The Gospel for the CIty in Genesis 31-33

Genesis 31-33 tell the story of Jacob’s return to the land of promise. In the midst of his losing favor with his father-in-law, he becomes more aware of the favor that the Lord has shown Him. Yahweh speaks to him again and reminds Jacob of his oath at Bethel to serve Yahweh and to honor Him as Lord in giving Him one tenth of all that he has. Jacob is told to return to the land of promise.

The return to the land is fraught with misgivings especially in regard to the existing rift between Jacob and Esau. Also, without Jacob’s knowledge, his wife Rachel has stolen the idol images that belonged to her father, and Jacob, as well, tricks his father-in-law by leaving secretly. Despite his and Rachel’s deceptions, the Lord in mercy preserves them and give them grace and a covenant of peace with Laban.

While on the way to Esau, Jacob stops at “the camp of God” and learns of Esau’s approach with a small army. In the midst of his fear, he finds assurance in remembering that the promise to Abraham is now his promise. That night he wrestles with a divine being and refuses to let go until the divine being blesses him. In the midst of Jacob’s struggle with God, Jacob is transformed as is indicated in his name change form Jacob (supplanter) to Israel (prince of God).  Furthermore, to both break Jacob’s hold on the divine being and to give him a lasting reminder of this life-changing encounter with God, the divine being dislocates Jacob’s hip. As Jacob’s limps away, every step reminds him of this night of powerful transformation.

Now as a changed man, he reconciles with his brother, purchases property in the land of promise, and builds an altar to worship the God of Israel.

Jacob’s journey here is a journey of grace.  The Lord meets him in his fear and his deceit. The Lord comes to him, breaks him, transforms him, and renews his promise to him. This is the good news of the gospel.

Living in a restless and oppressive city, we often find ourselves in Jacob’s situation. The promise of rest in Christ often seems elusive so we tend to make our own way in life, employing means of self-protection, sometimes deceit, and tormented with the memory and fears of broken relationships. Yet, God persists in working in the midst of our troubles, allowing our waywardness to hurt us but not destroy us, and often working in our behalf though we do not recognize or deserve it.  His call is always to come back to the place of promise and rest.

Matthew 11:28   28 Come to me, all who labor and are heavy laden, and I will give you rest.

On our journey He wants to bring us all to the place where we finally realize that our struggle with life and people comes from our struggle with God and our need is to be broken and transformed by the power of God. Like Jacob, we need to see ‘the face of God” in Jesus Christ and limp away never forgetting the powerful grace of God that transforms sinners.

Why I Believe in the Sufficiency of the Word of God

Why I believe in the sufficiency of the word of God and diminish the value of extra-biblical tradition!

The Sufficiency of the Word of God

  1. The Word of God reveals Jesus Christ (John 5:39; Luke 24:25-27, 45-47).
  2. The Word of God is the basis of saving faith (John 5:24).
  3. The Word of God brings about the new birth (1 Peter 1:23).
  4. The Word of God is the truth that sanctifies (John 15:3; 17:17).
  5. The Word of God is the ultimate and final standard of judgment (John 12:48).
  6. Abiding in the Word of God is evidence of discipleship (John 8:31).
  7. The Word of God nourishes our souls (Matthew 4:4; John 6:63; 1 Peter 2:2).
  8. The Word of God is sufficient to save and complete us (2 Timothy 3:14-17).
  9. We are to make disciples by teaching the Word of God (all which Jesus commanded) (Matthew 28:19-20).
  10. Pastors are commanded to preach the Word of God (2 Timothy 4:4)
  11. The Word of God endures forever (1 Peter 1:24-25).

Unverifiable Tradition:

  1. There are only three passages in the NT that speak of ‘apostolic’ tradition (1 Corinthians 11:2; 2 Thessalonians 2:15, 3:6).
  2. Each of this passages can be taken as teaching that is ‘passed down.’
  3. None of these passages indicate any specific tradition that is beyond what is recorded in Scripture.
  4. It is unlikely that there would be extra-biblical human tradition when Jesus always condemned tradition that conflicted with the Word of God (Matthew 15:3; Mark 7:8).
  5. If there was a tradition in addition to what is revealed in Scripture, it certainly would not replace or contradict the ten statements given above.
  6. The church fathers offer no unified witness to any universally accepted tradition apart from Scripture.