Genesis 25:1-18
You’ve probably been engaged in that exercise where you’re asked to say what you would like as your epitaph. And the point is usually made that as others remember you, it won’t be for how much time you put in at work, but for your devotion to family, and how you were kind to people from whom you could expect nothing.
I would be lying if I said I didn’t like to think I could make some sort of noticeable impact on this world, however small. Still, I can honestly say I’m not into personal kingdom-building. I really wouldn’t want anything named after me (not that that’s a threat). I am bothered by the wall of plaques in our church.
So what is it “okay” to want? I think there is a parallel with what we have noted about miracle: Miracle is the transformation of our hearts so that we see things more with God’s vision. Outward events, however out of the ordinary, could be explained away somehow. In a similar way, our good works are valuable as signs of a life being transformed, and as expressions of a love not our own.
In the end, Abraham died “full of years” because he trusted God.
Prayer:
Let me desire only to do what is pleasing to you, Lord, today and always. Through Christ. Amen.
Thursday, November 30, 2006
Tuesday, November 28, 2006
Matchmaker, Matchmaker
Genesis 24:28-67
At this point Abraham’s servant has identified Rebekah as the one he is being directed to and gives thanks. When they get to the house of Rebekah’s family Abraham’s servant lets the animals be tended to and the feet of those in his group to be washed, but when they set a spread of food in front of him he says the reason for his visit must be heard first. The ensuing speech gives us no new information. Its main purpose is to impress Rebekah’s relatives with God’s visible guidance, without neglecting to mention the material benefits of being part of Abraham’s household.
Once Rebakah’s brother acknowledges the divine hand in what Abraham’s servant says, things kick into high gear. The relatives say Rebekah can go. They do not see, as Abraham’s servant does, that that guidance is such as to require overlooking normal customs of hospitality, which would mean staying for a spell. When the relatives (finally) ask Rebekah if she is willing to go, and she agrees, they leave immediately. Note that the wishes expressed to her by her family are of a very earthly character, even though God is working in all this.
Often in Scripture we see God’s action in obvious and ‘supernatural’ ways. I certainly got that impression with the destruction of Sodom and Gomorrah. It comes with the exodus from Egypt, in the descriptions of the calls the Isaiah and Jeremiah and events in the life of Elijah. For the most part, however, it more as we experience life: The supernatural activity has to do with God acting in our hearts, so that we can perceive his action, guidance, providence and purpose in things – maybe not as they happen, but in prayerful reflection and as we give everything to him in trust, and even then it may be a matter of just that: trust.
There are no outward supernatural occurrences in the story of the finding of a wife for Isaac. Even the prayer of the servant in the first part of the story looks for nothing out of the ordinary, but to see a sign from God in very ordinary events indeed. It is probably to be taken as significant that the turning point in the story is when divine guidance is acknowledged by both main parties to the action: the representatives of both Isaac’s and Rebekah’s families.
The ending of the story does not mention Abraham again, which might seem odd when he set all this in motion. We aren’t given any details about what Isaac was doing where he was when the and Rebakah came across each other. What matters is that the business of matchmaking was done. The narrator mentions Sarah’s tent, probably to underline that the serious matter of family lineage has been tended to.
But the real matchmaking is between purpose and events.
Prayer:
God, so often life just seems to bump along and then something hits us like a ton of bricks and we wonder what’s all about. And we may never make sense of it. Work in my heart to trust you are putting the pieces of this puzzle together, and that each of us has a place in the picture you have in mind. Through Christ. Amen.
At this point Abraham’s servant has identified Rebekah as the one he is being directed to and gives thanks. When they get to the house of Rebekah’s family Abraham’s servant lets the animals be tended to and the feet of those in his group to be washed, but when they set a spread of food in front of him he says the reason for his visit must be heard first. The ensuing speech gives us no new information. Its main purpose is to impress Rebekah’s relatives with God’s visible guidance, without neglecting to mention the material benefits of being part of Abraham’s household.
Once Rebakah’s brother acknowledges the divine hand in what Abraham’s servant says, things kick into high gear. The relatives say Rebekah can go. They do not see, as Abraham’s servant does, that that guidance is such as to require overlooking normal customs of hospitality, which would mean staying for a spell. When the relatives (finally) ask Rebekah if she is willing to go, and she agrees, they leave immediately. Note that the wishes expressed to her by her family are of a very earthly character, even though God is working in all this.
Often in Scripture we see God’s action in obvious and ‘supernatural’ ways. I certainly got that impression with the destruction of Sodom and Gomorrah. It comes with the exodus from Egypt, in the descriptions of the calls the Isaiah and Jeremiah and events in the life of Elijah. For the most part, however, it more as we experience life: The supernatural activity has to do with God acting in our hearts, so that we can perceive his action, guidance, providence and purpose in things – maybe not as they happen, but in prayerful reflection and as we give everything to him in trust, and even then it may be a matter of just that: trust.
There are no outward supernatural occurrences in the story of the finding of a wife for Isaac. Even the prayer of the servant in the first part of the story looks for nothing out of the ordinary, but to see a sign from God in very ordinary events indeed. It is probably to be taken as significant that the turning point in the story is when divine guidance is acknowledged by both main parties to the action: the representatives of both Isaac’s and Rebekah’s families.
The ending of the story does not mention Abraham again, which might seem odd when he set all this in motion. We aren’t given any details about what Isaac was doing where he was when the and Rebakah came across each other. What matters is that the business of matchmaking was done. The narrator mentions Sarah’s tent, probably to underline that the serious matter of family lineage has been tended to.
But the real matchmaking is between purpose and events.
Prayer:
God, so often life just seems to bump along and then something hits us like a ton of bricks and we wonder what’s all about. And we may never make sense of it. Work in my heart to trust you are putting the pieces of this puzzle together, and that each of us has a place in the picture you have in mind. Through Christ. Amen.
Monday, November 27, 2006
Rebekah, Leader
Genesis 24:1-27
In twenty-five years of officiating at weddings, I have only had one in which the bride was “given away.” And that was only because the bride herself absolutely insisted on it, even under my friendly protest that we’re supposed to have gotten away from treating women as property. In hindsight, it occurs to me I could have suggested the groom be given away too!
In this story, the extent of the expectation of service on the part of a woman – who, it should be noted, is not a slave but a family member – can point in another direction than simply to marvel disapprovingly at the patriarchal cultural context of the story. Rather than seeing the degree of Rebekah’s service (she hauled an unimaginable amount of water for those camels – and what was everyone else doing at the time?) as something to be corrected, maybe it is a model of service for all of us. It’s not so much that no one should be such a servant, but that we should all aspire to such service. In light of Christian revelation, I would say Rebekah is showing the most leadership here, anticipating Jesus’ own model of leadership/service: “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45).
Prayer:
Lord, lead me to go the extra mile for someone today, and make such service a way of life. Through Christ. Amen.
In twenty-five years of officiating at weddings, I have only had one in which the bride was “given away.” And that was only because the bride herself absolutely insisted on it, even under my friendly protest that we’re supposed to have gotten away from treating women as property. In hindsight, it occurs to me I could have suggested the groom be given away too!
In this story, the extent of the expectation of service on the part of a woman – who, it should be noted, is not a slave but a family member – can point in another direction than simply to marvel disapprovingly at the patriarchal cultural context of the story. Rather than seeing the degree of Rebekah’s service (she hauled an unimaginable amount of water for those camels – and what was everyone else doing at the time?) as something to be corrected, maybe it is a model of service for all of us. It’s not so much that no one should be such a servant, but that we should all aspire to such service. In light of Christian revelation, I would say Rebekah is showing the most leadership here, anticipating Jesus’ own model of leadership/service: “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45).
Prayer:
Lord, lead me to go the extra mile for someone today, and make such service a way of life. Through Christ. Amen.
Saturday, November 25, 2006
Sarah's Burial
Genesis 23
At this stage in Israel’s faith there is little or no ‘sacred’ significance attached to the events described here. Some even see comic relief in the transactions. The word “give” is used here a lot, but there is no intention of giving anything! Abraham paid quite a lot for the burial property when all the coy haggling was said and done. We also get a glimpse of the legal processes with the business in the gate and the witnesses and so forth.
At the outset of the dealing, Abraham minimizes his stature and the Hittites make him larger than life (verses 4-6). Think maybe there’s a negotiating purpose in this posturing? The vendor is leading into, “You deserve the best.” How many ads tell you the same thing!
The fact is, for the purpose of our larger story, Abraham is indeed both an alien and royalty. As are we all.
Prayer:
God, remind me that you are in the routine and ordinary as well as in what I find immediately meaningful and exciting. You are in the ordinary encounters I will have with each extraordinary person I meet. Through Christ. Amen.
At this stage in Israel’s faith there is little or no ‘sacred’ significance attached to the events described here. Some even see comic relief in the transactions. The word “give” is used here a lot, but there is no intention of giving anything! Abraham paid quite a lot for the burial property when all the coy haggling was said and done. We also get a glimpse of the legal processes with the business in the gate and the witnesses and so forth.
At the outset of the dealing, Abraham minimizes his stature and the Hittites make him larger than life (verses 4-6). Think maybe there’s a negotiating purpose in this posturing? The vendor is leading into, “You deserve the best.” How many ads tell you the same thing!
The fact is, for the purpose of our larger story, Abraham is indeed both an alien and royalty. As are we all.
Prayer:
God, remind me that you are in the routine and ordinary as well as in what I find immediately meaningful and exciting. You are in the ordinary encounters I will have with each extraordinary person I meet. Through Christ. Amen.
Thursday, November 23, 2006
No Bit Parts
Genesis 22:20-24
One of the advantages of a written meditation is that you don’t have to pronounce the names! No, that’s not my thought for the day, but in sharing such a thought I’m giving away that I don’t find depth of meaning in this passage readily. “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16). Does that mean that all Scripture is equally useful? Tell us all what you think.
Meanwhile, there’s this brother of Abraham, Nahor, who has 12 children – just like Israel (i.e. Jacob) would. Four of them are from a concubine. But once again we find those we might call "lesser lights" who are worthy of note and apparently blessed by God. This may not be the most exciting passage we’ve read for a while, but it is here, so it is here for a reason. I think we’re getting the message again – so it must be important – that although some characters are called for particular purposes, others have their own identity and lives and value and purpose.
We’ve just come to a climactic point in the Abraham saga, in which Abraham has demonstrated that he is, after all, trusting of God and worthy of being described as the (human) father of faith. We should note the point of inclusiveness God seems to be underlining as we move on. When God works special faith in some way, it is designed to spill over to others in ways we would never expect.
Prayer:
Lord, what kind of role do you have for me? For any of us? It may be hard to perceive while we’re in the middle of it. Thank you for the assurance that, whatever it is, each of us matters to you, and we each have our part to play. Thank you for the privilege. Through Christ. Amen.
One of the advantages of a written meditation is that you don’t have to pronounce the names! No, that’s not my thought for the day, but in sharing such a thought I’m giving away that I don’t find depth of meaning in this passage readily. “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16). Does that mean that all Scripture is equally useful? Tell us all what you think.
Meanwhile, there’s this brother of Abraham, Nahor, who has 12 children – just like Israel (i.e. Jacob) would. Four of them are from a concubine. But once again we find those we might call "lesser lights" who are worthy of note and apparently blessed by God. This may not be the most exciting passage we’ve read for a while, but it is here, so it is here for a reason. I think we’re getting the message again – so it must be important – that although some characters are called for particular purposes, others have their own identity and lives and value and purpose.
We’ve just come to a climactic point in the Abraham saga, in which Abraham has demonstrated that he is, after all, trusting of God and worthy of being described as the (human) father of faith. We should note the point of inclusiveness God seems to be underlining as we move on. When God works special faith in some way, it is designed to spill over to others in ways we would never expect.
Prayer:
Lord, what kind of role do you have for me? For any of us? It may be hard to perceive while we’re in the middle of it. Thank you for the assurance that, whatever it is, each of us matters to you, and we each have our part to play. Thank you for the privilege. Through Christ. Amen.
Wednesday, November 22, 2006
pro video
Genesis 22:1-19
When Abraham answered Isaac about the lamb for the sacrifice he couldn’t have perceived the full truth of what he was saying. “God himself will provide” could be understood as the main theme of the Abraham saga. In fact it is a way to understand the Biblical message, with its New Testament expression being death and resurrection. OK, Isaac didn’t actually die and come to life again; the parallel lies in the human vision of the future versus the God picture of the future. Human vision sees and says “No way” to the extent of seeing only physical death at the end of earthly life, saying, there’s no way through this. God sees and provides a way, even “the way” (John 14:6).
The basic sense of the Hebrew word translated “provide” here has to do with seeing. I’ve seen it put that you can take the word “provide” and break it down to its roots: pro video. God’s provision means he sees what we don’t see. Faith means trusting in God’s vision for us. God’s vision for us isn’t just something he sort of drops down on us. It means we trust him to see for us.
As for the horror even contemplated in this story, consider this (emphasis mine): “He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?” (Romans 8:32).
Prayer:
Lord, take my hand and lead me wherever you want. Maybe along the way you can give me a glimpse of what you see. Through Christ, the Way. Amen.
When Abraham answered Isaac about the lamb for the sacrifice he couldn’t have perceived the full truth of what he was saying. “God himself will provide” could be understood as the main theme of the Abraham saga. In fact it is a way to understand the Biblical message, with its New Testament expression being death and resurrection. OK, Isaac didn’t actually die and come to life again; the parallel lies in the human vision of the future versus the God picture of the future. Human vision sees and says “No way” to the extent of seeing only physical death at the end of earthly life, saying, there’s no way through this. God sees and provides a way, even “the way” (John 14:6).
The basic sense of the Hebrew word translated “provide” here has to do with seeing. I’ve seen it put that you can take the word “provide” and break it down to its roots: pro video. God’s provision means he sees what we don’t see. Faith means trusting in God’s vision for us. God’s vision for us isn’t just something he sort of drops down on us. It means we trust him to see for us.
As for the horror even contemplated in this story, consider this (emphasis mine): “He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things?” (Romans 8:32).
Prayer:
Lord, take my hand and lead me wherever you want. Maybe along the way you can give me a glimpse of what you see. Through Christ, the Way. Amen.
Monday, November 20, 2006
Hi God, It's Me
Genesis 21:8-21
“That slave woman’s son” (verse 10). For Sarah, neither Hagar nor Ishmael have names. Reminds me of a certain famous leader talking about “that woman.” Remove names and it all becomes less real. Abusers objectify their victims so they seem less human.
God remembers. He calls us by name: “What is the matter, Hagar?” (emphasis mine). Yes, it’s “the boy,” but then, “I will make him into a great nation” (verse 18).
Isaac is the child of promise, miracle and laughter; Ishmael was born of human plotting. But God loves both. Yes, Isaac is the bearer of the greater blessing and the larger plans, but God does not forget Ishmael. It’s not about who is better, but it’s about God’s choices for God’s purposes. What matters at a personal level is that when – and as – all the stories are played out, God knows each of our names, whether in human society your name is known by millions or by just the people you know.
Prayer:
God, as I pray I’ve had another revelation about my prayers: I’ve never had to tell you who’s calling. Thanks. Amen.
“That slave woman’s son” (verse 10). For Sarah, neither Hagar nor Ishmael have names. Reminds me of a certain famous leader talking about “that woman.” Remove names and it all becomes less real. Abusers objectify their victims so they seem less human.
God remembers. He calls us by name: “What is the matter, Hagar?” (emphasis mine). Yes, it’s “the boy,” but then, “I will make him into a great nation” (verse 18).
Isaac is the child of promise, miracle and laughter; Ishmael was born of human plotting. But God loves both. Yes, Isaac is the bearer of the greater blessing and the larger plans, but God does not forget Ishmael. It’s not about who is better, but it’s about God’s choices for God’s purposes. What matters at a personal level is that when – and as – all the stories are played out, God knows each of our names, whether in human society your name is known by millions or by just the people you know.
Prayer:
God, as I pray I’ve had another revelation about my prayers: I’ve never had to tell you who’s calling. Thanks. Amen.
Friday, November 17, 2006
Did You Hear the One About Eternity?
Genesis 21:1-7
A joke isn’t much of a joke if you know the ending. The more unexpected the ending the funnier it is.
God has a joke for us. He tells us what’s going to happen. We don’t believe it. He does it. We’re surprised. Joke’s on us.
Laugh forever.
Prayer:
It just occurs to me, God, I don’t think I have ever laughed while talking with you. Laughter and prayer just don’t seem to go together. Is that right? I’d like to say that’s because I take talking with you seriously, but it’s probably just because I take myself too seriously. Let’s deal with that. Through Christ. Amen.
A joke isn’t much of a joke if you know the ending. The more unexpected the ending the funnier it is.
God has a joke for us. He tells us what’s going to happen. We don’t believe it. He does it. We’re surprised. Joke’s on us.
Laugh forever.
Prayer:
It just occurs to me, God, I don’t think I have ever laughed while talking with you. Laughter and prayer just don’t seem to go together. Is that right? I’d like to say that’s because I take talking with you seriously, but it’s probably just because I take myself too seriously. Let’s deal with that. Through Christ. Amen.
Thursday, November 16, 2006
Why We Believe
Genesis 20:1-18
The Lord chose to work through Abraham/Israel but there are signs here of the Lord’s expansive gaze toward all of humanity. The situation in this episode is familiar from chapter 12, when Abraham and Sarah when to Egypt. But there is something new here. Notice that the ‘pagan’ ruler has his own conversation with the Hebrew God. It is the ‘pagan’ guy who acts in a more moral and upstanding manner. It is the ‘pagan’ character who acts with humility and respect both toward God and the neighbour who has come into his environment.
Still, Abraham, though he behaves badly, has the promise and blessing at the end of the passage. Why? Because he deserves it? No, because God has chosen him and he is to be the instrument of his work toward the whole world.
This is a great “It’s not about me” passage for the believer. When we believe, even, it is because of God’s initiative, and it is not for our own edification, let alone right and privilege. We are called for a purpose. Life is a great adventure of discovering and fulfilling that purpose.
Prayer:
Thank for the joy, nourishment, love and blessing we experience when we acknowledge that we are not our own, and live accordingly. Through Christ. Amen.
The Lord chose to work through Abraham/Israel but there are signs here of the Lord’s expansive gaze toward all of humanity. The situation in this episode is familiar from chapter 12, when Abraham and Sarah when to Egypt. But there is something new here. Notice that the ‘pagan’ ruler has his own conversation with the Hebrew God. It is the ‘pagan’ guy who acts in a more moral and upstanding manner. It is the ‘pagan’ character who acts with humility and respect both toward God and the neighbour who has come into his environment.
Still, Abraham, though he behaves badly, has the promise and blessing at the end of the passage. Why? Because he deserves it? No, because God has chosen him and he is to be the instrument of his work toward the whole world.
This is a great “It’s not about me” passage for the believer. When we believe, even, it is because of God’s initiative, and it is not for our own edification, let alone right and privilege. We are called for a purpose. Life is a great adventure of discovering and fulfilling that purpose.
Prayer:
Thank for the joy, nourishment, love and blessing we experience when we acknowledge that we are not our own, and live accordingly. Through Christ. Amen.
Wednesday, November 15, 2006
Your Lot in Life
Genesis 19:30-38
Why would such sordid stories be preserved? In this case, it explains the origin of the Moabites and the Ammonites, who were occasional enemies of Israel. So Israel might take some sinister satisfaction in preserving such a story of their origin. At the same time, it serves to point out that the offspring were preserved, and were effectively included in the promise of life and blessing given to Abraham. Again, God’s grace prevails through human degradation. In that vein, we should probably also note the lack of trust in Lot’s behaviour in fleeing Zoar, the place provided for his protection by God. So maybe there’s a hint that he is not entirely innocent here. He didn’t have to drink the wine to the point of insensibility, either. And once again, considering the daughters’ perspective (not to excuse anything), we should remember how powerful for this culture was the drive toward having progeny. It is remarkable that, though we recoil at the story, the text itself does not moralize about the behaviour.
The main point through it all, though, I think, is God’s prevailing provision and grace. It’s also a practical reminder to us not to look down on anyone because of his or her origin.
Prayer:
Lord, I look at some behaviour and wonder anyone could do such a thing. Maybe it bothers me most because I suspect I may be not much different. I acknowledge before you that I really just can’t know how I would act in another’s situation. Hold me accountable for what I do, even what I think. Give us loving mutual accountability, overseen by the Master who loved all. Amen.
Why would such sordid stories be preserved? In this case, it explains the origin of the Moabites and the Ammonites, who were occasional enemies of Israel. So Israel might take some sinister satisfaction in preserving such a story of their origin. At the same time, it serves to point out that the offspring were preserved, and were effectively included in the promise of life and blessing given to Abraham. Again, God’s grace prevails through human degradation. In that vein, we should probably also note the lack of trust in Lot’s behaviour in fleeing Zoar, the place provided for his protection by God. So maybe there’s a hint that he is not entirely innocent here. He didn’t have to drink the wine to the point of insensibility, either. And once again, considering the daughters’ perspective (not to excuse anything), we should remember how powerful for this culture was the drive toward having progeny. It is remarkable that, though we recoil at the story, the text itself does not moralize about the behaviour.
The main point through it all, though, I think, is God’s prevailing provision and grace. It’s also a practical reminder to us not to look down on anyone because of his or her origin.
Prayer:
Lord, I look at some behaviour and wonder anyone could do such a thing. Maybe it bothers me most because I suspect I may be not much different. I acknowledge before you that I really just can’t know how I would act in another’s situation. Hold me accountable for what I do, even what I think. Give us loving mutual accountability, overseen by the Master who loved all. Amen.
Tuesday, November 14, 2006
There Be Grace Here Too
Genesis 19:1-29
A gruesome story. But the way it is framed in the Scripture is terribly important. On its own the destruction of Sodom and Gomorrah is fertile ground for right wing shouting preachers who want to blame gays for all the ills of society and its impending collapse.
The demand at the door of Lot is most significant for the dilemma it sets up for Lot, the host. And that’s the main point here: “What are you doing to do, Lot, what are you going to do?” The first audience of this story will appreciate what a bind he is in. The repugnance of his offer of , “take the women instead,” isn’t so much a matter of taking women instead of men, as it is of taking people who belong in the house rather than his guests. We can’t appreciate the cultural significance of that, and that’s not even taking into account who these guests really are. I know, the story is still ugly but there it is. That then sets up the guests taking the matter in hand and rescuing Lot and his family. I get a sense of the miraculous in their deliverance from the city, given the press of the crowd that has been described.
As for the destruction, we should probably just take it at face value. There was either just a straightforward supernatural event we can’t possibly imagine, or a divinely caused seismic event with release of gases that was ignited somehow (lightning?). Let’s stay away from talk of aliens and nuclear blasts and the like.
If you take this story in isolation, and ignore verse 29, you could take it pretty much as a moralistic tale that says nothing more than God destroys bad people. God certainly does not tolerate violations of human dignity or generally dissipating behaviour. We do suffer consequences for sin. But he is also a God of grace. Verse 29 reminds us of the remarkable conversation recorded in chapter 28, which shows that while God is unchanging, he is not unmovable.
The times out of which this Scripture comes would not consider the destruction remarkable. What is actually quite stunning are the notes of grace interwoven in the ugliness. God through his-story is showing that the grace will win out.
Prayer:
Lord, help me part of a reversal that resists the world’s tendency to take down the innocent with the guilty. The Christ. Amen.
A gruesome story. But the way it is framed in the Scripture is terribly important. On its own the destruction of Sodom and Gomorrah is fertile ground for right wing shouting preachers who want to blame gays for all the ills of society and its impending collapse.
The demand at the door of Lot is most significant for the dilemma it sets up for Lot, the host. And that’s the main point here: “What are you doing to do, Lot, what are you going to do?” The first audience of this story will appreciate what a bind he is in. The repugnance of his offer of , “take the women instead,” isn’t so much a matter of taking women instead of men, as it is of taking people who belong in the house rather than his guests. We can’t appreciate the cultural significance of that, and that’s not even taking into account who these guests really are. I know, the story is still ugly but there it is. That then sets up the guests taking the matter in hand and rescuing Lot and his family. I get a sense of the miraculous in their deliverance from the city, given the press of the crowd that has been described.
As for the destruction, we should probably just take it at face value. There was either just a straightforward supernatural event we can’t possibly imagine, or a divinely caused seismic event with release of gases that was ignited somehow (lightning?). Let’s stay away from talk of aliens and nuclear blasts and the like.
If you take this story in isolation, and ignore verse 29, you could take it pretty much as a moralistic tale that says nothing more than God destroys bad people. God certainly does not tolerate violations of human dignity or generally dissipating behaviour. We do suffer consequences for sin. But he is also a God of grace. Verse 29 reminds us of the remarkable conversation recorded in chapter 28, which shows that while God is unchanging, he is not unmovable.
The times out of which this Scripture comes would not consider the destruction remarkable. What is actually quite stunning are the notes of grace interwoven in the ugliness. God through his-story is showing that the grace will win out.
Prayer:
Lord, help me part of a reversal that resists the world’s tendency to take down the innocent with the guilty. The Christ. Amen.
Monday, November 13, 2006
Bold Prayer
Genesis 18:16-33
Why not go farther? Why stop at ten? That’s the question that jumps out for me at the end of this section. The answer just from the story as a story standpoint I guess would be that Abraham felt he dare not push things any farther. From a theological standpoint we are maybe supposed to see that God does not do things the same whether we pray or not. Prayer matters. Intercession matters. God has a disposition to save, but part of his grace means he wants to partner with us (however unequally), just as he decided to partner with Abraham (verse 17). Maybe he was disappointed Abraham didn’t push him farther!
Human leadership, on the other hand, has a disturbing tolerance for “collateral damage” when violent answers are deemed necessary. We should learn from the one whose disposition is to save.
Prayer:
God, I know I do not pray enough. I know my prayers are not bold enough. It’s hard to persist in something I don’t see immediate answers to. Increase my love for others, and my trust in your even greater care for them. Through Christ. Amen.
Why not go farther? Why stop at ten? That’s the question that jumps out for me at the end of this section. The answer just from the story as a story standpoint I guess would be that Abraham felt he dare not push things any farther. From a theological standpoint we are maybe supposed to see that God does not do things the same whether we pray or not. Prayer matters. Intercession matters. God has a disposition to save, but part of his grace means he wants to partner with us (however unequally), just as he decided to partner with Abraham (verse 17). Maybe he was disappointed Abraham didn’t push him farther!
Human leadership, on the other hand, has a disturbing tolerance for “collateral damage” when violent answers are deemed necessary. We should learn from the one whose disposition is to save.
Prayer:
God, I know I do not pray enough. I know my prayers are not bold enough. It’s hard to persist in something I don’t see immediate answers to. Increase my love for others, and my trust in your even greater care for them. Through Christ. Amen.
Thursday, November 09, 2006
Three Men
Genesis 18:1-15
The first question here might be how Abraham got that these three men were the Lord. How does that work? Answer: I don’t know. But I’m seeing it like one of those stories or movies where the character sees what no one else, including the audience, sees. Anyone but Abraham just sees three men. To Abraham their presence is revealed as that of God himself. It will go unexplained. To read into this something about the Trinity would be just that: a reading into the text.
The main point comes with the question in verse 14: “Is anything too hard for the Lord?” If the answer is anything but “no” then the question is changed; we’re not talking about the Lord. You might be reluctant to utter the answer, however obvious, because then you realize immediately your faith and life has to match it, and we fail to live the answer, especially when we tend to be challenged with it, as was Sarah, precisely when we are least disposed to believe. The question really only comes up because of some kind of crisis. At least Abraham and Sarah knew what it was they were expected to believe would happen. When was the last time the Lord unmistakably spoke to you and told you to believe some specific thing that was going to happen?
What I think we can all do is apply the principle to a promise like that in Romans 8:38-39. Then you can see all the little blessings that come along the way as things God has fulfilled as sub-categories and signs of the fulfilling of the promise of eternal life. He may have told us about the things along the way that he would give or do – the child, the job, the friend, the opportunity, the gift – but instead of experiencing the Lord telling us what he was going to do we just saw three dudes at the door of our tent, and we’ve even forgotten about them.
Prayer:
Open the eyes of my heart, Lord.
Open the eyes of my heart.
I want to see you, I want to see you.
- Paul Baloche
The first question here might be how Abraham got that these three men were the Lord. How does that work? Answer: I don’t know. But I’m seeing it like one of those stories or movies where the character sees what no one else, including the audience, sees. Anyone but Abraham just sees three men. To Abraham their presence is revealed as that of God himself. It will go unexplained. To read into this something about the Trinity would be just that: a reading into the text.
The main point comes with the question in verse 14: “Is anything too hard for the Lord?” If the answer is anything but “no” then the question is changed; we’re not talking about the Lord. You might be reluctant to utter the answer, however obvious, because then you realize immediately your faith and life has to match it, and we fail to live the answer, especially when we tend to be challenged with it, as was Sarah, precisely when we are least disposed to believe. The question really only comes up because of some kind of crisis. At least Abraham and Sarah knew what it was they were expected to believe would happen. When was the last time the Lord unmistakably spoke to you and told you to believe some specific thing that was going to happen?
What I think we can all do is apply the principle to a promise like that in Romans 8:38-39. Then you can see all the little blessings that come along the way as things God has fulfilled as sub-categories and signs of the fulfilling of the promise of eternal life. He may have told us about the things along the way that he would give or do – the child, the job, the friend, the opportunity, the gift – but instead of experiencing the Lord telling us what he was going to do we just saw three dudes at the door of our tent, and we’ve even forgotten about them.
Prayer:
Open the eyes of my heart, Lord.
Open the eyes of my heart.
I want to see you, I want to see you.
- Paul Baloche
Wednesday, November 08, 2006
No Deal or No Deal
Genesis 17:15-27
We’ve seen Abraham and Sarah trying to help God along with his plan of making a great nation from them. That was by co-opting Hagar into the process. Now it’s like Abraham wants to make a kind of deal since Ishmael is now around anyway. It’s like, “Since he’s available now, let’s go with this, Lord.”
No deal. God doesn’t deal. And we don’t make deals with him. Abraham still doesn’t get it, just like we have trouble getting it: God's promise is better than what is evident or available to our discernment and ability. Now God makes the promise more concrete than it ever has been. There’s even a name: Isaac. As for Ishmael, he won’t be the one to bear the promised blessing, but God will look after him too (verse 20) and he is considered fully to be Abraham’s son (verse 26).
Proceeding with the circumcision for Abraham, Ishmael, and the those of his household, does show obedience and trust, after all, on the part of Abraham – but it took a bit of doing, didn’t it?
Prayer:
Show me your ways, O Lord; teach me your paths;
Guide me in your truth and teach me,
For you are God my Saviour,
And my hope is in you all day long.
Psalm 25:4-5
We’ve seen Abraham and Sarah trying to help God along with his plan of making a great nation from them. That was by co-opting Hagar into the process. Now it’s like Abraham wants to make a kind of deal since Ishmael is now around anyway. It’s like, “Since he’s available now, let’s go with this, Lord.”
No deal. God doesn’t deal. And we don’t make deals with him. Abraham still doesn’t get it, just like we have trouble getting it: God's promise is better than what is evident or available to our discernment and ability. Now God makes the promise more concrete than it ever has been. There’s even a name: Isaac. As for Ishmael, he won’t be the one to bear the promised blessing, but God will look after him too (verse 20) and he is considered fully to be Abraham’s son (verse 26).
Proceeding with the circumcision for Abraham, Ishmael, and the those of his household, does show obedience and trust, after all, on the part of Abraham – but it took a bit of doing, didn’t it?
Prayer:
Show me your ways, O Lord; teach me your paths;
Guide me in your truth and teach me,
For you are God my Saviour,
And my hope is in you all day long.
Psalm 25:4-5
Tuesday, November 07, 2006
Symbols
Genesis 17:1-14
Biblical faith is never just a matter of philosophy. It is down-to-earth, with down-to-earth symbols connecting the teaching and the living. When the Lord gives to Abraham the fullest and most solemn expression of his promise to him yet, it is followed by a sign that will become central to Israel’s life and identity: circumcision (it is also yet another indication of the patriarchal nature of the culture, as is the listing of pretty much only men in the genealogies).
Circumcision would become a metaphor for committed faith (Deuteronmy 10:16; Jeremiah 4:4). Yet, like any symbol or practice, it runs the danger of acquiring a life of its own. Religious symbols and rites can be become instruments of conformity having to do more with culture than with what is spiritual. This kind of problem was at the heart of a debate in the early church that is reflected in various places in the New Testament (e.g. Acts 15:1).
As a sign of commitment, the Christian symbol of baptism is a sign of our death and resurrection in Christ. But it can be an idol (as in churches that tout the number baptisms they have as a kind of prize) or a sentimental rite of passage (as infant baptism has been, as it has been sometimes practiced). Symbols are important and powerful when they are treated as signs of God’s commitment to us and our returning commitment to him.
Prayer:
Whatever symbols we might use, Lord, may it come to this: that I would not fail to see the lengths you have gone to, to get our attention; with the words, the actions, the symbols, the mighty acts, the people, the trees, the sky, the needs, the seemingly insignficant blips in the day – you’re there, all the time, trying to get our attention, and get us to respond in some way to your amazing commitment to us. What shall I do in the next hour as a response for right now? In Christ. Amen.
Biblical faith is never just a matter of philosophy. It is down-to-earth, with down-to-earth symbols connecting the teaching and the living. When the Lord gives to Abraham the fullest and most solemn expression of his promise to him yet, it is followed by a sign that will become central to Israel’s life and identity: circumcision (it is also yet another indication of the patriarchal nature of the culture, as is the listing of pretty much only men in the genealogies).
Circumcision would become a metaphor for committed faith (Deuteronmy 10:16; Jeremiah 4:4). Yet, like any symbol or practice, it runs the danger of acquiring a life of its own. Religious symbols and rites can be become instruments of conformity having to do more with culture than with what is spiritual. This kind of problem was at the heart of a debate in the early church that is reflected in various places in the New Testament (e.g. Acts 15:1).
As a sign of commitment, the Christian symbol of baptism is a sign of our death and resurrection in Christ. But it can be an idol (as in churches that tout the number baptisms they have as a kind of prize) or a sentimental rite of passage (as infant baptism has been, as it has been sometimes practiced). Symbols are important and powerful when they are treated as signs of God’s commitment to us and our returning commitment to him.
Prayer:
Whatever symbols we might use, Lord, may it come to this: that I would not fail to see the lengths you have gone to, to get our attention; with the words, the actions, the symbols, the mighty acts, the people, the trees, the sky, the needs, the seemingly insignficant blips in the day – you’re there, all the time, trying to get our attention, and get us to respond in some way to your amazing commitment to us. What shall I do in the next hour as a response for right now? In Christ. Amen.
Monday, November 06, 2006
Not So Helpful
Genesis 16
With the passing of time the promise of offspring for Abraham and Sarah must seem to get farther away, not closer. So there is this plan. It was a way to help the Lord along with his promise. It involved an accepted practice, in which the slave of a woman could be ‘given’ to the husband for the purpose of an heir. An ensuing child was considered the child of the couple. We could make what we like of the morality of all this but it’s not the point here. The plan doesn’t work so neatly, however, because Hagar, the slave drawn into this, develops her own feelings about this situation and begins to “despise her mistress” (verse 4). Abraham doesn’t help much when he basically says to Sarah that Hagar is her problem. So Sarah subjects Hagar to some sort of abuse and Hagar heads out into the desert.
An angel confronts Hagar, telling her to go back to Sarah as her mistress. She will bear a son – Ishmael (‘God hears’) - because God has heard her cry. The character of the son will reflect the situation out of which he has come: unruly and confrontational.
Two things stand out about all this for me. One is that things get complicated when we don’t trust what God says – Sarah and Abraham thought God’s plan needed a little help. The other is that the character of God is such that he looks after the people affected by the disobedience of the faithful. That doesn’t mean we don’t need to care about such victims because God will look after them. No, it’s just the opposite. God took notice of Hagar, and so are we to take special care of the inevitable victims when there is a lack or betrayal of trust.
Prayer:
God, will I trust in what your promise and direction when circumstances seem to indicate you have forgotten, don’t care, or are just taking too long for my liking? Let me keep to simple plans of your making. You have already shown how I can ‘help’ – by repenting and believing the good news that your Kingdom is at hand. In Christ. Amen.
With the passing of time the promise of offspring for Abraham and Sarah must seem to get farther away, not closer. So there is this plan. It was a way to help the Lord along with his promise. It involved an accepted practice, in which the slave of a woman could be ‘given’ to the husband for the purpose of an heir. An ensuing child was considered the child of the couple. We could make what we like of the morality of all this but it’s not the point here. The plan doesn’t work so neatly, however, because Hagar, the slave drawn into this, develops her own feelings about this situation and begins to “despise her mistress” (verse 4). Abraham doesn’t help much when he basically says to Sarah that Hagar is her problem. So Sarah subjects Hagar to some sort of abuse and Hagar heads out into the desert.
An angel confronts Hagar, telling her to go back to Sarah as her mistress. She will bear a son – Ishmael (‘God hears’) - because God has heard her cry. The character of the son will reflect the situation out of which he has come: unruly and confrontational.
Two things stand out about all this for me. One is that things get complicated when we don’t trust what God says – Sarah and Abraham thought God’s plan needed a little help. The other is that the character of God is such that he looks after the people affected by the disobedience of the faithful. That doesn’t mean we don’t need to care about such victims because God will look after them. No, it’s just the opposite. God took notice of Hagar, and so are we to take special care of the inevitable victims when there is a lack or betrayal of trust.
Prayer:
God, will I trust in what your promise and direction when circumstances seem to indicate you have forgotten, don’t care, or are just taking too long for my liking? Let me keep to simple plans of your making. You have already shown how I can ‘help’ – by repenting and believing the good news that your Kingdom is at hand. In Christ. Amen.
Friday, November 03, 2006
His Promise Is Enough
Genesis 15
Abraham responds to a word from God, observing before God that he remains childless. This is experienced as an especially significant gap in the fulfillment of promise since the promise is specifically tied to land. Such a promise has little significance to him and his culture if there is no heir. In response, the Lord reiterates the promise, pointing to the sky and comparing the descendents Abraham will have to the stars. Abraham believes the promise and in a phrase that echoes prominently in the New Testament, we read that this was credited to him as righteousness.
This a key point in the reputation of Abraham as a father of faith. He believed the promise in spite of all appearance. His affirmation did not come from any sign of fulfillment in his circumstances, but simply from a further word from the Lord. In other words, he trusted the one who made the promise also to provide the means of its fulfillment.
What follows is a kind of sacrament giving outward expression of the promise. It is a sign of the covenant God establishes with Abraham. When the fulfillment of the promise is nowhere to be seen, the covenant will be in place and Abraham will rely on that. We can do little more than guess at the original meaning of the symbols and actions, but the significance is seems clear enough: the Lord is committed to Abraham, and that will be enough for him while he still experiences barrenness in his circumstances.
Prayer:
Thank you for hope that is not tied to circumstances, God. Thank you for power to give shape to things according to your purposes. Help those who have received your promise to be instruments of hope to those who are blown wherever circumstances take them. Through Christ. Amen.
Abraham responds to a word from God, observing before God that he remains childless. This is experienced as an especially significant gap in the fulfillment of promise since the promise is specifically tied to land. Such a promise has little significance to him and his culture if there is no heir. In response, the Lord reiterates the promise, pointing to the sky and comparing the descendents Abraham will have to the stars. Abraham believes the promise and in a phrase that echoes prominently in the New Testament, we read that this was credited to him as righteousness.
This a key point in the reputation of Abraham as a father of faith. He believed the promise in spite of all appearance. His affirmation did not come from any sign of fulfillment in his circumstances, but simply from a further word from the Lord. In other words, he trusted the one who made the promise also to provide the means of its fulfillment.
What follows is a kind of sacrament giving outward expression of the promise. It is a sign of the covenant God establishes with Abraham. When the fulfillment of the promise is nowhere to be seen, the covenant will be in place and Abraham will rely on that. We can do little more than guess at the original meaning of the symbols and actions, but the significance is seems clear enough: the Lord is committed to Abraham, and that will be enough for him while he still experiences barrenness in his circumstances.
Prayer:
Thank you for hope that is not tied to circumstances, God. Thank you for power to give shape to things according to your purposes. Help those who have received your promise to be instruments of hope to those who are blown wherever circumstances take them. Through Christ. Amen.
Thursday, November 02, 2006
El
Genesis 14
Through a mess of activity of various kings and armies, Lot and his household get carted off. This puts Abraham in a role we don’t see him in elsewhere: military commander. In fact it seems odd.
At any rate, we get to the real meat of the chapter when the action subsides, especially with reference to “God Most High” on the lips of the king of Salem (later to be known as Jerusalem), and this is in the course of pronouncing a blessing on Abraham.
The “Most High” is the usual translation of an ancient word for God that transcends cultures, as we see it does here. The Hebrew name is Elyon, or El for short. What’s really interesting is that the name didn’t’ start with Israel, but Israel appropriated it. In this passage, it facilitates the trans-cultural exchange between the king of Salem and Abraham, and then Abraham makes reference to the same name in his dealings with the king of Sodom, in which he insists on the integrity of his journey under him. I just find this really cool.
It gets better if we fast forward to the New Testament and find an instance of the Greek version of the same name at Acts 7:48. It is in Stephen’s speech to the Sanhedrin. What precipitates that speech? Stephen is charged with speaking against the temple. He begins his speech at the beginning of Acts 7 reviewing the history of Israel starting with guess who: Abraham. When he gets to Solomon’s building of the temple in question, points out that “the Most High (italics mine) does not live in houses made by men” (Acts 7:48). Then he quotes Isaiah 66:1-2, and tells the assembled religious rulers that they have resisted the working of the Holy Spirit and murdered the one sent by God.
It is always dangerous talk in a religious community to point out it is wrong to be more interested in buildings and institutions than in the transforming work of the Holy Spirit.
Stephen was stoned.
But the church still grew and flourished because of the truth of what Stephen pointed out: God is not contained by the packages we try to put him in. And because he is Elyon, he will continue to try to bring us together in a way that goes beyond who we think “us” is.
Prayer:
I just bow before your greatness, God, Elyon, Ancient One. Who can discern your purposes, except by following you in trust, even imperfectly, as Abraham, and seeing where you take us, and to whom. Through Christ. Amen.
Through a mess of activity of various kings and armies, Lot and his household get carted off. This puts Abraham in a role we don’t see him in elsewhere: military commander. In fact it seems odd.
At any rate, we get to the real meat of the chapter when the action subsides, especially with reference to “God Most High” on the lips of the king of Salem (later to be known as Jerusalem), and this is in the course of pronouncing a blessing on Abraham.
The “Most High” is the usual translation of an ancient word for God that transcends cultures, as we see it does here. The Hebrew name is Elyon, or El for short. What’s really interesting is that the name didn’t’ start with Israel, but Israel appropriated it. In this passage, it facilitates the trans-cultural exchange between the king of Salem and Abraham, and then Abraham makes reference to the same name in his dealings with the king of Sodom, in which he insists on the integrity of his journey under him. I just find this really cool.
It gets better if we fast forward to the New Testament and find an instance of the Greek version of the same name at Acts 7:48. It is in Stephen’s speech to the Sanhedrin. What precipitates that speech? Stephen is charged with speaking against the temple. He begins his speech at the beginning of Acts 7 reviewing the history of Israel starting with guess who: Abraham. When he gets to Solomon’s building of the temple in question, points out that “the Most High (italics mine) does not live in houses made by men” (Acts 7:48). Then he quotes Isaiah 66:1-2, and tells the assembled religious rulers that they have resisted the working of the Holy Spirit and murdered the one sent by God.
It is always dangerous talk in a religious community to point out it is wrong to be more interested in buildings and institutions than in the transforming work of the Holy Spirit.
Stephen was stoned.
But the church still grew and flourished because of the truth of what Stephen pointed out: God is not contained by the packages we try to put him in. And because he is Elyon, he will continue to try to bring us together in a way that goes beyond who we think “us” is.
Prayer:
I just bow before your greatness, God, Elyon, Ancient One. Who can discern your purposes, except by following you in trust, even imperfectly, as Abraham, and seeing where you take us, and to whom. Through Christ. Amen.
Wednesday, November 01, 2006
Lift Up Your Eyes
Genesis 13
Here we jump right from the disturbing episode at the end of chapter 12 to a heartening account of Abraham’s promise-believing, faithful, and magnanimous action with Lot. Together the two scenes don’t seem to make sense, but isn’t that the reality with any of us? Well, maybe not you, but it is with me.
What this and the preceding episode have in common is the intervention of the Lord; in the first, in response to unfaithfulness; now, in response to action that is promise-believing. He tells both Lot and Abraham to look up to see the scope of what is before them (verses 10 and 14).
It seems to be part of God’s economy that the scope of the response to faithfulness is vastly greater than the scale of response to unfaithfulness. It’s not that he doesn’t take unfaithfulness seriously. He just seems to respond with great excitement and pleasure in us when we respond to life’s circumstances with faithfulness.
So which is better?
Prayer:
God, we like to talk about the complexity of situations. Maybe we make things more complicated than they need to be because we are reluctant to see through to the choice in the situation that is really very clear. The easier way is so often the less faithful way. Don’t let me fear the way that seems more difficult. Through Christ. Amen.
Here we jump right from the disturbing episode at the end of chapter 12 to a heartening account of Abraham’s promise-believing, faithful, and magnanimous action with Lot. Together the two scenes don’t seem to make sense, but isn’t that the reality with any of us? Well, maybe not you, but it is with me.
What this and the preceding episode have in common is the intervention of the Lord; in the first, in response to unfaithfulness; now, in response to action that is promise-believing. He tells both Lot and Abraham to look up to see the scope of what is before them (verses 10 and 14).
It seems to be part of God’s economy that the scope of the response to faithfulness is vastly greater than the scale of response to unfaithfulness. It’s not that he doesn’t take unfaithfulness seriously. He just seems to respond with great excitement and pleasure in us when we respond to life’s circumstances with faithfulness.
So which is better?
Prayer:
God, we like to talk about the complexity of situations. Maybe we make things more complicated than they need to be because we are reluctant to see through to the choice in the situation that is really very clear. The easier way is so often the less faithful way. Don’t let me fear the way that seems more difficult. Through Christ. Amen.
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