Episode 292 - Jacob gets out-Jacobed - Genesis 29

Gen. 29:1 Then Jacob went on his journey and came to the land of the people of the east. 2 As he looked, he saw a well in the field, and behold, three flocks of sheep lying beside it, for out of that well the flocks were watered. The stone on the well’s mouth was large, 3 and when all the flocks were gathered there, the shepherds would roll the stone from the mouth of the well and water the sheep, and put the stone back in its place over the mouth of the well.

Gen. 29:4 Jacob said to them, “My brothers, where do you come from?” They said, “We are from Haran.” 5 He said to them, “Do you know Laban the son of Nahor?” They said, “We know him.” 6 He said to them, “Is it well with him?” They said, “It is well; and see, Rachel his daughter is coming with the sheep!” 7 He said, “Behold, it is still high day; it is not time for the livestock to be gathered together. Water the sheep and go, pasture them.” 8 But they said, “We cannot until all the flocks are gathered together and the stone is rolled from the mouth of the well; then we water the sheep.”

Gen. 29:9 While he was still speaking with them, Rachel came with her father’s sheep, for she was a shepherdess. 10 Now as soon as Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, Jacob came near and rolled the stone from the well’s mouth and watered the flock of Laban his mother’s brother. 11 Then Jacob kissed Rachel and wept aloud. 12 And Jacob told Rachel that he was her father’s kinsman, and that he was Rebekah’s son, and she ran and told her father.

Gen. 29:13 As soon as Laban heard the news about Jacob, his sister’s son, he ran to meet him and embraced him and kissed him and brought him to his house. Jacob told Laban all these things, 14 and Laban said to him, “Surely you are my bone and my flesh!” And he stayed with him a month.

Gen. 29:15 Then Laban said to Jacob, “Because you are my kinsman, should you therefore serve me for nothing? Tell me, what shall your wages be?” 16 Now Laban had two daughters. The name of the older was Leah, and the name of the younger was Rachel. 17 Leah’s eyes were weak, but Rachel was beautiful in form and appearance. 18 Jacob loved Rachel. And he said, “I will serve you seven years for your younger daughter Rachel.” 19 Laban said, “It is better that I give her to you than that I should give her to any other man; stay with me.” 20 So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her.

Gen. 29:21 Then Jacob said to Laban, “Give me my wife that I may go in to her, for my time is completed.” 22 So Laban gathered together all the people of the place and made a feast. 23 But in the evening he took his daughter Leah and brought her to Jacob, and he went in to her. 24 (Laban gave his female servant Zilpah to his daughter Leah to be her servant.) 25 And in the morning, behold, it was Leah! And Jacob said to Laban, “What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?” 26 Laban said, “It is not so done in our country, to give the younger before the firstborn. 27 Complete the week of this one, and we will give you the other also in return for serving me another seven years.” 28 Jacob did so, and completed her week. Then Laban gave him his daughter Rachel to be his wife. 29 (Laban gave his female servant Bilhah to his daughter Rachel to be her servant.) 30 So Jacob went in to Rachel also, and he loved Rachel more than Leah, and served Laban for another seven years.

Gen. 29:31 When the LORD saw that Leah was hated, he opened her womb, but Rachel was barren. 32 And Leah conceived and bore a son, and she called his name Reuben, for she said, “Because the LORD has looked upon my affliction; for now my husband will love me.” 33 She conceived again and bore a son, and said, “Because the LORD has heard that I am hated, he has given me this son also.” And she called his name Simeon. 34 Again she conceived and bore a son, and said, “Now this time my husband will be attached to me, because I have borne him three sons.” Therefore his name was called Levi. 35 And she conceived again and bore a son, and said, “This time I will praise the LORD.” Therefore she called his name Judah. Then she ceased bearing.

“Little” details in biblical stories are often significant. Otherwise, why would the author write the details? As this story of Jacob’s approach to his destination unfolds, we’re told about the well and the large stone that covered the mouth of the well. Some people interpret this to suggest that all the shepherds at the well were, collectively, unable to move the stone. Yet, Jacob’s ability to move it himself was evidence that God was with Jacob and gave him the strength to move the stone himself. I would concede that’s a possibility. But let’s look at the story as a whole and see if there’s another possibility.

After Moses provided the seemingly pointless details about the shepherds, the well, and the stone that covers it, he records that Jacob inquired about Laban. The shepherds state that they know him, that he is well, and (drum roll) here comes his daughter. Jacob’s response to this in verse 7 is essentially, “Hey guys! Why don’t you water your sheep and get lost?” It seems to me that Jacob wants them to leave so he can “move in on” Laban’s daughter. But the shepherds respond to Jacob that the custom is to wait until all the flocks are present and they all get watered together. We aren’t told why this is. Perhaps it’s an accounting to make sure that everyone is ok. If a shepherd or shepherdess doesn’t show up within a reasonable amount of time, someone will know to go looking for them.

What happens after that is that Jacob is not concerned about the custom. When Rachel arrived, he rolled the stone away, watered her sheep, and revealed his identity to her. He is then united with Laban and the family and stays with them a month. After that month, Laban proposed a working arrangement with Jacob and asked him what Jacob would want in return for working for his uncle. Jacob asked to serve Laban for seven years, and in exchange he would marry Rachel, Laban’s younger of the two daughters. Moses tells the reader in verse 17, “Leah’s eyes were weak, but Rachel was beautiful in form and appearance.” This detail sets the tone for the rest of the story. It shows the contrast of the two daughters that draws Jacob’s attention to Rachel, and it leads the reader’s imagination to a possible or potential rivalry. Laban agreed to this deal.

After seven years of service, there was a wedding. But Laban put Leah in the bride chamber instead of Rachel, and Jacob unknowingly consummated the marriage with Leah. He was unaware of this switch until the next day, when it was light. Jacob had been “out-Jacobed.” Laban gave the excuse that it was not customary to marry off the younger daughter before the older one. Then, Laban told Jacob that after the wedding ceremony was over, Jacob could marry Rachel in return for another seven years of service. Jacob got married twice within just over a week. Laban was truly more of the master manipulator between the two. Yet, Jacob agreed.

After this, we see how Jacob’s love and attention to Rachel created a rivalry between the sisters. Moses wrote that the LORD opened Leah’s womb because he saw that she was “hated.” Therefore, the LORD gave her four consecutive sons while Rachel was barren.

This is a story about the LORD fulfilling his promises to Abraham, Isaac, Jacob, and their descendants. Yet there are things this story reveals about the LORD that we can learn that may help guide and feed our faith. For one, the LORD doesn’t always intervene in the actions of fallen and self-serving people to stop them from doing stupid and sinful things. Yet, he may intervene at times to remind people that he loves them, even if they are not receiving affection from those of whom they would expect it. This story also manifests that the LORD will accomplish his will and fulfill his promises in spite of ourselves. I am reminded of Paul’s words in Romans 8:28 “For we know that God works all things together for good to those who love the LORD and are called according to his promise.” Laban, Jacob, Rachel, and Leah all have things to learn about the LORD. The LORD patiently and sovereignly works to reveal to them and, indirectly, to each reader of this story, that he is both a good and great God.

Episode 289 - "Jacob steals the blessing" - Genesis 27

Gen. 27:1 When Isaac was old and his eyes were dim so that he could not see, he called Esau his older son and said to him, “My son”; and he answered, “Here I am.” 2 He said, “Behold, I am old; I do not know the day of my death. 3 Now then, take your weapons, your quiver and your bow, and go out to the field and hunt game for me, 4 and prepare for me delicious food, such as I love, and bring it to me so that I may eat, that my soul may bless you before I die.”

Gen. 27:5 Now Rebekah was listening when Isaac spoke to his son Esau. So when Esau went to the field to hunt for game and bring it, 6 Rebekah said to her son Jacob, “I heard your father speak to your brother Esau, 7 ‘Bring me game and prepare for me delicious food, that I may eat it and bless you before the LORD before I die.’ 8 Now therefore, my son, obey my voice as I command you. 9 Go to the flock and bring me two good young goats, so that I may prepare from them delicious food for your father, such as he loves. 10 And you shall bring it to your father to eat, so that he may bless you before he dies.” 11 But Jacob said to Rebekah his mother, “Behold, my brother Esau is a hairy man, and I am a smooth man. 12 Perhaps my father will feel me, and I shall seem to be mocking him and bring a curse upon myself and not a blessing.” 13 His mother said to him, “Let your curse be on me, my son; only obey my voice, and go, bring them to me.”

Gen. 27:14 So he went and took them and brought them to his mother, and his mother prepared delicious food, such as his father loved. 15 Then Rebekah took the best garments of Esau her older son, which were with her in the house, and put them on Jacob her younger son. 16 And the skins of the young goats she put on his hands and on the smooth part of his neck. 17 And she put the delicious food and the bread, which she had prepared, into the hand of her son Jacob.

Gen. 27:18 So he went in to his father and said, “My father.” And he said, “Here I am. Who are you, my son?” 19 Jacob said to his father, “I am Esau your firstborn. I have done as you told me; now sit up and eat of my game, that your soul may bless me.” 20 But Isaac said to his son, “How is it that you have found it so quickly, my son?” He answered, “Because the LORD your God granted me success.” 21 Then Isaac said to Jacob, “Please come near, that I may feel you, my son, to know whether you are really my son Esau or not.” 22 So Jacob went near to Isaac his father, who felt him and said, “The voice is Jacob’s voice, but the hands are the hands of Esau.” 23 And he did not recognize him, because his hands were hairy like his brother Esau’s hands. So he blessed him. 24 He said, “Are you really my son Esau?” He answered, “I am.” 25 Then he said, “Bring it near to me, that I may eat of my son’s game and bless you.” So he brought it near to him, and he ate; and he brought him wine, and he drank.

Gen. 27:26 Then his father Isaac said to him, “Come near and kiss me, my son.” 27 So he came near and kissed him. And Isaac smelled the smell of his garments and blessed him and said,

“See, the smell of my son

is as the smell of a field that the LORD has blessed!

28 May God give you of the dew of heaven

and of the fatness of the earth

and plenty of grain and wine.

29 Let peoples serve you,

and nations bow down to you.

Be lord over your brothers,

and may your mother’s sons bow down to you.

Cursed be everyone who curses you,

and blessed be everyone who blesses you!”

Gen. 27:30 As soon as Isaac had finished blessing Jacob, when Jacob had scarcely gone out from the presence of Isaac his father, Esau his brother came in from his hunting. 31 He also prepared delicious food and brought it to his father. And he said to his father, “Let my father arise and eat of his son’s game, that you may bless me.” 32 His father Isaac said to him, “Who are you?” He answered, “I am your son, your firstborn, Esau.” 33 Then Isaac trembled very violently and said, “Who was it then that hunted game and brought it to me, and I ate it all before you came, and I have blessed him? Yes, and he shall be blessed.” 34 As soon as Esau heard the words of his father, he cried out with an exceedingly great and bitter cry and said to his father, “Bless me, even me also, O my father!” 35 But he said, “Your brother came deceitfully, and he has taken away your blessing.” 36 Esau said, “Is he not rightly named Jacob? For he has cheated me these two times. He took away my birthright, and behold, now he has taken away my blessing.” Then he said, “Have you not reserved a blessing for me?” 37 Isaac answered and said to Esau, “Behold, I have made him lord over you, and all his brothers I have given to him for servants, and with grain and wine I have sustained him. What then can I do for you, my son?” 38 Esau said to his father, “Have you but one blessing, my father? Bless me, even me also, O my father.” And Esau lifted up his voice and wept.

Gen. 27:39 Then Isaac his father answered and said to him:

“Behold, away from the fatness of the earth shall your dwelling be,

and away from the dew of heaven on high.

40 By your sword you shall live,

and you shall serve your brother;

but when you grow restless

you shall break his yoke from your neck.”

Gen. 27:41 Now Esau hated Jacob because of the blessing with which his father had blessed him, and Esau said to himself, “The days of mourning for my father are approaching; then I will kill my brother Jacob.” 42 But the words of Esau, her older son, were told to Rebekah. So she sent and called Jacob, her younger son, and said to him, “Behold, your brother Esau comforts himself about you by planning to kill you. 43 Now therefore, my son, obey my voice. Arise, flee to Laban my brother in Haran 44 and stay with him a while, until your brother’s fury turns away— 45 until your brother’s anger turns away from you, and he forgets what you have done to him. Then I will send and bring you from there. Why should I be bereft of you both in one day?”

Gen. 27:46 Then Rebekah said to Isaac, “I loathe my life because of the Hittite women. If Jacob marries one of the Hittite women like these, one of the women of the land, what good will my life be to me?”

There is so much tension and drama in this short story that it almost seems wrong to say anything about it because it just speaks for itself. However, there are some valuable insights we can glean from observing how this story relates to the broader narrative of Genesis and the Bible.

First, do you remember when Rebekah was expecting twins and they fought within her womb, and the LORD revealed to her that the older would serve the younger? Secondly, do you recall that Jacob received that name because he was grabbing Esau’s heel when they were born? The significance of those details becomes more apparent here.

The scene begins when Isaac, who had become very old and had lost his sight, called Esau to go out and get him the meat that he liked and prepare it so that he would bless him, bequeathing to him the leadership of the family and the majority of the inheritance. Rebekah heard of Isaac’s plan and quickly took action to have Jacob receive the blessing instead of Esau. Why would she do this? For one, we’ve already been informed that Esau was Isaac’s favorite son because Esau was a hunter and Isaac enjoyed the food he brought home. On the other hand, Jacob was Rebekah’s favorite. More importantly, I think Rebekah did this because of what the LORD had revealed to her. She knew before they were born that Jacob would be the leader and the one who would carry the seed. I think she’s acting upon that revelation from God. While Rebekah’s actions were deceptive, we could argue that she was acting out of faith.

Rebekah laid out the plan to Jacob and addressed his concerns, and he agreed to go along with it. This detail bothered me for years. Why should he receive the blessing when he is gaining it through deception? That doesn’t seem fair. Then, a few years ago, I saw something in the dialogue between Isaac and Jacob after Jacob gave him the meat Rebekah had prepared. Isaac, thinking that Esau is standing near him, asks how he got the meat so quickly. Jacob’s response was, “Because the LORD your God granted me success.” Do you see that? The LORD is not Jacob’s God. The LORD is his father’s God. The blessing will only be beneficial if the LORD is Jacob’s God, and this moment in the story creates a new conflict that will prompt the reader to wonder, “How will the LORD become Jacob’s God?” The LORD revealed to Rebekah what would happen with Jacob and Esau. So, in light of Jacob's statement, we must wonder how the Lord will work this all out.

No sooner had Jacob pulled off the deception and received the blessing than Esau came home with the meat from his hunt, and Isaac and Esau realized what had happened. The significance of Jacob grabbing Esau’s heel is revealed through Esau’s comment about Jacob’s name and his actions. The picture here is that one who grabs a heel is a cheater. I think it’s amusing that Esau uses the sale of his birthright as an accusation against Jacob, since it was Esau who had no regard whatsoever for his birthright. Jacob didn’t deceive him. He was just opportunistic, and Esau now regretted it, blaming Jacob for his poor decision. The bottom line is that Esau was so angry and planned to kill Jacob once Isaac died.

Rebekah learned of Esau’s plan and found a good reason to have Isaac send Jacob away to her brother Laban’s place. The misery caused by their Hittite daughters-in-law, whom Esau had married, was the justification she used to convince Isaac that she didn’t want Jacob to take a wife like them. That was good enough for Isaac.

What I draw from this story is that God doesn’t wait for people to get all their stuff right before he will work in their lives. What will follow this story is the journey of Jacob to his uncle Laban’s place, the LORD’s self-revelation to Jacob, and the promises he makes to him, and Jacob’s resolution.

This is a picture of God’s grace and patience with people.

Episode 163 "Be patient!" - James 5:7-11

James 5:7   Be patient, therefore, brothers, until the coming of the Lord. See how the farmer waits for the precious fruit of the earth, being patient about it, until it receives the early and the late rains. 8 You also, be patient. Establish your hearts, for the coming of the Lord is at hand. 9 Do not grumble against one another, brothers, so that you may not be judged; behold, the Judge is standing at the door. 10 As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord. 11 Behold, we consider those blessed who remained steadfast. You have heard of the steadfastness of Job, and you have seen the purpose of the Lord, how the Lord is compassionate and merciful.

What is going on here? In the preceding text, James indicted the rich who oppressed others by withholding pay and defrauding them of what they deserved and needed. Is he telling them to “be patient?” Or is he telling those who have been wronged to be patient? If the latter is the case, I’m sure these people are not excited about James’ counsel. Perhaps he’s changed his thought altogether. 

Here is another opportunity to hone our interpretation skills by expanding our examination of the text. If the immediate context, such as the preceding verses, does not help us much, perhaps we need to “fly higher” in order to get a view of the broader literary context.

If we return to the opening of James’ letter, we find that the first thing James addresses with his readers is how they handle “trials of various kinds.” (James 1:2) He tells them to be joyful in these trials because it tests their faith and produces steadfastness in their faith. He argues this is the Lord’s way of making us complete in his plan to transform us into the image of Christ. (James 1:2-4) Shortly after, James says, the one who remains steadfast through the trials will “receive the crown of life.” I won’t go into the discussion of the meaning of that other than it is a reward from God for remaining faithful to the Lord through the trial. If the Lord rewards those who remain faithful through such trials, it would appear that trials and even suffering are God’s way of taking something bad, something even that came about through humankind’s sin against God and using it for our good and His glory. 

Perhaps James, by encouraging the brothers to be patient, is returning to this initial instruction on how they (and we) should handle trials and suffering. Perhaps he has never fully left that thought, and the various issues he has addressed and instructions he has given are all somehow related to this instruction to be patient. 

I love the illustration of the farmer waiting for the time of harvest. As one who grew up on a farm, I get this. You plant the seed and hope to ultimately be able to harvest the crop from that seed. Yet, trials come along. Sometimes it rains too much, other times too little. But there’s not much you can do about it. When we stop and think about it, there are often times of trial that we cannot do anything about. Sometimes that suffering is deep and with no foreseeable purpose or resolution. James doesn’t tell us that it’s going to work out the way we would like. He doesn’t promise that God is going to prevent or undo the circumstances and experiences of that suffering. He does tell us that by holding fast to our faith in Jesus, we can trust that God has a very good plan for using that experience for his perfect, divine purpose for our lives. 

This perfect, divine purpose culminates when the Lord returns. (“Be patient . . . until the coming of the Lord.”  v. 7) He adds in verse 8 to “establish your hearts . . . for the coming of the Lord is at hand.” (v. 8) This is a call for resolve to trust the Lord is good and will ultimately deliver us from all such trial and suffering. The Apostle Paul tells us, “And we know that for those who love God all things work together for good, for those who are called according to his purpose.” (Rom. 8:28) Paul does not say that all things are good. He says, “all things work together for good” to those who love God. James' assertion that “the coming of the Lord is at hand” means it could happen at any time. We might desire this to happen today, as I’m sure James did. However, God does not operate on our sense of time. But, the Lord could return today. 

In verse 9, it would appear that James’ idea of patience is that we do not allow the circumstances of our trials to lead us to grumble against another brother or sister in Christ. My tendency would be to say, “But what if my brother is the source of the trial?” James’ response is, “a Judge is standing at the door.” His point is that God sees, God knows, and God will justly do what is good and right. 

James reminds his audience of how their ancestors treated the prophets. In reading the Old Testament prophets, we learn that these people God had ordained to speak to the people and call them to do what was right were often ignored at best and abused, if not murdered at worst. Doing what God wants us to do will bring opposition and sometimes trial and suffering for doing what is right.

He then mentions Job by name. According to the book of Job, Satan told God that if God would just allow him to inflict suffering upon Job, that Job would abandon the Lord. God allowed him with the limitation that he could not do anything to Job himself. Satan caused the destruction of Job’s possessions and the deaths of his children. Talk about trials and suffering. Yet, Job did not curse or abandon the Lord. Satan appealed to God again that if he could inflict pain upon Job himself, Job would then curse God. God’s only prohibition was that he could not kill Job. Satan afflicted him with ulcers all over his body. This time even Job’s wife advised him to “curse God and die.” (Job 2:9) Yet, Job refused to curse or abandon his faith in the Lord. The story continues with bad advice and false accusation from his “friends.” Job was faithful. At the end of the story, we see how God, the Judge, acquitted Job and indicted his friends for their foolish judgment against Job. (Job 42:7-17)

The point in all of this is that God knows all, God is just, and God plans for what is best for us through all things.  Patience is the resolve to act in accordance with that truth and not act through our thoughts, words, and actions as though we know better than God.

Prayer: Lord, help me trust you in all things.

Episode 92 - "One of you will betray me" John 13:21-30

John 13:21   After saying these things, Jesus was troubled in his spirit, and testified, “Truly, truly, I say to you, one of you will betray me.” 22 The disciples looked at one another, uncertain of whom he spoke. 23 One of his disciples, whom Jesus loved, was reclining at the table at Jesus’ side, 24 so Simon Peter motioned to him to ask Jesus of whom he was speaking. 25 So that disciple, leaning back against Jesus, said to him, “Lord, who is it?” 26 Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. 27 Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.” 28 Now no one at the table knew why he said this to him. 29 Some thought that, because Judas had the moneybag, Jesus was telling him, “Buy what we need for the feast,” or that he should give something to the poor. 30 So, after receiving the morsel of bread, he immediately went out. And it was night.

Throughout this entire book, John drops little pieces of information that should cause us to stop and reflect on why that information might be important. For instance, in verse 21, John mentions that Jesus “was troubled in his spirit.” It would appear the reason he was troubled is his awareness that one of his disciples would betray him. But, this raises some questions. 

First, why was it important for John to mention that Jesus was troubled within his spirit? What does this detail communicate to the reader? If Jesus has this foreknowledge, why doesn’t he prevent it? He’s raised the dead back to life and performed many other miracles. There is no need to be troubled because he could prevent his would-be betrayer from doing that. 

Second, why is there a need to say “one of you” and not specify who is the betrayer? It’s obvious from the context that he not only knows that he is going to be betrayed by one of the twelve, but he knows who it is. Yet, he does not announce that to the group. 

My answers to these questions will be at least in part based on my speculation. But, I will try to defend them within the context of this book.  My answer to why Jesus was troubled within his spirit and why John shares it with us is due to both his humanity AND his deity. Let me explain. Jesus was human in every way except without sin. The author of Hebrews makes that point in Hebrews 4:15. But, John is emphatic about communicating that Jesus is both divine and human. In John’s prologue, he wrote of the Word who was God, “and the Word became flesh and dwelt among us.” (John 1:14) John did not understand this reality for quite a while. In fact, Jesus had made John one of his closest friends. John saw and heard things being near Jesus that many others did not. But, later when he records his own entrance into the empty tomb, he “believes.” Believes what? He doesn’t tell us specifically. But, I think it’s when he first believed that his friend Jesus was God in human flesh. As this understanding settled in, he realized that the Incarnate Son of God had chosen to hang out with him, teach him, and love him. This is why I think he doesn’t refer to himself in this book by name, but as “the disciple whom Jesus loved.” John is not bragging. John lived the rest of his life humbled by the immense grace God showed to him in having this uniquely privileged place and role in human history. He is in complete and continual awe of Jesus. Therefore, it is his passion that you and I also understand the significance of the Incarnation of the Son of God. So, he shows us the humanity of Jesus alongside his deity. He shows us Jesus weeping at Lazarus’ tomb with full knowledge that the Father will have him raise Lazarus back to life. Now in this passage, Jesus has a human response of being troubled in spirit knowing that one of his friends will betray him. Who among us would not be troubled with that kind of knowledge? So, if we understand how such treachery would cause us pain, why would a loving, holy, and just God not be troubled by our betrayal? I think John wants us to see how our own sin troubles Jesus. It should cause us to consider our priorities and seek the Lord’s help in our faith and faithfulness to Him. 

This brings us to the second question and why I think Jesus said to the whole group “one of you will betray me.” In fact, all of them would betray him in one manner or another. Yes. Judas Iscariot betrayed Jesus into the hands of his enemies leading to his arrest and crucifixion. But, Peter denied even knowing Jesus three times when he was under pressure and the rest of the disciples ran. Jesus told them this before any of it happened. I cannot imagine that any of them ever forgot it. 

Why didn’t he stop it? Because this was all within the Father’s will and plan and Jesus was perfectly faithful to his Father and to us. 

There is another important truth within this passage that I want you to see.  If you recall at the beginning of this chapter, John writes that “the Devil had already put it into the heart of Judas Iscariot . . . to betray him.” (John 13:2) But, in verse 27 after Jesus had given Judas the piece of bread dipped in the cup, John informs us that Satan entered into him(Judas). What is going on here? What happens in verse 2 is the work of the Devil to influence Judas. But, John is recording Jesus telling “the disciple who Jesus loved” a.k.a. Himself that he would reveal who his betrayer is by giving that person the morsel of bread dipped in the cup. Then, he did it and once Judas took that bread from Jesus, THEN Satan entered Judas. The point is that while Satan has the power to influence people, his power is limited and completely subject to God’s will and timing. We learn this lesson in the book of Job as well. Satan and Judas both have culpability. But the extent of what Satan can do and when he can do it is under the sovereign will of God. That’s deep stuff there, isn’t it. Understand that there are mysteries regarding God and we cannot fully understand everything He is doing. 

I believe our “takeaway” from this lesson is knowing that God is in complete control and that means things will happen that may trouble us. But, we should pray that the Lord will sustain us in being faithful to Him.

One last observation before stopping. Did you notice John pointing out in verse 30 when Judas went out to betray Jesus, that he adds, “and it was night?” That’s when Nicodemus came to Jesus. Nicodemus came to Jesus at night when he was in as much spiritual darkness as he was physical darkness. The disciples were in a boat in the middle of a stormy Sea of Galilee “and it had become dark and Jesus had not yet come to them.” Now Judas, who has been with “the Light of the world is departing into darkness.” How tragic! May the Lord sustain us in His truth and Light.

Episode 86 - "Do you believe what Jesus' miracles say about him?" John 12:36-43

36 While you have the light, believe in the light, that you may become sons of light.” 

When Jesus had said these things, he departed and hid himself from them. 37 Though he had done so many signs before them, they still did not believe in him, 38 so that the word spoken by the prophet Isaiah might be fulfilled:

“Lord, who has believed what he heard from us,

and to whom has the arm of the Lord been revealed?”

John 12:39   Therefore they could not believe. For again Isaiah said,

John 12:40   “He has blinded their eyes

and hardened their heart,

lest they see with their eyes,

and understand with their heart, and turn,

and I would heal them.”

John 12:41   Isaiah said these things because he saw his glory and spoke of him. 42 Nevertheless, many even of the authorities believed in him, but for fear of the Pharisees they did not confess it, so that they would not be put out of the synagogue; 43 for they loved the glory that comes from man more than the glory that comes from God.

I begin this episode with verse 36 which has Jesus speaking, “While you have the light, believe in the light, that you may become sons of light.” John began this letter by saying that Jesus was the true light coming into the world. It’s important to recognize this invitation Jesus is giving to these people who are expressing their doubt even after all these things he has done; even after raising a dead man back to life.

Now in verse 37, we read that Jesus “departed and hid himself from them.” What happens when light is hidden? It’s dark. John seems to emphasize how tragically illogical their response in not believing him even though Jesus had “done so many signs before them.” (v. 37)

John draws the connection of this reality to the prophet Isaiah’s prophecy in Isaiah 53:1. Isaiah was allowed to see the glory of God and told to tell it to others. But, God warned him that they would not believe. What happened then happens again when Jesus comes into the world and reveals glimpses of his glory through his signs. 

At this point, John’s teaching gets uncomfortable because he says in verse 39, “Therefore, they could not believe.” He continues by quoting Isaiah 6:10 speaking of God, “He has blinded their eyes and hardened their heart . . . “ (v. 40) We might be inclined to slam on the breaks and say, “Wait a minute! Why would God do that?” It sounds like God doesn’t want people to believe. 

The problem is that response goes completely against what we’ve seen through this entire gospel. Even in the introduction, John writes, “He came unto his own. But, his own did not receive him. But, as many as have received him, he gave the right to become God’s children. (John 1:11-12, my paraphrase) So what is going on?

When we look at the context here, Jesus has been working the signs the Father has given him and invited them to believe in him. But, through all the signs and teachings they have not believed him. So, at this point, it may be that God has brought judgment upon them so that they could not believe and repent. But, why would God do that? The answer I believe is in what is about to happen. Their rejection of Jesus will lead them to be a party to Jesus’ arrest and crucifixion. This was the Father’s will and Jesus knew it. Through his death on the cross many more people would have the opportunity for forgiveness of sin and hope of eternal life through faith in Jesus. 

We cannot fully understand everything God does. But, what we should learn through this whole book and reinforced through this text is that we just respond to the message of Jesus and the cross while we have a chance. When that light shines in our hearts and minds, we should walk in that light and believe in Jesus. Otherwise, if we reject the light, it may become hidden and we will be forever in the darkness in which we were born.

Another question this text brings to us is, “If we believe in Jesus, do we confess him before others, or do we prefer glory from mankind rather than glory from God?”

It seems that our daily prayer needs to seek the Lord’s help in letting the light in our life shine upon others.

Episode 63 - "That the works of God might be displayed" - John 9:1-7

John 9:1   As he passed by, he saw a man blind from birth. 2 And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 Jesus answered, “It was not that this man sinned, or his parents, but that the works of God might be displayed in him. 4 We must work the works of him who sent me while it is day; night is coming, when no one can work. 5 As long as I am in the world, I am the light of the world.” 6 Having said these things, he spit on the ground and made mud with the saliva. Then he anointed the man’s eyes with the mud 7 and said to him, “Go, wash in the pool of Siloam” (which means Sent). So he went and washed and came back seeing.

The entire chapter nine of John’s gospel gives us a detailed story of Jesus healing a man who had been blind from birth and the events that unfold related to it. We are not told how Jesus’ disciples knew the man had been born blind. Perhaps one or more of them knew him. They’d heard about him whenever they would come to Jerusalem and perhaps see him in a familiar location. Regardless of how they knew this detail, they had a question for Jesus. They wanted to know who fault it was that he was born blind; a sin of the man’s parents or sin that somehow the man had committed prior to birth. Perhaps they are thinking that God gave the man blindness for a sin God knew he would commit later in his life. However, one takes their question, their assumption is that his condition is a judgment from God for sin. From our perspective, these disciples might seem to have a view of God that is very harsh. We would not like to think of God punishing an unborn child with blindness for something his parents did or something the child could not consciously do in the womb. 

Jesus tells them that neither of their assumptions is correct. But, our English translations of Jesus’ response may actually engender a similar theology of God if we’re not careful. Jesus’ response “may” be interpreted as though God caused the man to be born blind for the purpose of receiving glory. This is tough because I understand that God is good in everything He does and God is just in everything. Furthermore, God is in control. At the very least, if we affirm those things, we must believe that God could have prevented the man from being born blind, but didn’t. This age-old question of how could a loving God allow bad things to happen to “good people” faces us all at one time or another.

In this particular situation, the phrase translated to read “but that the works of God might be displayed in him” appears to be causal for his blindness. But, that phrase in the Greek can actually introduce what follows instead of serving as the cause for the man’s blindness. In other words, it could read, “But so that the works of God might be displayed in him, we must work the works of him who sent me while it is still day.” 

Do you see the difference here? Jesus is saying “It’s not what you think.” But, then instead of answering their question directly by still “blaming God,” his response is to communicate that God is more concerned with revealing His glory, His power, His goodness, and mercy than He is about revealing His wrath. I would suggest that when tempted to question or blame God’s goodness, that we remember the many times in Scripture that reveal God’s goodness and resolve to trust that He knows what He is doing and we cannot possibly understand why everything happens the way it does. 

Then, without even asking this man, he makes the mud, applies it to the man’s eyes, and instructs him to go wash in a specific pool named Siloam which means “sent.” In this gospel, the word “sent’ occurs numerous times, often speaking of Jesus being “sent” by the Father. Jesus obeys the Father by going and doing the works he was sent to do including to heal this man who had been born blind. This man obeys Jesus’ command and receives his sight when he obeys Jesus’ words. Do you see the connection? Jesus obeys the Father’s words. We must obey Jesus’ words. That is “abiding” in Jesus’ words, isn’t it? God is glorified when we obey Jesus’ words. 

When the man obeyed Jesus, he came back seeing. But, his healing was only beginning. We’ll read the rest of the story in the coming episodes. 

Episode 53 - Jesus confounds the Pharisee - John 7:32-36

John 7:32   The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to arrest him. 33 Jesus then said, “I will be with you a little longer, and then I am going to him who sent me. 34 You will seek me and you will not find me. Where I am you cannot come.” 35 The Jews said to one another, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? 36 What does he mean by saying, ‘You will seek me and you will not find me,’ and, ‘Where I am you cannot come’?”

The Pharisees recognized that some of the people were believing that Jesus was truly the Messiah (Christ). They could not tolerate this. Jesus was challenging their “comfort zone.” How could a man with no learning (in their opinion) be superior to themselves? So, they send officers to arrest Jesus. 

Jesus says something that is truthfully manifested in multiple ways. When he tells them that they won’t be able to find him, this appears to be proven multiple times as they either “seek to arrest him” or to even kill him right where they are standing. John keeps pointing out that they were not able because his “hour had not yet come.” At the end of chapter eight, John records that the Jews picked up stones to stone him, but he “hid himself.” The point over and over throughout this book is that no one can do anything to Jesus that is not allowed by the Father. The repetition of this theme should enforce in our minds that if nothing can happen to Jesus outside of the Father’s control, then we can be confident that nothing can happen to us outside of the Father’s control. We may not like what is happening. But, if we believe God loves us and has everything under his control, then we must trust that there is an ultimate good in what he allows to happen. Remember, He allowed his Son to die on the cross.

The primary point in Jesus’ words is that he is prophesying his death, resurrection, and ascension to the Father. Jesus would be crucified, buried, and raised on the third day and many people would see him alive before he would ascend to heaven over a month later. Those who had plotted his death and had unsuccessfully conspired to guard his tomb would not be able to find him. Why? Because he was going to the place from where he came with the Father. That is in heaven. These evil and unbelieving people did not belong there and would not be able to go there unless they repented of their unbelief.

There is some ironic humor in this text. When the Jews are asking themselves where Jesus might go, they suggest that he might go “among the Greeks and teach the Greeks.” What is ironic about it is that later in this book it is the Greeks who find Jesus. It was God’s intent all along for salvation to be made available to the world and the Greeks represent people outside of the Jews that are fulfilling this in part. 

It is because of God’s grace of wanting to offer salvation to everyone that we have the opportunity to place our faith in Jesus Christ as well. What a blessing!

Episode 50 - Jesus' hour has not fully come - John 7:1-13

John 7:1   After this Jesus went about in Galilee. He would not go about in Judea, because the Jews were seeking to kill him. 2 Now the Jews’ Feast of Booths was at hand. 3 So his brothers said to him, “Leave here and go to Judea, that your disciples also may see the works you are doing. 4 For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world.” 5 For not even his brothers believed in him. 6 Jesus said to them, “My time has not yet come, but your time is always here. 7 The world cannot hate you, but it hates me because I testify about it that its works are evil. 8 You go up to the feast. I am not going up to this feast, for my time has not yet fully come.” 9 After saying this, he remained in Galilee.

John 7:10   But after his brothers had gone up to the feast, then he also went up, not publicly but in private. 11 The Jews were looking for him at the feast, and saying, “Where is he?” 12 And there was much muttering about him among the people. While some said, “He is a good man,” others said, “No, he is leading the people astray.” 13 Yet for fear of the Jews no one spoke openly of him.

The setting here is another feast in Jerusalem. In chapter six, there was the Passover feast which is around April. This feast, the Feast of Booths or Tabernacles, was one of the major feasts that people were expected to attend. It is in October of our calendar. It is essentially a harvest festival and a time for the Jews to remember their ancestors wandering in the wilderness. In this text, the expectation by Jesus’ brothers and the people at Jerusalem is evident. 

What is also evident is that Jesus’ brothers have the same kind of attitude about Jesus’ identity as the Jews in chapter six. John says outright that “not even his brothers believed in him.” Something that struck me about his brothers’ attitudes was how their words to him parallel the same kind of challenge the devil through at Jesus in his temptation recorded in both Matthew 4 and Luke 4. The devil and his brothers are both saying, “If you are who you claim to be, do this!” They both want to have control over him and for him to submit to their demands. It’s a subtle form of mocking and they are mocking God. We should take note of that to not let anyone or anything provoke pride to do something. 

What most strikes me about this text however, is that twice Jesus says “my time has not yet come.” (vv. 6,8)  We’ve seen this before in John’s gospel. In the second chapter when Jesus and his disciples attend the wedding in Cana and Jesus’ mother tells him they’ve run out of wine. There is an expectation that he might do something. His response reveals not just to her but to his disciples and to us that his ultimate authority is from the Father. Jesus’ time is the hour of his death on the cross and his purpose is solely focused upon doing exactly what the Father wants, when the Father wants it done, and how the Father wants it done. Jesus knows that the cross awaits him in the not too distant future.

So, Jesus is telling his brothers, “I will be revealed to the world in the Father’s time, not yours and not anyone else’s.” Then, in verse 8 he tells them to go to the feast and that he is not going up to “this feast.” In the Greek text, it could be translated, “I am not ascending to this feast.” I strongly suspect that this is another one of those expressions of Jesus in which a prophetic truth is stated, yet it’s expected that the unbelievers would misunderstand it. Just like when Jesus said, “Destroy this temple and in three days I will raise it up,” the Jews thought he was speaking of the temple building where they were standing. But, John points out that he was speaking of the temple of his body. In the same way, Jesus will ascend to a feast. But, it’s not the one planned by earthly leaders with evil motives. 

This helps us understand what is going on when he tells his brothers he is not going to this feast, but shortly after they leave, he also goes to the feast at Jerusalem albeit privately. He has not lied. He is going to go up to a feast, but in going to Jerusalem to the Feast of Booths at the temple is all under the direction and plan of the Father and not of the people with unbelieving and evil motives.

I find great encouragement in seeing how God carefully orchestrates His plan and carries it out and people cannot manipulate it. It’s the light that is not overcome by darkness.