“Mission Accomplished: A Two-Week Family Easter Devotional” by Scott James

Mission Accomplished by Scott James

Book Details:
• Author: Scott James
• Publisher: New Growth Press (2015)
• Format: hardback
• Page Count: 48
• ISBN#: 9781939946577
• List Price: $13.99
• Rating: Must Read

Publisher’s Description:
Rediscover the greatest rescue mission in history with your children. Spend the week before and after Easter walking with Jesus through the suffering of the cross, the joy of the resurrection, and the beginning of Christianity. Each of the fourteen devotions takes just ten minutes and is suitable for children of all ages. Included are family activities and hymns to help your family remember and apply the truth that Christ is risen indeed!

Review:
Looking for an easy to use resource for helping your kids go deeper into the Bible story this Easter? Scott James has given us a beautiful resource in his book Mission Accomplished: A Two-Week Family Easter Devotional (New Growth Press, 2015). This book is intended to lead families through a devotional each day the week before and the week following Easter.

I’ll jump to the chase. Get this book, and order it now. Westminster Bookstore has it for only $10.50! You still have time to get this by Palm Sunday.

I haven’t seen another devotional that is as Gospel-centered and true to the text, nor one as helpful and clearly laid out, as this little two-week devotional.

Each day’s reading is organized as follows: a selection of Scripture to be read, a short devotional (about 1 page), discussion questions (with answers for the parents), a suggestion about what to pray about in response to the lesson, and then either a family activity or a song to sing that is related to the lesson. The activities are usually a craft that is engaging for young minds. The songs are hymns. I appreciate that the text is not included, this will help kids learn to interact with their own Bibles.

The illustrations by A.E. Macha are bright and cheerful, but not overpowering. The insights and connections with the Old Testament (particularly the Passover and the sacrificial lamb), are very helpful and simple enough for young children to understand. I suspect that elementary and middle school children will be most appreciative of the book, but it can be used with even younger children.

I highly recommend this work and trust it will be a blessing to Christian families everywhere.

Excerpt:
This excerpt concerns Jesus’ driving out the money changers from the Temple.

Jesus then went into the temple — the House of God — and he did not like what he saw. The outer court of the temple was the one place where people could come and pray from all over the world (the inner part of the temple was just for the Jewish people). But the outer court was so full of people doing the business of the temple (exchanging money and selling the animals for sacrifice) that there was no room for the nations. God’s plan had always been that the whole world would be blessed through Jesus (Genesis 12:2-3), but instead of welcoming the rest of the world, the money changers and those selling animals were making sure there was no room for them. Not only that, the place that was supposed to show a clear picture of God’s greatness and holiness was full of cheaters and crooks. Jesus defended his Father’s name and made room for the Gentiles by running these people out of the temple.

As Jesus taught about what it means to have a true relationship with God, the angry religious leaders began to think about how they could get rid of Jesus. They were not interested in hearing about how they needed to be rescued. (p. 20)

Blurbs:
“Scott James has provided families with an easy-to-use, yet spiritually enriching Easter devotional. Starting with the events leading to the cross through the ascension of Jesus, families are encouraged to read the corresponding Scripture, discuss the passage, and make application through questioning and activities. In addition, many selections include a rich hymn to use in family worship. This little book is a great tool for focusing the hearts of your family members on the reality of Jesus’s redemptive mission.”
—Sally Michael, Author; cofounder of Children Desiring God

“A delightful, biblical, practical help for family worship during the Easter season. It connects the passion of Christ with the purpose of God, beckoning families to play our part in the greatest mission in all of history—the redemption of men and women all over the world.”
—David Platt, President of the International Mission Board; Author of Radical

Mission Accomplished is just the sort of resource families need; one that draws them into the Bible, points them to Jesus, and stirs them to worship. For such a short book it provides a delightfully rich sampling of the many reasons we have to celebrate Easter.”
—Jack Klumpenhower, Author of Show Them Jesus: Teaching the Gospel to Kids

About the Author:
Scott James (MD), is an elder at The Church at Brook Hills in Birmingham, AL, where he also serves in the children’s and youth ministries. Professionally, he works as a pediatric physician and researcher. Scott and his wife Jaime have four children–Will, Kirstine, Benjamin, and Bethan. He is also the author of The Expected One: Anticipating All of Jesus in Advent.

Where to Buy:
• Amazon
• Westminster Bookstore
• Christianbook.com
• direct through New Growth Press.

Disclaimer:
This book was provided by New Growth Press. I was under no obligation to offer a favorable review.

Book Briefs: “Samuel Rutherford (Bitesize Biographies)” by Richard Hannula

Samuel Rutherford (Bitsize Biographies)Samuel Rutherford is perhaps the best known Scottish Puritan. But his life and history seem not to be as widely remembered as other Puritan ministers. Rutherford’s legacy lays chiefly in collections of his profound and moving personal letters.

Richard Hannula brings renewed attention to Samuel Rutherford in his contribution to the “Bitesize Biographies” series from Evangelical Press (2014).

Rutherford had humble beginnings and even a possibly scandalous start to his ministry. He ended up resigning his post at the University of Edinburgh after some possible impropriety with his fiance. This may have been just an ill rumor, and Hannula doesn’t take pains to sort out the facts too closely, but moves on in his simple and straightforward account of Rutherford’s life.

The next chapter of Rutherford’s life finds him as a humble pastor in Anworth. And there he labored in preaching and declaring the loveliness of Christ. His life was caught up in the perils of Scotland’s church, and his Reformed stance eventually landed him in exile 200 miles to the north. And it was this exile that may have birthed his precious letters. He wrote to his flock at Anworth and encouraged them to remain true to the Reformed faith.

Eventually when the Reformed party was in ascendancy, Rutherford was appointed as a professor against his will, in the University of St. Andrews, where he would serve for the remainder of his life. Rutherford’s scholarship was important and his devotion for Christ was unquestioned. He was needed to help shape the future pastors for Scotland. And so he did.

Rutherford was influential as a member of the Scottish delegation to the Westminster Assembly in London, which gave to the church the most enduring English confession, the Westminster Confession of Faith. He played a part in its shape, defending a Presbyterian form of church government. He also helped work on the catechisms.

This story includes the founding of the National Covenant in Scotland and the various wars against Charles I, and the eventual betrayal brought by Charles II when Scottish Covenanters unwisely accepted his promises in exchange for help. The intricacies of Scottish history still baffle me, but the phrase “for Crown and Covenant” has new meaning for me. Ultimately, the Crown was restored and went on to persecute the Reformed branch of the Church of Scotland mercilessly and again Samuel is found writing letters of encouragement to ministers who will soon lose their lives. Rutherford himself would have faced a martyr’s death but for his own sickness that eventually took his life. After his death, Rutherford’s letters were collected and published, and they continue to be widely readable and an enduring devotional classic.

This little book is not a true biography and includes no end notes or footnotes at all. It does recommend works for further study. It is a sympathetic biography too. And further, it is packed with quotes from Rutherford’s much prized correspondence and so it is part biography, part devotional classic in itself.

A few snippets from Rutherford’s letters may encourage my readers to pick up this book and learn more:

I find it a sweet and rich thing to exchange my sorrows with Christ’s joys, my afflictions for that sweet peace I have with Him.

Believe Christ’s love more than your own feelings.

Your heart is not the compass that Christ sails by.

O if you saw the beauty of Jesus, and smelled the fragrance of His love, you would run through fire and water to be at Him.

It is not I, but Christ; not I, but grace; not I, but God’s glory; not I, but God’s love constraining me; not I, but the Lord’s Word; not I, but Christ’s commanding power in me!

You must in all things aim at God’s honour; you must eat, drink, sleep, buy, sell, sit, stand, speak, pray, read, and hear the Word, with a heart-purpose that God may be honoured.

Woe unto us for these sad divisions that make us lose the fair scent of the Rose of Sharon!

When the head is filled with topics, and none of the flamings of Christ’s love in the heart, how dry are all disputes? Far too often, fervour of dispute in the head weakens love in the heart.

Glory, glory dwelleth in Emmanuel’s land. [Rutherford’s last words]

(pp. 64-65, 106, 115-116, 132)

The work makes for a quick read, but many of the quotations merit contemplation and extended meditation. In fact, this book makes me want to get a copy of Rutherford’s letters to read the quotes in their fuller context. I recommend this book for those looking to learn from the spiritual journey of a man whose writings continue to bless the Church as a whole. It is an admirable introduction to Rutherford’s life and a testament ultimately to God’s grace.

Pick up a copy of this book at any of the following online retailers: Amazon, Monergism Books, or direct from EP Books.

Disclaimer: This book was provided by the publisher for review. The reviewer was under no obligation to offer a positive review.

About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.

Another Look at Zipporah and Her “Bloody Husband” (Exodus 4:24-26)

A Commentary on Exodus by Duane A. GarrettThe short account of Zipporah being forced to circumcise her son is one of the most enigmatic and puzzling texts for modern readers. I want to look at the text here briefly and allow Duane A. Garrett to help clear things up. Garrett is the author of the latest commentary in the Kregel Exegetical Library. His A Commentary on Exodus is absolutely superb, I am thoroughly enjoying it and hope to have a review up soon.

Here is our text, first in the ESV and then in Garrett’s translation provided in the commentary:

24 At a lodging place on the way the Lord met him and sought to put him to death. 25 Then Zipporah took a flint and cut off her son’s foreskin and touched Moses’ feet with it and said, “Surely you are a bridegroom of blood to me!” 26 So he let him alone. It was then that she said, “A bridegroom of blood,” because of the circumcision. (ESV)

24 Now it happened along the way at a lodging place that YHWH encountered him and sought to put him to death. 25 And Zipporah took a flint, and she cut off her son’s foreskin, and she touched his feet, and she said, “You are my hatan damim (kindsman by the blood of circumcision)!” 26 And he let him alone. In that episode she said hatan damim with reference to the circumcision ritual. (Garrett, p. 222-223)

I cannot reproduce Garrett’s entire discussion, but will provide the introduction to his discussion of this text. I’ll also summarize some of his many arguments (against the “standard interpretation” and for his own) and then present his conclusion. I’ll also excerpt his theological take-home points as well.

This text is very difficult. What would probably pass for the standard interpretation among evangelical Protestants is as follows. Moses had two sons, but he had not yet circumcised one of them. On the way to Egypt he was suddenly incapacitated (by a severe illness) as a punishment from God for this neglect. Moses, calling from his sickbed, told Zipporah what the problem was and that she had to circumcise the boy, and she performed the circumsion. By doing this, she averted the wrath of God against Moses. But she found the whole process disgusting and blamed Moses for putting her through the ordeal, so she threw the boy’s foreskin at Moses’s feet and called him bloddy and disgusting). Her revulsion toward what had happened was so great that she went back to her father at that time; we do not see her again until Exod. 18:2.

Every aspect of the above interpretation, except that Zipporah circumcised her son, is almost cerainly wrong…. (p. 225-226)

Some of his key arguments are that the text calls the boy “her son” and focuses on Zipporah, not Moses. There is no indication in the text that Moses is present with her at this time. The pronoun “him” likely points forward to the boy as being sick. The text doesn’t say Moses told Zipporah to do anything. Zipporah a shepherdess was likely very familiar wtih anatomy and familiar with circumcision rites in her own tribe. The most natural reading of the text is that she touches the boy’s feet – not those of Moses. “Feet” can be a euphemism for genitals, but doesn’t need to be in this case. It could be a ritual touching of the feet, similar to the annointing in Leviticus that puts blood and annointing oil on the priest’s big toes. The same word for “touch” here is used in Exod. 12:22 which may point to this being a ritual ceremony.

Garrett’s longest discussion is on the “bloody bridegroom” terminology and the use of the various Hebrew terms. He takes it as a liturgical expression that was probably used in Midianite circumcisions and it survives here in Exodus as a “linguistic fossil,” and does not follow normal Hebrew meaning. The specific interpretation he gives for the entire account does seem quite probable and I tend to agree with his view here on this term, particularly since it doesn’t mention Moses but is said of the circumcision act. Verse 26 has to remind the Hebrew readers what this phrase was directed toward, since it is an unusual expression even for Hebrew readers.

Here then is Garrett’s interpretation:

We might, therefore, suggest the following reconstruction of the story behind this text. Moses and Zipporah set out for Egypt. Along the way, their son suddenly became deathly ill. Zipporah recognized that the boy needed to be circumcised, and she did the act with a flint knife (flint can be more finely sharpened than can bronze and is therefore better for performing surgery). After the removal of the foreskin, she ritually touched the boy’s feet (or genitals) with her hand or the flint while saying, “You are hatan damim to me” (a member of my community by virture of the blood of circumcision). These formulaic words concluded the circumcision ceremony. The act formalized the inclusion of the boy in the community. After that, the boy recovered. Ziporah had turned aside the wrath of God.

Which son was it? We do not know, but since there is no birth report for Eliezer during their time in Midian, it is possible that he was born right about the time Moses set out for Egypt. This would explain Moses’s desire to get a donkey for the woman and the children. Why was one son not circumcised? Again, we do not know, but if the above conjecture is correct, it may be that they thought it dangerous to circumcise the boy right as they set out on a journey across the wilderness. ON the other hand, it may be that the uncircumcised son was Gershom, the firstborn, as some Jewish interpreters have maintained. Why is the boy called “her son” and not “Moses’s son”? Probably because Moses play no role in the story; this is about what Zipporah did.

An important feature of the text, however, is how it is linked to its context. In v. 20, Moses provides for “his sons,” while v. 23 speaks of “my son” and “your son,” and v. 25 speaks of “her son.” Thus, the issue of how parents treat their sons dominates this passage. In addition, as Sarna points out, 4:22-23 is focused on the life and death of the “firstborn,” while 4:24-26 indicates that the son must be circumcised in order to live…. This parallel further suggests that it was the son, not Moses, whose life was in danger…. In the broader context of Exodus, the portrayal of Zipporah turning aside God’s wrath from her son is paralleled in Moses’s doing the same for all of Israel in Exod. 32:9-14. (p. 230-232)

From this interpretation of the text, here are a few of Garrett’s theological take-home points:

The circumcision of Zipporah’s son makes the point that one cannot be considered to be part of Israel, and so to be YHWH’s son, unless one is circumcised. For the Israelites, the warning was that they could only escape the great wrath of God directed against Egypt’s sons by being sure that their own sons were circumcised. By analogy, one is not one of God’s people by mere association….

Zipporah, in her actions, demonstrates spiritual insight applied to the protection of her children. Spiritual wisdom and intervention is necessary in order to save one’s children from destruction….

Christ is the supreme example of the obedient son. He is also the true firstborn of God, and he provided for us the circumcision that removes the defilement of the flesh and allows us to join the people of God (Eph. 2:11-13; Col. 2:11). (p. 232)

I found this treatment extremely helpful and illuminating. This is an example of the care with which Garrett handles the text and is representative of his exegetical treatment throughout the commentary. He is not usually offering an innovative interpretation (as he does above), but he brings clarity and his masterful knowledge of Hebrew to bear on the questions at hand.

Check out the book’s detail page at Kregel.com, where you can find an excerpt. Or pick up a copy at any of the following retailers:

Westminster Bookstore
Christianbook.com
Amazon.com
Direct from Kregel

Disclaimer: This book was provided by Kregel Academic for review. The reviewer was under no obligation to offer a positive review.

Quotes to Note 40: Spurgeon on Election

I’ve done 40 Quotes to Note posts, over the years now, and I have yet to post a quote from Charles Spurgeon! Perhaps I haven’t because he is so quotable, everyone else quotes him. But I stumbled across this quote again as I was teaching through my Sunday School series on Reformation doctrine again this Fall.

The above graphic was produced with the help of Logos 6’s visual copy feature. Highlight text from a work in Logos and easily create a quotable graphic as you see below with just a few clicks! To learn more about Logos 6 click here.

Logos gives the source of the quote as: Spurgeon, The Sword and Trowel: 1874 (London: Passmore & Alabaster, 1874), 44. I originally found it in Joel Beeke, Living for God’s Glory (Reformation Trust, 2008), 60. Beeke’s source was: Spurgeon, C.H. Spurgeon Autobiography, Vol. 1: The Early Years, 1834-1859 (Edinburgh: Banner of Truth Trust, 1962), 166.

Quotes to Note 39: Alec Motyer on the Church

Alec Motyer has spent his life studying the riches of Isaiah, and I’m almost finished enjoying the fruits of his study so helpfully laid out in Isaiah By the Day: A New Devotional Translation (Christian Focus, 2011). In each of the daily readings in this book, Motyer presents his translation with commentary and offers a devotional in line with the text of that day’s passage. I came across a jewel of a quote about the Church, with special focus on denominations and how each local church is to be a picture of the whole Church. I thought it was a great way to look at things and offer it hear for your benefit as well.

The truth remains the same today: the Lord’s earthly people are themselves the temple in which he lives by his Spirit (1 Cor. 3:16), the locus and display of his holiness and beauty. Well may we mourn that our sinfulness, divisiveness, our failure in biblical distinctiveness, and our manifest lack of holiness have marred the image. Who, looking at today’s church–denominational or local–can see the likeness of Jesus? And this is not a matter only of denominational failure, though that is all too plain. The Bible knows nothing of our “denominationalism,” and if Isaiah’s wording promts us to put our hand to reform and renovation then its proper focus is the local church to which we each belong. When we look at the merest sliver of a crescent moon we don’t say, “Oh, there’s part of the moon.” We say “Look, there’s the moon.” In the same way each local church, however small–or in the eyes of onlookers, insignificant–is meant to be a mirror and image of the whole, an earthly replica of the heavenly reality where Christ is all. We should be able to look at the fellowships to which we belong and say, “There is The Church,” bearing the two oustanding marks of holiness and beauty: obeying the command, “Be holy because I am holy” (Lev. 19:2), and displaying the beauty of Jesus in all its gatherings, relationships and individual characters.

~ excerpted from p. 306, on Isaiah 63:15-64:12.

For a sample reading from this helpful book by Motyer, see this post.