Jacob means wily. He was aptly named. He had, from the womb, both a vise grip and light fingers, a tenacity for laying hold and not letting go, and a skill for taking other people’s stuff. He rode into this world, literally, on the heels of his twin sibling Esau, and then spent his early years getting the upper hand on him – tricking and tempting his poor dull brother out of his birthright and then, most grievously, his blessing.
After Jacob, by posing as Esau, steals the blessing, this:
After Isaac finished blessing him, and Jacob had scarcely left his father’s presence, his brother Esau came in from hunting. He too prepared some tasty food and brought it to his father. Then he said to him, “My father, please sit up and eat some of my game, so that you may give me your blessing.”
His father Isaac asked him, “Who are you?”
“I am your son,” he answered, “your firstborn, Esau.”
Isaac trembled violently and said, “Who was it, then, that hunted game and brought it to me? I ate it just before you came and I blessed him—and indeed he will be blessed!”
When Esau heard his father’s words, he burst out with a loud and bitter cry and said to his father, “Bless me—me too, my father!”
But he said, “Your brother came deceitfully and took your blessing.”
Esau said, “Isn’t he rightly named Jacob? This is the second time he has taken advantage of me: He took my birthright, and now he’s taken my blessing!” Then he asked, “Haven’t you reserved any blessing for me?”
Isaac answered Esau, “I have made him lord over you and have made all his relatives his servants, and I have sustained him with grain and new wine. So what can I possibly do for you, my son?”
Esau said to his father, “Do you have only one blessing, my father? Bless me too, my father!” Then Esau wept aloud.
His father Isaac answered him,
“Your dwelling will be
away from the earth’s richness,
away from the dew of heaven above.
You will live by the sword
and you will serve your brother.
But when you grow restless,
you will throw his yoke
from off your neck” (Genesis 27:30-40).
Bless me – me too, father!
That’s the heart cry of every man and every woman throughout the ages. Bless me – me too, father! We long to hear our own fathers speak words like those Isaac spoke over Jacob:
May God give you dew from heaven and make your fields fertile! May he give you plenty of grain and wine! May nations be your servants, and may peoples bow down before you. May you rule over all your relatives, and may your mother's descendants bow down before you. May those who curse you be cursed, and may those who bless you be blessed (Genesis 27:28-29).
May you be a winner. Spectacular. May every thing you touch flourish, and everyone you meet be wowed. You have what it takes. Go!
This entire story is echoed in a famous New Testament passage, the Parable of the Prodigal Son. That story has been misnamed for years. It’s not mostly about the young rascal with his bent for hard drugs and fast women; it’s about the older brother, with his dour piety and rigid sense of duty. And, especially, it’s about his seething resentment over his younger brother stealing the blessing.
After the young hellion returns, only to be given more, to be met by a weeping, laughing, dancing father whose first impulse is to throw a lavish “Welcome Home” party, the older son’s bitterness erupts. His cry isn’t, “Bless me too, father.” It’s a scathing accusation: “You’ve never blessed me.” Thus:
The older brother became angry and refused to go in. So his father went out and pleaded with him. But he answered his father, “Look! All these years I’ve been slaving for you and never disobeyed your orders. Yet you never gave me even a young goat so I could celebrate with my friends. But when this son of yours who has squandered your property with prostitutes comes home, you kill the fattened calf for him!”
“My son,” the father said, “you are always with me, and everything I have is yours…” (Luke 15:28-31).
You are always with me, and everything I have is yours.
This is subversive. This changes everything. Before Jesus, blessing was scarce. It was meted out. It was rationed carefully, sparingly, grudgingly. There was generally one blessing per household: miss it, you get the dregs.
But now “out of the fullness of [Christ’s] grace he has blessed us all, giving us one blessing after another” (John 1:16; GNT).
You are always with me, and everything I have is yours.
The words the Father speaks over his Son Jesus are in one sense for him alone. But in another sense, everything he has is yours. And so it is right and fitting that you, right here, right now, hear the voice of the Father say this to you, directly, personally (adjust the gender as called for):
You are my son, whom I love, whom I have chosen. With you I am well pleased. Everyone, listen to him (Mark 1:11 & Luke 9:35).
Whether or not your earthly father has ever spoken such blessing over you, your heavenly Father says it, again and again.
Out of his fullness, he has blessed us all, giving us one blessing after another. Everything he has is yours.
I was invited to preach at Cochrane Alliance last week, opening their advent series with Everlasting Father.
Jesus has two favorite disguises: the least of these, and the servant.
It’s hard to say which he likes or uses more. Sometimes he combines them, appearing as the lowly servant, the slave in rags. Is he here to help or be helped?
The funny thing is, he tells us plainly these are his two most common disguises, and yet we often miss him anyhow. We keep looking for that lantern-jawed hero, and he keeps showing up as the chinless beggar or the shuffling cleaning lady. We want spectacle. He prefers hiddenness. We want miracle. He deals mostly in cups of cold water. We look for a man in fine clothes. He shows up, unnervingly, with none at all.
But we can’t claim he didn’t warn us:
“…I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.”
Then the righteous will answer him, “Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? When did we see you a stranger and invite you in, or needing clothes and clothe you? When did we see you sick or in prison and go to visit you?”
The King will reply, “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Matt. 25:35-40).
I wear, he says, the disguise of the least of these.
And I wear the disguise of the servant:
Who, being in very nature God,
did not consider equality with God something to be used to his own advantage;
rather, he made himself nothing
by taking the very nature of a servant,
being made in human likeness.
And being found in appearance as a man,
he humbled himself
by becoming obedient to death—
even death on a cross! (Phil. 2:5-8).
I tell you that to tell you this: I had several sightings of Jesus last week. Cheryl and I were the guests of World Vision Canada on a tour of some of World Vision’s projects in northeast Brazil. I have been on several ministry-related trips before, and I anticipated this would be like those.
It was and it wasn’t. I saw, as I have on every trip like this I’ve been on, remarkable work being done by dedicated people. I witnessed, as I have each time, the gospel in motion: being lived, and breathed, and declared in word and deed.
But what was different this time was how often I caught sight of Jesus himself, in one of his disguises, or both together.
One story to serve for dozens.
In a shanty-town – in South America, they’re called favelas – we met Paulo. He looks like an ex-bouncer, and maybe is. He wore a shirt of the brightest pink I’ve ever seen. If Plato’s right, and everything on earth is only a dim reflection of a heavenly prototype, that shirt is the prototype for pink.
As we walked through the favela with Paulo, it quickly became clear that he was a local hero: children ran to him, teens high-fived him, adults rushed up to shake his hand. At first I didn’t know why, but as the day unfolded, and we heard Paulo’s story, it all became clear.
Paulo is Jesus. He makes the word flesh and moves into the neighborhood. He has, in his own words, two goals: to keep children from all that would destroy them – drugs, crime, prostitution, no education, no dream – and to rescue those who have already fallen prey to these things.
He’s succeeding beyond anything I could ask or imagine. We heard the testimony of three of his boys. All had been drug dealers. All had done prison time. One had killed others. Everyone had given up on them.
But not Paulo. He loved them, and called them to Christ and his kingdom, and stuck with them, and poured into them. And slow, slow, each came. They found hope, and healing, and a life worth living. They found Christ.
And now they go and do likewise.
All because one man was so available to Christ that Christ could fully inhabit and does his work through him. At first, I didn’t see it, it was so cleverly disguised. But once I did, I could see nothing else.
But it makes me wonder: how often am I missing Jesus right in my midst?
And even more: Am I Jesus in disguise for anyone?
There’s a biblical prophecy I’ve freshly discovered. I eagerly await its fulfillment and am doing whatever I can, whatever I must, to hasten it. The prophecy is in Zechariah 8. It begins with a vision of what a community looks like when God reigns within it. But here’s how the chapter ends; here is the vision’s crescendo: “This is what the Lord of Heaven’s Armies says: In those days ten men from different nations and languages of the world will clutch at the sleeve of one Jew. And they will say, ‘Please let us walk with you, for we have heard that God is with you’”(8:23).
That’s evangelism. Good news is embodied. It is a way of life, a thing plain for all to see. The evangelized, not the envangelists, do all the talking: let us go with you! The lost take the initiative. And the lost come from every tribe and tongue and nation.
This is the dream of every church – for God’s life among us to be so obvious, so fragrant, so magnetic, so contagious, that all peoples clamor for the privilege of joining. Rather than us grabbing hold of people, people grab hold of us. Rather than us telling anyone, “God is with us,” they tell one another that.
All these things happen “in those days,” which refers to a promise God makes at the beginning of Zechariah 8: “I a returning to Mount Zion, and I will live in Jerusalem” (8:3). The vision is a description of what happens in, to, and through God’s people when God dwells in their midst.
Several things happen in this vision but let me draw out one: there is a breaking of ethnic, cultural, and political divides through an in-breaking of the gospel. “People from nations and cities around the world will travel to Jerusalem…[saying], ‘Come with us to Jerusalem to ask the Lord to bless us. Let’s worship the Lord of Heaven’s Armies. I’m determined to go.’ Many peoples and powerful nations will come to Jerusalem to seek the Lord” (8:20-22).
Good News, the gospel is for all nations. It embraces and welcomes all languages – Urdu speakers and Inuit and Norwegians and remote tribes tucked in the folds of Burmese mountain jungles. It’s for the homeless under the bridges of Los Angeles, the untouchables in the streets of Calcutta, the drug addicted in sweaty apartments not far from where you live. It’s for rich people who live atop hills and poor people who live in ditches. It’s for the old man in his lonely room, and the teenage girl struggling to find her identity, the single mom wondering where the next meal’s coming from. It’s for the discouraged dentist, the confused mill-worker, the weary postman. It’s for everyone, everywhere.
This is evangelism Bible-style. This is evangelism that is cross-cultural, transpolitical, multiethnic, intergenerational, class defying, and wildly bountiful.
And natural. No one strategizes. No one takes classes for this. It’s just that a people who live with God in their midst evoke, simply and powerfully, far and wide, curiosity about God. A community like that makes others envious in the best sense: we become attractive and compelling to the world.
God asks us to do something before he releases any of this: he asks us to do justly.
“But this is what you must do: Tell the truth to each other. Render verdicts in your courts that are just and that lead to peace. Don’t scheme against each other. Stop your love of telling lies that you swear are the truth. I hate all these things, says the Lord” (8:16-17).
A crucial shift in Zechariah 8 happens midway through. It’s announced by the phrase, “But this is what you must do.” Up until this moment, Zechariah 8 has been a litany of things God promises to do. Right after this moment, it continues with things God promises to do. But inserted in the middle of the prophecy is something God requires us to do.
God hates injustice. He hates deceit. Unless we deal fairly and honestly with one another, unless we have a bone-deep commitment to justice and truth, all the good God intends to do for us and through us gets undone by us.
We have a passion for sharing God’s truth with the lost – for helping friends, neighbors, loved ones, our communities to come to see know, and love God. But as we hold on to this hope, we must also understand that God requires us to do justly. For if we are not living out the redemptive, just, and whole Christian life, it can be hard to recommend it to other folk.