Today's reading from Parshah Vayeitzei:
Genesis 29:18-14:27
When we last left Jacob, he had been staying with and working for his Uncle Laban for a month; and Laban now wants Jacob to name his wages. Laban's younger daughter, Rachel, had caught Jacob's eye because of her beauty. As today's reading begins, Jacob tells Laban that he will work for him for seven years if Laban will give Rachel to Jacob for a wife. Laban agrees and we see in Genesis 29:20 that those seven years fly by for Jacob because of his love for Rachel.
At the end of the seven years, Jacob goes to his uncle and asks for his wages, that is, Rachel. But Jacob, "the deceiver" who outwitted his brother not once, but twice; and who tricked his own father as well, has finally met his match. It seems that when it comes to trickery and cunning, Jacob has nothing on his Uncle Laban. Laban agrees to give Jacob his "wages", and after giving a huge feast that culminates in a wedding, Jacob takes his new bride into his tent to be with her.
Just a quick background note on wedding customs in that culture. The bride would have been veiled during the public festivities, so the groom would be unable to see her face during the wedding (IVP Bible Background Commentary). This, combined with perhaps a little too much celebration on Jacob's part, or just the general whirlwind of excitement leads to Jacob waking up the next morning with, not Rachel, but Leah! It seems Laban pulled a switch on Jacob (Gen. 29:23), giving him his older daughter instead. The deceiver has just been double-crossed!
Jacob is understandably angry, but Laban invokes a certain (apparently unmentioned) custom of his people never to marry off the younger daughter before the older. He then agrees to give Rachel to Jacob after another week, in exchange for seven more years of service. Jacob agrees and is able to marry Rachel too. This treachery on the part of their father, combined with Jacob's open preference for Rachel, leads to some extreme sibling rivalry on the part of Rachel and Leah. Once again we see themes of deception and parental preference in the lives of our patriarchs, and as we've noted before, these are never without consequences. The consequences may not be fully experienced for a generation or two, but they will eventually be felt.
In Genesis 29:31, G-d has mercy toward Leah because Jacob loves Rachel more, so G-d blesses Leah with children while Rachel is unable to conceive. Leah, for her part, gives G-d credit each time she bears another child, and gives them names that acknowledge what G-d has done for her (Gen. 29:32-35). Rachel, on the other hand, actually blames Jacob for her inability to conceive! Not to be outdone by her sister, she gives Jacob her maidservant and tells him to conceive children with her that Rachel can claim for her own, just as Sarah did so many years before her.
When Rachel's servant does bear children, Rachel gives G-d credit for "vindicating" her, despite the fact that these children were born of her own machinations. In fact, in Genesis 30:8 we see the intensity of Rachel's rivalry with her sister:
8 So Rachel said, “With mighty wrestlings I have wrestled with my sister, and I have
indeed prevailed.” And she named him Naphtali.*
Leah then takes up this spirit of competition and gives Jacob her maidservant to bear children through as well; so the situation escalates into a bizarre contest between Rachel and Leah to bear the most children! (It is important to note here that women who produced children, especially sons, were highly esteemed in that culture; while barren women were looked down upon.)
Leah then begins bearing children of her own once again and, sadly, in verse 20 she appears to believe that with the birth of her sixth son she will finally "earn" her husband's love. By this time, however, G-d has mercy on Rachel at last, and she bears two sons of her own. One can only wonder about the impact of their parents' immaturity and selfishness on these children. If we truly believe that children are a blessing from the L-rd, then parenthood should be undertaken with the utmost prudence and responsibility. Using children as pawns in some sort of game will have far-reaching repercussions.
As the reading concludes, Jacob has prospered greatly, just as G-d promised. He asks to leave Laban's service at last, but by this time Laban has figured out that G-d has been blessing him on Jacob's account. He states this openly and urges Jacob to stay. The self-serving Laban isn't quite ready to let his son-in-law go.
My prayer today is that I would take my parenting responsibilities seriously. May I seek to honor G-d in the decisions I make regarding my home and family.
Tomorrow: Genesis 30:28-31:42
*New American Standard Bible : 1995 update. 1995 (Ge 30:8). LaHabra, CA: The Lockman Foundation.
Monday, November 8, 2010
Sunday, November 7, 2010
Parshah Vayeitzei
Today's Reading from Vayeitzei:
Genesis 28:10-29:17
As we begin Parshah Vayeitzei, we pick up where we left off in the story of Jacob. Jacob is traveling to find a wife (not to mention running for his life from his brother!) from among his mother's relatives in Haran. During the journey, as Jacob camps overnight, G-d visits him in a dream (Gen. 28:10-15). G-d speaks with Jacob and reiterates His covenant promise to Abraham:
13 And behold, the LORD stood above it and said, “I am the LORD, the God of your
father Abraham and the God of Isaac; the land on which you lie, I will give it to
you and to your descendants.
14 “Your descendants will also be like the dust of the earth, and you will spread
out to the west and to the east and to the north and to the south; and in you and
in your descendants shall all the families of the earth be blessed.
15 “Behold, I am with you and will keep you wherever you go, and will bring you back
to this land; for I will not leave you until I have done what I have promised
you.”*
G-d promises Jacob the same things He promised Abraham: to give him the land, that his descendants would be too numerous to count, and that all the families of the earth would be blessed through his descendants.
This encounter deeply impacts Jacob (Gen. 28:16-17), and in verse 18 he sets up a sacred pillar to commemorate the spot where he met the L-rd. The remainder of chapter 28 (especially verses 20-22), seems to indicate that it is at this time that Jacob begins to own his personal relationship with the G-d of his fathers.
As chapter 29 opens, Jacob comes upon a well and asks the local shepherds where they are from, to which they reply that they are from Haran. This is the very place he is headed. Not only that, but these shepherds know his mother's relatives (Gen. 29:5). As if this wasn't enough evidence of G-d's providence, who should come along right that moment but Rachel (Gen. 29:6), the beautiful younger daughter of Jacob's uncle?
This is all too much for Jacob, who begins to cry as he greets Rachel and waters her flocks. They return to her father's house where Jacob is greeted with open arms. He stays there a month, working for his uncle Laban. At the end of this month, Laban insists on paying Jacob for his efforts (Gen. 29:15), then verses 16 and 17 seem to switch topics quite suddenly, offering a description of Laban's two daughters. Why? Perhaps Jacob's good fortune isn't going to be handed to him quite as easily as he imagines. Maybe, just maybe, G-d has a few lessons to teach him along the way.
My prayer today is follow the L-rd's direction and trust Him completely. In times of difficulty, may I seek to learn the lessons He wants to teach me and not depart from His ways.
Tomorrow: Genesis 29:18-30:27
*New American Standard Bible : 1995 update. 1995 (Ge 28:13–15). LaHabra, CA: The Lockman Foundation.
Genesis 28:10-29:17
As we begin Parshah Vayeitzei, we pick up where we left off in the story of Jacob. Jacob is traveling to find a wife (not to mention running for his life from his brother!) from among his mother's relatives in Haran. During the journey, as Jacob camps overnight, G-d visits him in a dream (Gen. 28:10-15). G-d speaks with Jacob and reiterates His covenant promise to Abraham:
13 And behold, the LORD stood above it and said, “I am the LORD, the God of your
father Abraham and the God of Isaac; the land on which you lie, I will give it to
you and to your descendants.
14 “Your descendants will also be like the dust of the earth, and you will spread
out to the west and to the east and to the north and to the south; and in you and
in your descendants shall all the families of the earth be blessed.
15 “Behold, I am with you and will keep you wherever you go, and will bring you back
to this land; for I will not leave you until I have done what I have promised
you.”*
G-d promises Jacob the same things He promised Abraham: to give him the land, that his descendants would be too numerous to count, and that all the families of the earth would be blessed through his descendants.
This encounter deeply impacts Jacob (Gen. 28:16-17), and in verse 18 he sets up a sacred pillar to commemorate the spot where he met the L-rd. The remainder of chapter 28 (especially verses 20-22), seems to indicate that it is at this time that Jacob begins to own his personal relationship with the G-d of his fathers.
As chapter 29 opens, Jacob comes upon a well and asks the local shepherds where they are from, to which they reply that they are from Haran. This is the very place he is headed. Not only that, but these shepherds know his mother's relatives (Gen. 29:5). As if this wasn't enough evidence of G-d's providence, who should come along right that moment but Rachel (Gen. 29:6), the beautiful younger daughter of Jacob's uncle?
This is all too much for Jacob, who begins to cry as he greets Rachel and waters her flocks. They return to her father's house where Jacob is greeted with open arms. He stays there a month, working for his uncle Laban. At the end of this month, Laban insists on paying Jacob for his efforts (Gen. 29:15), then verses 16 and 17 seem to switch topics quite suddenly, offering a description of Laban's two daughters. Why? Perhaps Jacob's good fortune isn't going to be handed to him quite as easily as he imagines. Maybe, just maybe, G-d has a few lessons to teach him along the way.
My prayer today is follow the L-rd's direction and trust Him completely. In times of difficulty, may I seek to learn the lessons He wants to teach me and not depart from His ways.
Tomorrow: Genesis 29:18-30:27
*New American Standard Bible : 1995 update. 1995 (Ge 28:13–15). LaHabra, CA: The Lockman Foundation.
Children of Promise
Reading from B'rit Chadashah:
Romans 9:1-13
Today's reading from the B'rit Chadashah is, at its core, about choice: G-d's choice. Paul begins this passage by expressing his passionate sorrow and longing for his people to recognize Y'shua as the promised Mashiach. His burden for his people is so deep that he states he would actually wish himself damned if it would mean the salvation of the Jewish people. In verses 4-5, Paul elaborates on the blessings given to G-d's chosen people:
4 who are Israelites, to whom belongs the adoption as sons, and the glory and the
covenants and the giving of the Law and the temple service and the promises,
5 whose are the fathers, and from whom is the Christ according to the flesh, who is
over all, God blessed forever. Amen.*
G-d chose Israel, the descendants of Abraham, as His special possession. But centuries later, Israel rejected Y'shua as Messiah. So are we to believe then, that G-d's plan failed? Based on verse 6, Paul's answer would be "no", as he explains that "they are not all Israel who are descended from Israel." What does this mean, exactly? In the remainder of the passage, Paul lays out an argument for G-d's sovereign choice. Abraham had many sons, but it was only Isaac through whom G-d chose to fulfill His covenant promise. Some might argue that this is because only Isaac was the son of Sarah. However, Paul goes on to point out that both Jacob and Esau were sons of the same parents, yet G-d chose Jacob over Esau while still in the womb, before either child had a chance to "earn" any merit or disfavor (Rom. 9:11).
So is Paul saying that all is predestined and there is no hope for Jew or Gentile? Absolutely not! In fact, the good news is that there is hope for everyone, Jew and Gentile alike, because of G-d's sovereign choice. G-d chose the descendants of Abraham and to them He gave the Law. But that was not the end of His promise. Because the Law could not be kept perfectly by His human creation, G-d made a way through Mashiach that all might be reconciled to Him. Does this mean that one people has replaced another in G-d's eyes? No, because if we remember back to Genesis 12:2-3, the L-rd promises not only to make Abram a great nation, but also that "in [him] all the families of the earth will be blessed." So instead of allowing this to polarize us, we can instead rejoice in G-d's sovereignty and His great love for His children.
My prayer today is that I would have the kind of burden for others that Paul did, that would cause me to weep over those who are far from G-d.
Next: Parshah Vayeitzei
*New American Standard Bible : 1995 update. 1995 (Ro 9:4–5). LaHabra, CA: The Lockman Foundation.
Romans 9:1-13
Today's reading from the B'rit Chadashah is, at its core, about choice: G-d's choice. Paul begins this passage by expressing his passionate sorrow and longing for his people to recognize Y'shua as the promised Mashiach. His burden for his people is so deep that he states he would actually wish himself damned if it would mean the salvation of the Jewish people. In verses 4-5, Paul elaborates on the blessings given to G-d's chosen people:
4 who are Israelites, to whom belongs the adoption as sons, and the glory and the
covenants and the giving of the Law and the temple service and the promises,
5 whose are the fathers, and from whom is the Christ according to the flesh, who is
over all, God blessed forever. Amen.*
G-d chose Israel, the descendants of Abraham, as His special possession. But centuries later, Israel rejected Y'shua as Messiah. So are we to believe then, that G-d's plan failed? Based on verse 6, Paul's answer would be "no", as he explains that "they are not all Israel who are descended from Israel." What does this mean, exactly? In the remainder of the passage, Paul lays out an argument for G-d's sovereign choice. Abraham had many sons, but it was only Isaac through whom G-d chose to fulfill His covenant promise. Some might argue that this is because only Isaac was the son of Sarah. However, Paul goes on to point out that both Jacob and Esau were sons of the same parents, yet G-d chose Jacob over Esau while still in the womb, before either child had a chance to "earn" any merit or disfavor (Rom. 9:11).
So is Paul saying that all is predestined and there is no hope for Jew or Gentile? Absolutely not! In fact, the good news is that there is hope for everyone, Jew and Gentile alike, because of G-d's sovereign choice. G-d chose the descendants of Abraham and to them He gave the Law. But that was not the end of His promise. Because the Law could not be kept perfectly by His human creation, G-d made a way through Mashiach that all might be reconciled to Him. Does this mean that one people has replaced another in G-d's eyes? No, because if we remember back to Genesis 12:2-3, the L-rd promises not only to make Abram a great nation, but also that "in [him] all the families of the earth will be blessed." So instead of allowing this to polarize us, we can instead rejoice in G-d's sovereignty and His great love for His children.
My prayer today is that I would have the kind of burden for others that Paul did, that would cause me to weep over those who are far from G-d.
Next: Parshah Vayeitzei
*New American Standard Bible : 1995 update. 1995 (Ro 9:4–5). LaHabra, CA: The Lockman Foundation.
Thursday, November 4, 2010
Walking the Talk
Today's Haftorah Reading:
Malachi 1:1-2:7
This haftorah portion is an oracle given by the L-rd to the prophet Malachi. According to The Bible Knowledge Commentary, this oracle was given at a time when the nation of Israel was dominated by foreign governors and in economic hardship.
The passage begins with G-d declaring His love for Israel. He points out that He intentionally chose to bless the line of Jacob (the Israelites) over the line of Esau (the Edomites). Yet as we see in Genesis 1:6 and following, Israel's priests have essentially given G-d a slap in the face by offering blind, lame and otherwise defective animals as sacrifices. Sacrifices were meant to be from the first and best of the flock - an appropriate offering to a holy G-d. By using as offerings the unwanted and leftover animals, the priests were not only profaning G-d's sacrificial system (Gen. 1:11-13) but they were setting a terrible example for all G-d's people as well.
The first three verses of Malachi 2 offer a stern warning to these priests: they are to listen to these words and take them to heart, because if they don't, G-d will turn their blessings into curses. Then the L-rd reminds them of His covenant with Levi and his descendants (Levi was the priestly tribe) and Genesis 2:5-7 describes Levi's relationship with G-d, his reverence and righteousness. Finally, in the last few verses of this reading, G-d explains the heart of the issue:
7 “For the lips of a priest should preserve knowledge, and men should seek
instruction from his mouth; for he is the messenger of the LORD of hosts.
8 “But as for you, you have turned aside from the way; you have caused many to
stumble by the instruction; you have corrupted the covenant of Levi,” says the
LORD of hosts.
9 “So I also have made you despised and abased before all the people, just as you
are not keeping My ways but are showing partiality in the instruction.*
By treating the L-rd's sacrificial system with such disrespect, by profaning His altar, the priests were not only sinning themselves, they were leading an entire nation astray! Malachi 2:7 makes it clear that those in spiritual leadership positions have an enormous responsibility to reflect the L-rd's righteousness to those whom they lead.
This responsibility did not end with Malachi's generation. From the Rabbi, Pastor or Priest to the humble blogger, all those who endeavor to teach G-d's Word to others must accept the responsibility to live a life of integrity before G-d and man. Does this mean our spiritual leaders should be perfect, should be without sin? Of course not. After all, they're human just like us. But it does mean they have a responsibility to humble themselves before G-d, to seek His will and walk in His ways. And when they do stumble, they have a responsibility to repent, to ask forgiveness and to do what it takes to make things right.
My prayer today is that I would be constantly aware of my responsibility to live a life of integrity. May I be a light to those around me, leading them to truth and not causing them to stumble.
Tomorrow: B'rit Chadashah: Romans 9:1-13
*New American Standard Bible : 1995 update. 1995 (Mal 2:7–9). LaHabra, CA: The Lockman Foundation.
Malachi 1:1-2:7
This haftorah portion is an oracle given by the L-rd to the prophet Malachi. According to The Bible Knowledge Commentary, this oracle was given at a time when the nation of Israel was dominated by foreign governors and in economic hardship.
The passage begins with G-d declaring His love for Israel. He points out that He intentionally chose to bless the line of Jacob (the Israelites) over the line of Esau (the Edomites). Yet as we see in Genesis 1:6 and following, Israel's priests have essentially given G-d a slap in the face by offering blind, lame and otherwise defective animals as sacrifices. Sacrifices were meant to be from the first and best of the flock - an appropriate offering to a holy G-d. By using as offerings the unwanted and leftover animals, the priests were not only profaning G-d's sacrificial system (Gen. 1:11-13) but they were setting a terrible example for all G-d's people as well.
The first three verses of Malachi 2 offer a stern warning to these priests: they are to listen to these words and take them to heart, because if they don't, G-d will turn their blessings into curses. Then the L-rd reminds them of His covenant with Levi and his descendants (Levi was the priestly tribe) and Genesis 2:5-7 describes Levi's relationship with G-d, his reverence and righteousness. Finally, in the last few verses of this reading, G-d explains the heart of the issue:
7 “For the lips of a priest should preserve knowledge, and men should seek
instruction from his mouth; for he is the messenger of the LORD of hosts.
8 “But as for you, you have turned aside from the way; you have caused many to
stumble by the instruction; you have corrupted the covenant of Levi,” says the
LORD of hosts.
9 “So I also have made you despised and abased before all the people, just as you
are not keeping My ways but are showing partiality in the instruction.*
By treating the L-rd's sacrificial system with such disrespect, by profaning His altar, the priests were not only sinning themselves, they were leading an entire nation astray! Malachi 2:7 makes it clear that those in spiritual leadership positions have an enormous responsibility to reflect the L-rd's righteousness to those whom they lead.
This responsibility did not end with Malachi's generation. From the Rabbi, Pastor or Priest to the humble blogger, all those who endeavor to teach G-d's Word to others must accept the responsibility to live a life of integrity before G-d and man. Does this mean our spiritual leaders should be perfect, should be without sin? Of course not. After all, they're human just like us. But it does mean they have a responsibility to humble themselves before G-d, to seek His will and walk in His ways. And when they do stumble, they have a responsibility to repent, to ask forgiveness and to do what it takes to make things right.
My prayer today is that I would be constantly aware of my responsibility to live a life of integrity. May I be a light to those around me, leading them to truth and not causing them to stumble.
Tomorrow: B'rit Chadashah: Romans 9:1-13
*New American Standard Bible : 1995 update. 1995 (Mal 2:7–9). LaHabra, CA: The Lockman Foundation.
Wednesday, November 3, 2010
Too Little, Too Late
Today's Reading from Toldot:
Genesis 28:5-9
This short passage ends a sort of first chapter in the story of Jacob and Esau. Jacob has now received the birthright, the blessing of his father and the Abrahamic blessing as well (Gen. 28:1-4). Isaac then sends Jacob on a journey to distant family members to find a wife from among his own people.
Esau, seeing this, decides that the reason he is not receiving more from his father is because he has married Canaanite women (Gen. 28:6 and Gen. 28:8). His solution to this perceived problem? He takes a third wife, this time from Ishmael's family line. We are not told whether Isaac and Ishmael were on better terms by this time. However, the fact remains that Esau perceives the problem (his lack of blessing) on a purely earthly level (his choice of wives). He then proceeds to try to remedy the situation using earthly logic - add a new (improved?) wife. I like the way The Bible Knowledge Commentary puts it: "Ironically the unchosen son of Isaac married into the unchosen line of Ishmael!"* This commentary goes on to explain that this further indicates Esau's lack of understanding of the Abrahamic Covenant, which in turn would seem to underscore his lack of fitness to lead his people.
My prayer today is that I would approach life's problems with heavenly eyes. May I learn to seek divine wisdom instead of relying on earthly reasoning.
Next: Haftorah: Malachi 1:1-2:7
*Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Ge 28:6–9). Wheaton, IL: Victor Books.
Genesis 28:5-9
This short passage ends a sort of first chapter in the story of Jacob and Esau. Jacob has now received the birthright, the blessing of his father and the Abrahamic blessing as well (Gen. 28:1-4). Isaac then sends Jacob on a journey to distant family members to find a wife from among his own people.
Esau, seeing this, decides that the reason he is not receiving more from his father is because he has married Canaanite women (Gen. 28:6 and Gen. 28:8). His solution to this perceived problem? He takes a third wife, this time from Ishmael's family line. We are not told whether Isaac and Ishmael were on better terms by this time. However, the fact remains that Esau perceives the problem (his lack of blessing) on a purely earthly level (his choice of wives). He then proceeds to try to remedy the situation using earthly logic - add a new (improved?) wife. I like the way The Bible Knowledge Commentary puts it: "Ironically the unchosen son of Isaac married into the unchosen line of Ishmael!"* This commentary goes on to explain that this further indicates Esau's lack of understanding of the Abrahamic Covenant, which in turn would seem to underscore his lack of fitness to lead his people.
My prayer today is that I would approach life's problems with heavenly eyes. May I learn to seek divine wisdom instead of relying on earthly reasoning.
Next: Haftorah: Malachi 1:1-2:7
*Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-). The Bible knowledge commentary : An exposition of the scriptures (Ge 28:6–9). Wheaton, IL: Victor Books.
Tuesday, November 2, 2010
Mom Always Did Like Him Best
Today's Reading from Toldot:
Genesis 26:30-28:4
Today's reading is the account of Jacob receiving Esau's blessing. As we open this portion of the reading, we return to the conclusion of the story of Isaac and Abimelech. Isaac and Abimelech have just forged their treaty, and depart in peace. Then the account of Esau and Jacob begins in a rather strange way. Genesis 26:34-35 begins the account by pointing out that Esau brought grief to Isaac and Rebekah by marrying not one, but two local Hittite women. Just as Esau had proven he had little regard for his own birthright by trading it for a bowl of stew years ago, Esau now shows contempt for his grandfather Abraham's desire that his heirs should choose wives from among their own people.
Given his careless attitude for the rites and customs of his people, it is evident that Esau is unfit to lead. This was even predicted by G-d while the babies were still in Rebekah's womb, when He told her that the older would serve the younger (Gen. 25:23). Yet in spite of this, Isaac is intent on giving the blessing to Esau. As a hunter and outdoors man, Esau appears to be Isaac's favorite. (This becomes apparent in Gen. 27:27 when Isaac describes Esau, the son he believes he is blessing.)
Isaac tells Esau to go hunt some wild game and prepare it just the way Isaac likes it, so he can bless Esau. According to the IVP Bible Background Commentary, this feast would provide a celebratory context for the blessing. Rebekah, however, overhears Isaac's plan and decides to take action to ensure that her younger son receives the promised blessing. Just as Sarah did before her, Rebekah decides she must "help" G-d fulfill His plan.
She calls Jacob and tells him of her plan to deceive Isaac and secure the blessing for Jacob. She will prepare some goat's meat stew to taste like wild game and Jacob can bring it to his blind father, pretending to be Esau. Amazingly, Jacob's only objection to this plan is that he might be caught in the lie and punished for it, because he is not as hairy as his brother! Esau may be unfit to lead the family, but Jacob still has a lot to learn about integrity as well.
Jacob's mother disguises him with Esau's clothes and some goat hair. Then, in Genesis 27:18-29 Jacob brings the stew to Isaac and pretends to be Esau. Jacob blatantly lies to his father three times during this exchange (besides the fact that he is dressed in his brother's clothes). In verse 19, Jacob states that he is Esau, in response to his father's query. Then, when the suspicious Isaac asks how he was able to kill and prepare the game so quickly, Jacob invokes G-d in his lie, saying "the L-rd your G-d caused it to happen to me." Isaac is still unsure, and feels Jacob's hands, which now feel hairy like Esau's because of the goat hair. In verse 24, Isaac asks once more if he is really Esau and Jacob lies and says he is.
Finally, Isaac pulls his son close and, convinced it is Esau because of the smell of his garments, proclaims the blessing:
27 So he came close and kissed him; and when he smelled the smell of his garments,
he blessed him and said,
“See, the smell of my son
Is like the smell of a field which the LORD has blessed;
28 Now may God give you of the dew of heaven,
And of the fatness of the earth,
And an abundance of grain and new wine;
29 May peoples serve you,
And nations bow down to you;
Be master of your brothers,
And may your mother’s sons bow down to you.
Cursed be those who curse you,
And blessed be those who bless you.”
Almost immediately after Jacob leaves, Esau enters and the deception is uncovered. However, it is too late. The promised blessing has already been bestowed upon Jacob. Esau is distraught and in his fury even vows to kill his brother. Now to our modern minds, this may all seem like a lot of people making a huge deal over something trivial. It's just a blessing, right? Only words spoken by a father over his son. However, the IVP Bible Background Commentary reminds us that in that culture, a patriarch's blessings or curses were considered powerful and binding. These pronouncements were taken very seriously. So Esau had not only lost his material inheritance to Jacob, but a blessing that provided for future good fortune as well.
After hearing of Esau's vow to kill Jacob, Rebekah decides she must send Jacob away for his own safety. She explains to Isaac that she doesn't want Jacob to take a local woman for a wife like Esau did, and arranges for Jacob to go live with relatives for a time. Isaac, who appears not to bear any grudge whatsoever regarding Jacob's deception, blesses Jacob again and sends him on his journey. A happy ending, right? Well, not really. In her haste to "help" G-d, Rebekah's actions drove a deeper wedge between her two sons; and in the end she was forced to part with the son that she, herself favored. Recalling G-d's promise to Rebekah while the twins were still in her womb, is it possible that G-d could have made a way for Jacob to become the leader he was destined to be? Of course. Would it have involved tearing apart an entire family? Probably not. But thanks to Rebekah's scheme to "help" Him, we'll never know exactly what G-d might have done.
My prayer today is that I would trust G-d's way of doing things and His timing, no matter how long the process may take.
New American Standard Bible : 1995 update. 1995 (Ge 27:27–29). LaHabra, CA: The Lockman Foundation.
Genesis 26:30-28:4
Today's reading is the account of Jacob receiving Esau's blessing. As we open this portion of the reading, we return to the conclusion of the story of Isaac and Abimelech. Isaac and Abimelech have just forged their treaty, and depart in peace. Then the account of Esau and Jacob begins in a rather strange way. Genesis 26:34-35 begins the account by pointing out that Esau brought grief to Isaac and Rebekah by marrying not one, but two local Hittite women. Just as Esau had proven he had little regard for his own birthright by trading it for a bowl of stew years ago, Esau now shows contempt for his grandfather Abraham's desire that his heirs should choose wives from among their own people.
Given his careless attitude for the rites and customs of his people, it is evident that Esau is unfit to lead. This was even predicted by G-d while the babies were still in Rebekah's womb, when He told her that the older would serve the younger (Gen. 25:23). Yet in spite of this, Isaac is intent on giving the blessing to Esau. As a hunter and outdoors man, Esau appears to be Isaac's favorite. (This becomes apparent in Gen. 27:27 when Isaac describes Esau, the son he believes he is blessing.)
Isaac tells Esau to go hunt some wild game and prepare it just the way Isaac likes it, so he can bless Esau. According to the IVP Bible Background Commentary, this feast would provide a celebratory context for the blessing. Rebekah, however, overhears Isaac's plan and decides to take action to ensure that her younger son receives the promised blessing. Just as Sarah did before her, Rebekah decides she must "help" G-d fulfill His plan.
She calls Jacob and tells him of her plan to deceive Isaac and secure the blessing for Jacob. She will prepare some goat's meat stew to taste like wild game and Jacob can bring it to his blind father, pretending to be Esau. Amazingly, Jacob's only objection to this plan is that he might be caught in the lie and punished for it, because he is not as hairy as his brother! Esau may be unfit to lead the family, but Jacob still has a lot to learn about integrity as well.
Jacob's mother disguises him with Esau's clothes and some goat hair. Then, in Genesis 27:18-29 Jacob brings the stew to Isaac and pretends to be Esau. Jacob blatantly lies to his father three times during this exchange (besides the fact that he is dressed in his brother's clothes). In verse 19, Jacob states that he is Esau, in response to his father's query. Then, when the suspicious Isaac asks how he was able to kill and prepare the game so quickly, Jacob invokes G-d in his lie, saying "the L-rd your G-d caused it to happen to me." Isaac is still unsure, and feels Jacob's hands, which now feel hairy like Esau's because of the goat hair. In verse 24, Isaac asks once more if he is really Esau and Jacob lies and says he is.
Finally, Isaac pulls his son close and, convinced it is Esau because of the smell of his garments, proclaims the blessing:
27 So he came close and kissed him; and when he smelled the smell of his garments,
he blessed him and said,
“See, the smell of my son
Is like the smell of a field which the LORD has blessed;
28 Now may God give you of the dew of heaven,
And of the fatness of the earth,
And an abundance of grain and new wine;
29 May peoples serve you,
And nations bow down to you;
Be master of your brothers,
And may your mother’s sons bow down to you.
Cursed be those who curse you,
And blessed be those who bless you.”
Almost immediately after Jacob leaves, Esau enters and the deception is uncovered. However, it is too late. The promised blessing has already been bestowed upon Jacob. Esau is distraught and in his fury even vows to kill his brother. Now to our modern minds, this may all seem like a lot of people making a huge deal over something trivial. It's just a blessing, right? Only words spoken by a father over his son. However, the IVP Bible Background Commentary reminds us that in that culture, a patriarch's blessings or curses were considered powerful and binding. These pronouncements were taken very seriously. So Esau had not only lost his material inheritance to Jacob, but a blessing that provided for future good fortune as well.
After hearing of Esau's vow to kill Jacob, Rebekah decides she must send Jacob away for his own safety. She explains to Isaac that she doesn't want Jacob to take a local woman for a wife like Esau did, and arranges for Jacob to go live with relatives for a time. Isaac, who appears not to bear any grudge whatsoever regarding Jacob's deception, blesses Jacob again and sends him on his journey. A happy ending, right? Well, not really. In her haste to "help" G-d, Rebekah's actions drove a deeper wedge between her two sons; and in the end she was forced to part with the son that she, herself favored. Recalling G-d's promise to Rebekah while the twins were still in her womb, is it possible that G-d could have made a way for Jacob to become the leader he was destined to be? Of course. Would it have involved tearing apart an entire family? Probably not. But thanks to Rebekah's scheme to "help" Him, we'll never know exactly what G-d might have done.
My prayer today is that I would trust G-d's way of doing things and His timing, no matter how long the process may take.
New American Standard Bible : 1995 update. 1995 (Ge 27:27–29). LaHabra, CA: The Lockman Foundation.
Room to Grow
Reading from Toldot:
Genesis 26:13:29
This reading continues the story of Isaac's sojourn in Gerar, the land of King Abimelech and the Philistines. True to His word, G-d begins to bless Isaac and soon the local people become envious of him and feel threatened. During his journey through this land years before, Isaac's father Abraham had dug several wells. Wells noted an intention to stay in the area and, according to The Bible Background Commentary, were tangible evidence of divine blessing. The Philistines, possibly seeking to reassert ownership of the land, filled these wells with dirt. Despite this, Isaac becomes so prosperous and powerful that Abimelech tells him to leave (Gen. 26:16).
Isaac promptly leaves and he and his entourage settle down in the valley, where he begins digging wells of his own. Isaac's servants strike a plentiful water source in the first well they dig, but the locals argue that the well is theirs. Thus, Isaac names the well "Esek" or "contention" because the local people contended with him. By naming the well, Isaac asserts ownership over the well, according to the IVP Bible Background Commentary. Yet instead of continuing to fight over the well, Isaac lets the local shepherds have it and digs another one. This well, too, becomes a source of argument, so Isaac names it "Sitnah" or "enmity" and moves on.
Finally Isaac digs a well that no one tries to claim from him. He names this well "Rehoboth" meaning "broad places" or "room." Genesis 26:22 explains why:
22 He moved away from there and dug another well, and they did not quarrel over it;
so he named it Rehoboth, for he said, “At last the LORD has made room for us, and
we will be fruitful in the land.”
Two things are important to note in this story. First, although G-d blesses Isaac, He doesn't take away all his problems. Isaac still has to contend with jealousy and strife on the part of the local people. Isaac, for his part, takes this in stride. This leads us to the second important point. While Isaac knows the wells are his - even going to the point of naming the wells, asserting his ownership - Isaac does not fight with the local people over the wells. Whenever they contend with him over a well, he moves on, trusting his G-d to provide. Isaac's trust allows G-d to shape and build Isaac's character through adversity.
In the end, G-d rewards Isaac's trust by providing an uncontested well, and by reassuring him in verse 24:
24 The LORD appeared to him the same night and said,
“I am the God of your father Abraham;
Do not fear, for I am with you.
I will bless you, and multiply your descendants,
For the sake of My servant Abraham.”
This blessing is further confirmed in verses 26-29, when Abimelech comes to Isaac to ask for a formal peace treaty between Isaac's clan and Abimelech's people.
My prayer today is that I would not be discouraged and give up when things don't come easily. May I trust G-d and persevere, knowing that all good things come with a price.
New American Standard Bible : 1995 update. 1995 (Ge 26:24). LaHabra, CA: The Lockman Foundation.
New American Standard Bible : 1995 update. 1995 (Ge 26:22). LaHabra, CA: The Lockman Foundation.
Genesis 26:13:29
This reading continues the story of Isaac's sojourn in Gerar, the land of King Abimelech and the Philistines. True to His word, G-d begins to bless Isaac and soon the local people become envious of him and feel threatened. During his journey through this land years before, Isaac's father Abraham had dug several wells. Wells noted an intention to stay in the area and, according to The Bible Background Commentary, were tangible evidence of divine blessing. The Philistines, possibly seeking to reassert ownership of the land, filled these wells with dirt. Despite this, Isaac becomes so prosperous and powerful that Abimelech tells him to leave (Gen. 26:16).
Isaac promptly leaves and he and his entourage settle down in the valley, where he begins digging wells of his own. Isaac's servants strike a plentiful water source in the first well they dig, but the locals argue that the well is theirs. Thus, Isaac names the well "Esek" or "contention" because the local people contended with him. By naming the well, Isaac asserts ownership over the well, according to the IVP Bible Background Commentary. Yet instead of continuing to fight over the well, Isaac lets the local shepherds have it and digs another one. This well, too, becomes a source of argument, so Isaac names it "Sitnah" or "enmity" and moves on.
Finally Isaac digs a well that no one tries to claim from him. He names this well "Rehoboth" meaning "broad places" or "room." Genesis 26:22 explains why:
22 He moved away from there and dug another well, and they did not quarrel over it;
so he named it Rehoboth, for he said, “At last the LORD has made room for us, and
we will be fruitful in the land.”
Two things are important to note in this story. First, although G-d blesses Isaac, He doesn't take away all his problems. Isaac still has to contend with jealousy and strife on the part of the local people. Isaac, for his part, takes this in stride. This leads us to the second important point. While Isaac knows the wells are his - even going to the point of naming the wells, asserting his ownership - Isaac does not fight with the local people over the wells. Whenever they contend with him over a well, he moves on, trusting his G-d to provide. Isaac's trust allows G-d to shape and build Isaac's character through adversity.
In the end, G-d rewards Isaac's trust by providing an uncontested well, and by reassuring him in verse 24:
24 The LORD appeared to him the same night and said,
“I am the God of your father Abraham;
Do not fear, for I am with you.
I will bless you, and multiply your descendants,
For the sake of My servant Abraham.”
This blessing is further confirmed in verses 26-29, when Abimelech comes to Isaac to ask for a formal peace treaty between Isaac's clan and Abimelech's people.
My prayer today is that I would not be discouraged and give up when things don't come easily. May I trust G-d and persevere, knowing that all good things come with a price.
New American Standard Bible : 1995 update. 1995 (Ge 26:24). LaHabra, CA: The Lockman Foundation.
New American Standard Bible : 1995 update. 1995 (Ge 26:22). LaHabra, CA: The Lockman Foundation.
Sunday, October 31, 2010
Toldot - "Generations"
Today's Reading from Toldot:
Genesis 25:19-26:12
Perhaps an appropriate heading for today's reading would be "Everything Old is New Again." Now we begin the story of Isaac, the promised heir of Abraham. Like Sarah before her, Rebekah is barren - she cannot conceive a child. In Genesis 25:21, Isaac demonstrates faith in the G-d of his father by asking Him to help Rebekah to conceive, and G-d subsequently blesses the couple with twins. For her part, Rebekah also demonstrates faith in the G-d of Abraham. When she notices the babies appear to be struggling within her she asks the L-rd about it. G-d then gives her an explanation and a prophecy in verse 23:
23 The LORD said to her,
“Two nations are in your womb;
And two peoples will be separated from your body;
And one people shall be stronger than the other;
And the older shall serve the younger.”
Rebekah does indeed have twins, whom the parents name Esau and Jacob. It is interesting to note the comment at the end of verse 26 that Isaac was 60 years old when Rebekah had the twins. As Abraham's promised heir, Isaac surely knew all that G-d had promised Abraham and that those promises were to be fulfilled through Isaac. Yet Isaac himself had to wait until he was 60 years of age to see his hope for the promise to become a great nation. Once again the L-rd chooses to cause His servant to wait on the promise in order to build his faith.
It is important to note, however, that Isaac deviates from his father's ways in one very important respect. While Abraham and Sarah tried to help G-d's plan by having Abraham conceive a child through Hagar, Isaac went directly to the L-rd to ask for a child. Perhaps, after seeing what happened with Ishmael and Hagar, Isaac learned that it is best to wait for the L-rd to answer in His timing.
In Genesis 25:31-34, we fast-forward to the now grown Jacob and Esau and the story of Esau selling his birthright. We may be tempted to feel a great deal of sympathy for Esau in this instance. However, as is often the case, there is more to the story than appears on the surface. The IVP Bible Background Commentary explains that the birthright was the material inheritance of the firstborn. The birthright of the oldest son was to receive a double portion of the material possessions of the parents. So Esau's choice to satisfy his immediate appetite with a bowl of stew by forsaking his birthright shows his cavalier attitude toward his status and rights as firstborn.
The Bible Knowledge Commentary goes on to explain that while Jacob may not have shown the strictest moral standards in the way he gained Esau's birthright, he was not deceptive in the matter either. He openly (most likely in the presence of others) declared that he would give Esau a bowl of stew if Esau promised to give Jacob his birthright. Esau's gives quite an exaggerated response in verse 32:
32 Esau said, “Behold, I am about to die; so of what use then is the birthright to
me?”
Now we know from the earlier portion of the passage that Esau was not literally starving to death. He had simply been out hunting all day and was extremely hungry.
New American Standard Bible : 1995 update. 1995 (Ge 25:32). LaHabra, CA: The Lockman Foundation.
New American Standard Bible : 1995 update. 1995 (Ge 25:23). LaHabra, CA: The Lockman Foundation.
Genesis 25:19-26:12
Perhaps an appropriate heading for today's reading would be "Everything Old is New Again." Now we begin the story of Isaac, the promised heir of Abraham. Like Sarah before her, Rebekah is barren - she cannot conceive a child. In Genesis 25:21, Isaac demonstrates faith in the G-d of his father by asking Him to help Rebekah to conceive, and G-d subsequently blesses the couple with twins. For her part, Rebekah also demonstrates faith in the G-d of Abraham. When she notices the babies appear to be struggling within her she asks the L-rd about it. G-d then gives her an explanation and a prophecy in verse 23:
23 The LORD said to her,
“Two nations are in your womb;
And two peoples will be separated from your body;
And one people shall be stronger than the other;
And the older shall serve the younger.”
Rebekah does indeed have twins, whom the parents name Esau and Jacob. It is interesting to note the comment at the end of verse 26 that Isaac was 60 years old when Rebekah had the twins. As Abraham's promised heir, Isaac surely knew all that G-d had promised Abraham and that those promises were to be fulfilled through Isaac. Yet Isaac himself had to wait until he was 60 years of age to see his hope for the promise to become a great nation. Once again the L-rd chooses to cause His servant to wait on the promise in order to build his faith.
It is important to note, however, that Isaac deviates from his father's ways in one very important respect. While Abraham and Sarah tried to help G-d's plan by having Abraham conceive a child through Hagar, Isaac went directly to the L-rd to ask for a child. Perhaps, after seeing what happened with Ishmael and Hagar, Isaac learned that it is best to wait for the L-rd to answer in His timing.
In Genesis 25:31-34, we fast-forward to the now grown Jacob and Esau and the story of Esau selling his birthright. We may be tempted to feel a great deal of sympathy for Esau in this instance. However, as is often the case, there is more to the story than appears on the surface. The IVP Bible Background Commentary explains that the birthright was the material inheritance of the firstborn. The birthright of the oldest son was to receive a double portion of the material possessions of the parents. So Esau's choice to satisfy his immediate appetite with a bowl of stew by forsaking his birthright shows his cavalier attitude toward his status and rights as firstborn.
The Bible Knowledge Commentary goes on to explain that while Jacob may not have shown the strictest moral standards in the way he gained Esau's birthright, he was not deceptive in the matter either. He openly (most likely in the presence of others) declared that he would give Esau a bowl of stew if Esau promised to give Jacob his birthright. Esau's gives quite an exaggerated response in verse 32:
32 Esau said, “Behold, I am about to die; so of what use then is the birthright to
me?”
Now we know from the earlier portion of the passage that Esau was not literally starving to death. He had simply been out hunting all day and was extremely hungry.
New American Standard Bible : 1995 update. 1995 (Ge 25:32). LaHabra, CA: The Lockman Foundation.
New American Standard Bible : 1995 update. 1995 (Ge 25:23). LaHabra, CA: The Lockman Foundation.
Friday, October 29, 2010
Shaking the Family Tree
Today's B'rit Chadashah Reading:
Matthew 1:1-17
Today's passage is a straight genealogy tracing the ancestral line of Y'shua. Matthew's intent in this passage is to trace Y'shua's family line back to King David and then to Abraham. He did this to demonstrate that Y'shua came through the royal line, the line from which Mashiach would come.
What I find most interesting about this ancestral list is the people who are included in it. After all, if you wanted to prove someone's right to a particular status or position by presenting their lineage, wouldn't you include mostly the "family heroes"? You might be tempted to leave off, say, Great Aunt Gertrude who was known around town for dressing up her cats. Or maybe Uncle Harry with the drinking problem might not make the cut. But as we've seen over and over again this week, G-d sees things differently.
Thus, in this passage the writer was inspired to include several women (two of whom were prostitutes and one an adulteress according to The Bible Knowledge Commentary) who did trust G-d, not to mention some unsavory kings such as Rehoboam, Abijah and Manasseh who did not. The point, again, I think is that G-d is bigger than the whole of human history. No matter what our faults or shortcomings are, we can be used by G-d to impact this world. In fact, we are all a part of G-d's plan, regardless. Whether we choose to allow Him to use us to make a positive impact on the world or whether we choose to go our own way and leave a negative legacy is up to us.
Next Week: Parsha Toldot
Matthew 1:1-17
Today's passage is a straight genealogy tracing the ancestral line of Y'shua. Matthew's intent in this passage is to trace Y'shua's family line back to King David and then to Abraham. He did this to demonstrate that Y'shua came through the royal line, the line from which Mashiach would come.
What I find most interesting about this ancestral list is the people who are included in it. After all, if you wanted to prove someone's right to a particular status or position by presenting their lineage, wouldn't you include mostly the "family heroes"? You might be tempted to leave off, say, Great Aunt Gertrude who was known around town for dressing up her cats. Or maybe Uncle Harry with the drinking problem might not make the cut. But as we've seen over and over again this week, G-d sees things differently.
Thus, in this passage the writer was inspired to include several women (two of whom were prostitutes and one an adulteress according to The Bible Knowledge Commentary) who did trust G-d, not to mention some unsavory kings such as Rehoboam, Abijah and Manasseh who did not. The point, again, I think is that G-d is bigger than the whole of human history. No matter what our faults or shortcomings are, we can be used by G-d to impact this world. In fact, we are all a part of G-d's plan, regardless. Whether we choose to allow Him to use us to make a positive impact on the world or whether we choose to go our own way and leave a negative legacy is up to us.
Next Week: Parsha Toldot
Thursday, October 28, 2010
G-d's Plan Supersedes Human Ambitions
Today's Haftorah Reading:
1 Kings 1:1-31
Today's Haftorah reading recounts the events at the very end of King David's life. David was the nation of Israel's second king. He was a descendant of Abraham, and was chosen by G-d himself to be king, despite the fact that he was the smallest and youngest of his brothers.
As 1 Kings opens, we see that David is now very old and ill, probably in the last days of his life. In verse 5, we learn that Adonijah, the king's oldest surviving son has decided to seize this opportunity to proclaim himself king. He does not seem to expect any real opposition to his plan because, as verse 6 tells us, he was very good looking, rather spoiled and used to his father turning a blind eye to any misdeeds he might commit. Plus, as the oldest surviving heir, it was expected that he would ascend to the throne on his father's death anyway. But G-d saw things differently.
Remember, G-d fulfilled His promises to Abraham through Isaac as the primary heir, despite the fact that Ishmael was technically older. G-d also chose David, a shepherd boy, the youngest child from a family of the smallest tribe, to rule the entire nation of Israel. A given course of action may seem logical to the human mind, but that has no bearing on whether it is right in G-d's eyes. So often we convince ourselves that the picture we see is all there is, when it is but a speck compared to the vast viewpoint of the Almighty G-d.
Picking up in verse 11, the prophet Nathan has learned of Adonijah's plot. We are not told exactly how he hears of it, but he immediately goes to Bathsheba, Solomon's mother, with the news. Nathan has never been presented as anything but a faithful prophet of the L-rd and a truth-teller, so we can assume that since he goes to great lengths to have Solomon proclaimed king that it is because that is G-d's plan which He revealed to Nathan.
Nathan then advises Bathsheba how to proceed (verse 13-14) and the two of them rush to tell David the news before it is too late. Bathsheba relates Adonijah's actions to David and the danger this presents to her and to Solomon, Nathan confirms her story and they remind David of a promise he made before G-d that Solomon would be the next king. David wastes no time in acting on their behalf and in verse 30 states that he will install Solomon as king that very day.
So once again we see that despite all human efforts to the contrary, G-d's plan wins out. And once again we see that the chosen individuals through whom G-d fulfills His plan are far from those we would expect. Instead of choosing the popular, handsome eldest son, G-d chooses the son of a woman whose relationship with the king began in an act of adultery. Why? Is it a reminder to us not to evaluate people by external factors? Is it to demonstrate to us that G-d's strength is made perfect in our weakness? Whatever the lesson may be, G-d has many things to teach us through every detail of history if we will only open our hearts and minds to His Word.
My prayer today is that I will be open to G-d's life lessons, and that I will see others with His eyes.
Tomorrow: B'rit Chadashah: Matthew 1:1-17
1 Kings 1:1-31
Today's Haftorah reading recounts the events at the very end of King David's life. David was the nation of Israel's second king. He was a descendant of Abraham, and was chosen by G-d himself to be king, despite the fact that he was the smallest and youngest of his brothers.
As 1 Kings opens, we see that David is now very old and ill, probably in the last days of his life. In verse 5, we learn that Adonijah, the king's oldest surviving son has decided to seize this opportunity to proclaim himself king. He does not seem to expect any real opposition to his plan because, as verse 6 tells us, he was very good looking, rather spoiled and used to his father turning a blind eye to any misdeeds he might commit. Plus, as the oldest surviving heir, it was expected that he would ascend to the throne on his father's death anyway. But G-d saw things differently.
Remember, G-d fulfilled His promises to Abraham through Isaac as the primary heir, despite the fact that Ishmael was technically older. G-d also chose David, a shepherd boy, the youngest child from a family of the smallest tribe, to rule the entire nation of Israel. A given course of action may seem logical to the human mind, but that has no bearing on whether it is right in G-d's eyes. So often we convince ourselves that the picture we see is all there is, when it is but a speck compared to the vast viewpoint of the Almighty G-d.
Picking up in verse 11, the prophet Nathan has learned of Adonijah's plot. We are not told exactly how he hears of it, but he immediately goes to Bathsheba, Solomon's mother, with the news. Nathan has never been presented as anything but a faithful prophet of the L-rd and a truth-teller, so we can assume that since he goes to great lengths to have Solomon proclaimed king that it is because that is G-d's plan which He revealed to Nathan.
Nathan then advises Bathsheba how to proceed (verse 13-14) and the two of them rush to tell David the news before it is too late. Bathsheba relates Adonijah's actions to David and the danger this presents to her and to Solomon, Nathan confirms her story and they remind David of a promise he made before G-d that Solomon would be the next king. David wastes no time in acting on their behalf and in verse 30 states that he will install Solomon as king that very day.
So once again we see that despite all human efforts to the contrary, G-d's plan wins out. And once again we see that the chosen individuals through whom G-d fulfills His plan are far from those we would expect. Instead of choosing the popular, handsome eldest son, G-d chooses the son of a woman whose relationship with the king began in an act of adultery. Why? Is it a reminder to us not to evaluate people by external factors? Is it to demonstrate to us that G-d's strength is made perfect in our weakness? Whatever the lesson may be, G-d has many things to teach us through every detail of history if we will only open our hearts and minds to His Word.
My prayer today is that I will be open to G-d's life lessons, and that I will see others with His eyes.
Tomorrow: B'rit Chadashah: Matthew 1:1-17
Wednesday, October 27, 2010
G-d Remembers All His Promises
Today's Reading:
Genesis 25:12-18
We finish up the Torah portion of Chayei Sarah with a brief account of Ishmael's line. We see a list of Ishmael's descendants, which includes twelve princes (Gen. 25:16), the fulfillment of G-d's promise to Abraham in Genesis 17:20.
Since Ishmael was not the covenant son, and was in fact born through Sarah and Abraham's method of "helping" G-d with His plan, G-d could have chosen to forget Ishmael altogether. But instead, G-d remembers His promise to Abraham and multiplies Ishmael's descendants and they are listed in the Torah record.
Yet the consequences of Abraham's choices did not die with Abraham. Just as G-d predicted to Hagar in Genesis 16:12, Ishmael's life and family line were marked by strife and dissension (Gen. 25:18).
My prayer today is that I would rely on G-d's wisdom and not my own.
Tomorrow: Haftorah: 1 Kings 1:1-31
Genesis 25:12-18
We finish up the Torah portion of Chayei Sarah with a brief account of Ishmael's line. We see a list of Ishmael's descendants, which includes twelve princes (Gen. 25:16), the fulfillment of G-d's promise to Abraham in Genesis 17:20.
Since Ishmael was not the covenant son, and was in fact born through Sarah and Abraham's method of "helping" G-d with His plan, G-d could have chosen to forget Ishmael altogether. But instead, G-d remembers His promise to Abraham and multiplies Ishmael's descendants and they are listed in the Torah record.
Yet the consequences of Abraham's choices did not die with Abraham. Just as G-d predicted to Hagar in Genesis 16:12, Ishmael's life and family line were marked by strife and dissension (Gen. 25:18).
My prayer today is that I would rely on G-d's wisdom and not my own.
Tomorrow: Haftorah: 1 Kings 1:1-31
Every Ending Brings a New Beginning
Reading from Chayei Sarah:
Genesis 24:53-25:11
This reading wraps up the account of the life of Abraham and begins the account of Isaac, the promised heir. We are also introduced to a few other descendants of Abraham. As the story picks up, now that Abraham's servant has found a wife for Isaac, he wants to leave with her right away. But in Genesis 24:55, Rebekah's mother and brother (if her father was deceased, her brother may have been the acting "head of household" in that culture) ask the servant to wait ten days before departing. This request could be for many reasons. It might be because they loved her and had a hard time letting go. Some commentaries suggest that the family may have wanted time to make sure the whole scenario was what it seemed to be and not something unsavory. Or, given the fact that the verses before recount some of the gifts lavished upon Rebekah's mother and brother, they may have wanted the royal treatment to go on a bit longer.
In any case, what is unusual is that in verse 58 they ask Rebekah what she would like to do. In that culture, Rebekah would have gone from being under her father or brother's protection directly to that of her husband. She normally would have had no say in the matter. We don't know what prompted her family to ask her opinion, but this gave Rebekah the opportunity to take her own step of faith. She obviously trusted the words of Abraham's servant and she agrees to go with him immediately. Her family then sends her away with their blessing (Gen. 24:60).
The remainder of the chapter describes the union of Isaac and Rebekah. Upon seeing him from a distance and learning that he is her intended, she quickly veils herself. Both the IVP Bible Background Commentary and the JFB Commentary Critical and Explanatory on the Whole Bible indicate that women in that culture were only veiled during their wedding. Thus, by veiling herself she was demonstrating her willingness to marry Isaac. Isaac happily takes her as his bride and loves her (Gen. 24:67).
In the beginning of chapter 25, we see that Abraham has taken another wife as well, and had children with her. However, Genesis 25:5-6 makes it clear that Isaac was still the primary heir. As he had done with Ishmael, Abraham gave his other sons gifts while he was still living and sent them away. They could not be allowed to compete with Isaac for primacy. This may seem harsh, but we have to remember that only Isaac was promised to Abraham by G-d. All his other children were the result of Abraham's own choices. Also, the IVP Bible Background Commentary and The Bible Knowledge Commentary point out that Hagar and Keturah are the "concubines" of Abraham mentioned in Genesis 25:6. They were secondary wives who had no dowry, thus their children had no primary inheritance rights. Therefore the fact that Abraham gave all these children gifts (most likely substantial ones, given his great wealth) is significant.
We close this reading with the death of Abraham. Both Isaac and Ishmael are listed as present at his burial. He is buried with his wife, Sarah, in the cave that he purchased in his promised land. After Abraham's death, Isaac begins receiving his blessing from the L-rd. Still, as we will see, Abraham left a complicated family legacy.
My prayer today is that I would earnestly seek G-d's will in my parenting choices.
Genesis 24:53-25:11
This reading wraps up the account of the life of Abraham and begins the account of Isaac, the promised heir. We are also introduced to a few other descendants of Abraham. As the story picks up, now that Abraham's servant has found a wife for Isaac, he wants to leave with her right away. But in Genesis 24:55, Rebekah's mother and brother (if her father was deceased, her brother may have been the acting "head of household" in that culture) ask the servant to wait ten days before departing. This request could be for many reasons. It might be because they loved her and had a hard time letting go. Some commentaries suggest that the family may have wanted time to make sure the whole scenario was what it seemed to be and not something unsavory. Or, given the fact that the verses before recount some of the gifts lavished upon Rebekah's mother and brother, they may have wanted the royal treatment to go on a bit longer.
In any case, what is unusual is that in verse 58 they ask Rebekah what she would like to do. In that culture, Rebekah would have gone from being under her father or brother's protection directly to that of her husband. She normally would have had no say in the matter. We don't know what prompted her family to ask her opinion, but this gave Rebekah the opportunity to take her own step of faith. She obviously trusted the words of Abraham's servant and she agrees to go with him immediately. Her family then sends her away with their blessing (Gen. 24:60).
The remainder of the chapter describes the union of Isaac and Rebekah. Upon seeing him from a distance and learning that he is her intended, she quickly veils herself. Both the IVP Bible Background Commentary and the JFB Commentary Critical and Explanatory on the Whole Bible indicate that women in that culture were only veiled during their wedding. Thus, by veiling herself she was demonstrating her willingness to marry Isaac. Isaac happily takes her as his bride and loves her (Gen. 24:67).
In the beginning of chapter 25, we see that Abraham has taken another wife as well, and had children with her. However, Genesis 25:5-6 makes it clear that Isaac was still the primary heir. As he had done with Ishmael, Abraham gave his other sons gifts while he was still living and sent them away. They could not be allowed to compete with Isaac for primacy. This may seem harsh, but we have to remember that only Isaac was promised to Abraham by G-d. All his other children were the result of Abraham's own choices. Also, the IVP Bible Background Commentary and The Bible Knowledge Commentary point out that Hagar and Keturah are the "concubines" of Abraham mentioned in Genesis 25:6. They were secondary wives who had no dowry, thus their children had no primary inheritance rights. Therefore the fact that Abraham gave all these children gifts (most likely substantial ones, given his great wealth) is significant.
We close this reading with the death of Abraham. Both Isaac and Ishmael are listed as present at his burial. He is buried with his wife, Sarah, in the cave that he purchased in his promised land. After Abraham's death, Isaac begins receiving his blessing from the L-rd. Still, as we will see, Abraham left a complicated family legacy.
My prayer today is that I would earnestly seek G-d's will in my parenting choices.
Is She the One?
Reading from Chayei Sarah:
Genesis 24:10-52
In this section of Chayei Sarah, we pick up with Abraham's servant searching for a suitable wife for Isaac. Abraham's servant seems not only to want to succeed because of his oath to Abraham, but because of his regard for Abraham as well. In Genesis 24:12, the servant asks the G-d of Abraham not just for success, but for G-d to give him success in order to show lovingkindness to his master, Abraham. This is hardly the prayer of someone who is facing a task grudgingly and under duress.
As the story unfolds, we see more evidence of the relationship between Abraham, his servant and the G-d of Abraham. In verse 14, Abraham's servant approaches the city well and asks the L-rd for a specific sign to point him to the right girl:
14 now may it be that the girl to whom I say, ‘Please let down your jar so that I
may drink,’ and who answers, ‘Drink, and I will water your camels also’—may she
be the one whom You have appointed for Your servant Isaac; and by this I will
know that You have shown lovingkindness to my master.”
The IVP Bible Background Commentary notes that while it would be within social customs for one of the women to offer a stranger a drink, it would be well out of the norm for someone to offer to water all their camels too. So here we see the servant trusting the G-d of Abraham to provide a very specific indication of the answer to his prayer.
In verses 17-19, G-d gives him the very sign for which he asked. Rebekah gives the man a drink, tells him she will water his camels as well and promptly does so. Still, the servant hesitates, wondering in verse 21 whether this sign was truly from the L-rd. So in His great mercy and lovingkindness - to Abraham, his servant and Isaac - the L-rd provides further proof that Rebekah is indeed the chosen bride. When the servant asks her whose daughter she is, it turns out that she is from Abraham's family, the very people from whom Isaac's bride was to be chosen!
After receiving this good news, Abraham's servant could have continued on his mission, rejoicing inwardly, perhaps offering a silent "thank you" to G-d. I think if we're honest, most of us would admit that this would be our likely course of action. However, the servant doesn't do this. Instead, in verses 26-27 we see:
26 Then the man bowed low and worshiped the LORD.
27 He said, “Blessed be the LORD, the God of my master Abraham, who has not
forsaken His lovingkindness and His truth toward my master; as for me, the LORD
has guided me in the way to the house of my master’s brothers.”
This servant, most likely a foreigner in his master's household, bows before the G-d of his master right then and there, blessing Him for His gracious favor! And he doesn't stop there. After meeting Rebekah's family, he again recounts the story of G-d's faithfulness and guidance. And when Rebekah's family agrees to let her return with him he again remembers to thank the L-rd (Gen. 24:52). This reminds me once again of the legacy of Abraham's faith. What an impression Abraham must have made on this servant that he would seek G-d's guidance, trust in G-d to provide an answer, proclaim G-d's goodness to others and humbly and reverently thank G-d for His loving provision.
This story causes me to reflect, do I trust G-d as this servant did? Do I remember to thank Him for the things He's done for me? Do I share stories of His faithfulness to me with others? And am I like Abraham? Do others around me see such evidence of G-d's truth in my life that they are compelled to seek Him as well?
My prayer today is that I would live out my faith in the style of Abraham and his servant.
New American Standard Bible : 1995 update. 1995 (Ge 24:26–27). LaHabra, CA: The Lockman Foundation.
New American Standard Bible : 1995 update. 1995 (Ge 24:14). LaHabra, CA: The Lockman Foundation.
Genesis 24:10-52
In this section of Chayei Sarah, we pick up with Abraham's servant searching for a suitable wife for Isaac. Abraham's servant seems not only to want to succeed because of his oath to Abraham, but because of his regard for Abraham as well. In Genesis 24:12, the servant asks the G-d of Abraham not just for success, but for G-d to give him success in order to show lovingkindness to his master, Abraham. This is hardly the prayer of someone who is facing a task grudgingly and under duress.
As the story unfolds, we see more evidence of the relationship between Abraham, his servant and the G-d of Abraham. In verse 14, Abraham's servant approaches the city well and asks the L-rd for a specific sign to point him to the right girl:
14 now may it be that the girl to whom I say, ‘Please let down your jar so that I
may drink,’ and who answers, ‘Drink, and I will water your camels also’—may she
be the one whom You have appointed for Your servant Isaac; and by this I will
know that You have shown lovingkindness to my master.”
The IVP Bible Background Commentary notes that while it would be within social customs for one of the women to offer a stranger a drink, it would be well out of the norm for someone to offer to water all their camels too. So here we see the servant trusting the G-d of Abraham to provide a very specific indication of the answer to his prayer.
In verses 17-19, G-d gives him the very sign for which he asked. Rebekah gives the man a drink, tells him she will water his camels as well and promptly does so. Still, the servant hesitates, wondering in verse 21 whether this sign was truly from the L-rd. So in His great mercy and lovingkindness - to Abraham, his servant and Isaac - the L-rd provides further proof that Rebekah is indeed the chosen bride. When the servant asks her whose daughter she is, it turns out that she is from Abraham's family, the very people from whom Isaac's bride was to be chosen!
After receiving this good news, Abraham's servant could have continued on his mission, rejoicing inwardly, perhaps offering a silent "thank you" to G-d. I think if we're honest, most of us would admit that this would be our likely course of action. However, the servant doesn't do this. Instead, in verses 26-27 we see:
26 Then the man bowed low and worshiped the LORD.
27 He said, “Blessed be the LORD, the God of my master Abraham, who has not
forsaken His lovingkindness and His truth toward my master; as for me, the LORD
has guided me in the way to the house of my master’s brothers.”
This servant, most likely a foreigner in his master's household, bows before the G-d of his master right then and there, blessing Him for His gracious favor! And he doesn't stop there. After meeting Rebekah's family, he again recounts the story of G-d's faithfulness and guidance. And when Rebekah's family agrees to let her return with him he again remembers to thank the L-rd (Gen. 24:52). This reminds me once again of the legacy of Abraham's faith. What an impression Abraham must have made on this servant that he would seek G-d's guidance, trust in G-d to provide an answer, proclaim G-d's goodness to others and humbly and reverently thank G-d for His loving provision.
This story causes me to reflect, do I trust G-d as this servant did? Do I remember to thank Him for the things He's done for me? Do I share stories of His faithfulness to me with others? And am I like Abraham? Do others around me see such evidence of G-d's truth in my life that they are compelled to seek Him as well?
My prayer today is that I would live out my faith in the style of Abraham and his servant.
New American Standard Bible : 1995 update. 1995 (Ge 24:26–27). LaHabra, CA: The Lockman Foundation.
New American Standard Bible : 1995 update. 1995 (Ge 24:14). LaHabra, CA: The Lockman Foundation.
Monday, October 25, 2010
Chayei Sarah - Life of Sarah
Reading:
Genesis 23:1-24:9
As we open this week's Parsha, Sarah passes away and Abraham approaches the local people to purchase a cave (Gen. 23:3) to use for a tomb in which to bury her. In Genesis 23:3-20 we are given a fascinating glimpse into the customary bargaining practices of the time. In verses 8-9, Abraham asks to purchase a cave from a local man named Ephron. In verse 11, Ephron offers to give Abraham the entire field and the cave that is in it (Abraham had only requested to buy the cave). Both the Bible Knowledge Commentary and the IVP Bible Background Commentary point out that this was standard bedouin bargaining practice. By offering not only the cave but the field as well, Ephron was indicating that he would not sell just the cave by itself. In verse 13, Abraham insists on paying the full price for the field with the cave, whatever that price may be. The IVP Bible Background Commentary also points out that if Abraham had not paid for the field but taken it as a gift, Ephron's heirs could have legally reclaimed the land after his death.
In Genesis 23:15, Ephron casually mentions an amount, a culturally polite way of naming his price, and in verses 16 and following, Abraham pays the amount (one that many commentaries agree is quite high) and the transaction is completed. A few other points are interesting to note during this exchange. First, in Genesis 23:6 we see that Abraham has a good reputation among the local people, being referred to as "a prince among us." Now this may just be empty flattery and another part of the negotiating process, but had Abraham not had some sort of decent reputation, I doubt they would have wanted him to own any of their land. In fact, the Bible Knowledge Commentary points out that people of that time customarily buried their dead in their native land; so by purchasing this land, Abraham was staking his hope on this new land in faith, becoming forever tied to it.
It is also interesting that Abraham is both familiar with the local way of conducting business, and willing to work out the transaction according to their customs. This again shows Abraham's trust in G-d and his commitment to G-d's plan. Abraham is willing to interact respectfully with his neighbors in purchasing land, demonstrating his intent to continue to live alongside them and his trust in G-d to care and provide for him in the transaction's outcome. He also insists on paying the full price for the land (Gen. 23:13), sealing his commitment to the land and trusting the L-rd to fulfill His promise to give the entire area to Abraham's descendants in His way. Abraham's hope and faith were no longer in his own ability to manipulate situations for his benefit, but in G-d who had always proven faithful in keeping His promises.
Finally, in the beginning of Genesis 24, Abraham commands his servant to find a wife for Isaac among Abraham's people. In verses 3-4, Abraham impresses upon his servant the importance of Isaac's future wife being one of Abraham's people, as opposed to a local Canaanite woman. While this attitude may seem incongruous to our modern sensibilities, it is likely that the reason behind it was to protect Isaac (and thus Abraham's family line) from turning to idolatry. While Abraham's own relatives may not necessarily have been following the G-d of Abraham, a woman from Abraham's own family would be more likely to adhere to the monotheism in which Isaac was raised. A Canaanite woman, on the other hand, would be close to her own family and have ample pressure/enticement to continue local idolatrous practices and possibly even corrupt Isaac.
So here again we see evidence of Abraham's faith. Abraham and G-d had made a covenant. Abraham does everything in his power to see that his offspring continue to be faithful to G-d, and trusts G-d to fulfill His promises regarding Abraham's descendants. When, in verse 5, the servant questions whether he should take Isaac back to Abraham's native country if the prospective bride will not leave her land, Abraham again demonstrates his commitment to G-d. He insists that Isaac not leave the land promised to him under any circumstances, trusting G-d to provide a suitable wife for Isaac, that Abraham's family line might continue.
My prayer today is that I would seek G-d's will and walk the path He sets before me in faith, leaving the details up to Him.
Next: Genesis 24:10-52
Genesis 23:1-24:9
As we open this week's Parsha, Sarah passes away and Abraham approaches the local people to purchase a cave (Gen. 23:3) to use for a tomb in which to bury her. In Genesis 23:3-20 we are given a fascinating glimpse into the customary bargaining practices of the time. In verses 8-9, Abraham asks to purchase a cave from a local man named Ephron. In verse 11, Ephron offers to give Abraham the entire field and the cave that is in it (Abraham had only requested to buy the cave). Both the Bible Knowledge Commentary and the IVP Bible Background Commentary point out that this was standard bedouin bargaining practice. By offering not only the cave but the field as well, Ephron was indicating that he would not sell just the cave by itself. In verse 13, Abraham insists on paying the full price for the field with the cave, whatever that price may be. The IVP Bible Background Commentary also points out that if Abraham had not paid for the field but taken it as a gift, Ephron's heirs could have legally reclaimed the land after his death.
In Genesis 23:15, Ephron casually mentions an amount, a culturally polite way of naming his price, and in verses 16 and following, Abraham pays the amount (one that many commentaries agree is quite high) and the transaction is completed. A few other points are interesting to note during this exchange. First, in Genesis 23:6 we see that Abraham has a good reputation among the local people, being referred to as "a prince among us." Now this may just be empty flattery and another part of the negotiating process, but had Abraham not had some sort of decent reputation, I doubt they would have wanted him to own any of their land. In fact, the Bible Knowledge Commentary points out that people of that time customarily buried their dead in their native land; so by purchasing this land, Abraham was staking his hope on this new land in faith, becoming forever tied to it.
It is also interesting that Abraham is both familiar with the local way of conducting business, and willing to work out the transaction according to their customs. This again shows Abraham's trust in G-d and his commitment to G-d's plan. Abraham is willing to interact respectfully with his neighbors in purchasing land, demonstrating his intent to continue to live alongside them and his trust in G-d to care and provide for him in the transaction's outcome. He also insists on paying the full price for the land (Gen. 23:13), sealing his commitment to the land and trusting the L-rd to fulfill His promise to give the entire area to Abraham's descendants in His way. Abraham's hope and faith were no longer in his own ability to manipulate situations for his benefit, but in G-d who had always proven faithful in keeping His promises.
Finally, in the beginning of Genesis 24, Abraham commands his servant to find a wife for Isaac among Abraham's people. In verses 3-4, Abraham impresses upon his servant the importance of Isaac's future wife being one of Abraham's people, as opposed to a local Canaanite woman. While this attitude may seem incongruous to our modern sensibilities, it is likely that the reason behind it was to protect Isaac (and thus Abraham's family line) from turning to idolatry. While Abraham's own relatives may not necessarily have been following the G-d of Abraham, a woman from Abraham's own family would be more likely to adhere to the monotheism in which Isaac was raised. A Canaanite woman, on the other hand, would be close to her own family and have ample pressure/enticement to continue local idolatrous practices and possibly even corrupt Isaac.
So here again we see evidence of Abraham's faith. Abraham and G-d had made a covenant. Abraham does everything in his power to see that his offspring continue to be faithful to G-d, and trusts G-d to fulfill His promises regarding Abraham's descendants. When, in verse 5, the servant questions whether he should take Isaac back to Abraham's native country if the prospective bride will not leave her land, Abraham again demonstrates his commitment to G-d. He insists that Isaac not leave the land promised to him under any circumstances, trusting G-d to provide a suitable wife for Isaac, that Abraham's family line might continue.
My prayer today is that I would seek G-d's will and walk the path He sets before me in faith, leaving the details up to Him.
Next: Genesis 24:10-52
Friday, October 22, 2010
Nothing Is Impossible With G-d
Today's B'rit Chadashah Reading:
Luke 1:26-38; 24:36-53
Today's reading continues our look at G-d's promises and power. In Luke 1:26, an angelic messenger visits Miriam (Mary) and tells her that she will bear a miracle child. This echoes Abraham's visitation by angelic messengers who also gave him news of a miracle child to be born to his wife Sarah. Just as the L-rd commands Abraham concerning his child's name, Isaac (he laughs), the angel tells Miriam to name her child Y'shua (the L-rd saves).
In Luke 1:32-33 we see how the two stories intersect. It is through Miriam's child that G-d's promises to Abraham will be fulfilled:
32 “He will be great and will be called the Son of the Most High; and the Lord
God will give Him the throne of His father David;
33 and He will reign over the house of Jacob forever, and His kingdom will have no
end.”*
Miriam is understandably confused and asks how this can be, since she is a virgin. The angel answers that nothing will be impossible with G-d. Just as the L-rd opened the wombs of Sarah and the Shunammite woman in our previous readings, He is able to place a child in the womb of a virgin.
We then fast-forward to a time after Y'shua's death and resurrection, when He appears to His followers. He allays their fear and disbelief by proving to them that He is not a ghost but is indeed risen in His physical body. Luke 24:47 then explains why He came: so that repentance for forgiveness would be proclaimed to all the nations, starting in Jerusalem; just as G-d promised Abraham that all the nations would be blessed through his descendants.
My prayer today is that I would remember that the L-rd always keeps His promises, and that nothing is impossible with G-d.
Next Week: Chayei Sarah: Genesis 23:1-25:18
*New American Standard Bible : 1995 update. 1995 (Lk 1:32–33). LaHabra, CA: The Lockman Foundation.
Luke 1:26-38; 24:36-53
Today's reading continues our look at G-d's promises and power. In Luke 1:26, an angelic messenger visits Miriam (Mary) and tells her that she will bear a miracle child. This echoes Abraham's visitation by angelic messengers who also gave him news of a miracle child to be born to his wife Sarah. Just as the L-rd commands Abraham concerning his child's name, Isaac (he laughs), the angel tells Miriam to name her child Y'shua (the L-rd saves).
In Luke 1:32-33 we see how the two stories intersect. It is through Miriam's child that G-d's promises to Abraham will be fulfilled:
32 “He will be great and will be called the Son of the Most High; and the Lord
God will give Him the throne of His father David;
33 and He will reign over the house of Jacob forever, and His kingdom will have no
end.”*
Miriam is understandably confused and asks how this can be, since she is a virgin. The angel answers that nothing will be impossible with G-d. Just as the L-rd opened the wombs of Sarah and the Shunammite woman in our previous readings, He is able to place a child in the womb of a virgin.
We then fast-forward to a time after Y'shua's death and resurrection, when He appears to His followers. He allays their fear and disbelief by proving to them that He is not a ghost but is indeed risen in His physical body. Luke 24:47 then explains why He came: so that repentance for forgiveness would be proclaimed to all the nations, starting in Jerusalem; just as G-d promised Abraham that all the nations would be blessed through his descendants.
My prayer today is that I would remember that the L-rd always keeps His promises, and that nothing is impossible with G-d.
Next Week: Chayei Sarah: Genesis 23:1-25:18
*New American Standard Bible : 1995 update. 1995 (Lk 1:32–33). LaHabra, CA: The Lockman Foundation.
Thursday, October 21, 2010
Mothers of Faith
Today's Haftorah Reading:
2 Kings 4:1-37
Our Haftorah reading is similar to the story of Abraham's faith and G-d's faithfulness. However, it is interesting to note that today's stories both place the primary focus on women receiving a blessing from the L-rd.
In 2 Kings 4:1-7, the widow of a local prophet comes to Elisha because she is in debt and her creditors are threatening to take her children as slaves to settle the account. When he hears that the only thing the woman still has in her possession is a jar of oil, Elisha tells her to go out and borrow as many empty jars as she can (2 Kings 4:3). She and her sons are then instructed to close the door and start pouring the oil from her jar into the borrowed jars (2 Kings 4:4). Miraculously, the small jar fills every single borrowed jar before it runs out. Elisha tells her to sell the oil (a valuable commodity at the time) and pay her debt and what is left over will be enough to support her and her sons (2 Kings 4:7).
Here we see our first example of a mother's faith in G-d. As the widow of a prophet, she would have known that Elisha was not a wealthy individual. He could not offer her money to pay her debt and save her sons from slavery, but this was not what she was seeking. I think this mother approached Elisha because she believed that as a man of G-d, he could intercede on her behalf and ask G-d to perform a miracle. Because of her faith and the faith of Elisha, as well as His great mercy and love for His children, that is precisely what G-d did.
It is also interesting to note that Elisha did not provide the vehicle for the miracle. Instead, the woman was asked to borrow the jars and fill them with the only oil she had in the house. In essence, she was asked to step out in faith and trust G-d to help her.
In verses 8-37, we read another account of G-d's provision for a woman through the prophet Elisha. It seems there was a wealthy woman on Elisha's regular travel route who often provided food and shelter for Elisha when he traveled through her town. Elisha decides to ask the L-rd for a special blessing for the woman because of her kindness, and when he discovers that she has no son (and is presumably too old to conceive) he summons her and tells her that she will have a son within a year's time. The woman is indeed blessed with a son (2 Kings 4:17), but at some point he falls ill and dies. (While verse 18 says "when the child was grown" all other parts of the account indicate that the boy was still a minor. Perhaps "grown" in this context simply means that he was old enough to help his father in the field, as he was doing when he became ill.)
The mother immediately rushes off to Elisha and will not speak of what happened to anyone until she has seen the prophet. When she reaches the him, she is so overcome with grief that all she can do is fall down before him and grasp his feet. Elisha sends his servant ahead with his staff, with instructions to lay it on the boy (2 Kings 4:29), but it has no effect (2 Kings 4:31). It is not until Elisha himself comes to where the boy is, prays to the L-rd and lays himself bodily on the child that the child revives.
Here again we see a mother with strong faith in G-d and His mercy toward her. This woman reveres the L-rd and goes out of her way to minister to His prophet Elisha. When her son (like Isaac, a child miraculously granted by G-d) dies, she does not lose faith or curse G-d. Instead she rushes to His prophet to intercede for her. The L-rd uses another curious method of performing the miracle in this story. Elisha's first try (having his servant lay the prophet's staff on the child) doesn't work. Perhaps this is because G-d wants to demonstrate that there are no "magical" properties in the staff itself, but it is through His might alone that miracles happen. The bereaved mother acts on her faith by running to Elisha. Elisha prays to G-d and must then act on faith by laying on the child. It is only at that point that G-d revives the child and restores him to his mother (2 Kings 4:35-37).
So what can we learn through these stories? I think there are two key lessons we can take away from this portion. First, G-d hears the cries of a mother's heart. The first woman faced losing her children to slavery, the second faced losing her son to death. Both cried out to the L-rd through the prophet Elisha and G-d answered both their prayers. However, this brings us to the second point. G-d did not answer their prayers instantly. In both cases the women and even the prophet himself, had to step out in faith before receiving their answer from the L-rd. This involved the risk of embarrassment and disappointment, but the reward was far beyond the small demonstration of faith G-d required.
My prayer is that I would not let fear or insecurity keep me from stepping out in faith and expecting the L-rd to do great things.
Tomorrow: B'rit Chadashah: Luke 1:26-38; 24:36-53
2 Kings 4:1-37
Our Haftorah reading is similar to the story of Abraham's faith and G-d's faithfulness. However, it is interesting to note that today's stories both place the primary focus on women receiving a blessing from the L-rd.
In 2 Kings 4:1-7, the widow of a local prophet comes to Elisha because she is in debt and her creditors are threatening to take her children as slaves to settle the account. When he hears that the only thing the woman still has in her possession is a jar of oil, Elisha tells her to go out and borrow as many empty jars as she can (2 Kings 4:3). She and her sons are then instructed to close the door and start pouring the oil from her jar into the borrowed jars (2 Kings 4:4). Miraculously, the small jar fills every single borrowed jar before it runs out. Elisha tells her to sell the oil (a valuable commodity at the time) and pay her debt and what is left over will be enough to support her and her sons (2 Kings 4:7).
Here we see our first example of a mother's faith in G-d. As the widow of a prophet, she would have known that Elisha was not a wealthy individual. He could not offer her money to pay her debt and save her sons from slavery, but this was not what she was seeking. I think this mother approached Elisha because she believed that as a man of G-d, he could intercede on her behalf and ask G-d to perform a miracle. Because of her faith and the faith of Elisha, as well as His great mercy and love for His children, that is precisely what G-d did.
It is also interesting to note that Elisha did not provide the vehicle for the miracle. Instead, the woman was asked to borrow the jars and fill them with the only oil she had in the house. In essence, she was asked to step out in faith and trust G-d to help her.
In verses 8-37, we read another account of G-d's provision for a woman through the prophet Elisha. It seems there was a wealthy woman on Elisha's regular travel route who often provided food and shelter for Elisha when he traveled through her town. Elisha decides to ask the L-rd for a special blessing for the woman because of her kindness, and when he discovers that she has no son (and is presumably too old to conceive) he summons her and tells her that she will have a son within a year's time. The woman is indeed blessed with a son (2 Kings 4:17), but at some point he falls ill and dies. (While verse 18 says "when the child was grown" all other parts of the account indicate that the boy was still a minor. Perhaps "grown" in this context simply means that he was old enough to help his father in the field, as he was doing when he became ill.)
The mother immediately rushes off to Elisha and will not speak of what happened to anyone until she has seen the prophet. When she reaches the him, she is so overcome with grief that all she can do is fall down before him and grasp his feet. Elisha sends his servant ahead with his staff, with instructions to lay it on the boy (2 Kings 4:29), but it has no effect (2 Kings 4:31). It is not until Elisha himself comes to where the boy is, prays to the L-rd and lays himself bodily on the child that the child revives.
Here again we see a mother with strong faith in G-d and His mercy toward her. This woman reveres the L-rd and goes out of her way to minister to His prophet Elisha. When her son (like Isaac, a child miraculously granted by G-d) dies, she does not lose faith or curse G-d. Instead she rushes to His prophet to intercede for her. The L-rd uses another curious method of performing the miracle in this story. Elisha's first try (having his servant lay the prophet's staff on the child) doesn't work. Perhaps this is because G-d wants to demonstrate that there are no "magical" properties in the staff itself, but it is through His might alone that miracles happen. The bereaved mother acts on her faith by running to Elisha. Elisha prays to G-d and must then act on faith by laying on the child. It is only at that point that G-d revives the child and restores him to his mother (2 Kings 4:35-37).
So what can we learn through these stories? I think there are two key lessons we can take away from this portion. First, G-d hears the cries of a mother's heart. The first woman faced losing her children to slavery, the second faced losing her son to death. Both cried out to the L-rd through the prophet Elisha and G-d answered both their prayers. However, this brings us to the second point. G-d did not answer their prayers instantly. In both cases the women and even the prophet himself, had to step out in faith before receiving their answer from the L-rd. This involved the risk of embarrassment and disappointment, but the reward was far beyond the small demonstration of faith G-d required.
My prayer is that I would not let fear or insecurity keep me from stepping out in faith and expecting the L-rd to do great things.
Tomorrow: B'rit Chadashah: Luke 1:26-38; 24:36-53
G-d Will Provide
Reading from Vayeira:
Genesis 22:1-24
We now come to one of the more confusing passages in the Old Testament: the story of G-d's call for Abraham to sacrifice Isaac. Later, as we shall see in readings in Deuteronomy (Deut. 12:31, Deut. 18:9-12), G-d specifically declares that child sacrifice (which was practiced in pagan rituals of the time) is detestable to Him (see also 2 Kings 16:3, Ps. 106:38 and Jer. 19:4-5). So how could the Most High G-d, whose character never changes, seem to condone child sacrifice in this instance?
I believe the solution to the puzzle is found in Abraham himself, and his response to G-d's request. First, remember in past accounts how Abraham had tried to "help" G-d or to work out G-d's plans in his own way. Whenever Abraham did that, the situation always ended up creating more problems than if he had just waited for G-d to act in His time and in His way. By this time in his life, it seems, Abraham had learned his lesson: G-d always has a plan, and G-d's way is always infinitely better than ours.
Second, look at Abraham's response to Isaac in verses 7-8. In verse 7, Isaac asks his father "where is the lamb for the burnt offering?" Abraham replies in verse 8 that G-d will provide the lamb. Now it may seem that Abraham is simply speaking out of wishful thinking, or perhaps trying to avoid alarming Isaac. However, I suspect it goes deeper than this. Abraham knew why he was bringing his son alone to the top of that mountain. Abraham could have told Isaac something cryptic, such as "you will see the sacrifice at the top of the mountain." After all, Abraham was bringing the sacrifice--Isaac. But instead, Abraham specifically states that G-d will provide the sacrifice. Abraham knew that Isaac was his promised heir, the covenant son through whom all G-d's promises to Abraham would be fulfilled. G-d had also demonstrated His care for and protection of Abraham time and time again. I believe that Abraham had finally come to the point in his faith that he trusted G-d completely.
Abraham trusted G-d to keep all His promises. Abraham trusted that G-d loved him and would continue to care for him rather than harm him. So even though this request to sacrifice his only son, the son he had waited all his life for, was so out of his realm of understanding, Abraham obeyed. He obeyed because he trusted that no matter what happened up there on that mountain, G-d would provide a way for him to come back down with Isaac.
This is precisely the lesson G-d wanted Abraham to internalize, as we see in verses 11-14:
11 But the angel of the LORD called to him from heaven and said, “Abraham, Abraham!” And he said, “Here I am.”
12 He said, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me.”
13 Then Abraham raised his eyes and looked, and behold, behind him a ram caught in the thicket by his horns; and Abraham went and took the ram and offered him up for a burnt offering in the place of his son.
14 Abraham called the name of that place The LORD Will Provide, as it is said to this day, “In the mount of the LORD it will be provided.”
G-d then declares that because Abraham withheld nothing from Him, not even his most beloved only son, G-d would multiply Abraham's blessings and bless all the nations of the earth through his descendants.
My prayer today is that even when life seems bleak, when circumstances are beyond my comprehension and it seems the L-rd is far off, I will trust in G-d - in His character and in His promises. May I walk in His ways even when my human intellect cannot understand them.
Next: Haftorah: 2 Kings 4:1-37
New American Standard Bible : 1995 update. 1995 (Ge 22:11–14). LaHabra, CA: The Lockman Foundation.
Genesis 22:1-24
We now come to one of the more confusing passages in the Old Testament: the story of G-d's call for Abraham to sacrifice Isaac. Later, as we shall see in readings in Deuteronomy (Deut. 12:31, Deut. 18:9-12), G-d specifically declares that child sacrifice (which was practiced in pagan rituals of the time) is detestable to Him (see also 2 Kings 16:3, Ps. 106:38 and Jer. 19:4-5). So how could the Most High G-d, whose character never changes, seem to condone child sacrifice in this instance?
I believe the solution to the puzzle is found in Abraham himself, and his response to G-d's request. First, remember in past accounts how Abraham had tried to "help" G-d or to work out G-d's plans in his own way. Whenever Abraham did that, the situation always ended up creating more problems than if he had just waited for G-d to act in His time and in His way. By this time in his life, it seems, Abraham had learned his lesson: G-d always has a plan, and G-d's way is always infinitely better than ours.
Second, look at Abraham's response to Isaac in verses 7-8. In verse 7, Isaac asks his father "where is the lamb for the burnt offering?" Abraham replies in verse 8 that G-d will provide the lamb. Now it may seem that Abraham is simply speaking out of wishful thinking, or perhaps trying to avoid alarming Isaac. However, I suspect it goes deeper than this. Abraham knew why he was bringing his son alone to the top of that mountain. Abraham could have told Isaac something cryptic, such as "you will see the sacrifice at the top of the mountain." After all, Abraham was bringing the sacrifice--Isaac. But instead, Abraham specifically states that G-d will provide the sacrifice. Abraham knew that Isaac was his promised heir, the covenant son through whom all G-d's promises to Abraham would be fulfilled. G-d had also demonstrated His care for and protection of Abraham time and time again. I believe that Abraham had finally come to the point in his faith that he trusted G-d completely.
Abraham trusted G-d to keep all His promises. Abraham trusted that G-d loved him and would continue to care for him rather than harm him. So even though this request to sacrifice his only son, the son he had waited all his life for, was so out of his realm of understanding, Abraham obeyed. He obeyed because he trusted that no matter what happened up there on that mountain, G-d would provide a way for him to come back down with Isaac.
This is precisely the lesson G-d wanted Abraham to internalize, as we see in verses 11-14:
11 But the angel of the LORD called to him from heaven and said, “Abraham, Abraham!” And he said, “Here I am.”
12 He said, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me.”
13 Then Abraham raised his eyes and looked, and behold, behind him a ram caught in the thicket by his horns; and Abraham went and took the ram and offered him up for a burnt offering in the place of his son.
14 Abraham called the name of that place The LORD Will Provide, as it is said to this day, “In the mount of the LORD it will be provided.”
G-d then declares that because Abraham withheld nothing from Him, not even his most beloved only son, G-d would multiply Abraham's blessings and bless all the nations of the earth through his descendants.
My prayer today is that even when life seems bleak, when circumstances are beyond my comprehension and it seems the L-rd is far off, I will trust in G-d - in His character and in His promises. May I walk in His ways even when my human intellect cannot understand them.
Next: Haftorah: 2 Kings 4:1-37
New American Standard Bible : 1995 update. 1995 (Ge 22:11–14). LaHabra, CA: The Lockman Foundation.
Tuesday, October 19, 2010
G-d's Mercy Extends to Everyone
Today's Reading from Vayeira:
Genesis 21:5-34
We open with a joyful celebration at last. Abraham has thrown a feast to celebrate the weaning of his son Isaac. Isaac, the name G-d told Abraham to give his son, is in itself joyful - it means "he laughs". For Abraham and Sarah this is a time of joy and celebration, as their son is now 2 or 3 years old, past the fragile infant stage and clearly becoming a little boy.
Yet Sarah's joy turns to anger when she sees Ishmael (whom she previously claimed as her own son) mocking Isaac (Gen. 21:10). In her anger she orders Abraham to send Hagar and Ishmael away. This greatly distresses Abraham. After all, Ishmael is his son too, and as a teenager he has spent many years as the only son of his father. So in Genesis 21:12-13, G-d promises Abraham that He will protect and bless Ishmael for Abraham's sake. Still, G-d allows Hagar and Ishmael to be sent away, because Isaac is still the prophesied heir. G-d does not deviate from His divine plan even though Abraham and Sarah complicated things by taking matters into their own hands many years ago. In fact, G-d, in His infinite mercy, provides for both children.
Hagar and Ishmael (who is 15-17 years old by this time) are sent away, become lost in the wilderness and run out of water. Hagar leaves her son in the shade and retreats from him because she is afraid of watching her son die. Finally she cries out to G-d (had she forgotten the promise G-d made to her when she originally ran away from Sarah?) and He answers. G-d's response to Hagar in verse 17 is interesting because He answers and says that He heard Ishmael's cries. Perhaps this is because she forgot G-d's promise to her, or because her cries were those of defeat, while Ishmael's were sincere. He had, after all, spent the last 15-17 years as the son of Abraham, a man of faith. Whatever the case, the L-rd responds by reassuring Hagar that He will bless Ishmael greatly and shows her a well from which to draw water for the both of them, which enables them to survive.
In verse 22 and following, we return to Abraham. He is now in negotiations with Abimelech (the king he deceived at the end of chapter 20) over some of the area's wells. Both Abimelech's men and Abraham's clan claim rights to the wells, but the two leaders are able to work out a peace treaty by which Abraham retains control of the most recent well his men dug. As a king, Abimelech would have had many military resources at his disposal, so it is possible that Abraham was able to negotiate this treaty because Abimelech previously saw that the L-rd was with Abraham in a powerful way. In the end, Abraham plants a tree by the well to commemorate the treaty, and once again calls on the Name of the L-rd.
As we have seen before, these two seemingly dissimilar stories share a common theme. G-d is sovereign and works out His purposes despite human meddling and mistakes. In fact, He is even able to weave our mistakes into His plan and use them for good.
My prayer today is that I would realize that G-d is infinitely bigger than my own mistakes and insufficiency.
Tomorrow: Genesis 22:1-24
Genesis 21:5-34
We open with a joyful celebration at last. Abraham has thrown a feast to celebrate the weaning of his son Isaac. Isaac, the name G-d told Abraham to give his son, is in itself joyful - it means "he laughs". For Abraham and Sarah this is a time of joy and celebration, as their son is now 2 or 3 years old, past the fragile infant stage and clearly becoming a little boy.
Yet Sarah's joy turns to anger when she sees Ishmael (whom she previously claimed as her own son) mocking Isaac (Gen. 21:10). In her anger she orders Abraham to send Hagar and Ishmael away. This greatly distresses Abraham. After all, Ishmael is his son too, and as a teenager he has spent many years as the only son of his father. So in Genesis 21:12-13, G-d promises Abraham that He will protect and bless Ishmael for Abraham's sake. Still, G-d allows Hagar and Ishmael to be sent away, because Isaac is still the prophesied heir. G-d does not deviate from His divine plan even though Abraham and Sarah complicated things by taking matters into their own hands many years ago. In fact, G-d, in His infinite mercy, provides for both children.
Hagar and Ishmael (who is 15-17 years old by this time) are sent away, become lost in the wilderness and run out of water. Hagar leaves her son in the shade and retreats from him because she is afraid of watching her son die. Finally she cries out to G-d (had she forgotten the promise G-d made to her when she originally ran away from Sarah?) and He answers. G-d's response to Hagar in verse 17 is interesting because He answers and says that He heard Ishmael's cries. Perhaps this is because she forgot G-d's promise to her, or because her cries were those of defeat, while Ishmael's were sincere. He had, after all, spent the last 15-17 years as the son of Abraham, a man of faith. Whatever the case, the L-rd responds by reassuring Hagar that He will bless Ishmael greatly and shows her a well from which to draw water for the both of them, which enables them to survive.
In verse 22 and following, we return to Abraham. He is now in negotiations with Abimelech (the king he deceived at the end of chapter 20) over some of the area's wells. Both Abimelech's men and Abraham's clan claim rights to the wells, but the two leaders are able to work out a peace treaty by which Abraham retains control of the most recent well his men dug. As a king, Abimelech would have had many military resources at his disposal, so it is possible that Abraham was able to negotiate this treaty because Abimelech previously saw that the L-rd was with Abraham in a powerful way. In the end, Abraham plants a tree by the well to commemorate the treaty, and once again calls on the Name of the L-rd.
As we have seen before, these two seemingly dissimilar stories share a common theme. G-d is sovereign and works out His purposes despite human meddling and mistakes. In fact, He is even able to weave our mistakes into His plan and use them for good.
My prayer today is that I would realize that G-d is infinitely bigger than my own mistakes and insufficiency.
Tomorrow: Genesis 22:1-24
Monday, October 18, 2010
The Folly of Human Wisdom
Today's Reading from Vayeira:
Genesis 19:1-21:4
Our second portion of Parsha Vayeira opens in the city of Sodom, with Abraham's nephew Lot sitting at the city gate. This may seem like a strange place to hang out, but it was actually quite normal in ancient times. The city gate was where prominent men of the city, such as judges or businessmen, gathered to conduct business.
Lot greets two approaching strangers (the angels that had just come from their visit with Abraham) and invites them to spend the night at his home. This also may seem odd to our Western sensibilities, but it was customary in that time. It is also important to note that a guest in someone's home was under the protection of the master of the house.
The two men state their intention to spend the night out in the city square, but in Genesis 19:3, Lot strongly urges them to stay at his home and they relent. Now this may simply have been another practice of that culture, but it may also have been because Lot knew how dangerous the city really was. This danger is clearly demonstrated in Genesis 19:5 when the men of the city besiege Lot's home and demand that he send out the visitors so they can rape them. Lot pleads with the attackers to leave, and then goes to the outrageous extreme of offering them his two virgin daughters instead. While it's true that Lot was bound by honor and custom to protect his guests from harm, there is no indication that he needed to do so by way of offering up his daughters to be raped. Thankfully, before things go to far the angels strike the men with blindness and they leave (Gen. 19:11).
The angels then explain to Lot that they are there to destroy the city, so Lot runs to warn the men betrothed to his daughters of the impending doom. They don't believe him. This might give us an indication of Lot's character and his degree of assimilation into the climate of that wicked city. Is it possible that if Lot had been well known as a righteous man, someone who stood out from those around him, that his future sons-in-law may have taken him seriously?
Furthermore, in Genesis 19:16 Lot demonstrates his attachment to the city in his hesitation to leave it even though he knows it will soon be destroyed. It is only because the angels are filled with "the compassion of the L-rd" that Lot is saved. They practically have to drag Lot and his family to safety. Then, when they urge him to flee far into the hills, he asks to go to a nearby town instead. The angels mercifully agree to his request, yet as we see later, he chooses to live in a cave outside this town anyway.
In verse 26 of chapter 19, we are told of a particularly strange occurrence. As the cities of Sodom and Gomorrah are being annihilated in a torrent of fire and brimstone, Lot's wife looks back after being specifically forbidden to by the angels. She is turned into a "pillar of salt." This may have been a direct punishment for disobeying the angels or for harboring too deep an attachment to the city. It could also be a result of Lot's wife not heeding the angels protective warning. The Commentary Critical and Explanatory on the Whole Bible - JFB offers a theory that she may have been covered by some sort of lava flow, much like the citizens of Pompeii. Whatever the case, she paid the ultimate price for her disobedience.
In the next section, Genesis 19:30-38, we again see the dangers of assimilation into a wicked culture. While living in the cave with their father, Lot's daughters decide that there will now be no possibility for them to bear children...ever. How they came to this conclusion I don't know, but their disturbing solution to the problem is to get their father drunk and have intercourse with him. So way back in our first introduction to Lot, he sins by greedily choosing the best land for himself. Then he chooses to stay in a wicked and pagan city. Later he makes the appalling offer of his daughters to a group of would-be rapists in exchange for his guests' safety (an act which certainly wouldn't have given his daughters the idea that they were worth anything in his eyes). After the escape, his wife deliberately disobeys the angels in her desire to look back at the city. Now Lot's daughters debase themselves and their father through an incestuous act. Do we see a clear pattern of sin in this family yet?
In chapter 20, Abraham is not faring much better. This chapter covers Abraham's sojourn in the land of Gerar. By this time Abraham has apparently forgotten the trouble he got himself into back in Egypt, because the entire event plays itself out again, almost exactly. Abraham fears for his life and he introduces Sarah as his sister. The local king takes Sarah into his harem, which results in his household being cursed by G-d. The king then angrily returns Sarah to Abraham along with a sum of money to make things right. Sound familiar?
So what is the common thread in these stories? I see it as humans acting on their own wisdom without bothering to consult G-d. Lot has the not-so-bright idea to sacrifice his daughters to guarantee his guests safety instead of crying out to G-d for protection. Lot's wife chooses to look back at a doomed city in direct opposition to a command given by divine messengers. Lot's daughters take the continuation of the family line into their own hands and commit a shameful act. And Abraham tries to guarantee his own protection through lies and deceit. None of these people cried out to the L-rd for wisdom or protection. They handled situations in a way that seemed right to them but that ended in shame and even death.
Yet G-d is still loving, merciful and patient with His human creations. In the beginning of Genesis 21, G-d's covenant blessing to Abraham finally comes to pass. A son is born to Abraham and Sarah in their old age. And in Genesis 21:3-4 we see Abraham's return to obedience, as he names his son Isaac and circumcises him on the eighth day, just as G-d had commanded.
My prayer today is that I would take the time to consult G-d before making decisions. In all my decisions, big and small, may I look to the L-rd's wisdom instead of leaning on my own understanding.
Tomorrow: Genesis 21:5-34
Genesis 19:1-21:4
Our second portion of Parsha Vayeira opens in the city of Sodom, with Abraham's nephew Lot sitting at the city gate. This may seem like a strange place to hang out, but it was actually quite normal in ancient times. The city gate was where prominent men of the city, such as judges or businessmen, gathered to conduct business.
Lot greets two approaching strangers (the angels that had just come from their visit with Abraham) and invites them to spend the night at his home. This also may seem odd to our Western sensibilities, but it was customary in that time. It is also important to note that a guest in someone's home was under the protection of the master of the house.
The two men state their intention to spend the night out in the city square, but in Genesis 19:3, Lot strongly urges them to stay at his home and they relent. Now this may simply have been another practice of that culture, but it may also have been because Lot knew how dangerous the city really was. This danger is clearly demonstrated in Genesis 19:5 when the men of the city besiege Lot's home and demand that he send out the visitors so they can rape them. Lot pleads with the attackers to leave, and then goes to the outrageous extreme of offering them his two virgin daughters instead. While it's true that Lot was bound by honor and custom to protect his guests from harm, there is no indication that he needed to do so by way of offering up his daughters to be raped. Thankfully, before things go to far the angels strike the men with blindness and they leave (Gen. 19:11).
The angels then explain to Lot that they are there to destroy the city, so Lot runs to warn the men betrothed to his daughters of the impending doom. They don't believe him. This might give us an indication of Lot's character and his degree of assimilation into the climate of that wicked city. Is it possible that if Lot had been well known as a righteous man, someone who stood out from those around him, that his future sons-in-law may have taken him seriously?
Furthermore, in Genesis 19:16 Lot demonstrates his attachment to the city in his hesitation to leave it even though he knows it will soon be destroyed. It is only because the angels are filled with "the compassion of the L-rd" that Lot is saved. They practically have to drag Lot and his family to safety. Then, when they urge him to flee far into the hills, he asks to go to a nearby town instead. The angels mercifully agree to his request, yet as we see later, he chooses to live in a cave outside this town anyway.
In verse 26 of chapter 19, we are told of a particularly strange occurrence. As the cities of Sodom and Gomorrah are being annihilated in a torrent of fire and brimstone, Lot's wife looks back after being specifically forbidden to by the angels. She is turned into a "pillar of salt." This may have been a direct punishment for disobeying the angels or for harboring too deep an attachment to the city. It could also be a result of Lot's wife not heeding the angels protective warning. The Commentary Critical and Explanatory on the Whole Bible - JFB offers a theory that she may have been covered by some sort of lava flow, much like the citizens of Pompeii. Whatever the case, she paid the ultimate price for her disobedience.
In the next section, Genesis 19:30-38, we again see the dangers of assimilation into a wicked culture. While living in the cave with their father, Lot's daughters decide that there will now be no possibility for them to bear children...ever. How they came to this conclusion I don't know, but their disturbing solution to the problem is to get their father drunk and have intercourse with him. So way back in our first introduction to Lot, he sins by greedily choosing the best land for himself. Then he chooses to stay in a wicked and pagan city. Later he makes the appalling offer of his daughters to a group of would-be rapists in exchange for his guests' safety (an act which certainly wouldn't have given his daughters the idea that they were worth anything in his eyes). After the escape, his wife deliberately disobeys the angels in her desire to look back at the city. Now Lot's daughters debase themselves and their father through an incestuous act. Do we see a clear pattern of sin in this family yet?
In chapter 20, Abraham is not faring much better. This chapter covers Abraham's sojourn in the land of Gerar. By this time Abraham has apparently forgotten the trouble he got himself into back in Egypt, because the entire event plays itself out again, almost exactly. Abraham fears for his life and he introduces Sarah as his sister. The local king takes Sarah into his harem, which results in his household being cursed by G-d. The king then angrily returns Sarah to Abraham along with a sum of money to make things right. Sound familiar?
So what is the common thread in these stories? I see it as humans acting on their own wisdom without bothering to consult G-d. Lot has the not-so-bright idea to sacrifice his daughters to guarantee his guests safety instead of crying out to G-d for protection. Lot's wife chooses to look back at a doomed city in direct opposition to a command given by divine messengers. Lot's daughters take the continuation of the family line into their own hands and commit a shameful act. And Abraham tries to guarantee his own protection through lies and deceit. None of these people cried out to the L-rd for wisdom or protection. They handled situations in a way that seemed right to them but that ended in shame and even death.
Yet G-d is still loving, merciful and patient with His human creations. In the beginning of Genesis 21, G-d's covenant blessing to Abraham finally comes to pass. A son is born to Abraham and Sarah in their old age. And in Genesis 21:3-4 we see Abraham's return to obedience, as he names his son Isaac and circumcises him on the eighth day, just as G-d had commanded.
My prayer today is that I would take the time to consult G-d before making decisions. In all my decisions, big and small, may I look to the L-rd's wisdom instead of leaning on my own understanding.
Tomorrow: Genesis 21:5-34
Sunday, October 17, 2010
Vayeira - And He Appeared
Note: With this post we are finally caught up on the daily Parsha readings. We will now return to one reading per day. Thank you for your patience and understanding.
Today's Reading:
Genesis 18:1-33
Parsha Vayeira opens with Abraham receiving three visitors. These special visitors appear to be the L-rd and two angels. Abraham appears to realize that these are celestial visitors (Gen. 18:2-3), but we do not know exactly how he knows this. He receives them warmly (as is the custom) and asks Sarah to prepare a meal for them. The visitors then announce to Abraham that his long wait is almost over and Sarah will have a child by that time the following year (Gen. 18:10). On overhearing this statement, Sarah laughs derisively to herself. Given her advanced age, she does not believe she could bear a child under any circumstances. In verses 13-15, the L-rd confronts Sarah with her lack of faith. He asks why she laughed and whether anything is too hard for G-d. Sarah blatantly denies laughing, yet G-d doesn't punish her. He is honest with her, reasserting that she did laugh, but he mercifully lets the matter drop. This reminds us once again that our G-d is omniscient and true, yet also full of grace.
As the story unfolds, we learn just how close Abraham was to G-d. In Genesis 18:17, the L-rd reasons with Himself that He will not hide His current plans from Abraham. Let's stop for a moment and imagine that verse in reference to ourselves. Are we people of whom G-d would say, “Shall I hide from ________ what I am about to do"? Are we walking that closely with the L-rd, that He would make us His intimate confidant?
Verse 19 then explains why Abraham is worthy to be privy to G-d's plans:
19 “For I have chosen him, so that he may command his children and
his household after him to keep the way of the LORD by doing righteousness
and justice, so that the LORD may bring upon Abraham what He has spoken
about him.”
Abraham's righteousness and obedience to G-d then stands in direct contrast to the evils of Sodom and Gomorrah. These two cities were so filled with depravity that G-d saw fit to obliterate them. Even so, righteous Abraham pleads their case. In verse 25 he respectfully appeals to G-d's merciful character, asking that the cities be spared if only 50 righteous people can be found in them. What follows is a fascinating exchange in which Abraham begins to negotiate with G-d, lowering the number to 40, then 30 and so on until G-d agrees to spare the cities if just 10 righteous people can be found in them (Gen. 18:32).
Once again G-d demonstrates His merciful character toward both Abraham, who seems to be haggling with Him, and to the cities on whose behalf Abraham is pleading. G-d, who is holy and just and in whom there is no sin, is willing to spare two notoriously degenerate cities for the sake of ten righteous people and His righteous servant Abraham. How great must be G-d's love for His creation and how great His patience with us!
My prayer today is that I would remember G-d's great mercy toward me, and show that same mercy toward others.
Tomorrow: Genesis 19:1-21:4
New American Standard Bible : 1995 update. 1995 (Ge 18:19). LaHabra, CA: The Lockman Foundation.
New American Standard Bible : 1995 update. 1995 (Ge 18:17). LaHabra, CA: The Lockman Foundation.
Today's Reading:
Genesis 18:1-33
Parsha Vayeira opens with Abraham receiving three visitors. These special visitors appear to be the L-rd and two angels. Abraham appears to realize that these are celestial visitors (Gen. 18:2-3), but we do not know exactly how he knows this. He receives them warmly (as is the custom) and asks Sarah to prepare a meal for them. The visitors then announce to Abraham that his long wait is almost over and Sarah will have a child by that time the following year (Gen. 18:10). On overhearing this statement, Sarah laughs derisively to herself. Given her advanced age, she does not believe she could bear a child under any circumstances. In verses 13-15, the L-rd confronts Sarah with her lack of faith. He asks why she laughed and whether anything is too hard for G-d. Sarah blatantly denies laughing, yet G-d doesn't punish her. He is honest with her, reasserting that she did laugh, but he mercifully lets the matter drop. This reminds us once again that our G-d is omniscient and true, yet also full of grace.
As the story unfolds, we learn just how close Abraham was to G-d. In Genesis 18:17, the L-rd reasons with Himself that He will not hide His current plans from Abraham. Let's stop for a moment and imagine that verse in reference to ourselves. Are we people of whom G-d would say, “Shall I hide from ________ what I am about to do"? Are we walking that closely with the L-rd, that He would make us His intimate confidant?
Verse 19 then explains why Abraham is worthy to be privy to G-d's plans:
19 “For I have chosen him, so that he may command his children and
his household after him to keep the way of the LORD by doing righteousness
and justice, so that the LORD may bring upon Abraham what He has spoken
about him.”
Abraham's righteousness and obedience to G-d then stands in direct contrast to the evils of Sodom and Gomorrah. These two cities were so filled with depravity that G-d saw fit to obliterate them. Even so, righteous Abraham pleads their case. In verse 25 he respectfully appeals to G-d's merciful character, asking that the cities be spared if only 50 righteous people can be found in them. What follows is a fascinating exchange in which Abraham begins to negotiate with G-d, lowering the number to 40, then 30 and so on until G-d agrees to spare the cities if just 10 righteous people can be found in them (Gen. 18:32).
Once again G-d demonstrates His merciful character toward both Abraham, who seems to be haggling with Him, and to the cities on whose behalf Abraham is pleading. G-d, who is holy and just and in whom there is no sin, is willing to spare two notoriously degenerate cities for the sake of ten righteous people and His righteous servant Abraham. How great must be G-d's love for His creation and how great His patience with us!
My prayer today is that I would remember G-d's great mercy toward me, and show that same mercy toward others.
Tomorrow: Genesis 19:1-21:4
New American Standard Bible : 1995 update. 1995 (Ge 18:19). LaHabra, CA: The Lockman Foundation.
New American Standard Bible : 1995 update. 1995 (Ge 18:17). LaHabra, CA: The Lockman Foundation.
First, Faith
Note: I apologize that we are still not completely caught up. My intent is to post several entries today so that we will be back on schedule by the end of the end of the day. Thank you for your patience.
B'rit Chadashah Reading:
Romans 4:1-25
In Romans 4, Paul argues for justification by faith by referring to the story of Abraham's life. No one would doubt that Abraham was a man chosen and loved by G-d. Paul reminds us (by quoting from Genesis 15:6) in Romans 4:3 that "Abraham believed G-d, and it was credited to him as righteousness.” Paul goes on to point out that if Abraham earned his righteousness through works, he would only have been receiving what was due him, much as an employee receives a pay check. But G-d credited righteousness to Abraham based on his faith.
In verse 11, Paul reminds us also that Abraham's faith came before his circumcision and before the Law was given. Therefore, the covenant promise to Abraham and his descendants was based solely on Abraham's faith in G-d, and not on anything Abraham achieved through works.
Does this mean, then, that because we have received the covenant through grace and faith that we can be completely lawless? Absolutely not! Remember, Abraham first had faith in G-d, which was credited to him as righteousness, but he was then obedient to G-d's commands. While our obedience to G-d's laws does not earn us righteousness, it does demonstrate the faith we have in our hearts. In verse 18 Paul reminds us that Abraham believed in "hope against hope." In whom did Abraham have hope? He did not have this hope in himself. In fact, as we have seen in Parsha Lech Lecha, every time Abraham put his faith in his own way of handling things the results were disastrous. No, his hope was in G-d alone. And because of this hope, this faith, Abraham obeyed G-d's commands in relocating, in circumcision, and later in his willingness to sacrifice his only son.
This reading ends with good news for us, too. We find in Romans 4:23-25 that it was not only for Abraham's sake that his faith was credited to him as righteousness. It was written for our sake also, so that we can be assured that if we put our faith in the G-d who raised Y'shua from the dead, it will be credited to us as righteousness also. What good news that our G-d is a holy G-d and is also a merciful G-d who understands the fragility of His creatures!
My prayer is that I would grow in my faith in G-d and live out my faith through obedience to Him.
New American Standard Bible : 1995 update. 1995 (Ro 4:3). LaHabra, CA: The Lockman Foundation.
B'rit Chadashah Reading:
Romans 4:1-25
In Romans 4, Paul argues for justification by faith by referring to the story of Abraham's life. No one would doubt that Abraham was a man chosen and loved by G-d. Paul reminds us (by quoting from Genesis 15:6) in Romans 4:3 that "Abraham believed G-d, and it was credited to him as righteousness.” Paul goes on to point out that if Abraham earned his righteousness through works, he would only have been receiving what was due him, much as an employee receives a pay check. But G-d credited righteousness to Abraham based on his faith.
In verse 11, Paul reminds us also that Abraham's faith came before his circumcision and before the Law was given. Therefore, the covenant promise to Abraham and his descendants was based solely on Abraham's faith in G-d, and not on anything Abraham achieved through works.
Does this mean, then, that because we have received the covenant through grace and faith that we can be completely lawless? Absolutely not! Remember, Abraham first had faith in G-d, which was credited to him as righteousness, but he was then obedient to G-d's commands. While our obedience to G-d's laws does not earn us righteousness, it does demonstrate the faith we have in our hearts. In verse 18 Paul reminds us that Abraham believed in "hope against hope." In whom did Abraham have hope? He did not have this hope in himself. In fact, as we have seen in Parsha Lech Lecha, every time Abraham put his faith in his own way of handling things the results were disastrous. No, his hope was in G-d alone. And because of this hope, this faith, Abraham obeyed G-d's commands in relocating, in circumcision, and later in his willingness to sacrifice his only son.
This reading ends with good news for us, too. We find in Romans 4:23-25 that it was not only for Abraham's sake that his faith was credited to him as righteousness. It was written for our sake also, so that we can be assured that if we put our faith in the G-d who raised Y'shua from the dead, it will be credited to us as righteousness also. What good news that our G-d is a holy G-d and is also a merciful G-d who understands the fragility of His creatures!
My prayer is that I would grow in my faith in G-d and live out my faith through obedience to Him.
New American Standard Bible : 1995 update. 1995 (Ro 4:3). LaHabra, CA: The Lockman Foundation.
Mighty to Save
Note: I apologize that we are still not completely caught up. My intent is to post several entries today so that we will be back on schedule by the end of the end of the day. Thank you for your patience.
Haftorah Reading:
Isaiah 40:27-41:16
This Haftorah reading is a beautiful message of comfort to the nation of Israel. At the time this message was spoken through the prophet Isaiah, the nation was divided and the Northern Kingdom had already been exiled to Assyria. The faith of the people must surely have been shaken, as evidenced by Genesis 40:27. But just as He did with Abraham, G-d reached out to Israel with words of comfort and encouragement.
G-d reminds His people that He alone gives strength to the weary and He, himself, never tires (Gen. 40:28-29). It is important to note that the gods of the surrounding peoples were often believed to have human characteristics (IVP Bible Background Commentary), so G-d is also affirming the fact that He alone is the Supreme Being and no other is like Him. Who, when tired and discouraged, wouldn't want to know that the omnipotent G-d is on their side and that He will never grow weary?
In Isaiah 41, the L-rd goes on to reiterate His ultimate power over all creation; and in verse 8 He reaffirms Israel's status as His chosen people. In Isaiah 41:9-10, G-d reassures the people that He has not rejected them and exhorts them not to fear. The remainder of chapter 41 follows this pattern of G-d's reassurance to Israel. This is perhaps best expressed in verses 13 and 14:
13 “For I am the LORD your God, who upholds your right hand,
Who says to you, ‘Do not fear, I will help you.’
14 “Do not fear, you worm Jacob, you men of Israel;
I will help you,” declares the LORD, “and your Redeemer is the Holy One
of Israel.*
This prophetic passage stresses that Israel will ultimately be victorious, and at that time they will "glory in the Holy One of Israel" (Gen. 41:16). How far off that day must have seemed to the people at that time! Still, it gave them a blessed hope to cling to in their time of sorrow.
My prayer is that I will run to the Almighty G-d in times of trouble, clinging to hope in Him and trusting that He is mighty to save.
*New American Standard Bible : 1995 update. 1995 (Is 41:13–14). LaHabra, CA: The Lockman Foundation.
Haftorah Reading:
Isaiah 40:27-41:16
This Haftorah reading is a beautiful message of comfort to the nation of Israel. At the time this message was spoken through the prophet Isaiah, the nation was divided and the Northern Kingdom had already been exiled to Assyria. The faith of the people must surely have been shaken, as evidenced by Genesis 40:27. But just as He did with Abraham, G-d reached out to Israel with words of comfort and encouragement.
G-d reminds His people that He alone gives strength to the weary and He, himself, never tires (Gen. 40:28-29). It is important to note that the gods of the surrounding peoples were often believed to have human characteristics (IVP Bible Background Commentary), so G-d is also affirming the fact that He alone is the Supreme Being and no other is like Him. Who, when tired and discouraged, wouldn't want to know that the omnipotent G-d is on their side and that He will never grow weary?
In Isaiah 41, the L-rd goes on to reiterate His ultimate power over all creation; and in verse 8 He reaffirms Israel's status as His chosen people. In Isaiah 41:9-10, G-d reassures the people that He has not rejected them and exhorts them not to fear. The remainder of chapter 41 follows this pattern of G-d's reassurance to Israel. This is perhaps best expressed in verses 13 and 14:
13 “For I am the LORD your God, who upholds your right hand,
Who says to you, ‘Do not fear, I will help you.’
14 “Do not fear, you worm Jacob, you men of Israel;
I will help you,” declares the LORD, “and your Redeemer is the Holy One
of Israel.*
This prophetic passage stresses that Israel will ultimately be victorious, and at that time they will "glory in the Holy One of Israel" (Gen. 41:16). How far off that day must have seemed to the people at that time! Still, it gave them a blessed hope to cling to in their time of sorrow.
My prayer is that I will run to the Almighty G-d in times of trouble, clinging to hope in Him and trusting that He is mighty to save.
*New American Standard Bible : 1995 update. 1995 (Is 41:13–14). LaHabra, CA: The Lockman Foundation.
A Sign of Trust
Note: I apologize that we are still not completely caught up. My intent is to post several entries today so that we will be back on schedule by the end of the end of the day. Thank you for your patience.
Reading from Lech Lecha:
Genesis 17:7-27
We pick up today as G-d is reaffirming His covenant with Abraham. Since G-d's covenant promises to Abraham were not fulfilled for many, many years; these times of reassurance from G-d must have been particularly heartwarming to Abraham. I would suppose that G-d's loving reminders that He had not forgotten His promises sustained Abraham during the long wait.
This time, however, G-d also tells Abraham to do something to demonstrate his commitment to G-d. In Genesis 17:10 G-d commands that Abraham and his male descendants and all the males in their households be circumcised. According to both the IVP Bible Background Commentary and the Bible Knowledge Commentary, male circumcision was already practiced in the region at that time. However, it was performed either as a rite of puberty or associated with marriage. G-d directed, instead, that all Hebrew males should be circumcised on the eighth day. Circumcision would then become a sign of both commitment and obedience to G-d, and a visual reminder for all Abraham's descendants of their status as set apart by G-d.
G-d then changes Sarai's name to "Sarah" (Gen. 17:15), which sounded like the word for "princess" because she would become the mother of kings. Abraham assumes that this prophecy will be fulfilled through Ishmael, whom they consider to be Sarah's son. But in Genesis 17:19-22, G-d stresses that while He will bless Ishmael for Abraham's sake, the covenant will be fulfilled through a son physically born of Sarah, a son to be named Isaac. This is yet another reminder that G-d is in control and that He will carry out His plans according to His will and not by human means.
The passage concludes with Abraham obeying G-d's command regarding the covenant of circumcision. In fact, we see that Abraham doesn't hesitate in his obedience. In Genesis 17:23 it states that Abraham and all the males in his household were circumcised that very day. Abraham trusted G-d so much that he obeyed G-d's commands even though he may not have always understood why G-d asked him to do something. History had already shown that G-d's way proved much less arduous than any human plan.
My prayer is that I would have the child-like trust in G-d that Abraham demonstrated. May I learn to obey G-d swiftly and without question.
Next: Haftorah: Isaiah 41:27-41:16
Reading from Lech Lecha:
Genesis 17:7-27
We pick up today as G-d is reaffirming His covenant with Abraham. Since G-d's covenant promises to Abraham were not fulfilled for many, many years; these times of reassurance from G-d must have been particularly heartwarming to Abraham. I would suppose that G-d's loving reminders that He had not forgotten His promises sustained Abraham during the long wait.
This time, however, G-d also tells Abraham to do something to demonstrate his commitment to G-d. In Genesis 17:10 G-d commands that Abraham and his male descendants and all the males in their households be circumcised. According to both the IVP Bible Background Commentary and the Bible Knowledge Commentary, male circumcision was already practiced in the region at that time. However, it was performed either as a rite of puberty or associated with marriage. G-d directed, instead, that all Hebrew males should be circumcised on the eighth day. Circumcision would then become a sign of both commitment and obedience to G-d, and a visual reminder for all Abraham's descendants of their status as set apart by G-d.
G-d then changes Sarai's name to "Sarah" (Gen. 17:15), which sounded like the word for "princess" because she would become the mother of kings. Abraham assumes that this prophecy will be fulfilled through Ishmael, whom they consider to be Sarah's son. But in Genesis 17:19-22, G-d stresses that while He will bless Ishmael for Abraham's sake, the covenant will be fulfilled through a son physically born of Sarah, a son to be named Isaac. This is yet another reminder that G-d is in control and that He will carry out His plans according to His will and not by human means.
The passage concludes with Abraham obeying G-d's command regarding the covenant of circumcision. In fact, we see that Abraham doesn't hesitate in his obedience. In Genesis 17:23 it states that Abraham and all the males in his household were circumcised that very day. Abraham trusted G-d so much that he obeyed G-d's commands even though he may not have always understood why G-d asked him to do something. History had already shown that G-d's way proved much less arduous than any human plan.
My prayer is that I would have the child-like trust in G-d that Abraham demonstrated. May I learn to obey G-d swiftly and without question.
Next: Haftorah: Isaiah 41:27-41:16
Thursday, October 14, 2010
Covenants Revisited
Note: Due to a rather hectic start to this year, I am slightly behind on these postings. To remedy this, I will increase this week's postings in order to get back on schedule. Thank you.
Reading from Lech Lecha:
Genesis 14:21-17:6
This is a rather large portion of this Parsha reading, but the focus can be boiled down two a couple of major themes: covenant and relationship.
While Abram is pleased that G-d has chosen to bless him, he seems to be curious as to how this blessing will actually travel down his family line, since he has no children. His legal heir, according to the custom of that time, is a servant born into his household. G-d reassures Abram that His plan is to give Abram a child of his own (Gen. 15:4). That may have been enough to cheer Abram, but G-d doesn't stop there. In Genesis 15:5 He goes on to tell Abram that He will make Abram's descendants as numerous as the stars in the sky! G-d does not merely throw Abram a token blessing for his faith, but promises him blessing in such abundance that the human mind almost cannot conceive it! All because Abram believed in G-d and G-d attributed it to him as righteousness.
In the next section, Genesis 15:8-21, G-d Himself enters into a covenant with Abram. The ritual described may seem unusual to our modern sensibilities, but it was a common one at that time. It is even referenced later in Jeremiah 34:18, so this ritual's use continued beyond this instance as well. During this covenant-making process, G-d even gives Abram a glimpse into the future when He foretells the nation's slavery, exodus and eventual return to the land. How closely must Abram have walked with the L-rd, for G-d to physically enter into a contract with this man and share with him the future of his dynasty!
Unfortunately, Abram's wife Sarai does not seem to have the great faith of her husband. In Genesis 16, Sarai decides to take matters into her own hands by following the local custom of having children through one's maidservant. The IVP Bible Background Commentary explains this custom further. The servant was the legal extension of her mistress, so any children born to her could be considered the children of her mistress. It seems as though Sarai was trying to "help" G-d carry out His divine plan. While this may seem audacious, aren't we often guilty of the same thing? I'm ashamed to think how little I consult G-d on my day-to-day decisions.
Of course Sarai's plan has disastrous results. She and her maidservant Hagar develop a bitter rivalry and the conflict between their respective descendants (Isaac - the Jewish people and Ishmael - the Arab peoples) continues to this day.
Still, G-d is gracious and in the beginning of Genesis 17 we see that He re-establishes His covenant with Abram. At this time he changes Abram's name from Abram (exalted father) to Abraham (father of a multitude). This new name would be a constant reminder of G-d's promise and signify Abraham's status as G-d's chosen (IVP Bible Background Commentary).
My prayer today is that I will wait patiently for G-d to act, and not try to "help" Him by any human means.
Next: Genesis 17:7-27
Reading from Lech Lecha:
Genesis 14:21-17:6
This is a rather large portion of this Parsha reading, but the focus can be boiled down two a couple of major themes: covenant and relationship.
While Abram is pleased that G-d has chosen to bless him, he seems to be curious as to how this blessing will actually travel down his family line, since he has no children. His legal heir, according to the custom of that time, is a servant born into his household. G-d reassures Abram that His plan is to give Abram a child of his own (Gen. 15:4). That may have been enough to cheer Abram, but G-d doesn't stop there. In Genesis 15:5 He goes on to tell Abram that He will make Abram's descendants as numerous as the stars in the sky! G-d does not merely throw Abram a token blessing for his faith, but promises him blessing in such abundance that the human mind almost cannot conceive it! All because Abram believed in G-d and G-d attributed it to him as righteousness.
In the next section, Genesis 15:8-21, G-d Himself enters into a covenant with Abram. The ritual described may seem unusual to our modern sensibilities, but it was a common one at that time. It is even referenced later in Jeremiah 34:18, so this ritual's use continued beyond this instance as well. During this covenant-making process, G-d even gives Abram a glimpse into the future when He foretells the nation's slavery, exodus and eventual return to the land. How closely must Abram have walked with the L-rd, for G-d to physically enter into a contract with this man and share with him the future of his dynasty!
Unfortunately, Abram's wife Sarai does not seem to have the great faith of her husband. In Genesis 16, Sarai decides to take matters into her own hands by following the local custom of having children through one's maidservant. The IVP Bible Background Commentary explains this custom further. The servant was the legal extension of her mistress, so any children born to her could be considered the children of her mistress. It seems as though Sarai was trying to "help" G-d carry out His divine plan. While this may seem audacious, aren't we often guilty of the same thing? I'm ashamed to think how little I consult G-d on my day-to-day decisions.
Of course Sarai's plan has disastrous results. She and her maidservant Hagar develop a bitter rivalry and the conflict between their respective descendants (Isaac - the Jewish people and Ishmael - the Arab peoples) continues to this day.
Still, G-d is gracious and in the beginning of Genesis 17 we see that He re-establishes His covenant with Abram. At this time he changes Abram's name from Abram (exalted father) to Abraham (father of a multitude). This new name would be a constant reminder of G-d's promise and signify Abraham's status as G-d's chosen (IVP Bible Background Commentary).
My prayer today is that I will wait patiently for G-d to act, and not try to "help" Him by any human means.
Next: Genesis 17:7-27
Choosing Wisely
Note: Due to a rather hectic start to this year, I am slightly behind on these postings. To remedy this, I will increase this week's postings in order to get back on schedule. Thank you.
Reading from Lech Lecha:
Genesis 13:5-14:20
In this second reading in Parsha Lech Lecha, we are given more information about Abram's nephew, Lot, with whom he is traveling. In Genesis 13:6 we learn that G-d had already blessed Abram and his family to the point that they were incredibly rich. So rich, in fact, that the land in which they settled could not sustain both households. It may be difficult for us to understand how a vast new land could not provide for two households, but these were no ordinary households. In fact, if we jump ahead to Genesis 14:14, we see that Abram alone had 318 trained fighting men within his household. Add to that number the family members of those men, Abram's family members and other servants and we can see just how big this group might have been.
The Bible Knowledge Commentary offers additional insight. This commentary points out that Abram and Lot weren't the only clans in the area. In fact, indigenous peoples already held the best of the land, which led to the quarrels over scarce resources among Abram's and Lot's herdsmen described in Genesis 13:7.
To put a stop to this quarreling, Abram proposes that he and Lot separate, each choosing a different location in which to settle. Abram then allows Lot first choice of location. This is striking for a couple of reasons. First, Abram is Lot's uncle and thus his superior. Second, and more importantly, G-d had already promised all the land to Abram. So we see that Abram may have learned something from his disastrous lack of trust in G-d during the trek through Egypt. Now we see him holding loosely to what is rightfully his, trusting G-d to provide for his needs. Lot, on the other hand, chooses what appears to him to be the best, most fertile land (Gen. 13:10-11) and settles in a city called Sodom.
Because of Abram's trust in Him, G-d promises to bless Abram with vast amounts of land and descendants. Lot, however, doesn't fare quite as well. Not long after he settles in Sodom, the city is attacked and looted and Lot is taken captive (Gen. 14:11-12). What a sharp contrast between the outcome of trust in G-d and trust in what seems best to our own human eyes and minds!
But Abram is still faithful and generous to his nephew. Instead of leaving Lot to his fate, he gathers his 318 fighting men (Gen. 14:14) and chases Lot's captors 140 miles (according to the Bible Knowledge Commentary), rescuing Lot as well as the people captured with him and the goods plundered from Sodom. Once again Abram displays exceptional character as a devoted follower of the one true G-d.
The passage ends with a fascinating encounter. A king and priest of G-d named Melchizedek comes to Abram and proclaims a blessing over him. And while Abram refuses to accept a reward from the king of Sodom (Gen. 14:22-24), he instead gives a tithe (a tenth) to Melchizedek, the king of Salem (Gen. 14:20b). By this Abram demonstrates both his distrust of the king of Sodom and his recognition of Melchizedek as his superior. Who was this Melchizedek? There are many theories, but no one actually knows. He was obviously someone so righteous, so close to G-d that Abram deemed him worthy of a tithe of his numerous possessions.
My prayer today is that I would recognize that G-d's ways are higher than mine, and make choices accordingly. May I choose the path of humility and trust in G-d to meet all my needs.
Next: Genesis 14:21-17:6
Reading from Lech Lecha:
Genesis 13:5-14:20
In this second reading in Parsha Lech Lecha, we are given more information about Abram's nephew, Lot, with whom he is traveling. In Genesis 13:6 we learn that G-d had already blessed Abram and his family to the point that they were incredibly rich. So rich, in fact, that the land in which they settled could not sustain both households. It may be difficult for us to understand how a vast new land could not provide for two households, but these were no ordinary households. In fact, if we jump ahead to Genesis 14:14, we see that Abram alone had 318 trained fighting men within his household. Add to that number the family members of those men, Abram's family members and other servants and we can see just how big this group might have been.
The Bible Knowledge Commentary offers additional insight. This commentary points out that Abram and Lot weren't the only clans in the area. In fact, indigenous peoples already held the best of the land, which led to the quarrels over scarce resources among Abram's and Lot's herdsmen described in Genesis 13:7.
To put a stop to this quarreling, Abram proposes that he and Lot separate, each choosing a different location in which to settle. Abram then allows Lot first choice of location. This is striking for a couple of reasons. First, Abram is Lot's uncle and thus his superior. Second, and more importantly, G-d had already promised all the land to Abram. So we see that Abram may have learned something from his disastrous lack of trust in G-d during the trek through Egypt. Now we see him holding loosely to what is rightfully his, trusting G-d to provide for his needs. Lot, on the other hand, chooses what appears to him to be the best, most fertile land (Gen. 13:10-11) and settles in a city called Sodom.
Because of Abram's trust in Him, G-d promises to bless Abram with vast amounts of land and descendants. Lot, however, doesn't fare quite as well. Not long after he settles in Sodom, the city is attacked and looted and Lot is taken captive (Gen. 14:11-12). What a sharp contrast between the outcome of trust in G-d and trust in what seems best to our own human eyes and minds!
But Abram is still faithful and generous to his nephew. Instead of leaving Lot to his fate, he gathers his 318 fighting men (Gen. 14:14) and chases Lot's captors 140 miles (according to the Bible Knowledge Commentary), rescuing Lot as well as the people captured with him and the goods plundered from Sodom. Once again Abram displays exceptional character as a devoted follower of the one true G-d.
The passage ends with a fascinating encounter. A king and priest of G-d named Melchizedek comes to Abram and proclaims a blessing over him. And while Abram refuses to accept a reward from the king of Sodom (Gen. 14:22-24), he instead gives a tithe (a tenth) to Melchizedek, the king of Salem (Gen. 14:20b). By this Abram demonstrates both his distrust of the king of Sodom and his recognition of Melchizedek as his superior. Who was this Melchizedek? There are many theories, but no one actually knows. He was obviously someone so righteous, so close to G-d that Abram deemed him worthy of a tithe of his numerous possessions.
My prayer today is that I would recognize that G-d's ways are higher than mine, and make choices accordingly. May I choose the path of humility and trust in G-d to meet all my needs.
Next: Genesis 14:21-17:6
Wednesday, October 13, 2010
Lech Lecha - Go forth, yourself.
Note: Due to a rather hectic start to this year, I am slightly behind on these postings. To remedy this, I will increase this week's postings in order to get back on schedule. Thank you.
First Reading:
Genesis 12:1-13:4
In our first reading from Parsha Lech Lecha, we learn more about Abram who eventually becomes Abraham, the patriarch of the children of Israel. Genesis 12 opens with G-d telling Abram to leave his home and travel to another country, and that G-d will bless him and make him a great nation. Abram does obey G-d and travels to a distant land. Now remember from our past readings, that Abram's father Terah worshiped other gods, as did the people around him. Despite this, when G-d speaks to Abram and asks him to uproot his entire family and move to a distant land, Abram listens and obeys. So just as in the case of Noah, we see one man with faith in G-d so great that he is willing to go to extraordinary lengths to follow Him.
Abram travels to the land that G-d promised to give to his descendants and is in communication with G-d, building an altar to Him along the way (Gen. 12:8). But Abram is still human. So when he enters Egypt and realizes that the local men might want his beautiful wife Sarai for themselves, and might even kill him to get her, he tells Sarai to say that she is his sister. This is actually a half-truth, as they shared the same father but had different mothers. Yet as we shall soon see, a half-truth is still an untruth in G-d's eyes.
It turns out that none other than Pharaoh himself sees Sarai and takes her for his own (Gen. 12:15). But while Pharaoh lavishes gifts on Abram, whom he thinks is Sarai's brother, G-d strikes the household of Pharaoh with plagues until the truth is found out and Sarai is returned to Abram. Abram may have seen nothing wrong in passing off Sarai as his sister. After all, she was technically his half-sister. But G-d saw things differently. What Abram saw as a half-truth, G-d saw as a lie. And while Abram was willing to trust G-d enough to travel to a distant land, he didn't trust G-d quite enough to protect him on the way there.
How different are we from Abram? Don't we often rationalize our sin, telling ourselves that it's really not that bad although our conscience tells us otherwise? And how often do we claim to trust G-d for big things in our lives, asking Him for help or things we need, but then we try to take care of the details ourselves without even consulting Him?
I am often guilty of this. And when I am, I need to follow Abram's example in Genesis 13:4, where he returned to the altar he had built (in Gen. 12:8) and "called on the name of the L-rd."
My prayer today is that I will be made aware when I am trying to achieve things through my own manipulations and return to the altar and surrender those things to the L-rd.
Next: Genesis 13:5-14:20
First Reading:
Genesis 12:1-13:4
In our first reading from Parsha Lech Lecha, we learn more about Abram who eventually becomes Abraham, the patriarch of the children of Israel. Genesis 12 opens with G-d telling Abram to leave his home and travel to another country, and that G-d will bless him and make him a great nation. Abram does obey G-d and travels to a distant land. Now remember from our past readings, that Abram's father Terah worshiped other gods, as did the people around him. Despite this, when G-d speaks to Abram and asks him to uproot his entire family and move to a distant land, Abram listens and obeys. So just as in the case of Noah, we see one man with faith in G-d so great that he is willing to go to extraordinary lengths to follow Him.
Abram travels to the land that G-d promised to give to his descendants and is in communication with G-d, building an altar to Him along the way (Gen. 12:8). But Abram is still human. So when he enters Egypt and realizes that the local men might want his beautiful wife Sarai for themselves, and might even kill him to get her, he tells Sarai to say that she is his sister. This is actually a half-truth, as they shared the same father but had different mothers. Yet as we shall soon see, a half-truth is still an untruth in G-d's eyes.
It turns out that none other than Pharaoh himself sees Sarai and takes her for his own (Gen. 12:15). But while Pharaoh lavishes gifts on Abram, whom he thinks is Sarai's brother, G-d strikes the household of Pharaoh with plagues until the truth is found out and Sarai is returned to Abram. Abram may have seen nothing wrong in passing off Sarai as his sister. After all, she was technically his half-sister. But G-d saw things differently. What Abram saw as a half-truth, G-d saw as a lie. And while Abram was willing to trust G-d enough to travel to a distant land, he didn't trust G-d quite enough to protect him on the way there.
How different are we from Abram? Don't we often rationalize our sin, telling ourselves that it's really not that bad although our conscience tells us otherwise? And how often do we claim to trust G-d for big things in our lives, asking Him for help or things we need, but then we try to take care of the details ourselves without even consulting Him?
I am often guilty of this. And when I am, I need to follow Abram's example in Genesis 13:4, where he returned to the altar he had built (in Gen. 12:8) and "called on the name of the L-rd."
My prayer today is that I will be made aware when I am trying to achieve things through my own manipulations and return to the altar and surrender those things to the L-rd.
Next: Genesis 13:5-14:20
Ready or Not
Note: Due to a rather hectic start to this year, I am slightly behind on these postings. To remedy this, I will increase this week's postings in order to get back on schedule. Thank you.
B'rit Chadashah:
Matthew 24:36-46
In the B'rit Chadashah passage, Y'shua is teaching about what is commonly called the Second Coming. He states in verse 36 that only G-d alone knows the day and hour of His coming. Because of this, Y'shua urges us to be prepared at all times. He uses the days of Noah as an illustration, pointing out that up until the time of the flood, the people on the earth were going about their business, not giving a thought to what might be coming. The only one who was prepared at that time was Noah.
Y'shua also uses the illustration (verse 43) of a thief breaking into a house. If the owner knew when the thief would enter, the house would not be robbed. Why? Because the owner would be prepared. In the same way, we must make sure we have our spiritual "house" in order. Not only do we have no idea when the L-rd will come again, we have no guarantee that we, ourselves will live beyond tomorrow. If we were to meet G-d today, how would He find us? Have we accepted His path of redemption through Y'shua ha Moshiach? Are we walking in His ways? While we cannot attain perfection or earn salvation, are we at least striving to lead lives that are good and acceptable to a Holy G-d?
My prayer today is that I would not be content with mere "fire insurance," but that I would desire to continually grow in my walk with G-d.
Next: Lech Lecha: Genesis 12:1-13:4
B'rit Chadashah:
Matthew 24:36-46
In the B'rit Chadashah passage, Y'shua is teaching about what is commonly called the Second Coming. He states in verse 36 that only G-d alone knows the day and hour of His coming. Because of this, Y'shua urges us to be prepared at all times. He uses the days of Noah as an illustration, pointing out that up until the time of the flood, the people on the earth were going about their business, not giving a thought to what might be coming. The only one who was prepared at that time was Noah.
Y'shua also uses the illustration (verse 43) of a thief breaking into a house. If the owner knew when the thief would enter, the house would not be robbed. Why? Because the owner would be prepared. In the same way, we must make sure we have our spiritual "house" in order. Not only do we have no idea when the L-rd will come again, we have no guarantee that we, ourselves will live beyond tomorrow. If we were to meet G-d today, how would He find us? Have we accepted His path of redemption through Y'shua ha Moshiach? Are we walking in His ways? While we cannot attain perfection or earn salvation, are we at least striving to lead lives that are good and acceptable to a Holy G-d?
My prayer today is that I would not be content with mere "fire insurance," but that I would desire to continually grow in my walk with G-d.
Next: Lech Lecha: Genesis 12:1-13:4
Mourning into Dancing
Note: Due to a rather hectic start to this year, I am slightly behind on these postings. To remedy this, I will increase this week's postings in order to get back on schedule. Thank you.
Haftorah Reading:
Isaiah 54:1-55:5
Up until now, the readings from Noach have focused mostly on G-d's judgement, with glimpses of His mercy. The Haftorah portion now turns to focus on G-d's mercy and forgiveness. Verse 1 of Isaiah 54 begins with the words "shout for joy." G-d's message here, through the prophet Isaiah, is one of comfort for the nation of Israel. In verse 4 of chapter 54, the L-rd tenderly consoles His people, saying they will not be humiliated and will forget the shame and reproach they have felt. In verse 5 He goes on to explain why:
“For your husband is your Maker,
Whose name is the LORD of hosts;
And your Redeemer is the Holy One of Israel,
Who is called the God of all the earth."*
In other words, Israel's redemption is not because of anything they have done or will do to deserve it. In fact, the omniscient G-d knows that His human creations will continue to fail and to stumble. Thus their redemption is not because of them, but because of their G-d. It is because of G-d's good and merciful character that His people are redeemed. He alone is mighty to save.
Verses 9 and 10 of Isaiah 54 recall the time of Noah and the flood, but again end with a reminder that G-d has compassion and His covenant will not be shaken. This theme of comfort and encouragement continues into the beginning of Isaiah 55, where the L-rd entreats His children to look to Him to meet all their needs and bear their burdens.
This portion concludes with a promise in Isaiah 55:3b-5 that G-d will make an everlasting covenant with His people Israel, that they will be a witness to the nations and that a nation that they do not know will run to them, because the L-rd G-d Himself will glorify them.
My prayer today is that I would remember that there is nothing I can do to make myself right with G-d. Redemption and grace are His alone to give, and He gives them because of who He is, not what I have done to earn them.
Next: B'rit Chadashah: Matthew 24:36-46
*New American Standard Bible : 1995 update. 1995 (Is 54:5). LaHabra, CA: The Lockman Foundation.
Haftorah Reading:
Isaiah 54:1-55:5
Up until now, the readings from Noach have focused mostly on G-d's judgement, with glimpses of His mercy. The Haftorah portion now turns to focus on G-d's mercy and forgiveness. Verse 1 of Isaiah 54 begins with the words "shout for joy." G-d's message here, through the prophet Isaiah, is one of comfort for the nation of Israel. In verse 4 of chapter 54, the L-rd tenderly consoles His people, saying they will not be humiliated and will forget the shame and reproach they have felt. In verse 5 He goes on to explain why:
“For your husband is your Maker,
Whose name is the LORD of hosts;
And your Redeemer is the Holy One of Israel,
Who is called the God of all the earth."*
In other words, Israel's redemption is not because of anything they have done or will do to deserve it. In fact, the omniscient G-d knows that His human creations will continue to fail and to stumble. Thus their redemption is not because of them, but because of their G-d. It is because of G-d's good and merciful character that His people are redeemed. He alone is mighty to save.
Verses 9 and 10 of Isaiah 54 recall the time of Noah and the flood, but again end with a reminder that G-d has compassion and His covenant will not be shaken. This theme of comfort and encouragement continues into the beginning of Isaiah 55, where the L-rd entreats His children to look to Him to meet all their needs and bear their burdens.
This portion concludes with a promise in Isaiah 55:3b-5 that G-d will make an everlasting covenant with His people Israel, that they will be a witness to the nations and that a nation that they do not know will run to them, because the L-rd G-d Himself will glorify them.
My prayer today is that I would remember that there is nothing I can do to make myself right with G-d. Redemption and grace are His alone to give, and He gives them because of who He is, not what I have done to earn them.
Next: B'rit Chadashah: Matthew 24:36-46
*New American Standard Bible : 1995 update. 1995 (Is 54:5). LaHabra, CA: The Lockman Foundation.
Tuesday, October 12, 2010
The Higher They Climb, The Farther They Fall
Note: Due to a rather hectic start to this year, I am slightly behind on these postings. To remedy this, I will increase this week's postings in order to get back on schedule. Thank you.
Morning Reading from Noach:
Genesis 11:1-32
This morning's reading can easily be divided into two parts. The first is the account of the tower of Babel. The second is the genealogical record of the line of Shem. While these two parts of Genesis 11 may seem vastly different in style and content, the lessons they teach us are consistent with themes seen in earlier passages.
As Genesis 11 opens, we see the people of the world returning to sin once again. At this time in history they speak the same language (Gen. 11:1) and are unified in purpose (Gen. 11:4). They determine to build for themselves a gigantic tower in order to make a name for themselves (Gen. 11:4). So what is the sin here? What could be so terrible about building a large tower? Given that the motivation for this construction project was a sinful pride, there was great potential for this to result in other sinful practices, and on a grand scale.
To begin with, in Genesis 11:4 where it says the people desire to make a name for themselves, my Bible has a cross reference on the word "name" to Genesis 6:4 and 2 Samuel 8:13. Both verses describe someone making a name for themselves in reference to domination over or killing of other people. In other words, the tower builders weren't just looking for fame, they were seeking power.
The Bible Knowledge Commentary further points out that part of their motivation for building the tower was to avoid being scattered abroad (Gen. 11:4), which appears to be in direct disobedience to G-d's command in Genesis 9:1 to "multiply and fill the earth."
Thus in verse 7 we see a demonstration of G-d's power in confusing their speech so they were no longer able to communicate with one another. My Bible cross references this with Exodus 4:11, in which the L-rd says to Moses "Who has made man's mouth?...Is it not I, the L-rd?" Another verse that springs to my mind at this time is Proverbs 16:9, which states "The mind of man plans his way, but the L-rd directs his steps." Ultimately the very project mankind used to avoid being scattered resulted in a punishment that caused them to scatter across the earth.
Now we come to the list of the descendants of Shem. Like other ancestral lists we've seen, it gives an account of the family line down through the generations, including some women (again, highly unusual for that time and place in history). In verse 31 it also gives a little more information about a man named Terah, who is the father of the patriarch Abraham (verse 25). It mentions that Terah took his family and left Ur to settle in the land of Canaan. However, there is another mention of Terah in the Bible. In Joshua 24:2 we learn that Terah served other gods. So Abram, who had a father (Terah) who worshiped other gods and lived among people who worshiped other gods, eventually becomes Abraham - the patriarch of the children of Israel and worshiper of the one true G-d. A change like this could only be possible through G-d's boundless mercy and incredible redemptive power.
My prayer today is that I would put away any pride and allow myself to be used by G-d for His purposes.
Next: Haftorah: Isaiah 54:1-55:5
Morning Reading from Noach:
Genesis 11:1-32
This morning's reading can easily be divided into two parts. The first is the account of the tower of Babel. The second is the genealogical record of the line of Shem. While these two parts of Genesis 11 may seem vastly different in style and content, the lessons they teach us are consistent with themes seen in earlier passages.
As Genesis 11 opens, we see the people of the world returning to sin once again. At this time in history they speak the same language (Gen. 11:1) and are unified in purpose (Gen. 11:4). They determine to build for themselves a gigantic tower in order to make a name for themselves (Gen. 11:4). So what is the sin here? What could be so terrible about building a large tower? Given that the motivation for this construction project was a sinful pride, there was great potential for this to result in other sinful practices, and on a grand scale.
To begin with, in Genesis 11:4 where it says the people desire to make a name for themselves, my Bible has a cross reference on the word "name" to Genesis 6:4 and 2 Samuel 8:13. Both verses describe someone making a name for themselves in reference to domination over or killing of other people. In other words, the tower builders weren't just looking for fame, they were seeking power.
The Bible Knowledge Commentary further points out that part of their motivation for building the tower was to avoid being scattered abroad (Gen. 11:4), which appears to be in direct disobedience to G-d's command in Genesis 9:1 to "multiply and fill the earth."
Thus in verse 7 we see a demonstration of G-d's power in confusing their speech so they were no longer able to communicate with one another. My Bible cross references this with Exodus 4:11, in which the L-rd says to Moses "Who has made man's mouth?...Is it not I, the L-rd?" Another verse that springs to my mind at this time is Proverbs 16:9, which states "The mind of man plans his way, but the L-rd directs his steps." Ultimately the very project mankind used to avoid being scattered resulted in a punishment that caused them to scatter across the earth.
Now we come to the list of the descendants of Shem. Like other ancestral lists we've seen, it gives an account of the family line down through the generations, including some women (again, highly unusual for that time and place in history). In verse 31 it also gives a little more information about a man named Terah, who is the father of the patriarch Abraham (verse 25). It mentions that Terah took his family and left Ur to settle in the land of Canaan. However, there is another mention of Terah in the Bible. In Joshua 24:2 we learn that Terah served other gods. So Abram, who had a father (Terah) who worshiped other gods and lived among people who worshiped other gods, eventually becomes Abraham - the patriarch of the children of Israel and worshiper of the one true G-d. A change like this could only be possible through G-d's boundless mercy and incredible redemptive power.
My prayer today is that I would put away any pride and allow myself to be used by G-d for His purposes.
Next: Haftorah: Isaiah 54:1-55:5
Monday, October 11, 2010
Covenants and Curses
This Afternoon's Reading from Noach:
Genesis 9:8-10:32
In the beginning of this passage, G-d covenants with Noah and all other living creatures never to destroy the earth by flood (Genesis 9:9ff). Not only does G-d in His great love establish this covenant with His creation, in His great mercy He also introduces them to the sign of this covenant: the rainbow. One would expect that after a major catastrophic event such as the flood, any subsequent threat of rain became cause for alarm among the earth's inhabitants. So from that time on, whenever it rained, humanity would have a visible reminder of G-d's covenant promise not to destroy the earth by flood.
Now in Genesis 9:20-27 we encounter one of the Bible's more confusing accounts, that of Ham seeing his father Noah naked and subsequently being cursed. I've always found this story rather difficult, because on a surface level it seems as though Ham is punished for something he did by accident. A bit of research in a couple of commentaries has shed some light on this.
According to the IVP Bible Background Commentary, Ham's deed may not have been the "cause" of the curse, but simply the circumstance that elicited it. The commentary goes on to point out that the curse originated from the patriarch himself, rather than G-d, but was still taken seriously and thought to have influence on future generations.
The Bible Knowledge Commentary also offers a more detailed explanation of this passage. This commentary points out that at that time in history, even seeing one's father naked constituted a violation of family propriety. In that instance, the father's dignity was destroyed and his strength brought into question. So while Ham accidentally saw his father's nakedness, he intentionally bragged about it to his brothers, almost as if he had prevailed over his father in some way. This is in stark contrast to the way his brothers handled the situation.
Given this deeper explanation, we can perhaps understand a little better Noah's response upon realizing what his son had done. He proclaimed a curse upon Ham's line and a blessing upon those of Shem and Japheth. This also shows us how a seemingly inconsequential event can have great impact, not only on those directly involved but on successive generations as well.
Speaking of generations, in Genesis 10:1-32, we encounter another genealogy list. This list gives us an explanation of how the different nations came about through the respective offspring of Noah's three sons. One final thing that stands out is the singling out of one person in an otherwise monotonous record. In Genesis 10:8-9 the writer pauses to tell us that Nimrod was "a mighty one on earth" and a "mighty hunter before the L-rd." Much like his ancestor Noah, one man of integrity in a generation of corrupt people, Nimrod is singled out in this list of generations. Not only that, ironically, Nimrod is a descendant of Ham! To me this demonstrates that we do not have to be a product of our genetic code or family environment. We can choose to break sinful patterns and impact future generations in a positive way. Once again we find a redeeming nugget hidden in a Scriptural account that might easily be skimmed over. Similar to the sign of the rainbow, only smaller in scale, we see a reason to rejoice in G-d's goodness.
My prayer today is that I would choose to follow G-d's laws and walk in His ways, that I might be a positive influence on future generations.
Next Reading: Genesis 11:1-32
Genesis 9:8-10:32
In the beginning of this passage, G-d covenants with Noah and all other living creatures never to destroy the earth by flood (Genesis 9:9ff). Not only does G-d in His great love establish this covenant with His creation, in His great mercy He also introduces them to the sign of this covenant: the rainbow. One would expect that after a major catastrophic event such as the flood, any subsequent threat of rain became cause for alarm among the earth's inhabitants. So from that time on, whenever it rained, humanity would have a visible reminder of G-d's covenant promise not to destroy the earth by flood.
Now in Genesis 9:20-27 we encounter one of the Bible's more confusing accounts, that of Ham seeing his father Noah naked and subsequently being cursed. I've always found this story rather difficult, because on a surface level it seems as though Ham is punished for something he did by accident. A bit of research in a couple of commentaries has shed some light on this.
According to the IVP Bible Background Commentary, Ham's deed may not have been the "cause" of the curse, but simply the circumstance that elicited it. The commentary goes on to point out that the curse originated from the patriarch himself, rather than G-d, but was still taken seriously and thought to have influence on future generations.
The Bible Knowledge Commentary also offers a more detailed explanation of this passage. This commentary points out that at that time in history, even seeing one's father naked constituted a violation of family propriety. In that instance, the father's dignity was destroyed and his strength brought into question. So while Ham accidentally saw his father's nakedness, he intentionally bragged about it to his brothers, almost as if he had prevailed over his father in some way. This is in stark contrast to the way his brothers handled the situation.
Given this deeper explanation, we can perhaps understand a little better Noah's response upon realizing what his son had done. He proclaimed a curse upon Ham's line and a blessing upon those of Shem and Japheth. This also shows us how a seemingly inconsequential event can have great impact, not only on those directly involved but on successive generations as well.
Speaking of generations, in Genesis 10:1-32, we encounter another genealogy list. This list gives us an explanation of how the different nations came about through the respective offspring of Noah's three sons. One final thing that stands out is the singling out of one person in an otherwise monotonous record. In Genesis 10:8-9 the writer pauses to tell us that Nimrod was "a mighty one on earth" and a "mighty hunter before the L-rd." Much like his ancestor Noah, one man of integrity in a generation of corrupt people, Nimrod is singled out in this list of generations. Not only that, ironically, Nimrod is a descendant of Ham! To me this demonstrates that we do not have to be a product of our genetic code or family environment. We can choose to break sinful patterns and impact future generations in a positive way. Once again we find a redeeming nugget hidden in a Scriptural account that might easily be skimmed over. Similar to the sign of the rainbow, only smaller in scale, we see a reason to rejoice in G-d's goodness.
My prayer today is that I would choose to follow G-d's laws and walk in His ways, that I might be a positive influence on future generations.
Next Reading: Genesis 11:1-32
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