Genesis 44
The reason for Joseph’s cruel game is evident. The one who was wronged in the past wants to see how the brothers will now conduct themselves, with another younger brother as the one potentially to be sacrificed.
The response of the brothers to this crisis is deeply moving. On discovery of the cup, they could have said, “Benjamin, how could you!” But they care, in the first instance, for their father, whose demise in utter grief they may immediately foresee; and they truly love their brother.
Judah’s appeal to Joseph for Benjamin is an outpouring of love framed in courtly language. It is a very impressive speech, in that you just know there is intense emotion here. He exercises a restraint, however, that would be impossible for most of us, for the sake of sustaining the necessary (as he would see it) respect and decorum that will keep the matter from being cut off.
The brothers pass the test. An astounding revelation is about to occur
Prayer:
So, Lord, we’re not leopards after all. What implications would we set loose if we really believed that people can change? In Jesus’ name I ask it. Amen.
Wednesday, January 31, 2007
Tuesday, January 30, 2007
More than getting by
Genesis 43
Let’s assume Jacob and sons were also concerned for Simeon, who had been kept as a deposit back in Egypt, but the precipitating factor for Journey to Egypt, Part 2, was simple: hunger. What held things up was the condition that they had to return with Benjamin. Nobody seems to have thought it odd that “the man” in charge of Egypt should have taken such an interest in the father and another possible brother back home. At any rate Judah took things in hand and resolved the dilemma stemming from the tension Jacob was experiencing between the survival of the family and the possible danger to Benjamin.
The scene back in Egypt is full of pathos and resists analysis or comment. I find this one of the most compelling scenes in any story anywhere, and it gets better (oops, I guess that’s a comment).
Prayer:
God, your Word reflects so much of the kind of experience we still generate day by day, year by year: conflicted loyalties, choosing between hard alternatives, anxiety, guilt, all the while dealing with things of which we can’t see the whole. Without some kind of faith we would be utterly psychotic. Everyone believes in something to get by; direct us, and others through us, to you. Through Christ. Amen.
Let’s assume Jacob and sons were also concerned for Simeon, who had been kept as a deposit back in Egypt, but the precipitating factor for Journey to Egypt, Part 2, was simple: hunger. What held things up was the condition that they had to return with Benjamin. Nobody seems to have thought it odd that “the man” in charge of Egypt should have taken such an interest in the father and another possible brother back home. At any rate Judah took things in hand and resolved the dilemma stemming from the tension Jacob was experiencing between the survival of the family and the possible danger to Benjamin.
The scene back in Egypt is full of pathos and resists analysis or comment. I find this one of the most compelling scenes in any story anywhere, and it gets better (oops, I guess that’s a comment).
Prayer:
God, your Word reflects so much of the kind of experience we still generate day by day, year by year: conflicted loyalties, choosing between hard alternatives, anxiety, guilt, all the while dealing with things of which we can’t see the whole. Without some kind of faith we would be utterly psychotic. Everyone believes in something to get by; direct us, and others through us, to you. Through Christ. Amen.
Monday, January 29, 2007
Bigger Picture
Genesis 42:1-38
When Jacob was the human focus of the Genesis material, survival of the family was an especially evident theme. The family was the bearer of the blessing given initially to Abraham, so things went their way pretty much no matter what.
Now all of that seems to be totally threatened. Jacob’s words to his sons in verse 36 express the exasperation that everything is about to be for nothing. What he doesn’t know is that the son who he believes has already been lost is at work being the instrument of the continuation of the family and the blessing. This is happening through the means of a dream within a dream - the initial pair of dreams of Joseph, which will serve a purpose within the dream given to Joseph’s father (Genesis 28:12-15) and great grandfather (Genesis 12:2-3).
God, the master of dramatic irony, writes an exquisite story with our lives. That's a flowery thing to observe if you're up to your neck in a crappy day, or everything seems to be against you or someone you love. But there really is a bigger picture.
Prayer:
When everything seems to be going against us, Lord, give us faithful patience, knowing that in your time you will reveal what you are doing, that we have a part in. Through Christ. Amen.
When Jacob was the human focus of the Genesis material, survival of the family was an especially evident theme. The family was the bearer of the blessing given initially to Abraham, so things went their way pretty much no matter what.
Now all of that seems to be totally threatened. Jacob’s words to his sons in verse 36 express the exasperation that everything is about to be for nothing. What he doesn’t know is that the son who he believes has already been lost is at work being the instrument of the continuation of the family and the blessing. This is happening through the means of a dream within a dream - the initial pair of dreams of Joseph, which will serve a purpose within the dream given to Joseph’s father (Genesis 28:12-15) and great grandfather (Genesis 12:2-3).
God, the master of dramatic irony, writes an exquisite story with our lives. That's a flowery thing to observe if you're up to your neck in a crappy day, or everything seems to be against you or someone you love. But there really is a bigger picture.
Prayer:
When everything seems to be going against us, Lord, give us faithful patience, knowing that in your time you will reveal what you are doing, that we have a part in. Through Christ. Amen.
Wednesday, January 24, 2007
An Inconvenient Faith
Genesis 41:46-57
In a conversation after viewing An Inconvenient Truth a few evenings ago, I observed it might help some people if it could be seen there are actually benefits to following a new way. It was rightly countered that the truth is we have to be prepared to make some sacrifices.
Similarly, in following Christ’s way there certainly are benefits (eternal life, new fellowship, peace of mind), but the truth is there will be sacrifices to be made, and the way can be very hard. Jesus himself said that to follow him means daily to take up our own cross. We pray for daily bread, enough to go on as we proceed in faith. To be in Christ, as the Way, Truth and Life is its own reward. Still, there is an abundance in this that the world largely doesn’t know. Normally we think more of scarcity, focusing on the things we lack: not enough time, money, appreciation. What faith does is adjust our expectations so that we see and experience abundance differently: primarily through relationships, first with God, and then with others. Perhaps the main shift is that abundance is something that comes through us than to us. It is not for us.
That’s the way it is with Joseph. He is personally blessed with a family of his own. But it’s a byproduct of the dream, not the point of it. The main contrast here is the abundance to feed and to share with the world, as opposed to the way of limitation and death that was the way of the empire (41:1-8).
Prayer:
Lord, make me an instrument of your peace.
Where there is hatred, let me sow love;
where there is injury,pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.
O Divine Master, grant that I may not so much seek
to be consoled as to console;
to be understood as to understand;
to be loved as to love.
For it is in giving that we receive;
it is in pardoning that we are pardoned;
and it is in dying that we are born to eternal life. Amen
- Francis of Assisi
In a conversation after viewing An Inconvenient Truth a few evenings ago, I observed it might help some people if it could be seen there are actually benefits to following a new way. It was rightly countered that the truth is we have to be prepared to make some sacrifices.
Similarly, in following Christ’s way there certainly are benefits (eternal life, new fellowship, peace of mind), but the truth is there will be sacrifices to be made, and the way can be very hard. Jesus himself said that to follow him means daily to take up our own cross. We pray for daily bread, enough to go on as we proceed in faith. To be in Christ, as the Way, Truth and Life is its own reward. Still, there is an abundance in this that the world largely doesn’t know. Normally we think more of scarcity, focusing on the things we lack: not enough time, money, appreciation. What faith does is adjust our expectations so that we see and experience abundance differently: primarily through relationships, first with God, and then with others. Perhaps the main shift is that abundance is something that comes through us than to us. It is not for us.
That’s the way it is with Joseph. He is personally blessed with a family of his own. But it’s a byproduct of the dream, not the point of it. The main contrast here is the abundance to feed and to share with the world, as opposed to the way of limitation and death that was the way of the empire (41:1-8).
Prayer:
Lord, make me an instrument of your peace.
Where there is hatred, let me sow love;
where there is injury,pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.
O Divine Master, grant that I may not so much seek
to be consoled as to console;
to be understood as to understand;
to be loved as to love.
For it is in giving that we receive;
it is in pardoning that we are pardoned;
and it is in dying that we are born to eternal life. Amen
- Francis of Assisi
Tuesday, January 23, 2007
The Planning Deportment
Genesis 41:9-45
The one who had been forgotten (40:23) is now remembered. Joseph proceeds to announce to the Egyptian ruler that the future is out of that ruler's hands. The future is not derived from the present, nor from the careful planning and control of the powerful.
We meet here a major theme of biblical faith: the power and will of God to bring newness in the midst of otherwise powerful human convention and control. The dream this all started with (Genesis 37:5-9) is now starting to kick in.
But wait, there is an important role for human planning! Joseph is not only the interpreter of dreams. He is prepared with an action plan. There is no hint that he is putting himself forward to do this. The truth is, however, that not only does the plan call for one with the characteristics indicated (verse 33), but for a whole new agenda with a new spirit indicated by those personal characteristics, attuned to the sovereignty of God.
What I find especially fascinating here is that the choice of one to implement God’s plan is given to the head of the imperial power, whose agenda is being overruled! Then follows implementation, and the enthronement of the one designated in the dream of (chapter 37) to rule.
Prayer:
Lord, we acknowledge that your work must be done well and to our utmost, and with careful planning – but only after we have spent much time in prayer and immersion in your Word and more prayer and more immersion in your Word, more prayer with fasting; and when we think we’ve done enough of that prod us to do more – whether it’s for personal vision or as the Body of Christ together. Then let us proceed according to the discernment and wisdom Joseph described – as we pray some more. Through Jesus. Amen.
The one who had been forgotten (40:23) is now remembered. Joseph proceeds to announce to the Egyptian ruler that the future is out of that ruler's hands. The future is not derived from the present, nor from the careful planning and control of the powerful.
We meet here a major theme of biblical faith: the power and will of God to bring newness in the midst of otherwise powerful human convention and control. The dream this all started with (Genesis 37:5-9) is now starting to kick in.
But wait, there is an important role for human planning! Joseph is not only the interpreter of dreams. He is prepared with an action plan. There is no hint that he is putting himself forward to do this. The truth is, however, that not only does the plan call for one with the characteristics indicated (verse 33), but for a whole new agenda with a new spirit indicated by those personal characteristics, attuned to the sovereignty of God.
What I find especially fascinating here is that the choice of one to implement God’s plan is given to the head of the imperial power, whose agenda is being overruled! Then follows implementation, and the enthronement of the one designated in the dream of (chapter 37) to rule.
Prayer:
Lord, we acknowledge that your work must be done well and to our utmost, and with careful planning – but only after we have spent much time in prayer and immersion in your Word and more prayer and more immersion in your Word, more prayer with fasting; and when we think we’ve done enough of that prod us to do more – whether it’s for personal vision or as the Body of Christ together. Then let us proceed according to the discernment and wisdom Joseph described – as we pray some more. Through Jesus. Amen.
Monday, January 22, 2007
Subversive Dreams
Genesis 41:1-8
Pharoah had a dream. In his dream he was standing by the symbol of his power, the Nile. The river runs deep in his psyche because it was the symbol of both fertility and his administrative authority. The exercise of authority depends on information. Now he gets information he can’t control and he doesn’t know what to do with it. As the dream at Bethel did with Jacob, these dreams – of the cows and the heads of grain - intrude on his consciousness in a state in which control is relinquished.
This presents a serious crisis for Pharoah. Rulers and empires control information. Anything that doesn’t fit the preset agenda is obliterated. Those who have the information that doesn’t fit are discredited, killed, or given promotions. But this, this is a new thing. Pharoah can’t shake this. So he calls for all the usual advisers, but they can’t help him because they’re used to feeding him what he wants to hear. Now he and they are dealing with truth and purpose beyond their control. It’s going to take someone in tune with the one who gives dreams to say what it means, and to deal with the implications.
Prayer:
God, there are serious crises facing today’s world, greater than any before. Move the hearts of rulers and empires to be open to truth. Intrude on their consciousness, disturb them with dreams different from their shallow plans, and provide people who will be able and allowed to interpret and act on the truth that needs to be heard. Through Christ. Amen.
Pharoah had a dream. In his dream he was standing by the symbol of his power, the Nile. The river runs deep in his psyche because it was the symbol of both fertility and his administrative authority. The exercise of authority depends on information. Now he gets information he can’t control and he doesn’t know what to do with it. As the dream at Bethel did with Jacob, these dreams – of the cows and the heads of grain - intrude on his consciousness in a state in which control is relinquished.
This presents a serious crisis for Pharoah. Rulers and empires control information. Anything that doesn’t fit the preset agenda is obliterated. Those who have the information that doesn’t fit are discredited, killed, or given promotions. But this, this is a new thing. Pharoah can’t shake this. So he calls for all the usual advisers, but they can’t help him because they’re used to feeding him what he wants to hear. Now he and they are dealing with truth and purpose beyond their control. It’s going to take someone in tune with the one who gives dreams to say what it means, and to deal with the implications.
Prayer:
God, there are serious crises facing today’s world, greater than any before. Move the hearts of rulers and empires to be open to truth. Intrude on their consciousness, disturb them with dreams different from their shallow plans, and provide people who will be able and allowed to interpret and act on the truth that needs to be heard. Through Christ. Amen.
Thursday, January 18, 2007
Needful Dreamers
Genesis 40
Joseph makes an astounding offer in verse 8. He says interpretation of dreams belongs to God, and then says, “Tell me your dreams” (emphasis mine). How can this be?
I think it can be because the dreams described in this chapter are not of principle concern (although obviously they are to the butler and baker). As part of the larger story they serve to help set the scene for what will transpire in chapter 41. There is one big question underlying it all, and that has to do with the fulfillment of the dream of Joseph that he would be ruler, even over his own family. That dream colours our reading of everything else. The Giver and Interpreter of Dreams has given Joseph a dream to which all other dreams along the way are subordinate. The kind of dream I might have, say, for my church, does not depend on me at all. It’s my privilege to have a part in it. Joseph and his dream are inseparable. That, along just having a very special gift for dreams and their understanding, may be why he could answer the way he did in verse 8.
And yet it is so touching that Joseph, even with the power delegated to him, is also needful (verses 14-15, 23). How much more is interdependence true for those of us who have shared responsibility for Jesus’ dream for his church (Matthew 28:16-20)?
Prayer:
Jesus, you have a dream for your church. You have a dream for each one of us. Purify our vision and desires to more truly part of what you dream for us. Amen.
Joseph makes an astounding offer in verse 8. He says interpretation of dreams belongs to God, and then says, “Tell me your dreams” (emphasis mine). How can this be?
I think it can be because the dreams described in this chapter are not of principle concern (although obviously they are to the butler and baker). As part of the larger story they serve to help set the scene for what will transpire in chapter 41. There is one big question underlying it all, and that has to do with the fulfillment of the dream of Joseph that he would be ruler, even over his own family. That dream colours our reading of everything else. The Giver and Interpreter of Dreams has given Joseph a dream to which all other dreams along the way are subordinate. The kind of dream I might have, say, for my church, does not depend on me at all. It’s my privilege to have a part in it. Joseph and his dream are inseparable. That, along just having a very special gift for dreams and their understanding, may be why he could answer the way he did in verse 8.
And yet it is so touching that Joseph, even with the power delegated to him, is also needful (verses 14-15, 23). How much more is interdependence true for those of us who have shared responsibility for Jesus’ dream for his church (Matthew 28:16-20)?
Prayer:
Jesus, you have a dream for your church. You have a dream for each one of us. Purify our vision and desires to more truly part of what you dream for us. Amen.
Wednesday, January 17, 2007
If Feeling Overwhelmed
Genesis 39
Some have seen the drama that happens here at a personal level as an expression of the struggle, and hope, of Israel. It could be even broader, as the drama between those with a God-given call and vision in the midst of big, worldly forces. It starts by seeing that something special is sustaining and preserving Joseph. No matter what happens he lands on his feet and does well. Potiphar’s wife does not have her way with Joseph. Neither will Egypt have its way with Israel. When Joseph lost his cloak before (37:23), God did not abandon him. Here, Potiphar’s wife, having grasped, is left with his cloak, only the form of power. It is the dream, not the clothing, that makes the man (or woman, or family, or church).
We can take it as hope for those with spiritual purpose in a world of big, overwhelming forces. “No weapon forged against you will prevail” (Isaiah 54:17). Those whose concern is the confession of Christ as Lord in all things have the promise of power against any evil power (Matthew 16:15-18).
Prayer:
God, may I have that purity of vision and purpose in you that your assurance of blessing accompanies, for Jesus’ sake. Amen.
Some have seen the drama that happens here at a personal level as an expression of the struggle, and hope, of Israel. It could be even broader, as the drama between those with a God-given call and vision in the midst of big, worldly forces. It starts by seeing that something special is sustaining and preserving Joseph. No matter what happens he lands on his feet and does well. Potiphar’s wife does not have her way with Joseph. Neither will Egypt have its way with Israel. When Joseph lost his cloak before (37:23), God did not abandon him. Here, Potiphar’s wife, having grasped, is left with his cloak, only the form of power. It is the dream, not the clothing, that makes the man (or woman, or family, or church).
We can take it as hope for those with spiritual purpose in a world of big, overwhelming forces. “No weapon forged against you will prevail” (Isaiah 54:17). Those whose concern is the confession of Christ as Lord in all things have the promise of power against any evil power (Matthew 16:15-18).
Prayer:
God, may I have that purity of vision and purpose in you that your assurance of blessing accompanies, for Jesus’ sake. Amen.
Monday, January 15, 2007
Tamar and Judah
Genesis 38
This story seems to have nothing to do with anything around it. The significance of it in the context of the Joseph story may have to do with a by-now familiar concern of Genesis with the continuation of family as the bearer of the promise of God through Israel.
By the end of the chapter Tamar is vindicated and Judah doesn’t look so good. This is not just because of his stunning hypocrisy. Tamar’s deception and sexual conduct is (a) in response to what was denied her, and (b) less than Judah’s sin in failing to risk the life of his son for the sake of continuance of family. That’s a lot to ask, but it is what risking has been about since Genesis 12. It’s a question of whether the promise is to be trusted or not.
I find reading this passage hard – more sordidness, more degrading of a woman in a vulnerable position. But I find it heartening in the end because it sees the specific behaviour in the context of human need (Tamar), and is less preoccupied with specific behaviours than the bigger picture they are part of. Still, it’s a bit of an effort to get to that, and I’ll be glad to move on with the Joseph story.
Prayer:
God of grace, don’t let me be indignant at others so I can feel better about my own failings, especially when it’s so unnecessary, because of your mercy. Through Christ. Amen.
This story seems to have nothing to do with anything around it. The significance of it in the context of the Joseph story may have to do with a by-now familiar concern of Genesis with the continuation of family as the bearer of the promise of God through Israel.
By the end of the chapter Tamar is vindicated and Judah doesn’t look so good. This is not just because of his stunning hypocrisy. Tamar’s deception and sexual conduct is (a) in response to what was denied her, and (b) less than Judah’s sin in failing to risk the life of his son for the sake of continuance of family. That’s a lot to ask, but it is what risking has been about since Genesis 12. It’s a question of whether the promise is to be trusted or not.
I find reading this passage hard – more sordidness, more degrading of a woman in a vulnerable position. But I find it heartening in the end because it sees the specific behaviour in the context of human need (Tamar), and is less preoccupied with specific behaviours than the bigger picture they are part of. Still, it’s a bit of an effort to get to that, and I’ll be glad to move on with the Joseph story.
Prayer:
God of grace, don’t let me be indignant at others so I can feel better about my own failings, especially when it’s so unnecessary, because of your mercy. Through Christ. Amen.
Thursday, January 11, 2007
Dreams that Will Not Die
Genesis 37:12-36
Distinguishing between God-given dreams and mere human ambition and design can be a very thorny and even dangerous matter. There is one very happy distinction between the two: A God-given dream cannot be destroyed. The brothers’ strategy? Kill the dream by killing the dreamer: It could not be done. There are dreams that do not die with the dreamer; others carry it on. But this dream is not of that nature. It depends on Joseph.
The Lord works in elegant fashion through Reuben. Reuben’s action saved Joseph’s life, but still had the effect of getting him to Egypt, instead of back home as Reuben apparently wanted. This furthers the plan for saving Israel from the famine to come, and continue the promise we have been following since Genesis 12.
Prayer:
My heart is steadfast, O God;
I will sing and make music with all my soul.
Awake, harp and lyre!
I will awaken the dawn.
I will praise you, O LORD, among the nations;
I will sing of you among the peoples.
For great is your love, higher than the heavens;
your faithfulness reaches to the skies.
Be exalted, O God, above the heavens,
and let your glory be over all the earth.
Save us and help us with your right hand,
that those you love may be delivered.
- Psalm 108:1-6
Distinguishing between God-given dreams and mere human ambition and design can be a very thorny and even dangerous matter. There is one very happy distinction between the two: A God-given dream cannot be destroyed. The brothers’ strategy? Kill the dream by killing the dreamer: It could not be done. There are dreams that do not die with the dreamer; others carry it on. But this dream is not of that nature. It depends on Joseph.
The Lord works in elegant fashion through Reuben. Reuben’s action saved Joseph’s life, but still had the effect of getting him to Egypt, instead of back home as Reuben apparently wanted. This furthers the plan for saving Israel from the famine to come, and continue the promise we have been following since Genesis 12.
Prayer:
My heart is steadfast, O God;
I will sing and make music with all my soul.
Awake, harp and lyre!
I will awaken the dawn.
I will praise you, O LORD, among the nations;
I will sing of you among the peoples.
For great is your love, higher than the heavens;
your faithfulness reaches to the skies.
Be exalted, O God, above the heavens,
and let your glory be over all the earth.
Save us and help us with your right hand,
that those you love may be delivered.
- Psalm 108:1-6
Wednesday, January 10, 2007
Presiding Dream
Genesis 37:1-11
At one level we are embarking on the story of a family. It was not the last family to have its life disrupted by a family member who has a dream. Families – including church families – would probably manage better without those with dreams to disrupt the normal order of things.
Visibly it is Joseph against the others, but of course Joseph is not the author of the dream. The dream is the stirring-things-up work of the Lord. The dream from the Lord will preside over the ensuing story.
Jacob dotes on Joseph as the one “added” (Genesis 30:24-25). With the brothers this has a predictable effect. Even Jacob is unsettled, understandably, but the content of Joseph’s dreams.
Prayer:
Lord, you surely still bestow dreams. Help us know the difference between your dreams and personal ambition. Give us those with whom to share both, to work them out together. Through Christ. Amen.
At one level we are embarking on the story of a family. It was not the last family to have its life disrupted by a family member who has a dream. Families – including church families – would probably manage better without those with dreams to disrupt the normal order of things.
Visibly it is Joseph against the others, but of course Joseph is not the author of the dream. The dream is the stirring-things-up work of the Lord. The dream from the Lord will preside over the ensuing story.
Jacob dotes on Joseph as the one “added” (Genesis 30:24-25). With the brothers this has a predictable effect. Even Jacob is unsettled, understandably, but the content of Joseph’s dreams.
Prayer:
Lord, you surely still bestow dreams. Help us know the difference between your dreams and personal ambition. Give us those with whom to share both, to work them out together. Through Christ. Amen.
Tuesday, January 09, 2007
Uncle Esau
Genesis 36
The family line described here does not make its presence felt in the Bible hereafter. Doesn’t that make it all the more remarkable that so much space is taken up here recording this family line? There is grace here. Throughout Genesis we have seen an inclusive view of humanity. Certain people are chosen for certain purposes, but that doesn’t mean the people who are not chosen for those certain purposes are therefore rejected. They’re just not part of that purpose. They are not like the ‘nobody’ crew member from the starship Enterprise who beamed down to the planet along with Kirk and Spock and Scotty, just so there would be someone to get killed without losing a main character. No, the characters in this rolling of credits are stars in their own right (at least in God's sight; a previous response to one of these posts well noted, when I made a similar comment, that not all characters, particularly the women, get exactly star treatment).
This chapter with all the lists of names may be one we are tempted to skip over. But we should not do so without at least knowing that this very chapter is special to Muslims (children of Esau) as well as to Jews and Christians (children of Jacob). It’s remarkable that, while we have witnessed all kinds of roguish behaviour on the part of Jacob, there has been nothing negative about Esau. We sympathized with him when he was deceived, and marveled at him in his ready forgiveness. Esau is Morgan Freeman. Jacob is more like Harvey Keitel. Jacob is our (Jews and Christians) faith-dad. Esau is more like an uncle. But it’s still all one family, with characters of all kinds.
Prayer:
Thank you, Lord, that you have a place for me in your great drama. What kind of role will I play? What kind of character will I be? As the song says, “Shape me, mould me, use me.” Through Christ. Amen.
The family line described here does not make its presence felt in the Bible hereafter. Doesn’t that make it all the more remarkable that so much space is taken up here recording this family line? There is grace here. Throughout Genesis we have seen an inclusive view of humanity. Certain people are chosen for certain purposes, but that doesn’t mean the people who are not chosen for those certain purposes are therefore rejected. They’re just not part of that purpose. They are not like the ‘nobody’ crew member from the starship Enterprise who beamed down to the planet along with Kirk and Spock and Scotty, just so there would be someone to get killed without losing a main character. No, the characters in this rolling of credits are stars in their own right (at least in God's sight; a previous response to one of these posts well noted, when I made a similar comment, that not all characters, particularly the women, get exactly star treatment).
This chapter with all the lists of names may be one we are tempted to skip over. But we should not do so without at least knowing that this very chapter is special to Muslims (children of Esau) as well as to Jews and Christians (children of Jacob). It’s remarkable that, while we have witnessed all kinds of roguish behaviour on the part of Jacob, there has been nothing negative about Esau. We sympathized with him when he was deceived, and marveled at him in his ready forgiveness. Esau is Morgan Freeman. Jacob is more like Harvey Keitel. Jacob is our (Jews and Christians) faith-dad. Esau is more like an uncle. But it’s still all one family, with characters of all kinds.
Prayer:
Thank you, Lord, that you have a place for me in your great drama. What kind of role will I play? What kind of character will I be? As the song says, “Shape me, mould me, use me.” Through Christ. Amen.
Monday, January 08, 2007
jamin
Genesis 35:16-29
Rachel dies giving birth to a son. Jacob changes the name that Rachel gives him. The notes to the NIV text indicate the change in meaning is from “son of my trouble” to “son of my right hand.” Another resource points out there is a little more to it than that. The name Rachel gave the baby more directly alludes to death. Rather than have him saddled with such a name for life, Jacob gives the boy a name that means (more specifically than the NIV text note would inform us), “quarter of heaven,” which would be to your right as you face east. The tribe of Benjamin would be the people of the south. Just to add a bit more, “jamin” becomes the Arab “yemen” – and the analysis suggests a historical connection between an Arab nation and an Israelite tribe.
The section concludes with a note about the death of Isaac. Most significant here may be the observation that Esau and Jacob look after the burial of their father together. They are, apparently, completely reconciled.
Meanwhile the mixture of life in the midst of death, and death in the midst of life, seems fitting as the section of Genesis belonging to the Isaac generation draws to a close. Adding to the reality of it all is the note about Reuben’s tawdry conduct, just underlining I guess that in this round of events there is both nobility and disarray. But the section ends on the reconciliation of brothers, pointing to the triumph of good, and the theme of God’s intent through it all that will figure prominently in the saga that will fill out the book of Genesis.
Prayer:
We’re all so different, Lord, and yet do we not have more in common than what makes us different? Why do we focus so much on what makes us different? Are we reluctant to see certain peoples or persons as those with whom we have a deep connection? Why? What are we afraid of? Thank you for Jesus as the new Adam. Make us want to have a new vision of one another to follow because of him. Amen.
Rachel dies giving birth to a son. Jacob changes the name that Rachel gives him. The notes to the NIV text indicate the change in meaning is from “son of my trouble” to “son of my right hand.” Another resource points out there is a little more to it than that. The name Rachel gave the baby more directly alludes to death. Rather than have him saddled with such a name for life, Jacob gives the boy a name that means (more specifically than the NIV text note would inform us), “quarter of heaven,” which would be to your right as you face east. The tribe of Benjamin would be the people of the south. Just to add a bit more, “jamin” becomes the Arab “yemen” – and the analysis suggests a historical connection between an Arab nation and an Israelite tribe.
The section concludes with a note about the death of Isaac. Most significant here may be the observation that Esau and Jacob look after the burial of their father together. They are, apparently, completely reconciled.
Meanwhile the mixture of life in the midst of death, and death in the midst of life, seems fitting as the section of Genesis belonging to the Isaac generation draws to a close. Adding to the reality of it all is the note about Reuben’s tawdry conduct, just underlining I guess that in this round of events there is both nobility and disarray. But the section ends on the reconciliation of brothers, pointing to the triumph of good, and the theme of God’s intent through it all that will figure prominently in the saga that will fill out the book of Genesis.
Prayer:
We’re all so different, Lord, and yet do we not have more in common than what makes us different? Why do we focus so much on what makes us different? Are we reluctant to see certain peoples or persons as those with whom we have a deep connection? Why? What are we afraid of? Thank you for Jesus as the new Adam. Make us want to have a new vision of one another to follow because of him. Amen.
Friday, January 05, 2007
The Enduring Fashion
Genesis 35:1-15
The word “defile” figured prominently in the preceding episode. Now we find the word “purify.” The challenge to Jacob and his family is that they are living in a land among people with many gods. They are neither to annihilate the people and/or their gods (even if they could), nor be assimilated by them. So the answer is a matter of purification. This, together with the note about changing clothes, anticipates the Christian practice of baptism, which signals the Christian’s new life even while we are “pilgrims in this barren land” as an old hymn says. We find the clothing language in a Christian living context in Ephesians 4:22-24 and Colossians 3:12-14.
And for Jacob the name change announced earlier is reiterated and the promise of blessing renewed.
Prayer:
Lord, you purify me with your Spirit and your forgiveness, and yet I am no better than others. Shield me with your purifying powers from the degenerating ways and attitudes of the world, even while I bear no disdain for those engulfed by those ways. Fill me and all of us only with compassion, a grace-filled obsession to communicate in any and every way and with all our energy and all the resources we can muster that there is a better way, readily available for all. In and through Christ. Amen.
The word “defile” figured prominently in the preceding episode. Now we find the word “purify.” The challenge to Jacob and his family is that they are living in a land among people with many gods. They are neither to annihilate the people and/or their gods (even if they could), nor be assimilated by them. So the answer is a matter of purification. This, together with the note about changing clothes, anticipates the Christian practice of baptism, which signals the Christian’s new life even while we are “pilgrims in this barren land” as an old hymn says. We find the clothing language in a Christian living context in Ephesians 4:22-24 and Colossians 3:12-14.
And for Jacob the name change announced earlier is reiterated and the promise of blessing renewed.
Prayer:
Lord, you purify me with your Spirit and your forgiveness, and yet I am no better than others. Shield me with your purifying powers from the degenerating ways and attitudes of the world, even while I bear no disdain for those engulfed by those ways. Fill me and all of us only with compassion, a grace-filled obsession to communicate in any and every way and with all our energy and all the resources we can muster that there is a better way, readily available for all. In and through Christ. Amen.
Thursday, January 04, 2007
A Vision Lost
Genesis 34
The answer to the question in verse 31 is, obviously, “no.” But the answer is also “no” to the reaction. Not far beneath the surface is the treatment of a person as property. The passage records an unraveling of order through retribution. There is no positive message offered here except by implication. And it it begins to set out the challenge of a people settling in a land where there will be conflicting visions and practices. It is part of a larger story, in which positive answers will come, and the basic answer has already been given (Genesis 1).
Last night a certain nine year old I know asked if we (humans) are mammals. When I said yes he then asked if dogs are mammals. When he heard the answer to that he said, “So if someone hurts a dog they’re really hurting us, too.”
How is it most of us lose that sense of affinity with all living creatures? If we truly had that with one another, we would be so offended and abhorred at the very thought of harming or abusing another it would be considered a community catastrophe if one person were so treated. I guess we recognize that in that if I were to kill someone or steal from someone it is the crown, not the individual or family, who takes up measures to ensure I won’t do that again. We have “correctional” services. We have victims’ services for the purpose of bringing healing where such a rupture takes place. In a larger field, we recognize “crimes against humanity” when there is genocide.
But the measures we take to “correct” things are extremely problematic. Recent events in Iraq are a cast in point.
Wouldn’t it be better if we all just had the spirit of that nine year old?
Prayer:
Lord, your Word begins with such a gorgeous picture of creation. Renew us with the power of that vision. Through Christ, the first born of a new Creation. Amen.
The answer to the question in verse 31 is, obviously, “no.” But the answer is also “no” to the reaction. Not far beneath the surface is the treatment of a person as property. The passage records an unraveling of order through retribution. There is no positive message offered here except by implication. And it it begins to set out the challenge of a people settling in a land where there will be conflicting visions and practices. It is part of a larger story, in which positive answers will come, and the basic answer has already been given (Genesis 1).
Last night a certain nine year old I know asked if we (humans) are mammals. When I said yes he then asked if dogs are mammals. When he heard the answer to that he said, “So if someone hurts a dog they’re really hurting us, too.”
How is it most of us lose that sense of affinity with all living creatures? If we truly had that with one another, we would be so offended and abhorred at the very thought of harming or abusing another it would be considered a community catastrophe if one person were so treated. I guess we recognize that in that if I were to kill someone or steal from someone it is the crown, not the individual or family, who takes up measures to ensure I won’t do that again. We have “correctional” services. We have victims’ services for the purpose of bringing healing where such a rupture takes place. In a larger field, we recognize “crimes against humanity” when there is genocide.
But the measures we take to “correct” things are extremely problematic. Recent events in Iraq are a cast in point.
Wouldn’t it be better if we all just had the spirit of that nine year old?
Prayer:
Lord, your Word begins with such a gorgeous picture of creation. Renew us with the power of that vision. Through Christ, the first born of a new Creation. Amen.
Tuesday, January 02, 2007
Bowing
Genesis 33
We get nothing of background for Esau to explain this complete change of heart. When we last saw him he was bent on murder. Now he is eager to forgive. The narrative gives us no explanation for the change. Jacob’s wrestling over his relationship with Esau, as it turns out, is worked out before they meet. Still, there is mystery here as much as in the wrestling with the Lord. Maybe our sister/brother is to be accepted at ‘face value’ – as someone with a face, with personhood just as we meet her/him, as God had a face for Jacob even in the shadows. The NIV text notes that Peniel (Genesis 32:30-31) means ‘face of God’. This story and the previous one go together because we need to wrestle with one another in seeking to understand as much as we are permitted to, and to receive the blessing of their personhood. One of the most offensive things we can do with another is assume we understand what makes them tick because of something we know about them from their past, or because of some way they have dealt with us. It becomes a matter of convenience for us to hang everything else about them on that thing. But our peace with another depends – when we’ve openly understood all we can – in accepting their mystery. Even though there is still calculation in his moves, Jacob found peace with Esau because his posture, bowing and all, was an anticipation of Paul’s advice in Philippians to treat others as better than ourselves (Philippians 2:3-4), after the pattern of Christ who humbled himself before humanity. The other person is not better, of course, but maybe the only hope for real peace with one another is to assume that posture, in hope our practical attitude and actions will follow the posture.
In some church traditions, you bow or genuflect before the cross. In my tradition it is normal to bow to pray. I wonder what it would feel like as a greeting in church to bow to one another? I suspect that if someone came up to you and bowed you would, as I would, be mortified with embarrassment. We can at least make it our mind and heart’s disposition.
Prayer:
Lord, give me insight into others without assuming I know all I need to know. I’ve got no one’s number. Forbid that I should ever get anyone figured out, and so lose a blessing. Through Christ. Amen.
We get nothing of background for Esau to explain this complete change of heart. When we last saw him he was bent on murder. Now he is eager to forgive. The narrative gives us no explanation for the change. Jacob’s wrestling over his relationship with Esau, as it turns out, is worked out before they meet. Still, there is mystery here as much as in the wrestling with the Lord. Maybe our sister/brother is to be accepted at ‘face value’ – as someone with a face, with personhood just as we meet her/him, as God had a face for Jacob even in the shadows. The NIV text notes that Peniel (Genesis 32:30-31) means ‘face of God’. This story and the previous one go together because we need to wrestle with one another in seeking to understand as much as we are permitted to, and to receive the blessing of their personhood. One of the most offensive things we can do with another is assume we understand what makes them tick because of something we know about them from their past, or because of some way they have dealt with us. It becomes a matter of convenience for us to hang everything else about them on that thing. But our peace with another depends – when we’ve openly understood all we can – in accepting their mystery. Even though there is still calculation in his moves, Jacob found peace with Esau because his posture, bowing and all, was an anticipation of Paul’s advice in Philippians to treat others as better than ourselves (Philippians 2:3-4), after the pattern of Christ who humbled himself before humanity. The other person is not better, of course, but maybe the only hope for real peace with one another is to assume that posture, in hope our practical attitude and actions will follow the posture.
In some church traditions, you bow or genuflect before the cross. In my tradition it is normal to bow to pray. I wonder what it would feel like as a greeting in church to bow to one another? I suspect that if someone came up to you and bowed you would, as I would, be mortified with embarrassment. We can at least make it our mind and heart’s disposition.
Prayer:
Lord, give me insight into others without assuming I know all I need to know. I’ve got no one’s number. Forbid that I should ever get anyone figured out, and so lose a blessing. Through Christ. Amen.
Monday, January 01, 2007
Blessed Insistance
Genesis 32:22-32
This is probably one of the most mysterious of passages in Scripture. It seems we are to see “the man” with whom Jacob struggles to be God or his agent. But then, if this is God in some form, why would he not be able to overpower Jacob? Maybe for this to be a genuine struggle, the figure representing God had to have this kind of vulnerability. Or something. It remains, anyway, that “the man” does have the power to rename Jacob with the name of a nation. That means we can read this as signifying something of Israel’s contending with God and man, or the contending of a faith community, if we make it even more general. And note that in the midst of the struggle the contenders seem evenly matched, but it’s Jacob who comes out wounded. I don’t think he would have any basis for saying you should see the other guy.
As I’ve reflected previously in this forum, one would hope that a church environment is such that there is love and warmth all around. But I’ve observed in a number of church settings, from the one I grew up in on, that there can be so much emphasis on pleasantness that you don’t feel free to have the kind of down and dirty questioning and wrestling with God that authentic faith fellowship, and true supportive love and warmth, permits. I think the reason some churches find opposition to small groups is because the very idea is experienced as a threat to the comfortable let’s-keep-any-real-emotions-at-a-distance mindset of too many churches. Some churches are so focused on having a seemly environment that they actually work against authentic Christian community.
We don’t need to go out of our way to wrestle with stuff so we will grow. That would be madness. Enough stuff just happens. And more than enough stuff has no doubt happened for you in the past year. The question is, what do you do with it? There are lots of ways to try to feel better. God invites us to take off our jackets and wrestle with him in it all. You can go into it feeling free to insist on his blessing.
We have more going for us than Jacob in this, in that our Lord has entered the fray and accepted battle scars for our sake.
But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.
- Isaiah 53:5.
Prayer:
God, you do surround me with people who really care. May others find that in me. Thank you for this loan of life to be shared. There is a lot to wrestle with. Thank you that you have promised now to contend alongside me, through the promised counselor, your Holy Spirit. There is nothing I need fear. Through Christ. Amen.
This is probably one of the most mysterious of passages in Scripture. It seems we are to see “the man” with whom Jacob struggles to be God or his agent. But then, if this is God in some form, why would he not be able to overpower Jacob? Maybe for this to be a genuine struggle, the figure representing God had to have this kind of vulnerability. Or something. It remains, anyway, that “the man” does have the power to rename Jacob with the name of a nation. That means we can read this as signifying something of Israel’s contending with God and man, or the contending of a faith community, if we make it even more general. And note that in the midst of the struggle the contenders seem evenly matched, but it’s Jacob who comes out wounded. I don’t think he would have any basis for saying you should see the other guy.
As I’ve reflected previously in this forum, one would hope that a church environment is such that there is love and warmth all around. But I’ve observed in a number of church settings, from the one I grew up in on, that there can be so much emphasis on pleasantness that you don’t feel free to have the kind of down and dirty questioning and wrestling with God that authentic faith fellowship, and true supportive love and warmth, permits. I think the reason some churches find opposition to small groups is because the very idea is experienced as a threat to the comfortable let’s-keep-any-real-emotions-at-a-distance mindset of too many churches. Some churches are so focused on having a seemly environment that they actually work against authentic Christian community.
We don’t need to go out of our way to wrestle with stuff so we will grow. That would be madness. Enough stuff just happens. And more than enough stuff has no doubt happened for you in the past year. The question is, what do you do with it? There are lots of ways to try to feel better. God invites us to take off our jackets and wrestle with him in it all. You can go into it feeling free to insist on his blessing.
We have more going for us than Jacob in this, in that our Lord has entered the fray and accepted battle scars for our sake.
But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed.
- Isaiah 53:5.
Prayer:
God, you do surround me with people who really care. May others find that in me. Thank you for this loan of life to be shared. There is a lot to wrestle with. Thank you that you have promised now to contend alongside me, through the promised counselor, your Holy Spirit. There is nothing I need fear. Through Christ. Amen.
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