Jo's Photos, a set on Flickr.
Monday, November 14, 2011
Saturday, November 12, 2011
Be Still And Know...
My life normally travels at a speed of about 110 miles per hour. I spend the majority of my life in my car, shuttling from one place to another and my calendar always looks as though several pens of different colors exploded all over it. With a husband and kids, a job, a volunteer position, a dog and a cat, it's a wonder I ever manage to take a shower, let alone find time for just me (and no, time in the bathroom with kids banging on the door shouting questions does NOT count).
But recently, due to two surgeries in a span of a month, I found myself forced to spend time recovering. In bed. Off my feet. Completely. During this time I realized something. Not only do I not know how to be still, I don't really like to be still. I've spent so much time telling myself that when I can just find the time to be still I'll read my Bible more, learn how to listen to G-d, work on that novel I started... You can fill in the blank with about any altruistic goal and I've probably said I'm going to do it--when I find the time. Yet when I was finally confronted with nothing but uninterrupted time, it nearly killed me. I could not stand being still. I found countless little activities to fill the time. I read books, I organized my photos, I watched television. I even played video games!
Now, none of these things are bad in moderation. Some of them are even worthwhile. But the point is that I was doing them to avoid the silence. I was filling each and every moment with something, anything but time spent alone with myself and G-d. What is it about silence that's so frightening? Why is it so hard to just be still, to reflect and to listen for G-d's direction?
It could be argued that, given the fact that I was in a bit of a perscription-pain-killer induced fog, no major life decisions should have been made based on any epiphanies I might have had during that time. I'll grant that. But if I had spent even a little of that time reflecting on my life and listening for that still small voice, perhaps I would have gained some unexpected insight. The point is, I'll never know until I learn to be still.
But recently, due to two surgeries in a span of a month, I found myself forced to spend time recovering. In bed. Off my feet. Completely. During this time I realized something. Not only do I not know how to be still, I don't really like to be still. I've spent so much time telling myself that when I can just find the time to be still I'll read my Bible more, learn how to listen to G-d, work on that novel I started... You can fill in the blank with about any altruistic goal and I've probably said I'm going to do it--when I find the time. Yet when I was finally confronted with nothing but uninterrupted time, it nearly killed me. I could not stand being still. I found countless little activities to fill the time. I read books, I organized my photos, I watched television. I even played video games!
Now, none of these things are bad in moderation. Some of them are even worthwhile. But the point is that I was doing them to avoid the silence. I was filling each and every moment with something, anything but time spent alone with myself and G-d. What is it about silence that's so frightening? Why is it so hard to just be still, to reflect and to listen for G-d's direction?
It could be argued that, given the fact that I was in a bit of a perscription-pain-killer induced fog, no major life decisions should have been made based on any epiphanies I might have had during that time. I'll grant that. But if I had spent even a little of that time reflecting on my life and listening for that still small voice, perhaps I would have gained some unexpected insight. The point is, I'll never know until I learn to be still.
Monday, November 7, 2011
New Year, New Me
I'm beginning to think that if everyone has one word that describes their life, my word is "transformation." It seems that I'm always in a state of flux, questioning where I am and wondering where I'm headed down life's road. Just take this blog page, for example. At a glance, it appears to have a bad case of multiple personality disorder. This blog has changed in format and content over time, just as I never seem to be able to pin down my own personality.
This used to bother me. I used to worry that I would never find myself, never be comfortable in my own skin. I'm beginning to realize, however, that perhaps change is part of my personality. I've never been someone who fit neatly into a box. My tastes in art, music and literature cover a wide range of genres, and that range is constantly growing. My friendships reflect this diversity as well, with dear friends from a broad scope of religious, ethnic and socio-economic groups. Each one of these wonderful people enriches my life in a different way. They challenge me to stretch and grow. By exposing myself to a wide variety of tastes and ideologies, I expand my understanding of the world and, ultimately, of myself.
So once again, dear friends, this blog will transform into something new and hopefully even better. You see, one advantage to being Jewish is that you get two New Years. That means I get two chances, or a span of a couple months, to make resolutions. At least you do in my mind, anyway. I've always wondered what my life would be like if I lived without worrying what other people thought of me. What decisions would I make differently? What could I accomplish? So today I officially resolve to embrace my eclectic personality and jettison my fear of failure. I hope this blog will reflect my new perspective. I plan to keep some elements of the page, and add new ones. I hope you'll join me for the ride and maybe we'll all learn something about ourselves along the way.
And just to give a little shout-out to a great place to hang out, I'm writing from a terrific little coffee shop I just discovered called The Buddha Bean Coffee and Tea Garden. Long name, nice people, great coffee. Look it up and check it out!
This used to bother me. I used to worry that I would never find myself, never be comfortable in my own skin. I'm beginning to realize, however, that perhaps change is part of my personality. I've never been someone who fit neatly into a box. My tastes in art, music and literature cover a wide range of genres, and that range is constantly growing. My friendships reflect this diversity as well, with dear friends from a broad scope of religious, ethnic and socio-economic groups. Each one of these wonderful people enriches my life in a different way. They challenge me to stretch and grow. By exposing myself to a wide variety of tastes and ideologies, I expand my understanding of the world and, ultimately, of myself.
So once again, dear friends, this blog will transform into something new and hopefully even better. You see, one advantage to being Jewish is that you get two New Years. That means I get two chances, or a span of a couple months, to make resolutions. At least you do in my mind, anyway. I've always wondered what my life would be like if I lived without worrying what other people thought of me. What decisions would I make differently? What could I accomplish? So today I officially resolve to embrace my eclectic personality and jettison my fear of failure. I hope this blog will reflect my new perspective. I plan to keep some elements of the page, and add new ones. I hope you'll join me for the ride and maybe we'll all learn something about ourselves along the way.
And just to give a little shout-out to a great place to hang out, I'm writing from a terrific little coffee shop I just discovered called The Buddha Bean Coffee and Tea Garden. Long name, nice people, great coffee. Look it up and check it out!
Wednesday, June 22, 2011
Metamorphosis
Once again I find myself at a crossroads. Some might call it a full-blown mid-life crisis, but I like to think it’s a bit more complicated than that. Perhaps I’m just deluding myself. Yet, when I reflect on the past two or three years I see a gradual change in myself. And when I reflect on my life as a whole, I see a recurring cycle of change and growth.
I’ve never been one who is overly fond of routine. I get bored easily and I’m always open to new adventures. At times I’ve even been known to make drastic changes just because I feared I was getting into a rut in life. Plus, there’s a sort of perverse thrill in keeping my family and friends on their toes, always wondering what my latest hobby or hairstyle will be!
This time around, though, I think the change is deeper. For the last several years I’ve been on a quest to find myself. No, not in a starry-eyed college kid backpacking across Europe kind of way. I want to discover what I’m truly good at, what I really believe about politics and religion, whether I can make a career out of doing something that I love. Instead of always swaying this way and that on a whim, I want to finally be grounded in the real me and feel confident in being myself.
So now we come to the subject of this blog. Writing is one of my biggest passions in life. As my writing is often infused with my state of mind, this blog as a whole seems to have multiple personalities. I find politics and culture fascinating, so I began by writing about that. After a while, that seemed to be bringing me down so I tried something uplifting. I started writing short devotions. Then circumstances in my personal life became incredibly consuming, and I didn’t have the same amount of time or emotional energy to write for a season. Now I’m back, but I find myself wanting to head in a new direction. Nothing too drastic because my intent for this blog is still to benefit others as well as myself. I’ve no interest in writing a blog devoted entirely to navel gazing. (Regardless of what this particular entry might suggest!)
Where will I go from here? In terms of this blog, I’ll still be focused on life’s lessons. But now I’ll try to draw on a variety of sources. I will soon be traveling to Israel, and I look forward to the ways in which my experiences there will change me and help me grow. As always, I’ll process these changes through writing, and I hope others will want to come along for the ride, even if it’s only to see how many times I change the color of my hair!
I’ve never been one who is overly fond of routine. I get bored easily and I’m always open to new adventures. At times I’ve even been known to make drastic changes just because I feared I was getting into a rut in life. Plus, there’s a sort of perverse thrill in keeping my family and friends on their toes, always wondering what my latest hobby or hairstyle will be!
This time around, though, I think the change is deeper. For the last several years I’ve been on a quest to find myself. No, not in a starry-eyed college kid backpacking across Europe kind of way. I want to discover what I’m truly good at, what I really believe about politics and religion, whether I can make a career out of doing something that I love. Instead of always swaying this way and that on a whim, I want to finally be grounded in the real me and feel confident in being myself.
So now we come to the subject of this blog. Writing is one of my biggest passions in life. As my writing is often infused with my state of mind, this blog as a whole seems to have multiple personalities. I find politics and culture fascinating, so I began by writing about that. After a while, that seemed to be bringing me down so I tried something uplifting. I started writing short devotions. Then circumstances in my personal life became incredibly consuming, and I didn’t have the same amount of time or emotional energy to write for a season. Now I’m back, but I find myself wanting to head in a new direction. Nothing too drastic because my intent for this blog is still to benefit others as well as myself. I’ve no interest in writing a blog devoted entirely to navel gazing. (Regardless of what this particular entry might suggest!)
Where will I go from here? In terms of this blog, I’ll still be focused on life’s lessons. But now I’ll try to draw on a variety of sources. I will soon be traveling to Israel, and I look forward to the ways in which my experiences there will change me and help me grow. As always, I’ll process these changes through writing, and I hope others will want to come along for the ride, even if it’s only to see how many times I change the color of my hair!
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.
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.
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
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