acts 17:16ff., Paul finds himself in Athens. What is striking is his reaction to the city. Luke does not say that Paul was impressed by the spectacular architecture, by the history of sheer learning, by the literature that its citizens had produced, or by the glory of her heritage. Far from it. Paul looked around this venerable old city and was “greatly distressed to see that the city was full of idols” (17:16).

In neither case, then—neither in Jesus’ estimate of Jerusalem, nor in Paul’s estimate of Athens—was the analysis superficial. In both cases, the evaluation looked at things from God’s perspective. Those who are impressed by mighty buildings and spectacular human accomplishments could profitably think through the account of the tower of Babel (Gen. 11). Doubtless there were some then who were impressed by the edifice. But God, looking at the human heart and the reasons for the building, saw it as one more evidence of insufferable hubris.

In much the same way, we too are called to understand and evaluate our culture from God’s perspective. Because human beings are made in the image of God, there is much that we can do that is worthy and admirable. Theologically speaking, this is the product of “common grace.” But it is possible to be far too impressed by wealth, power, architecture, fame, learning, physical prowess, and technology, with the result that we do not think through the moral and spiritual dimensions of the world around us. We may see the glory, and overlook the shame; we may detect human accomplishments, and neglect the undergirding idolatry; in short, we may be impressed by all that impresses God’s fallen image-bearers, but fail to assess these realities in the light of the cross and in the light of eternity. We would do far better to follow the examples of Jesus and Paul.

FEBRUARY 9 — Genesis 42; Mark 12; Job 8; Romans 12

THE EXCHANGE BETWEEN Jesus and some of his opponents in Mark 12:13-17 is full of interest. Mark says that Jesus’ interlocutors set out “to catch him in his words” (12:13). Doubtless that is why they begin with some pretty condescending flattery about how principled a teacher he is, utterly unwilling to be swayed by popular opinion. It is all a setup. “Is it right to pay taxes to Caesar or not?” they ask. “Should we pay or shouldn’t we?” (12:14-15).

They thought they had him. If he answered “No,” then he would be in trouble with the Roman authorities, who certainly were not going to allow a popular religious preacher in a volatile country like this one go around advocating non-payment of taxes. Jesus might even be executed for treason. But if he answered “Yes,” then he would lose the confidence of the people and therefore diminish his popularity. Many ordinary Jews not only felt the ordinary human resentment of taxes, but raised theological objections. How could conscientious Jews pay in coins that had the image of the emperor on them, especially coins that ascribed titles of deity to him? Besides, if Jews were really righteous, would not God come down and deliver his people again, this time from the Roman superpower? Does not principled fidelity to God demand nonpayment of taxes?

Whatever answer Jesus gave, he would be a loser. But he refuses to yield. Instead, he asks for a coin, asks whose image is on it, and argues that it is right to give to Caesar what is Caesar’s and to God what is God’s. Jesus thereby neatly escapes their snare, and his interlocutors are amazed.

But there are layers of implications here. Under a strict theocracy, Jesus’ words would be incoherent: the rule of God is mediated by the king, so that their domains are not so easily separable. Moreover, the old covenant structure was, on paper, tightly bound to theocratic rule. Yet here is Jesus announcing that a distinction must be made between Caesar’s claims and the claims of the living God.

Of course, this does not mean that Caesar’s domain is entirely independent of God’s domain, nor that God does not remain in providential control. But it is hard to avoid the conclusion that Jesus is announcing a fundamental change in the administration of the covenant community. The locus of the community is no longer a theocratic kingdom; it is now an assembly of churches from around the world, living under many “kings” and “Caesars,” and offering worship to none of them. And that is why many Christians around the world trace the history of the non-establishment of a particular religion to this utterance of the Lord Jesus himself.