“Real supernatural power is always found in the last place we want to look, the place of humble submission to God and His Law.”

Without fail, the simple passing of time exposes all the man-made isms for what they are: sophisticated attempts to obtain the blessings of God while avoiding obedience to the Law of God.

The more complicated something is, the more likely it is to be contrived. Even Christian bookstores are filled with complicated “how to” solutions. It’s a symptom of the wonderful pragmatism of our culture perversely allowed to step beyond its God-given bounds. [1]

Only a depraved heart prefers sophistry over simplicity. The problem with “simple” is its admission that we don’t have all the answers, its main ingredient being something we have no taste for: humility.

Tim Challies unearthed a quote from Thomas Chalmers that highlights how ordinary is the Biblical solution to our most perplexing problems, to our deepest fears, and even our fatal flaws:

While doing some research this week I came across this wonderful little quote from Thomas Chalmers. Here he discusses the central role of the very ordinary means of God’s grace.

In bygone days when God’s covenant people sought to strengthen their piety, to sharpen their effectual intercessions, and give passion to their supplications, they partook of the means of grace in all holiness with humble prayer and fasting.

When intent upon seeking the Lord God’s guidance in difficult after-times, they partook of the means of grace in all holiness with humble prayer and fasting.

When they were wont to express grief—whether over the consequences of their own sins or the sins of others—they partook of the means of grace in all holiness with humble prayer and fasting.

When they sought deliverance or protection in times of trouble, they partook of the means of grace in all holiness with humble prayer and fasting.

When they desired to express repentance, covenant renewal, and a return to the fold of faith, they partook of the means of grace in all holiness with humble prayer and fasting.

Such is the call upon all who would name the Name of Jesus. Such is the ordinary Christian life. [2]

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[1] This is also the problem with modern science. See Supermarket of Ideas.
[2] The Ordinary Means of Grace.

More on typology. A helpful picture.

 Tim Challies summarises Gage and Barber’s approach in their study guide on Genesis 37-50:

“I have learned to expect to be underwhelmed with study guides. Sadly, it was with this expectation that I began to read The Story of Joseph and Judah, a guide written by Warren Gage, Associate Professor of Old Testament at Knox Theological Seminary and Christopher Barber, a lawyer who is also a graduate of Knox Theological Seminary. I am glad to say that this guide, which promises to provide a ‘fresh look at Genesis 37-50,’ does just that and does it very well.

The book begins with a metaphor of sorts. Gage and Barber describe a story of two men, both of whom have travelled to Milan to gaze upon Da Vinci’s masterpiece the “Last Supper.” The first, a scientist, studies the work with a magnifying glass, moving slowly and methodically from top to bottom, left to right. He takes in the delicate brush strokes and the subtle use of color. And then, having studied every inch of the work, he turns his back and leaves, feeling satisfied that he now knows the painting. The second man stands as far away as possible and tries to understand how Da Vinci has captured a moment of Jesus’  life. He takes in the big picture, observing how each segment fits with the others. He notices that all the lines in the painting carry the eye directly towards Jesus. And then he too leaves, satisfied that he knows the painting.

How is this relevant to The Story of Joseph and Judah? ‘Our portrayal of the difference between the scientist and the art lover allows us to more easily explain the difference between the book you’re now reading and almost any other study of Scripture. Most books examining Genesis (or any other book of the Bible) follow, for the most part, the style of the scientist who stayed very close to the painting. Such studies begin with chapter 1, verse 1, and move line upon line, precept upon precept, breaking down each verse into individual phrases, words, even syllables. Like the scientist, it is as if we have a magnifying glass in our hands, and our noses only inches from the wall.’

The authors do not believe there is anything inherently wrong with such inductive study, but have decided to provide a different methodology in this study guide. They seek to give attention to the inductive study while doing so within the scope of the big picture. It is a unique concept for such study guides and one that proved itself to be very helpful in understanding the passage.”