Day 26: God Responds to Job

 Today's reading: Genesis 49-50, Job 41-42, and Psalm 17.

I. In the penultimate chapter of Genesis, Jacob/Israel lies dying on his bed and calls all his sons to him for a final blessing, which also foretells something of the future of their tribes (49:1-12). Reuben, Simon, and Levi do not fare well in this, while Judah and Joseph do. In fact, Judah gets perhaps the most exalted foretelling, if not blessing, as the Ignatius Bible notes:

The tribe of Judah is destined to be the royal tribe in Israel. He is depicted both as a lion, sated with prey, and as a king, ruling over other nations with scepter in hand. Allusions to this blessing appear elsewhere in the OT in Num 24:9 ("lion"), Num 24:17 ("scepter"), and Ezek 21:27 ("until he comes")... An international ruler is to come from the line of Judah. The oracle is preliminarily filled in David and Solomon, both from the tribe of Judah, when they rule as kings over Israel and neighboring nations (2 Sam 8:1-14; 1 Kings 4:20-21). Its fulfillment comes with the heavenly enthronement of Jesus Christ, who is both the Lord of all nations and the Lion of the tribe of Judah (Rev 5:5). (p. 118)

Jacob/Israel told them to bury him back in Canaan with his fathers, and then died (49:28-33). Joseph gets leave from Pharaoh to bury his father, which he did (50:1-14). After this, Joseph's brothers feared that he would now avenge what they did to him, but he didn't and forgave them (50:15-21). Joseph then lived out the rest of his life in Egypt, where he died and was buried (50:22-26).

Thus ends the Book of Genesis and the Age of the Patriarchs. Some exciting things in this period, some crucial to understand for biblical prophecy, but still difficult to relate to at times, as the culture is quite alien to us in the modern day.

II. God responds further to Job in chapter 41, challenging him to do impossible tasks for humans. It is what He says in 41:11 that is most relevant here, as the Ignatius Bible notes:

The Lord is under no obligation to pay out rewards to people, even for their righteousness (35:7). Everything they possess they have received from him in the first place (1 Cor 4:7). Paul appears to have this passage in mind when he extols the unfathomable greatness of God in Rom 11:35. (p. 824)

Job is humbled and repents (42:1-6). God then rebukes Job's friends and says they will be forgiven only when Job prays for them, which he does (42:7-9). The story ends with Job being "restored" by God, given "twice as much as he had before," and, after many children and descendants, he later died. (42:10-17).

The Book of Job thus ends, and quite a tale it tells. This is the first time I'm aware of where the age-old question of "why do bad things happen to good people" is asked like this, and even though not fully answered to our satisfaction sometimes, it does give a response of "trust in God, no matter what." I also liked the maturing of theological understanding of God seen in this book, from a more primitive view to something more we can recognize.

The BIY Companion, Vol 1, has some good commentary on this:

The Book of Job addresses the problem of evil, but it doesn't solve it. God never offers a reason why he allows suffering to happen. He responds to Job with questions and ultimately says the solution to suffering and evil is himself - trusting in him. This is the mystery of the Cross: God himself, in the person of Jesus, experienced suffering and pain. He responds to Job by showing him his face, and he responds to us by showing us the face of Jesus. (p. 58)

III. Psalm 17 is a moving lament, a cry out to God for refuge and deliverance from his accusers. 

That's it for today!

Day 25: Job's Questioning

 Today's reading: Genesis 47-48, Job 39-40, and Psalm 16. 

I. In these penultimate chapters of Genesis, Jacob/Israel and his kin settle "in the land of Goshen... in the best of the land... as Pharaoh commanded," and they were given food by Joseph (47:1-12). Then the text returns to the severity of the famine, with the odd bit that the Egyptian people sell their flocks, lands, and even themselves to Pharaoh for food (47:13-26). Joseph is seen as their savior from the famine, but they are Pharaoh's slaves as a result (47:25). 

Very different times to be sure. 

I have to wonder if some of this is commentary of sorts on how the Jews viewed the relationship between Pharaoh and the Egyptian people.

In chapter 48, Jacob/Israel is dying and blesses Joseph's sons, intentionally giving Ephraim the firstborn blessing, though he was the younger, while Manasseh receives that of a younger son. What is interesting is that both Joseph's sons supplanted their uncles, Reuben and Simeon. As the Ignatius Bible notes:

The blind and bedridden Jacob adopts his grandsons, Manasseh and Ephraim. The boys are thus raised to an equal standing with the sons of Jacob and made fathers of two of the Israelite tribes... Reuben and Simeon: The first two sons born to Jacob (29:32-33). Both are disqualified from receiving the blessing of the first-born. Reuben because he defiled his father's bed (35:22), and Simeon because of his violence (34:25; 49:5-7). Manasseh and Ephraim, the first two sons born to Joseph, take their uncles' places of honor in Jacob's family. (p. 116)

II. In chapter 39, God questions Job even more, which he cannot answer. God responds in chapter 40 to Job's charge that He has litigated against him (10:2), that Job would "even put [God] in the wrong" and "condemn [God] that [Job] may be justified" (40:8). Again, we see the folly of the finite trying to subject the Infinite to questioning and judgment. God is omniscient, while we have an incomplete understanding of everything.

The BIY Companion, Vol 1, comments:

It may sound as if the Lord is speaking sarcastically to Job, but he is simply revealing to him that there is a meaning to his suffering. We need to keep in mind that God knows the full story and we do not. God can use our suffering for his glory and for our redemption - and for the redemption of the world. This is the mystery of the Cross. (p. 56)

III. Today switches from Proverbs back to Psalms for the third reading. A beautiful one by David on trusting God and not straying to false gods, which, for all his failings, David never did. As the Ignatius Bible notes about Psalm 16:

A psalm of trust. Confidence is placed in the Lord's Providence (16:5-6) and protection (16:8-10), while the joys of closeness to God (16:11) are contrasted with the sorrows that come with idolatry (16:4). (p. 842)

That's all for today!

Day 24: Tears of Joy

 Today's reading: Genesis 45-46, Job 37-38, and Proverbs 4:20-27.

I. Joseph reveals himself to his brothers, who are at first afraid, given what they did to him, but are reassured by Joseph, who embraces them and calls on them to bring his father Jacob/Israel (45:1-15). Pharaoh hears about Joseph's brothers and is pleased, telling him to bring all his family and commands wagons to be sent to bring them to Egypt (45:16-24). Upon returning to Canaan and telling their father, Jacob/Israel doesn't at first believe them, but the wagons from Pharaoh help convince him, and he rejoices (45:25-28). Curiously, he must have had a change of heart or a moment of fear, because God appears to him at the beginning of the next chapter to reassure him (46:1-4). In fact, this is the last such theophany before Moses, as the Ignatius Bible notes:

The final appearance of Yahweh to the Patriarchs as noted in Scripture. Not until Moses crouches before the burning bush, over 400 years later, will another Israelite encounter the voice and presence of God in this remarkable way (Ex 3:1-22). The promise made to Jacob on this occasion - that the Lord will be with him and bring him back to Canaan - recalls the similar promise made on the eve of his first departure from Canaan in 28:15. (p. 114)

Nice to see such a dysfunctional family, from modern standards at least, come back together. 

II. Elihu finishes his third speech, about the greatness of God and how fear of Him is the beginning of true wisdom. I like this note from the Ignatius Bible:

Elihu contends that God cannot be prosecuted by men since he cannot be adequately investigated by their finite minds. The comment is aimed at Job, who has signed a declaration of innocence and summoned the Lord to appear in court with an indictment written up against him (31:35). (p. 820)

I've mentioned it before, but this reminds me of the gripping 2008 film "God on Trial," where men in the grip of evil with finite understanding react with raw emotion, especially in this scene:

Then comes one of the best parts of the Book of Job. The Lord responds to Job, beginning in chapter 38. I have heard some criticize this as arrogance or just be generally negative towards it, but to me, it reminds me of my limitations that I am finite, while He is infinite. I don't have all the facts, nor would I understand them if I did, for I don't even understand all that I am privy to in this life. It's an in-your-face, matter-of-fact response that we have to trust God even in the worst of times. Now, I am just as frail as everyone else and struggle with this myself, but I do recognize this. The Ignatius Bible comments on this:

Finally reveals himself to Job and speaks to him directly. This comes after Job has sworn several oaths of innocence (27:1-6; 31:5-40) and demanded: "let the Almighty answer me!" (31:35)... God reveals Job's ignorance and weakness rather than his innocence. Using a series of rhetorical questions, the speeches are designed to induce humility in Job and to give him a right perspective on the wisdom and power of God. The need to vindicate God first, even before vindicating Job, was made necessary when Job justified himself (32:2) rather than God (40:8). It is only after the Lord clears himself of criminal charges that Job is declared to be in the "right" (42:7) (CCC 223, 300). (p. 821) 

III. Chapter 4 of Proverbs finishes with verses 20-27, wherein we find the father's final plea for his son to follow his words, remain righteous, and to "turn your foot away from evil."

That's all for today.

Day 23: Judah Changes

 Today's readings: Genesis 43-44, Job 35-36, and Proverbs 4:10-19.

I. Joseph's brothers tarried in Canaan, no doubt afraid of the Egyptian vizier, Joseph their brother, unbeknownst to them, until they needed food again, for there was still famine. So Jacob/Israel bade them to return, even relenting on sending Benjamin after Judah personally vouched for his safety (43:1-15). Joseph is emotional over seeing Benjamin, and throws a feast for all his brothers (43:16-17). They were amazed that Joseph inquired about their father, Jacob/Israel, seemed to favor Benjamin, and sat them in order of their birth (43:27-34). The last especially must have left them confused. The brothers then received all the grain they needed, as well as secretly all their gold back, and Joseph's silver drinking cup was stashed in Benjamin's sack, all per Joseph's instructions, and they departed to return to their father. Joseph's stewards and I presume soldiers then caught up with them, accused them of theft, and found the drinking cup in Benjamin's sack (44:1-17). Today's reading in Genesis ends with a very emotional plea by Judah for the life of Benjamin, saying his enslavement for "stealing" the cup would kill Jacob/Israel upon learning of it (44:18-34).

The Ignatius Bible notes why Joseph tricked his brothers with the silver drinking cup:

Joseph stages a final test to ascertain his brothers' love for Benjamin as well as their loyalty to Jacob. Planting his silver cup in Benjamin's grain sack succeeds in bringing both of these relational issues into the spotlight. (p. 112)

Indeed, it did. Considering the way his brothers had treated him, it's understandable why he would be concerned for little Benjamin, along with whether they were truly loyal to their father now. Judah certainly comes out looking much better here than before. In fact, we get a hint of the Gospel much later from his time period, which the BIY Companion, Vol 1, seems to allude to:

Earlier in Genesis, Joseph's brother Judah sins by having sexual relations with his daughter-in-law, thinking that she is a prostitute. When his family is threatened, though, Judah is a shining son and brother. We can pray to be not only like Joseph, who walks with the Lord, but also like Judah, whose heart changes. Grace teaches us that none of us have to remain in our sin. With God's grace, each of us can change. (p. 52)

II. Young Elihu gives a third speech in chapter 35, in which he condemns self-righteousness. Interestingly, in verses 9-16, he gives a defense of God's supposed indifference. As the Ignatius Bible notes:

Elihu responds to Job's argument in 24:1-12. Job has reasoned that God must be indifferent to the cries of the oppressed, for he often allows them to suffer while the evil man lives securely. Elihu offers a different interpretation: God is not indifferent to persons in need; rather, the fault lies with men, who are often proud and forgetful of all that God has done for them. If God fails to answer, it is because men have failed to trust in him (35:12-13). Elihu thus infers that Job has received no response from the Lord because his pleas are either devoid of faith or laden with insincere motive (cf. Jas 4:3). (p. 819)

In chapter 36, Elihu gives a final speech, speaking on God's behalf. In this, he "extols the wisdom, justice, and power of God" (p. 819). 

III. Not as bad as before, but we don't get to finish chapter 4 in Proverbs. Instead, we get verses 10-19. The father pleads with his son to "accept my words, that the years of your life may be many". The latter should always stay on the path of wisdom, "the light of dawn", instead of being like the wicked that "do not know over what they stumble".

Pretty standard stuff, but still good.

That's it for today!

Day 22: Go To Joseph

 Today's readings: Genesis 41-42; Job 33-34 and Proverbs 4:1-9.

I. Two years pass, and then Pharaoh has weird dreams he doesn't understand, nor do his magicians and chief advisors (41:1-8). It was at this point that the absent-minded chief butler remembered Joseph, told Pharaoh, who then summoned Joseph to interpret his dreams (41:9-14). Pharaoh told Joseph about these dreams, who then interpreted them to mean that Egypt would have 7 years of plenty followed by 7 years of severe famine, for which he must prepare to survive the latter (41:15-36). Pharaoh is convinced and elevates Joseph to a position just below his own to carry out this plan (41:37-49). The Ignatius Bible comments on this:

Joseph is promoted to the position of vizier or prime minister of Egypt, i.e., the one who is given authority over the royal house (41:40; Ps 105:21). This makes him the highest official in the land, second only to the Pharaoh. Entrusted with the Pharaoh's signet ring, he is given authority to promulgate royal decrees (47:26); and clothed in linen and gold, he is entitled to the honor and submission of the Egyptian people. The prestige of the vizier was widely recognized in the ancient Near East, where similar government positions were held in the kingdoms of Babylon (Dan 2:48), Persia (Esther 8:2... 10:3), and Israel (Is 22:15-23). (p. 109)

Joseph did his job well, and Egypt was prepared when the famine struck after 7 years of plenty. The famine got so bad that people from surrounding nations came to Egypt for food (41:46-57). That includes Jacob, who sent all of Joseph's brothers to Egypt for food so they wouldn't starve (42:1-5). All brothers, except for Benjamin, the youngest and probably the last child from Rachel (44:20). So they went before Joseph, whom they didn't recognize, and the latter spoke harshly with them, accusing them of being spies and throwing them into prison for 3 days (42:6-17). After that, he gave them grain (and secretly returned their money), imprisoned Simeon, and told them to return with Benjamin to prove they weren't spies (42:18-25). Interestingly, Reuben rebuked his brothers for what they had done to Joseph, not knowing the vizier was actually Joseph and thinking he couldn't understand him. They returned to their father Jacob and told him what had happened, including the discovery of the money in their sacks (42:26-36). Poor Jacob was adamant that he wouldn't let Benjamin go, even after Reuben offered his own sons as hostages (42:37-38).

Gotta say, this is a story of Joseph that I've always liked, and Reuben's strong behavior is surprising, given his past selfish treachery. 

II. Job next hears the youth Elihu rebuke him! The Ignatius Bible comments:

Elihu contests Job's innocence and presumes to set him straight. He is still thinking within the parameters of conventional wisdom, for he reasons that Job must be in the wrong because he suffers such unbearable hardships. Recall, however, that Job has never claimed to be sinless (13:26); he has only claimed to be innocent of crimes deserving such dreadful afflictions (31:1-40). (p. 816)

Poor Job can't seem to catch a break. Young Elihu then defends God's justice in chapter 34, thinking Job has denied it (which he hasn't). It is, for the most part, a good defense of God's justice, but incorrectly claims that God always rewards the righteous while punishing the wicked in this life, something Job has already exposed as wrong (24:1-12; see also CCC 678-679).  

III. A new chapter in Proverbs? Why yes! Although only a small portion (of course). In verses 1-9, the father advises his son to follow his example and listen to his words, as he did with his own father, and to always keep to wisdom and get insight.

That's it for today on this Shrove Tuesday, and tomorrow on Ash Wednesday begins the season of Lent. Wishing you a prayerful Lenten season.

Day 21: Walking With God

 Today's reading: Genesis 39-40, Job 31-32 and Proverbs 3:33-35.

I. Today's reading in Genesis picks up the story of Joseph again. It begins with his being successful and placed in charge of Potiphar's household (39:1-6). Unfortunately for him, Potiphar's wife lusts after Joseph, who refuses her advances, and thereupon she falsely accuses him of attempted rape (39:7-18). Potiphar is understandably outraged, but interestingly doesn't have him killed right away (39:19-20). The Ignatius Bible comments:

A mild punishment considering that Joseph is a foreign slave charged with the attempted rape of an Egyptian noblewoman. That he is confined rather than killed may suggest that Potiphar had his doubts about the allegations of his wife. (p. 107)

While in prison, he prospered again, that is, within those confines (39:21-23). The chief butler and baker for Pharaoh were also imprisoned, and Joseph interpreted the dreams they had had, with the former being restored while the latter would be executed in three days (40).

II. Job asserts his integrity and high moral standards in chapter 31. In the next chapter, the youth Elihu rebukes Job's "friends" for what they've been saying. That was good to read after so many accusatory speeches by supposed friends.

III. Since Day 14, this program has dragged out Proverbs 3, giving only tiny pieces each day for no discernible reason. It's been like the spiritual equivalent of Chinese water torture. Now, a week later, we've finally, blissfully, come to the end of this chapter. 

3 verses. Of course.

Day 20: Judah & Tamar

 Today's readings: Genesis 38, Job 29-30, and Proverbs 3:28-32.

I. So today in Genesis, we get one chapter showing how alien the culture back then is to us today. Judah married a Canaanite woman, who bore him sons (38:1-5). We get the story of Onan, who was slain by God because he "spilled the semen on the ground" rather than impregnate the widow of his brother, which was the custom then, and provide his dead brother a legal heir (38:6-10). This incident would figure into sexual moral theology much later on (CCC 2352; 2370). Judah's wife then dies, and poor Tamar, probably concerned with being left vulnerable, tricks him by disguising herself as a harlot. Judah sleeps with her, and she bears him twins, which he is forced to acknowledge after she is falsely accused of harlotry (38:12-30).

All in all, a very odd reading in Genesis today, kind of shoehorned into the story of Joseph that began yesterday. We have our own debauchery today, of course, but even so.

The BIY Companion, Vol 1, has some good commentary on this:

In the Gospel of Matthew, we see that even Jesus' genealogy is marked by brokenness. Among the women mentioned, there is Tamar; Bathsheba, with whom David sinned; and Rahab, who was a prostitute. This reveals yet again that God can do incredible things when he is the Lord of our lives, even in our sin. God can always bring good out of evil. This does not make sinful choices beautiful or good - but God can make something beautiful out of what is broken. Nothing given to God is ever wasted. (p. 46)

II. Poor Job speaks about his past happiness, when he had his children around him (29:5), and he served as a local official (29:7). Yet in the next chapter, he lays out the great contrast in his present suffering where, "my heart is in turmoil, and is never still" (30:27). In the Ignatius Bible comments on this part where Job speaks to God:

30:19-31: Job addresses God directly. He appears to think that God is not only unfair, but even less compassionate than he himself was during his days as a civic judge (30:25-26). In the end, Job will confess to saying things that he did not fully understand (42:3). (p. 813)

III. We get so close to the end of chapter 3 in Proverbs, but of course the program has decided to snatch that away for some unfathomable reason. All good advice at least, in not telling your neighbor to come back for something when you have it right now, not to plan evil against your neighbor, not to quarrel with anyone who hasn't harmed you for no reason, not to be envious of violent men or do violence as they do, "for the perverse man is an abomination to the Lord" (3:32).

That's all for today!