Monday, November 8, 2010

The Amazing Race, Sibling Style!

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.

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.

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.

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.

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.

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.

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.