The Birth of Moses

Eleventh Sunday after Pentecost (A)

August 24, 2014

Exodus 2:1-10

From the movie "The Ten Commandments" (1956) by Cecil B. DeMille

Introduction

Last Sunday was our last lesson from the Book of Genesis. Today we continue our series from the Old Testament with the Book of Exodus. The Book of Genesis is the book of beginnings: Creation, the Flood, Abraham, Isaac, Jacob, and Joseph. The Book of Exodus is the story of the escape of the People of Israel from slavery in Egypt.

Last Sunday, we ended our studies in Genesis with the story of Joseph. Joseph was now reconciled with his brothers (Genesis 45:1-10). He then asked his brothers to bring their father Israel from Israel and all of their families to the land of Goshen in Egypt. There he will take care of them for the five years of famine still remaining.

The Israelites as slaves in Egypt. And this is the reason why the Israelites were in Egypt. Turning to Exodus chapter 1, several years after the death of Joseph, there came a new king in Egypt "which knew not Joseph" (v. 8) and enslaved the People of Israel (vv. 9-10). To keep the Israelites from multiplying, he ordered a "massacre of the innocents" (similar to that of Herod the Great during the time of Jesus, Matthew 2:13-23) by ordering that all male babies that were born be killed (1:15-16) by being thrown into the Nile river (v. 22).

The birth of Moses. According to our text, "a man from the tribe of Levi...took to wife" (a Hebrew expression meaning 'to take as a wife' or 'to marry a woman') another "daughter of Levi", named Amram and Jochebed respectively (2:1; cf. 6:20). When the woman gave birth to a son, she saw that the child was "a goodly child" and hid him for three months (v. 3). When she could not hide him any longer, she made an ark (the same word used for the ark of Noah, in Hebrew, תֵּבַת, tebah) and laid it among the "flags" (KJV, "reeds" in the NIV; the same word used to describe the sea through which the Israelites passed through; in Hebrew, יַּם-סוּף, yam suf, Exodus 15:22; the 'Sea of Reeds', not the 'Red Sea') along the Nile River. He was eventually found by the Pharaoh's daughter who adopted him as her own son, therefore naming him Moses (Hebrew מֹשֶׁה, Mosheh, from mashah, 'to draw out') because she drew him out of the water (vv. 5-10). So instead of being destroyed, Moses had the opportunity to be "educated in all of the wisdom of the Egyptians" (according to St. Stephen the Protodeacon and Protomartyr in Acts 7:22).

The life of Moses is an example of a life of faith; for he is among those whose faith is recorded in the eleventh chapter of the Epistle to the Hebrews, called "the Hall of Faith" (Hebrews 11:23-29)

I. A Faith that can defy the order of a king. (Hebrews 11:23).

Because of their faith, the parents of Moses defied the order of the king to have their son killed. (Because he was a "beautiful" child [John Wesley New Testament]; cf. Acts 7:20. The Greek word used was asteios, the same word used in the Septuagint in Exodus 2:2.) We are blessed that we live in a country where there is freedom of religion. But let us reflect, when it comes between choosing to follow the laws of man or the laws of God, what choice will we make? "We ought to obey God rather than man"! (Acts 5:29).

II. A Faith that can renounce the pleasures of this world. (Hebrews 11:24-25)

Because of his faith, Moses would rather suffer affliction with his people, his fellow Hebrews, rather than "enjoy the pleasures of sin for a season" (v. 25). Affliction (Greek, συγκακουχέω, sugkakoucheo) means 'to be ill treated in company with' or 'to share persecutions with'. Are we ready to share afflictions with the people of God? Or would we rather "enjoy the pleasures of sin for a season"?

III. A Faith that can sharing in the reproaches of Christ. (Hebrews 11:26)

Because of his faith, Moses considered "the reproaches of Christ" greater than the treasures of Egypt (v. 26). Reproach (ὀνειδισμός, oneidismos) means a suffering 'such as Christ suffered, for the cause of God and from his enemies'. Therefore the Bible says,

Therefore I am well pleased in weaknesses, in reproaches, in necessities, in persecutions, in distresses for Christ's sake; for when I am weak, then I am strong.

(II Corinthians 12:10)

If ye are reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you: on their part he is evil-spoken of, but on your part he is glorified.

(I Peter 4:14)

Conclusion

As we reflect on the life of Moses, which was a life of faith, let us reflect on our own faith. Is our faith the kind that would rather choose to obey God than man? Is our faith the kind that would rather choose to suffer with the righteous than to enjoy the pleasures of sin? Is our faith the kind that rejoices in the reproach of Christ? Amen.

Unity in God's Family

Tenth Sunday after Pentecost (A)

August 10, 2014

Genesis 45:1-15

Image via DoubleInheritance.Blogspot.com

Introduction

Last Sunday, we began the story of Joseph, son of Jacob, a "spoiled brat" whom God took and turned into the prime minister of Egypt. But before God can use him, God subjected Joseph into various trials in order to refine his character. He was the favorite son of his father Jacob, whom he gave a long sleeved tunic ("a coat of many colors", Genesis 37:3). Obviously Jacob was proud of his favored position, which caused enmity between him and his brothers. Thus, he was sold as a slave in Egypt and became the servant of Potiphar the Egyptian but eventually became "overseer" of his household (Genesis 39). Then he was accused of attempted rape by Potiphar's wife and was thrown into prison. There he met the chief cupbearer and the chief baker of Pharaoh (Genesis 40). He interpreted their dreams and they came true. But when the chief cupbearer was reinstated by Pharaoh, he forgot all about Joseph. Joseph was at the lowest point of his life. His father thought he was dead; his brothers had sold in into slavery; he was imprisoned for a crime he didn't commit; and his only hope of getting out of prison forgot all about him.

But the LORD was with Joseph. God allowed him to go through all those trials in order to purify his character. When we go through trials, God is also purifying our character, as the Scripture says,

Wherein ye greatly rejoice, tho' now for a little while (if need be) ye are in heaviness thro' manifold temptations. That the trial of your faith, which is much more precious than gold, (that perisheth, tho' it be tried with fire) may be found unto praise, and honour, and glory at the revelation of Jesus Christ....

(I Peter 1:6-7, John Wesley New Testament)

In the lowest point of his life, Joseph learned to absolutely depend on God.

I. Joseph, the Interpreter of Dreams.

In Genesis 41, we read that Pharaoh had two dreams: In the first dream, he was standing of the banks of the Nile River when he saw seven good-looking and healthy cows and then seven ugly-looking and thin cows. The ugly-looking and thin cows then ate the seven good-looking and healthy cows which ate the seven healthy cows (vv. 2-4). In the second dream, he saw seven fat and full stalks of grain and then seven thin and dried stalks. The seven thin and dried stalks ate the seven fat and full stalks (vv.5-7). He was so troubled buy his dreams that he summoned all the magicians and wise men throughout Egypt but none can interpret his dream (v. 8). That is when the chief cupbearer remembered Joseph (vv. 9-13).

When Joseph appeared before Pharaoh, he acknowledged that his ability to interpret dreams doeas not come from himself but from God (v. 16). According to Joseph, the seven healthy and fat cows and the seven fat and full stalks are seven years of plenty. Meanwhile, the seven ugly and thin cows and the seven thin and dried stalks are seven years of famine (vv. 25-31). And the dreams were given in two forms because "it is because the thing is established by God, and God will shortly bring it to pass" (v. 32).

In Egypt, the Nile River is very important in agriculture. It is the long river in Africa in the world (6,650 kilometers or 4,132 miles). For thousands of years, Egyptian farmers have dependent on the silt which the river brings in order that they can grow crops in the Saharan desert. Every year, the priests would upriver to Aswan to examine the "Nilometer"--steps into the river of the Temple of Aswan. If the water level was too low, it would be a "year of famine". If the level level was too high, the water would flood the fields and it would be a "year of surfeit" (excess). The water level had to be just right in order to have a "year of plenty". Apparently, Joseph predicted that the water level of the Nile would be just right for seven years of plenty. Afterwards, the water level would be too low, making seven years of famine.

II. Joseph, the Prime Minister of Egypt.

Joseph suggested that the surplus grain during the seven years of plenty be stored sothat there would be food during the seven years of famine. Because of this, Pharaoh appointed Joseph as the prime minister (or grand vizier) of Egypt, since he saw that the Spirit of God was upon him (v. 38). He would be in charge of collecting food for the seven years of famine. There was no one greater than Joseph in all of Egypt, except Pharaoh himself (v. 40).

When the seven years of famine began, people from all over Egypt and all over the world went to Joseph to buy food (vv. 53-57). Even Joseph's brothers in Canaan came to buy food from Joseph. But they were not able to recognized their brother because by this time, Joseph has already become "Egyptianized".

There are plenty of stories in literature where characters would change their enemy in order to hide their past. For example, there is Les Miserables by Victor Hugo (1862). It tells the story of Jean Valjean, who was imprisoned for nineteen years (five for stealing bread, the rest for attempted escapes). When he was released on parole, he stole some silverware from a bishop. When he was arrested, the bishop explain to the police that the silverware was actually a gift to Valjean. Touched by the bishop's kindness, Valjean changed his identity to "Monsieur Madeleine" and eventually became a town mayor and owner of a factory that employed poor women.

Meanwhile, in Philippine Literature, there is the character of Crisostomo Ibarra in Jose Rizal's Noli Me Tangere who turned into the revolutionary Simoun in El Filibusterismo.

III. Joseph, the Puppet Master.

Joseph could not resist toying with his brothers. Perhaps it's to teach them a lesson. While his brothers were buying grain, he accused them of being spies ("to see the nakedness of the land", Genesis 42:9; because Egypt was vulnerable during this time of famine). They told him that they are twelve brothers; that one has died (who is in fact the one talking to them); that the youngest is left in Canaan; and that they have an old father (v 13). Joseph ordered them to bring their youngest brother or else they will not see his face again (and thus buy food, vv. 18-20). As his brothers were on their way home, they discovered that the money that they paid to buy food was in their sacks (placed there on the orders of Joseph) and thus were afraid to go back to Egypt because they may be charged with stealing (vv. 25-28).

When the food which they bought ran out, Israel ordered his sons to return to Egypt to buy more food, but the brothers explained that they may not go back unless Benjamin was with them (Genesis 43). Judah (ironically, because he was the one who had the idea of selling Joseph, Genesis 37:26-27) gave his life as surety (a guarantee) for the safety of Benjamin (vv. 8-9). Israel then ordered them to bring gifts to the prime minister of Egypt, some products in Canaan which may not be available in Egypt: "take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds..." (v. 11) He also ordered them to bring double the money, to pay for the food they bought the first and to buy some more (v. 12).

When Joseph saw them with Benjamin, he ordered that they shall be taken into his house (vv. 15-16). The brothers were afraid that it was a trap (v. 18), but instead, Joseph prepared a feast for them (vv. 24-34).

Joseph ordered his steward to fill the sacks of his brothers with food and to return the money of each one. He also ordered that his silver cup be placed in the sack of Benjamin (Genesis 44:1-2). Shortly after his brothers left, he ordered his steward to pursue them and look for his silver cup (vv. 4-5). When the steward caught up with them, he discovered the cup in Benjamin's sack (vv. 6-12). The brother refused to give up their brother so all of them returned to the city to face Joseph.

IV. Joseph, the Found Brother.

The Ups and Downs of Life - The Story of Joseph, Part I

Ninth Sunday after Pentecost (A)

August 10, 2014

Genesis 37:1-4, 12-28

Orthodox icon of St. Joseph the All-Comely, in Egyptian regalia.

(Image via Orthodox.Net)

Introduction

There is a popular saying that says that life is a wheel: sometimes you're on top, sometimes you're on the bottom. But a wheel that goes round and round does not go anywhere, like the wheels of a vehicle rutted in mud. A wheel goes up and down in order to move forward.

Today and next Sunday we read and will read the last part of the Book of Genesis, which is the story of Joseph, son of Jacob. It covers the last thirteen (13) chapters of Genesis, making it the second longest account in that book. (The life of Abraham the Patriarch is from chapters 12 to 25, or fourteen chapters.) The life of Joseph, son of Jacob, is an example of how God uses the ups and downs in life to mold character in the lives of people.

I. Joseph the Favorite Son (Genesis 37:1-4)

Joseph is the favorite son of his father Jacob, “because he was the son of his old age” (v. 3). He is the the first son of Jacob's favorite wife, Rachel. The Bible says that God finally remembered Rachel so she was able to conceive and give birth to a son. She said, “God hath taken away my reproach.... The LORD shall add to me another son” (Genesis 30:23-24). Therefore he gave him the name Joseph (Heb.יוֹסֵף, Yosef, 'The LORD has added'). (And Rachel did have another son: She had difficulty giving birth to him and just before she died, she gave him his name Ben-oni (בֶּן-אוֹנִי), 'the son of my sorrow' but Jacob called him, Benjamin (בִנְיָמִין, Binyamin, 'the son of my right hand'. Genesis 35:16-18)

Jacob loved Joseph more than his other sons, and gave him “a coat of many colors” (v. 3, KJV; in Hebrew, פַּסִּים pasim). (In the NIV, it translates the word פַּסִּים pasim as "richly ornamented" while the Today's English Version has "a long robe with full sleeves".) The word used here is כְּתֹנֶת, k'tonet, which is also used to describe the garment of Jesus in John 19:23, called in Greek as a χιτών, chitōn, a word which was derived from the Hebrew כְּתֹנֶת, k'tonet,. The coat of Jesus is described as “without seam, woven from the top throughout”.

An illustration of the chiton of Jesus Christ (from Harper's Encyclopedia of Bible Life via JesusWalk.com)

A chiton is a large, long garment with only a hole for the head and neck. It does not have sleeves as the TEV suggests. But the chiton is secured with a belt on the waist (called a cincture in Latin). When secured at the waist, the sides of the chiton form the "sleeves".

Joseph was also a tattletale: When he is with his brothers (the sons of Bilhah and Zilphah, his father's secondary wives), he would bring his father an “evil report” about them. Because of their father's open favoritism with Joseph, they have come to hate their brother “and could not speak peaceably unto him” (v. 4).

II. Joseph the Dreamer (Genesis 37:5-11)

Joseph had a way with dreams. Once, he told a dream about when he and his brothers were binding sheaves when his sheaf stood up and his brother's sheaves bowed down to it (v. 7). Another time, he told a dream that the sun, the moon, and eleven stars bowed down to him (v. 9). This alienated his brothers—and even his parents—because these dreams predict that they will all bow down to him.

At this time (he was seventeen years old, v. 2), Joseph was on top. He was the favorite son and he had a gift of dreams. Until God sent him to the bottom in a long journey to mold his character.

III. Joseph the Slave (Genesis 37:12-36)

One time, Jacob his father send Joseph to his brothers, who were feeding their flocks in Shechem, to find out how they were (vv. 13-14). When he found them at Dothan, his brothers forcibly stripped off his coat and threw him down an empty cistern (vv. 18-24). Then they decided to sell him off as a slave to a passing caravan of Ishmaelites (also called Midianites in v. 28) which were traveling from Gilead bring spices to Egypt (vv. 25-28). They sold him for twenty pieces of silver and dipped Joseph's coat in goat's blood then told their father Jacob that Joseph had been attacked by a wild animal. Jacob was inconsolable thinking that his son was dead (vv. 29-35).

Meanwhile, Joseph was sold by the Midianites to Potiphar, “an officer of Pharaoh's and captain of the guard (Heb. שַֹר הַטַּבָּחיִם, sar-hatabachim, 'prince/captain of the bodyguards').

IV. Joseph the Slave (Genesis 39)

Joseph became a slave in the household of Potiphar the Egyptian. But Potiphar saw the LORD was with Joseph and everything he did prospered, he made him overseer over all his property, and “the LORD blessed the Egyptian's house for Joseph's sake” (v. 5). Potiphar was so confident of Joseph's managerial skills that the only thing he though of was the food that he ate (vv. 1-6).

For a time Joseph seemed to be on top again. Until the wife of Potiphar, who desired him, accused him of attempted rape when he refused to have an affair with her. Potiphar listened to his wife and became angry with Joseph and had him thrown in jail (vv. 7-20). Joseph was at the bottom again.

V. Joseph the Prisoner (Genesis 40)

Even when Joseph was at the bottom again, the Bible says, “But the LORD was with Joseph...” (39:21). The LORD gave him favor in the eyes of the keeper of the prison (שַׂר בֵּית-הַסֹּהַר, sar beth-hasohar, 'prince/chief of the prison', the jail warden) so that he made Joseph responsible of all the prisoners, and everything that Joseph did, the LORD made to prosper (39:22-23).

While he was in prison, the chief of the butlers (שַׂר הַמַּשְׁקִים, sar hamash'qim) and the chief of the bakers (שַׂר הָאוֹפִים, sar haofim) of Pharaoh were thrown into prison because they had offended their lord (40:1-2). Each of them had a dream and Joseph interpreted it for them. (Joseph acknowledged that the interpretations of dreams do not come from himself but from God, v. 8). The chief butler dreamed of a vine with three branches and he had Pharaoh's cup in his hands. He pressed some grapes into Pharaoh's cup and served it to Pharaoh. Joseph said that the three branches were three days, and that the Pharaoh would restore him to his former position (vv. 9-15). Meanwhile the chief baker dreamed that he had three baskets of bread of his head, and the birds began to eat the bread on the uppermost basket. Joseph answered that the three baskets were three days, and that he will be hanged and his flesh shall be eaten by birds (vv. 16-19).

Three days afterward, on Pharaoh's birthday, he took the chief butler and restored him in his former position, and made him chief baker as well. Meanwhile, he also took the chief baker and had him hanged, just as Joseph had interpreted their dreams (vv. 20-22).

Joseph asked the chief butler that when he is released and restored as chief butler, to intercede to Pharaoh in his behalf, because he was innocent of the crime of which he was accused and because he was sold into slavery by his brothers (vv. 14-15). But chapter 40 ends with the words, “Yet did not the chief butler remember Joseph, but forgat him” (v. 23).

Joseph was now at the lowest point of his life. His brothers had sold him into slavery. His father thought that he was dead. He was in prison for a crime he did not commit. The person whom he thought who help him out of prison forgot all about him. Only God remembers him.

Conclusion

We may not have experienced the highs and lows that Joseph experienced in his life. We may not have been sold into slavery or imprisoned for a crime we did not commit. But we may have been betrayed by our family and friends or have been forgotten by the people we trust. Remember that when God makes us go through up and downs, he is using trial to make us move forward. Amen.

Prayer and Wrestling

Eighth Sunday after Pentecost (A)

August 3, 2014

Genesis 32:22-31

 
Jacob wrestles with God. (Image via SusanVonMedicus.com)

Introduction

Prayer is wrestling. Praying itself is not hard. It is simply talking with God. But sometimes the object of our prayer may be difficult to pray for. This is when prayer becomes wrestling.

In today's Old Testament reading, Jacob wrestles with a mysterious Man from night until dawn (Genesis 32:22-31). The identity of this Man is later revealed to be God, because Jacob named that place Peniel (פְּנִיאֵל), "for I have seen God face to face, and my life is preserved" (32:30). I believe that this is a picture of prayer. Jacob was praying for his confrontation with his twin brother Esau. First, he cheated Esau out of his birthright (Genesis 24:17-34), then he cheated him out of their father's blessing (Genesis 27). Esau wanted to kill Jacob as soon as their father Isaac was dead, so Rebekah their mother told Jacob to go to her homeland in Haran in Padan-Aram (27:41-45). There he lived with his uncle Laban; married his two daughters, Leah and Rachel (29:15-30); and had eleven sons (and one daughter) (29:31-30:24).

After twenty years of serving Laban (31:38), Jacob wanted to go home (perhaps to see his father before he dies). But in doing so, he has to confront his twin brother, Esau. When he sent messengers Esau, who was now living in the country of Edom at this time, that he was returning, the messengers returned and said that Esau is coming with four hundred men (32:1-6). This made Jacob "greatly afraid and distressed" so he let his flocks and men (which he divided into two companies; 32:7-8) and his wives, maidservants, and children (32:22-23) ahead of his to be alone in prayer.

I. "And Jacob was left alone; and there wrestled a man with him until the breaking of the day." (Genesis 32:22)

Prayer is wrestling. Before confronting his brother Esau, Jacob spent the night praying and wrestling with God. His prayer is recorded in Genesis 32:9-12:

O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for the multitude.

Mind you, wrestling in ancient times is different from the so-called "professional wrestling" we have nowadays. "Professional wrestling" is highly choreographed and the matches are often "fixed". If you want to see real wrestling, watch Olympic wrestling (which is Greco-Roman wrestling) or even sumo wrestling from Japan. Or jujutsu in mixed martial arts. Traditional wrestling is grappling with one's opponent until he falls. This explains why God was able to strike Jacob on the "hollow of his thigh" (32:25).

II. "And [the Man] said, Let me go, for the day breaketh. And [Jacob] said, I will not let thee go, except thou bless me." (Genesis 32:26)
Even after he was struck in the thigh, Jacob refused to let go of God until God blesses him. This is the essence of persistent prayer: Not letting God until God blesses us.

This is what Jesus taught that we "ought always to pray, and not to faint" (Luke 18:1-8). He told the parable about a widow who persistently prayed to an unjust judge to avenge her from her adversary. Finally the judge granted her request, not because he feared God nor regarded men, but because he was afraid that he would weary him out.

And the Lord said, Hear what the unjust judge saith? And shall not God vindicate his own elect, who cry to him day and night, though he bear long with them? I tell you he will vindicate them speedily. Yet when the Son of man cometh, will he find faith upon earth? (Luke 18:6-8)

III. "And [the Man] said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed." (Genesis 32:28)
God changed the name of Jacob, the Supplanter, the Deceiver, to Israel (יִשְׂרָאֵל, Yisrael, 'he wrestled with God'), "for you have contended (or 'persisted with', or 'exerted yourself', or 'perserved'; Hebrew, sari'ta) with God and with men, and hast prevailed, and hast prevailed". Therefore God granted Jacob his request for deliverance from Esau:

And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. (Genesis 33:1-4)

Conclusion

What have you been wrestling about in prayer? Or maybe we have yet to experience wrestling in prayer because we have not yet found anything tough to pray about. Maybe we have been praying for things that are too easy. Amen.

God of the Unloved

Seventh Sunday after Pentecost (A)

July 27, 2014

Genesis 29:15-30

Jacob and Laban's two daughters. (Image via TruthThumper.Wordpress.com)

Introduction

God is the God of the unloved. In times when we are unloved, God is the One who remains to love us. Today we read the marriage of Jacob to Leah and Rachel (Genesis 29:15-30). God saw that Jacob loved Rachel more than Leah, he blessed her with many children. Even if Leah was unloved by her husband Jacob, God still loved her.

Last Sunday, we read the story of Jacob's vision of a ladder reaching up from heaven to earth (Genesis 29:10-22). He was escaping the wrath of his brother Esau because he cheated him out of their father's blessing (Genesis 27). When he arrived at his mother's homeland in Haran in Paddan-Aram, he met Rachel daughter of Laban, his mother's brother (Genesis 29:1-14). He fell in love with Rachel and worked for seven years in order to marry her (v. 18).

The story of families in the Bible are not perfect, just as our families today are not perfect. We all have that relative or family member that everyone is ashamed of. If you have a relative who is a drug addict or an alcoholic, we hope no one finds out. We may also know of families that are drug addicts, alcoholics, sex addicts, gamblers, & c. The families in the Bible are not perfect—they're real! Just like our families.

We can remember that the name of Jacob means 'deceiver', 'one who takes the place of someone else'. It looks like deception runs in the family. His mother, the demure Rebekah (who covered her face when she first saw Isaac, Genesis 24:65), was actually the one who taught him how to deceive Isaac to get his blessing (Genesis 27:5-17). Her brother, Jacob's uncle and father-in-law Laban, was also a deceiver. Instead of giving Jacob his daughter Rachel, he gave him his other daughter Leah instead. He made Jacob wait for one week to marry Rachel and forced him to work another seven years (vv. 23-28). Jacob's family was a family of deceivers!

And yet God can still work in the lives of imperfect families—families like Jacob's and families like our own.

Discussion: Leah, the unloved one

Leah the wife of Jacob is a symbol of the unloved one. Her name means 'tender-eyed' (from the root word la'ah (לֵאָה), meaning 'delicate' and 'weak'; Genesis 29:17). The Bible is very clear that Jacob did not love Leah (v. 29; in v. 30, “the LORD saw that Leah was hated...”). Jacob loved her sister Rachel and he was just tricked by her father Laban to marry her. In other words, Leah was not Jacob's “first choice”—she was never Jacob's choice!

But the LORD loved Leah. When he saw that Leah was “hated” (v. 31), he opened her womb and gave her children. In the Bible, barrenness was considered a curse from God. A woman without children will have no one to take care of her when she grows old (see Ruth 34:13-16, when Ruth's son Obed “becomes” the son of Naomi her mother-in-law whose two sons had died). That is why women in the Bible should have children—she may not have the love of her husband but she will always have the love of her children.

The names of Leah's first four children are very revealing: Her first son was named Reuben (רְאוּבֵן, Re'uven), which means, 'Look! A son!' because she said that the LORD “hath looked (רָאָה, ra'ah) upon my affliction; now therefore my husband will love me” (v. 32). Her second son was named Simeon (שִׁמְעוֹן, Shim'on) because she said the LORD “heard (שָׁמַע, shama') that I am hated” and therefore gave her a son (v. 33). Her third son was named Levi (לֵוִי) because she said, “Now this time my husband will be joined (לָּוֶה, laveh) unto me” because she borne him three sons (v. 34). Finally she give birth to a fourth son named Judah (יְהוּדָה, Yehudah), because she said, “Now I will praise the LORD” (v. 35). The LORD looked upon her, heard her, and joined unto her, and therefore she will praise the LORD.

[Leah would also have additional children: Through her maidservant Zilpah she had Gad ('a troop' or 'fortune') and Asher ('happy'). She herself would also get three additional children: Issachar (Yissachar, 'there is recompense', sachar), Zebulun ('dowry', zebed; and 'exalted', zabal), and a daughter, Dinah ('judgment').

The LORD eventually gave children to Rachel also: Through her maidservant Bilhah she had Dan ('judge') and Naphtali ('my wrestling'). She herself bore Joseph ('the LORD has added') and Benjamin ('son of my right hand').]

Because Leah was unloved God blessed her. She became the mother of Levi, from whose tribe descended Moses, Miriam, and Aaron, the Levites and the priests (kohanim). And she became the mother of Judah, from whose tribe descended King David and ultimately Jesus Christ.

Conclusion

God is the God of the unloved. When no one else loves us, God is remains to be the One who loves us. It is tragic that people turn to bad influences when they feel unloved by their families. They turn to bad friends, to drugs, to alcohol, to sex, & c. thinking that these will give them the love they are looking for. When we feel unloved and abandoned, we should turned to the One who always loved us, our Lord GOD. Amen.

The Earthly Journey and the Heavenly Journey

Sixth Sunday after Pentecost (A)

July 20, 2014

Gensis 28:10-19

Jacob's vision of a ladder. 

(Image from LucasCleopas.nl)

Introduction

We are all traveling on two journeys, we are not just aware of it. Today we read the vision of Jacob of a ladder that reached from Heaven to Earth (Genesis 28:10-19). Jacob was traveling when he had this vision and this vision changed the way he saw his journey here on Earth.

I. Jacob's journey (Genesis 28:10)

Jacob was on a journey from Beersheba to Haran (Genesis 28:10) to escape the wrath of his twin brother, Esau. Last Sunday we read how Jacob cheated Esau out of his birthright as the firstborn son (Genesis 24:19-34). In Genesis 27, we read how he cheated his brother out of their father's blessing. Esau vowed to kill Jacob as soon as their father Isaac dies (27:41). Rebekah their mother then ordered Jacob to flee to her homeland Haran (in Padan-Aram, in northern Mesopotamia) to escape his brother's wrath (27:42-46). (Later Isaac, this time with full knowledge, blessed Jacob and told him to go to Padan-Aram to look for a wife--28:1-5.) While he was traveling, he reached a certain place and stayed there for the night because the sun had set. As he was sleeping, he received a vision from God (28:11-12).

All of us are also in a journey here on Earth. We may be traveling to school, to work, to leisure, & c. Life itself is a journey. Why are we traveling? Just like Jacob, are we running away from something?

II. Our heavenly journey (Genesis 28:11-15)

As Jacob was sleeping, he saw of vision of a ladder that reached from Heaven to Earth and the angels of God were ascending and descending upon it (v. 12). In the New Testament, our Lord Jesus Christ revealed that he himself was the ladder in Jacob's vision. While he was talking to Philip and Nathanael, Jesus said,

Verily, verily I say to you, Hereafter ye shall see the heaven opened, and the angels of God ascending and descending on the Son of man. (John 1:51)

I believe this is a picture of the role of Jesus Christ as the Mediator between God and humankind (see I Timothy 2:5). We Christians believe that Jesus Christ had two natures in one Person: the divine nature and the human nature. The ancient Athanasian Creed tells us,

For the right Faith is, that we believe and confess, that our Lord Jesus Christ, the Son of God, is God and Man;

God, of the Substance of the Father, begotten before the worlds; and Man, of the Substance of his Mother, born in the world;

Perfect God and perfect Man, of a reasonable soul and human flesh subsisting;

Equal to the Father, as touching his Godhead; and inferior to the Father, as touching his Manhood.

Who although he be God and Man, yet he is not two, but one Christ;

One, not by conversion of the Godhead into flesh, but by taking of the Manhood into God;

One altogether; not by confusion of Substance, but by unity of Person.

For as the reasonable soul and flesh is one man, so God and Man is one Christ....

As the Son of God, he represents God the Father to humankind. As the Son of Man, he represents humankind to God the Father. The angels are the messengers of God, for that is what their name means (Hebrew, mal'ak; Greek, angelos). When we pray in the name of Jesus, they bring our prayers to God and when God chooses, he can send angels his answer to our prayers. In the case of Jacob, the LORD gave him this message:

I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. (Genesis 28:13-15)

The ladder of divine ascent of St. John Climacus.

(Image via CarmelitePriory.org)

The vision of St. John Climacus. At this point, I would like to share the vision of St. John Climacus. St. John Climacus was an Orthodox Christian saint who was a monk and abbot at St. Catherine Monastery in the Sinai Peninsula in Egypt. (The monastery is said to contain the Burning Bush where the LORD spoke to Moses.) He saw a vision of a ladder reaching from Heaven to Earth. There are angels who are helping souls ascending the ladder to God. There are also demon who are trying to pull the souls off the ladder or are shooting arrows at them so that they will fall into Hell. This is a picture of our journey to God: As we try to ascend to God, the Enemy will do all that he can to make us fall, but God sends us his angels to help us on our way.

III. Jacob's realization. (Genesis 28:16-22)

When Jacob woke up, he realized that he had an encounter with God:

Surely the LORD is in this place; and I knew it not.... How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. (vv. 16-17)

When we encounter God, we cannot remain unchanged. I have reason to think that up to this point Jacob was not a believer of the God of Abraham and Isaac. Before this, the only time he mentioned the Name of the LORD was in Genesis 27:20, saying that the LORD is Isaac's God (but not his own!). And at this one time, he even uses the Name of the LORD in vain by using it to lie to his father!

But after having an encounter with God, he has become a believer. It changed the way he viewed his journey on Earth. Now he says: "...then shall the LORD be my God" (v. 21). Why did he cheat his brother out of his birthright and his blessing? Perhaps Jacob wanted all of the riches of his father for himself? But in any case, after his encounter with God, his priorities had changed:

If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, So that I come again to my father's house in peace; then shall the LORD be my God: And this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. (Genesis 28:20-22)

Conclusion

What is the reason for traveling here on Earth? Is it a mad dash for possessions or money? Or is it because we're worried that we'll never have enough. Our encounter with God through his Word ought to change our priorities. If have enough food to eat ("God...will give me bread to eat..."), clothes to wear ("...and raiment to put on..."), safety in travel ("So that I come again to my father's house in peace..."). Jacob also spoke about tithing (v. 22) but we can talk about this in detail some other time. Money was no longer a priority to him. Let us always remember that we are on a journey to Heaven so that we will be guided accordingly on our journey here on Earth. Amen.