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.
Thursday, November 4, 2010
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
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