Not Wholly Moses
Exodus 4:1-17


So God has just told Moses that he is the guy. He's going to lead his people but Moses isn't so sure he wants the job. Sounds like a great gig...but I didn't really apply. Who else have you got?

First he says- I don't feel like my cup overfloweth with credibility. What happens when they laugh at me? These burning bush things don't happen too often- how will I convince them I'm not crazy...or lying...or both?

So God tells him to throw his staff on the ground. When he does, it becomes a snake. When he picks it back up, it's a staff again. Ta-daa.

God says- I'm giving you some crowd-pleasing credibility. They'll know that the God of their fathers is behind it all.

I guess God sensed that Moses wasn't totally convinced. So perhaps as a pre-emptive move, He tells him- put your hand in your cloak. So Moses does, and when he pulls it out- he's got leprosy.

If I'm Moses, I'm not a big fan of this proof-tactic. And when I do this, look- I'm diseased! I might be thinking- how about I give them leprosy? I could saw the Egyptian in two- how about that?

Even as I write that last little bit- it strikes me how easy it is to think of these miracles as parlour tricks. Like if Penn and Teller lived back in the day Moses and Aaron would have been out of work (except for that whole thing about Penn and Teller being atheists and all). But even if I didn't much like it- if I'm Moses I think I get the point.

Moses, they'll believe you- and just in case you're doubting- look what I can do to you. I want you to do this...and I'm able to change sticks into snakes, give you leprosy- and so much more. Still sure you want to risk getting on my bad side?

But before you mistake our relationship...put your hand back. See? The leprosy's gone. What else can I do? I can protect you- I can save you- give me some trust here- they'll believe you. And what I really want is for YOU to believe that I've got it all in control.

But in case they don't believe, God gives Moses still another option. Get some water from the Nile and pour it on the dry ground. Yeah, after you finish, I wouldn't drink too much of it- it'll turn into blood.

God's been amazingly patient up to this point. He didn't pull the old "because I said so"- He tries reasoning with Moses; He tries boosting his confidence; He tries a little fear- but when Moses still isn't sold on the idea- God has had enough.

I'm not really much of a speaker. I'm "slow of speech and tongue," Moses says. I've heard theories of Moses being a stutterer. And that would certainly explain a lot. Public speaking phobia is a real and common thing and for many it is overwhelming. A not-so-recent survey of Americans placed public speaking a greater fear than death. Maybe this is why Moses is so bold in trying to get out of it.

Lord God, I'd rather risk your displeasure than face this great fear. And while I don't know if Moses was a stutterer or just a bit awkward- it would certainly seem reasonable that in either case this would be a major task to accept.

God's reply seems similar to His resonse to Job. It's his "do you know who I am?" argument. Hey- Moses- I make mouths- I make them dumb. I'm going to tell you what to say.

Moses is desperate now- he's at the "pretty please with sugar on top" state of arguing. Please send someone else.

And amazingly, God relents. FINE! Take Aaron- just stop with the complaining. Aaron can be your mouth piece. But you'll do the miracles.

He tells Moses - "It will be as if he were your mouth and as if you were God to him." This seems like a really odd phrase for God to use. But I guess the point is- you can use Aaron- but you're not out of the equation. I'll be coming to you only- it'll be your responsibility to be my mouth- and the people can assume that what you say came from me.

The big thing that jumps out at me in this section is the power of prayer. God changes His will for the sake of his worried child. When we express our fears to our father- He relents- He comforts- He doesn't excuse us from service, or bench us in the game- but he listens and makes it all ok.

And God leaves room for discussion- not to be manipulated- but he opens His mind and is willing to find another perfect way if it makes the path a little eaier for His children. And if He cuts Moses this much slack- He'll do the same for us.

Only You Can Prevent Forest Fires

Exodus 3

So Moses is out tending his father-in-law's flock when he notices a bush burning. Instead of thinking "this fire could cause amazing damage- I better put it out," he notices that the bush never burned up. Maybe his concern for a potential spreading flame led him to notice the odd quality of this "strange fire."

God speaks to him from the bush and tells him to take off his shoes since he's on holy ground and identifies Himself as the God of his ancestors. He tells Moses that he's seen the suffering of his people and that Moses is the one to lead them out- into a land flowing with milk and honey. I might prefer one flowing with pork-chops and diet pepsi- but it still sounds a whole lot better than slavery.

Moses says- whoa...who am I to handle this? God says- relax...I'll be with you.

Moses says the equivalent of- ok then...who are you to help me? Or more politely, "what's your name in case they ask me?"

God says "I AM who I AM." Tell them I am the God of Abraham, Isaac and Jacob. Tell them I've been watching and I'm going to get you out of this mess. You'll have plenty of milk and plenty of honey.

Tell the king that God has told you to take a three day journey into the desert to offer sacrifices. Of course he'll say no- until I show him what I can do. So I will- and then he'll let you go. In fact the people will like you so much that you won't even have to leave empty-handed. Let each woman ask neighbors and housemates for gold and clothes- and you'll end up plundering them.

A couple of ideas:

God chooses Moses, apparently not the most religious man. God identifies himself- and Moses still has to ask who He is. Granted, information was distributed much differently in that day and time but he still didn't seem to know much about this Being from the bush. It's so easy to puff yourself up when you see yourself as someone doing God's work. I worship regularly, I give to charity, I read the word- surely I'm on God's A-list. It looks like here that God has use for folks who might not fit into such an easily classifiable mold. And to puff ourselves up over others is silly and harmful.


Moses also seems to have learned some humility. He's gone from the Egyptian slaying, shepherd terrorizing potential peacebringer to someone who thinks...maybe I'm not qualified for such important work. While it seems like he displays a lack of confidence in God, maybe this quality of humility is what caused God to choose him in the first place. And maybe humility in my life would open doors of service too.

I'll keep looking for that bush.

When You're A Shepherd...

Exodus 2: 11-25

So Moses grows up and witnesses a street fight. An Egyptian is brawling with a Hebrew and Moses, feeling a sense of ethnic pride decides to help the cause. He kills the Egyptian and hides him in the sand- which I guess means, he buried him. Only a day later he comes upon two Hebrews (he bruise) brawling and after determining who was to blame gave the whole "aren't we brothers?" speech hoping to end the violence.

The outcome, though, wasn't quite what Moses expected. Basically the Hebrew replies- "you're not the boss of me...and what're you gonna do about it? Kill me like you did the Egyptian?"

Suddenly Moses's heartrate increases as he realizes- I could be in trouble. The word has apparently reached the street. What was intended as a way to show support for his people has backfired badly. And now Pharoah's out for his neck too.

And how do we react when our good intentions backfire and put us in trouble? Moses runs. OK, I'm outta here. I'm done playing the hero- I'm done butting in to other people's business. It's live and let live I say...until he comes upon a well where thug shepherds are bullying the priest's daughters, not letting them water their flock.

This is a seemingly comical scenario to me. Shepherds from the hood- If West Side Story were set in Midian I could see these guys snapping their fingers and waving their staffs in the air. But Moses is there to rescue these maidens and restore justice.

As his reward, Moses is given one of these girls for a wife. Zipporah bears him a son named Gershom. During this time the king of Egypt died and the Israelites aren't too keen about their slavery. And God is concerned about his children.

Two thoughts. It strikes me that Moses has a bit of a hero's complex. Breaking up fights, killing Egyptians, scaring off shepherds and while he has varying amounts of success, it isn't until he starts working FOR God that he really makes things happen. Maybe it's the same for us- we mean well and we act, but without going through the source- trying to do it without God may make us clumsy, overbearing, or just plain wrong.

Secondly- the chapter ends expressing God's concern about his Israelites. This insight to God's personality is interesting to me. He knows the outcome- he knows what's going to happen to these people, but still he's "concerned"- a word that suggests to me tension regarding the outcome of a situation.

God's rooting for us- He feels our pains, hears our cries- and even though He knows what successes and failures lie ahead, He still feels the heartache of uncertainty right along with us. Even though He knows I'm going to face temptation and make it through (or not) He still invests Himself emotionally in the whole process.

It's like me watching the ball go through Bill Buckner's legs time after time after time and not only feeling his pain every time but rooting and caring and empathizing, even though I know the outcome.

He cares. He comforts. He cheers. He's in our corner even when we fail.

The Story of Me

Exodus 2: 1-10

So Moses is born and after three months, knowing his potential fate, his mother hides him in the reeds along the banks of the river. Moses's sister (Miriam?) watches from a distance and sees Pharoah's daughter approaching. Moses cries and she has pity on him.

Seizing the opportunity, Miriam offers to find a "surrogate" mother for him who actually happens to be his actual mother. And now Pharoah's daughter even pays mama Moses for raising him. Sounds like a plotline to a French farce . When he grew older his mother takes him to Pharoah's daughter to be her son.

I think the four players in this scene all add to greater understanding.

Moses's mother despairs to such a degree that she thinks he is better off hiding in the bushes than remaining hidden as her son. How difficult a choice it must have been to finally realize, there's nothing I can do to protect him. He'll die if I don't let him go. And finally after three months, she accepts that she doesn't control everything around her.

Wow, tough lesson. All too often I try to fix my own problems, figure my way through, plot my escape, solve the world's dilemmas...and I can't do it. I don't have the capacity, the ingenuity, the resources and often even the desire to make everything okay. I can't make it all okay. I can't make my house sell or make my students learn, or make my sins ok- it takes a force far beyond what I can do to make any of it work.

Great- but what does it mean to turn it over to God? Stop trying? Stop encouraging? These don't seem right and while the concept of trusting God is obviously the answer, the application is elusive and intangible. Which might make the challenge part of the answer.

How about Moses's sister? I'm assuming she's Miriam, but I have no idea. She had the foresight to watch the bushes and jump at the chance to put things the way she wanted them. She's an opportunist- but I don't necessarily mean that in a bad way. Miriam took one for the team- she knew what her family and more specifically her baby bro needed, and she made it happen. Miriam looked at the world beyond it's direct affect on her. She saw what was lacking in those she loved and tried to fill the gap. Great lesson.

Pharoah's daughter is an interesting character. She had pity on a crying baby. Crying babies aren't exactly a rare commodity. In fact...at some point, all babies are crying babies. Is she rebelling against her tyrannical father? Does she secretly want her own child? Does she see the injustice in the current regime and act to restore humanity in a time where's it's a rarity? And think about what she's risking. She's defying the most powerful man in the land for the sake of a strange child of a different race.

If Pharoah had found out, would he have laughed it off as the impulsiveness of his daughter? Would he have disowned her? Or killed her? Why does she put so much of herself on the line? And would we do as much for a stranger? Do I help the stranger on the side of the road who looks a little scary? Do I stand up for the little guy in the face of the angry majority? Or do I play it safe?

And fianlly we have the original autobiographer. What would it have been like for Moses to step back and examine the beginning of his own life? He's looking back after a long life of service, doubt, courage, rashness, defiance, accomplishment and regret. When he looks back to square one does he see the beginning of an epic saga or the pilgrimage of a misguided schnook who doesn't get where he intended, but through God's help gets close enough?

And if I were to pen my own tale- would I be able to view my habitual failures in the frame of a successful exodus? It takes getting over the disappointments- and more difficultly getting over yourself.

And The Journey Begins

Exodus 1

So some time has passed- in fact enough time for Joseph and his brothers to have all died- and a new king to be in power. Enough time has also passed for this new king to not know about Joseph. The Israelites took this be fruitful and multiply thing to heart and the Egyptians were starting to worry.

They hypothesize- if there's a war- there are enough of these people to side with the enemy and cause us some serious trouble. So they crack the whip and lay down the law- enslaving the Hebrews, trying to break their spirit. But even in their misery- they still found time to make babies.

So finally the king talks to the Hebrew midwives (they only had 2? They must have been quite busy from the sound of things) and tells them to let the girls live but to kill the boys. The midwives were God-fearing though and it didn't happen. When questioned about it, the midwives reply- These Hebrews are some vigiorous women- by the time we get there, they've already given birth. God rewards these midwives with families of their own.

Pharoah orders all male Hebrew children to be thrown into the Nile- which I guess would make it a less than ideal picnic spot.

2 lessons:
1) We're only a small part of the plan. It's easy to have grandiose visions about your role in God's plan- but only one generation later (?) the news of Joseph's great works was gone from Egypt. If his life can be forgotten so quickly, what chance do I have to make a major impact?

1b) in the same light- it's easy to carry around the weight of the world for things done poorly or not done at all- we're still only a small part of the plan. We can't thwart God's will- and our weaknesses and failures aren't bigger than God's power and grace.

so...work to please God- but take the pressure off yourself. You aren't the savior- or the serpent- just a servant willing to keep trying.

2) What about these midwives? They save the lives of these Hebrew children (yeah!) and then cover their backsides with this whopper of a lie about vigorous Hebrew women (oops). Yet God is pleased and rewards them.

Couldn't they have saved them and faced up to it? Were they saving themselves to save more babies in the future? Does it matter?

Seems here that saving the children was a bigger issue than honesty- but I'm not sure why they were mutually exclusive. How is their deception acceptable? Maybe the message is that we're way more concerned with the details than God is- although that thought scares me- and goes against every legalist-ingrained bone in my body.

Love your God- love your neighbor- maybe they still had these things covered.

The End of the Beginning

Genesis 50:22-26

So Joseph lives to the age of 110 and sees three generations of his children's children. Interestingly, he still passes before at least some of his brothers- we know this because he tells them he is about to pass. He asks them to promise to take him out of the land to bury him.

He assures his brothers that God will come through and fulfill the promise that he made to Abraham, Isaac and Jacob. This is the message here for me...patience.

How easy it would have been to have lost faith that it wasn't actually going to happen. This promise is hundreds of years old at this point. But even at death, Joseph isn't bitter about missing it, or skeptical about it happening. Instead, he assures his brothers to hang on...it's coming.

And Genesis ends.

Deathbed Desires

Genesis 50:15-21

So Jacob's gone and Joseph's brothers assume that now it's time for Joseph to take revenge. This is reminiscent of Esau's plans to to get Jacob once Isaac was gone. So the brothers hatch a plan- we'll take Jospeh some "deathbed instructions." They create this tale of Jacob asking Joseph to forgive his brothers. Ever the rhetoricians, they even refer to themselves as "the servants of the God of your father." They throw themselves at Joseph's mercy declaring themselves his slaves.

They lay it on pretty thick and Joseph bites. Whether he believes them or not, he weeps at the news and tells them not to be afraid, he's not God- and what they intended as evil, God used for good. He then says that he will provide for their children.

A few observations:
1) The brothers are compelled to apologize but afraid to really do it. Even with misguided motives, they bear the burdens of their actions and are ready to submit to slavery to alleviate their guilt (or in this case to escape the potential repurcussions). I can relate to these feelings. It's easy to feel the need to unburden and want to come clean- but in the process minimize the actions and confess to part of the misdeed- or rhetorically hide the apology beneath another message- or maybe even say that dad hopes you'll forgive me. And the result is only temporary peace.

But beneath it all- there is the deep desire to wash the sin away- to truly believe that the pain is over and all is forgiven.

2) Joseph wants to forgive. I don't know if Joseph's mercy is sparked by the "request" from his father, or if he had already forgiven- but he is emotionally moved by the process. Maybe he's crying at the mention of his recently deceased dad, or maybe the load of bearing resentment has finally been lifted.

It's so easy to carry grudges- and it's so tiring to pour energy into hatred. Joseph, etiher here or earlier on lets it all go.

3) Joseph tells them that what they intended for harm, God used for good. And while it's often hard to see it into our own paths, the pattern is still there.

My sin helps me better empathize with others who struggle.
My sin helps me help others who sin.
My need for mercy helps me to be merciful.
Lies told about me encourage me to tell the truth about others.

We can't thwart God's plan. Whatever we do, good or evil, eventually works for good in the end. That doesn't remove the desire to please our loving God- but takes a lot of pressure off. With or without me- God will get it done.

That Bright and Glorious Mourning

Genesis 49:29- 50:14

So Jacob senses his end is near, so after he gives his sons his "blessings" he gives them burial instructions. Even after all these years, he wants to use the spot in the cave Abraham bought from the Hittites all those years ago. It's interesting that he chooses to be buried with Leah and not Rachel. Perhaps this was the custom- to be buried with the first wife- plus it being a family cave probably helped influence the choice.

So Joseph throws himself on Jacob's dead body- and weeps and kisses him. Then the embalming begins- 40 days of embalming and 70 days of mourning.

I assume those ran concurrently- but even so, 70 days seems like a long chunk of time. I can relate to being saddened over that length of time- but this feels more like a formalistic, legalistic chunk of time set aside for mourning...wearing black, certain jolly actions prohibited, etc.

After the mourning was over- Joseph got permission to go and bury his dad- Pharaoh's officials accompany him- I'm reading this as a major sign of repect. We hardly knew this guy- but he's your father so he's special to us. Once they get there, Joseph mourns another week.

This mourning marathon puts a couple of questions into my mind.

1) Is this a ritualistic predetermined period of time? Did life really shut down for 2 months after the death of a loved one. It didn't even say that Joseph mourned, or Jacob's family- it says the Egyptians mourned for 70 days. Were they in a perpetual state of mourning for every major entity that passed on? How do you truly spend 70 days mourning someone you didn't know well?

2) What do these people know about death and heaven? I don't think I know that much and the topic is at times unnerving- but is there an even greater lack of knowledge about a better place demonstrated in their perpetual sadness? They don't know about Jesus- they don't even have the law yet. Jacob refers to his impending death as "I am about to be gathered to my people" which I take to mean buried with my family. If they think earth is all there is to life then it could explain why the mourning was so extensive.

I recently attended a funeral where there was extensive laughter, not as the result of funny stories or warm memories- an odd nearly manic laughter seemingly from joy at the heavenly destination of the departed. It felt really strange to me- I think a celebration of a man's life is highly appropriate at his passing- but this seemed to be nervous laughter- a little too loud and a little too long. And I wonder if maybe the value of purging feelings of grief- even if they aren't ritualistically expressed- and even if they don't last two months would help us to move on more than a forced smile and a choked laugh.

We are thankful for the destination- but it doesn't remove the grief. At least not totally.

A Fine Bless You've Gotten Us Into

Genesis 49:1-28

So Jacob gathers his sons around him and administers what Moses calls a blessing. I guess it all depends on perspective.

He says to Reuben:

You've always excelled but... remember that whole Bilhah thing? Yeah, you thought I didn't know about it- well I did and you will now be turbulent as the waters. Basically- your ship is sinking.

To Simeon and Levi:

You two are bad dudes- you've got thug mentalities, using your swords to solve your problems- hope I don't ever need your counsel. "I will scatter them in Jacob and disperse them in Israel" - this last part is a little confusing to me, but I'm assuming it means they won't have a land to themselves- the offspring will scatter.

To Judah:

"You are a lion's cub". Yeah, good things are coming. I guess the whole Tamar incident wasn't as important as some of these others that get his brothers in trouble. He'll wash his garments in wine and have the finest branch for his donkey. My son- here's a true blessing.

To Zebulun:

You will be a haven for ships and live by the seashore. This seems like a much lesser blessing- but maybe he's saying you will serve the function of being help to those that need it. The ship that comes needing a haven? You're it my son. God is going to use you.

To Issachar:

Here's an odd one. You will find such great land, you'll submit to forced labor. I want to live here...so enslave me! But I suppose the message is that you'll find something you like so much that great sacrifice will be worth it to you.

To Dan:

You will provide justice for your people. OK so far so good... you'll be "a viper along the path that bites the horse's heels." Maybe the horse is the bandit trying to escape and end up being caught in the fangs of Dan's justice- but a viper is a strange metaphor (especially biblically with the whole garden of Eden thing and all) for something admirable.

Maybe the message is- you'll administer justice- but justice isn't always what people need. How about some mercy instead?


To Gad:

You're going to be attacked (O Happy Day) but don't worry, you'll fight back. Oh, good, as long as I've got something to look forward to.


To Asher:

You're getting some rich food. Asher sounds like my kind of man. Beyond the literal food though, this may be a metaphorfor Asher's ability to procure and appreciate the "finer things" in life.

To Naphtali:

Depending on the translation- you're either going to have lots of beautiful children or you're going to be an eloquent orator. Or maybe he'll use his oration skills to woo a beautiful woman and get both.

To Joseph:

You can go ahead and put on the purple robe. You've been delivered- you're the prince among your brothers.

To Benjamin:

You're a ravenous wolf- but at least you share your plunder.


I don't think I'd label this discourse as a blessing. It seems more like a predictor- maybe even a prophecy. Calling this a blessing for some of these guys is like reaching under the tree Christmas morning and opening a hornet's nest.

I like the idea though of family assembled to hear the wisdom of their father- words of warning or praise from someone experienced. I'd like it best though if I were Judah or Joseph. Sorry Reuben- at least you'll get a sandwich named after you.

Jacob Redux
Genesis 48

Joseph hears his father is ill, so he takes his two sons, Jacob's grandkids, to see him. Jacob tells him of God's promised blessing and tells Joseph that the two sons born to him in Egypt, Ephraim and Manasseh will be taken for his own children.

This isn't a forced adoption procedure, after all, Jacob is about to die. He's simply saying that they will get the same share in his inheritance as his own children. Any other children born later will be Joseph's responsibility. This means, I assume, a financial blessing on both Joseph's current children, and his future ones, since these two won't be in the mix inheritance-wise when Joseph passes. I assume that to be the case, I guess we'll see in a few chapters or so.

Jacob is going blind and as he goes to bless these children, he may have experienced some deja vu. He "mistakenly" puts his left hand on the firstborn and the right hand on the younger brother, switching the blessing prioirity. Although Manny and Ephraim aren't involved in deception here, the result is very similar to crafty Jacob and his hairy brother.

Joseph sees the mistake and tries to correct it, but Jacob says he knows what he is doing. Manasseh may be the first born, but Ephraim will be greater. The firstborn in me doens't like this very much. Hey, I'm the topdog, the responsible one, the protector from school bullies, the giver of wedgies, why aren't I getting what's mine?

But the younger son of God in me, the one needing extra grace, the one who recognizes how dangerous it would be to get what I deserve, is grateful for the reminder- the last shall be first. It doesn't matter what your birth order is, what your social standing is, what you needed to be forgiven of- God's blessings are above and beyond.

Jacob mentions that he buried Rachel on the road to Bethlehem. Foreshadowing? Metaphoric? We see these people traveling down the road to our Messiah. Might just be a coincidence, but it seems like an odd detail if it doesn't mean something.

Oh yeah, and with all this last shall be first stuff- doesn't that mean the Cubs will win eventually?

Famine and the Family

Genesis 47: 13-31

So the famine's gotten bad and the people are out of money- and even worse, they're out of food. So they come to Joseph pleading- don't let us starve. Joseph replies less than compassionately, sure you can eat, if you give me your livestock. I'm not sure why they didn't consider eating their livestock instead unless it was obviously not enough to keep them going.

But they sell their livestock for food- which works great until the next year when they have no food or livestock. So they say- buy us and our land in exchange for food. And Joseph goes for it. Pharaoh more than prospers and the people have placed themselves in bondage.

This seems pretty harsh to me, at least initially. The people of the land are starving and the powers that be force them into perpetual dependance upon them. We'll take everything you have and give you just enough to survive.

But after it happens, Joseph gives the people seed and tells them to plant and eat- only give one-fifth of your crop back to Pharaoh. And while twenty percent may seem a somewhat steep price, Joseph has saved the people's lives and set up a system to keep Pharaoh prosperous.

Seventeen years after arriving, Israel knows his days are numbered. So he calls Joseph to his side and says to him "If I have found favor in your eyes, put your hand under my thigh and promise that you will show me kindness and faithfulness, but when I rest with my fathers, carry me out of Egypt and bury me where they are buried."

To which I might have replied, If I have found favor in your eyes, let me skip the whole thigh part.

Lessons tonight:
Joseph has mercy on the hungry. It may not be a handout, but he still finds a way to let them eat, even when they can't pay for it.

Secondly, there seems to be a statement about the value and responsibility of family. Even though he did a lot of growing up on his own, Joseph is still the one called by his dad to carry out his final wishes. Maybe he was in the position to be most likely able to carry them out, but in a ceremonial way, Israel calls family to carry out what he sees as a need.

Caravan

Genesis 46-47:12

So God appears to Israel and tells him to have courage- go to Egypt, I'll be with you. I'll make you a great nation there (he's well on his way already), "and Joseph's own hands will close your eyes."

It's interesting that Israel's name fluctuates back and forth between Jacob and Israel. Other folks have their names changed too, but it seems like the names ordinarily stay changed. You don't see Paul going back to Saul. Maybe it's trivial, but I wonder why this name didn't stick.

So they set out with everything they have- and it lists the clan. It says this list is "the names of the sons of Israel (Jacob and his descendants) who went to Egypt. But it's a little puzzling. Reuben , Benjamin and Joseph are the only sons listed. And at least Joseph (maybe Bennie too) are already in Egypt. Did the others stay behind too? But even then the list is inconsistent. Did some of the brothers not go to Egypt?

Their children sure did and it lists them all. And explain this one:

26. All those who went to Egypt with Jacob- those who were his direct descendants, not counting his sons' wives- numbered sixty-six persons. With the two sons who had been born to Joseph in Egypt, the members of Jacob's family, which went to Egypt, were seventy in all.

I'm not a math major- but that don't quite add up. Maybe it's 68 plus Jacob and Joseph. But that's a guess and it seems kind of odd.

So, they get there and Israel and Jospeh have a touching reunion- Israel says that now that he's seen Joseph, he is ready to die. A cheery thought for a reunion.

Joseph says he'll speak to Pharaoh for his brothers- he'll tell him that they are shepherds; they tend livestock. He says when Pharaoh asks you your job, tell them you've tended livestock from your childhood- just like our fathers. If you do this, you can settle in Goshen, since Egyptians are repulsed by shepherds.

This seems odd too. We'll get you some good land since these people hate shepherds. Huh? Maybe Goshen was far enough away from Egyptian civilization that they could tolerate them from a distance. Pharoah follows through and tells Joseph to get them great land in Goshen.

Ultimately, the lesson that strikes me most in this chapter is one of tolerance. Jacob and Pharoah finally meet. Here's this man sent by God, blessed by God face to face with this ruler not of God's people- and his reaction is not repulsion, not a desperate attempt at conversion, not condescension, not threats of war- but instead the issuing of blessings.

Jacob saw the humanity in Pharoah and recognized the blessing he had been to his son- and wished him blessings. We could use more of that today.

Family Ties

Genesis 45

Joseph is overwhelmed with emotion, so he kicks everyone out save his brothers and reveals his true identity. He says, "I am Joseph! Is my father still living?" which is odd since the last chapter ended with Judah pleading "Do not let me see the misery that would come upon my father."

So the siblings are scared, but Joseph comforts them and sends them home to collect dear old dad. He tells them- you've got the best of what's here. Leave your possessions- you can have new and better things once you get here.

So they head back home full of wealth and promise- especially Benjamin. Apparently remembering his brothers well, his words to the departing brothers are "don't quarrel on the way." What could they have to fight about? Which one gets to tell their dad the great news?

Israel is stunned, but the wealth convinces him that it's all on the level and he says "My son Joseph is still alive. I will go and see him before I die."

Highlight: When Joseph comforts his brothers, he works hard to remove their guilt. He says, "do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you."

And later, "So then, it was not you who sent me here, but God." He's saying, it's over- fuggedaboutit. It's all part of the plan.

So maybe the key here is our calling not only to forgive- but to help each other break off the shackles of guilt, find a way to live with ourselves and our past, and be able to sleep at night, despite what we may have done.

Sad Sack

Genesis 44

So the boys prepare to head home- none the wiser regarding Joseph's ruse. Joseph has his steward load their sacks with as much food as they can carry and their silver. He also has him plant his silver cup in Benjamin's sack.

After they leave, Joseph sends his servant after them accusing them of stealing his cup. Naturally they deny it, not knowing the cup is in Benny's bag. They say- we even brought back the silver from before, why would we steal? If one of us has it, he'll die and the rest of us will be your master's slaves.

The steward says sure- it's a deal ,just as you said. Whoever has it will be my slave and the rest of you will be free (which isn't what they said, but apparently what he's prepared to enforce).

When the cup turns up in Benjamin's belongings, the clothes tearing begins. Imagine the shock and dread at knowing the fate of your brother and the consequent reporting of the event to your dad- especially after what they'd done to Joseph.

So they offer their services as Joseph's slaves and sneaky Joseph says- no- I'm not that kind of man- just the one who we found it on- the rest of you go free.

Is Joseph yanking their strings? Does he intend to keep Benjamin with him and then have a change of heart or is he trying to emphasize his point here?

Judah pleads his case, recapping the highlights from the last several chapters. Saying please don't turn us back to our father- I couldn't stand to see his misery.

Lesson for me- the danger of rash promises. Judah assured his dad that everything would be okay. His overestimation of the amount of control he had over the situation comes back to bite him. And honestly- how much of life do we have much control over? Like Mongo, we are often merely pawns in game of life. But unlike mongo we view ourselves as king- or at least a really crafty bishop.

Curious observation. Twice in this chapter Joseph's use of divination with his cup is mentioned (at least in the NIV). Does this mean he used the cup to commune with God (weird)? Or is he involved in some cultish practice that it would seem that God wouldn't have been a fan of (Also weird).

Maybe you Should Have Opted for Chocolate Covered

Genesis 43

So Israel has said in no uncertain terms- you're not going back with Benjamin. The implication...I hope Simeon has a comfortable cell. So they're home with food and money...and Israel is willing to sacrifice his son to avoid any risk coming to Benjamin.

But when the food runs out- papa sings a different tune. Well okay Judah, if you can protect him, I am feeling rather peckish. So the boys head out while dear old dad stays at home. To be fair, it could be that he sees the only way to save the family, including Benjamin, is to risk harm coming to him. Maybe he worked up the trust in God's care he needed to make this a trip worth taking.

So they go with gifts- balm, honey, spices, myrrh, pistachio nuts and almonds. OK, I understand that culture and technology dictated a very different gift-giving climate, but these still seem like pretty lame gifts if the attempt is to save your sons. They do go back with double silver though- enough to pay for the food they already got and enough to buy more.

Judah's guarantee seems to hold more water with Israel than Reuben's- does he trust Judah more? Or is it a context thing- we're more desperate now than when Reuben made his pitch.

What's happening with Simeon all this time? Has Joseph really left him rotting in prison? Remember, he's been there longer than he should have been. They waited till the food ran out to go and try to save him. What would this have done to his self esteem? If the drought had ended, would you have ever come for me? And would Joseph have imprisoned him in the first place if he knew that they would wait so long?

Simeon doesn't seem to know that it's Joseph, or he at least doesn't spill the beans once la familia arrives. Joseph asks about his dad and is choked up when he sees Benjamin and goes off to cry in private. Not so much an attempt to maintain his bravado as a means to keep his identity secret as far as I can tell.

Interestingly, they eat "together"- well kind of. They are all served separately- Joseph- the brothers - and the Egyptians. This segregation was necessary because it was detestable to Egyptians to eat with Hebrews. So was Joseph passing as Egyptian? Or does his separate serving indicate that he couldn't eat with Egyptians either? But if that's the case, why is he served separately from his brothers? Part of the charade?

Lesson for me: the brothers tried to return the silver and Joseph's steward would have none of it. He says- I got your money- your God gave you the gift of silver.

God provides- when we have needs- or maybe even sometimes when we just have wants- God provides.

If you remember back (or even if you don't), Joseph had ordered those bags filled up. So maybe the point is that God often provides...through us. As we look out for each other, as we perform acts of kindness, random or otherwise, God is working to help His children. And his gifts are often better than pistachio nuts.

Ben to Canaan

Genesis 42

The famine is going strong and Jacob hears of grain in Egypt. He curtly tells his sons to go buy some. They all go, but leave Bennie behind- Jacob was afraid that some harm would come to him.

Once again I'm struck by the blatant favoritism shown by Jacob. Many of his kids seem to be bad news, but I wonder how much of that is because they know they aren't loved as much as the spawn of Rachel.

When they arrive in Egypt, Joseph sees them and recognizes them. He pretends to be a stranger and even speaks with an interpreter which ends up enabling him to eavesdrop on their conversation. What's the motivation of Joseph here? Is this revenge rearing it's ugly head? Is he just making the reconciliation dramatic? At some point does he see it as a means to reunite with his full-brother Bennie? Is it a combination of all of these things?

They bow down to him (Joseph remembers his dream) and ask to buy food. Joseph accuses them of being spies and tells them they can't leave until the youngest brother comes to Egypt- an event that would verify the claim of who they are. He says they can send one brother back to get him.

He apparently reconsiders, maybe like his dad fearing for Bennie's safety, or maybe just being compassionate, because he lets them all go except Simeon. Why does he pick out Simeon? Is he especially resentful toward him? Does he like him best and this will give him an opportunity to be around him while the travel occurs?

So the nine brothers return home with grain intending to return with Benjamin. They come to realize though that the silver they used to purchase the grain has all been returned in their baggage. Having already been suspected as spies, this scares them. Will the Egyptians think they are theives? What will happen to Simeon when the silver is discovered missing?

Jacob is at wits end- first Joseph is gone, then Simeon, and now Benjamin is to leave? The world is against me. Reuben swears to him on the lives of his children that he will bring Bennie back to him. Jacob wants none of it- not gonna happen my friend.

Seems odd that Reuben would offer the lives of his own children on a proposition as shaky as this. Why would he be willing to risk this? Does he have an inflated view of his ability to keep Benjamin safe? After all, he did so well protecting Joseph and Simeon. Does he suspect that something is amiss with the Egyptian situation? Does he have amazing faith in Yahweh?

And what kind of grandfather would be satisfied after losing his son by killing his grandchildren. Not this grandfather apparently- because he says no.

Big lesson for me. Jacob thinks all is lost- Joseph, Simeon and soon to be Bennie- all things he assumes will be forever gone. But he's wrong- his woe, his stress, his paranoia are all unwarranted. How much stress do we bring on ourselves assuming the worst, forgetting that God's with us and keeping us safe. Our worries usually don't fall into the death of child category, but maybe we worry about the stress of the job, or selling the house, or losing some weight, or even dealing with our sinful natures- and then we get a raise, or the house sells, or the weight drops or we receive peace that passes all understanding and we wonder what all the stress was about in the first place.

Rule Like an Egyptian

Genesis 41:41-57

So Pharaoh puts Joseph in charge. He honors with him with fancy schmancy clothes and jewlery and names him as second-in-command. He tells him that "without your word no one will lift hand or foot in all Egypt." He then renames Joseph "Zaphenath-Paneah" which doesn't have quite the same ring to it. He also gives Joseph, or Zaph, a wife- Asenath, daughter of Potiphera, priest of On. Not long after, Joseph has two children Manasseh and Ephraim.

Joe does a good job saving up food for the time of famine. In fact, he saves so much that it is beyond measure. This lesson is confusing to me- it seems in direct contrast to Jesus' teaching about not building up for tomorrow in barns. Maybe the lesson is to examine your circumstance and do what is most appropriate.

This idea is a little scary- the phrase "situation ethics" is one that has been used only with contempt in religious circles that I've been a part of, but it seems like maybe there are times to save for tomorrow (a famine is coming, you're about to lose your job, your child is going through college?) and times when it's simple greed (you've won the lottery, you've got a massive pay raise, you can help others). Maybe I'm reading too much into this.

So when the famine hits, the hungy masses clammored to Pharaoh for food- and like a good leader, he says "go to Joseph and do what he tells you." All the countries come to Joseph to buy food.

Joe's a good bit beyond prison by now. And while things are going well, it seems that he's still harboring a little resentment toward his brothers- and understandably so. He names his first child Manasseh (probably "forget") because "God has made me forget all my trouble and all my father's household." How do you get past the evil that men do and move on? Or is that what he's done- if I can just forget them, I won't bear this resentment.

Maybe the lesson is that sometimes forgetting is the best solution. If I bring up the past, I may spark painful memories and drudge up pain for others. Maybe I create awareness of something that someone else never knew about. Maybe I force a relationship that can only cause more stress and discomfort- so instead of trying to make a relationship work, I forgive, move on- and forge into new relationships. My legalistic nature strives to find people I've wronged in big and small ways and try to "make up for it" somehow, as if I could. And the result can be ripped open scabs and created resentment for people who never knew the wrongs existed in the first place. Or even awkward strains on relationships.

Joseph later gets the chance at reconcilliation. But he doesn't seek it out, it just happens. Maybe forgiveness happens when we can forget.

Father forgive us, we sure don't know what we're doing.

Everybody Has a Dream

Genesis 41: 1-40

Two years later, Pharaoh has a dream. He sees seven fat cows grazing and seven ugly, gaunt cows (was Egypt currently overrun with beautiful cows?) came up and ate the fat cows. Then Pharaoh woke up, perhaps craving a good steak and a glass of milk. When he went back to sleep he dreamed of seven healthy heads of grain on a single stalk. Seven other heads of grain popped up, thin and wind-scorched. The thin ones swallowed up the fat ones.

Moses lets us know- it had been a dream. Were things so different in this era ordinarily that Moses needs to emphasize that the stalks of grain didn't really eat each other?

So none of the wisemen can figure out the dream. And then the cupbearer remembers our old friend Joe. He recants his tale of dreaming in prison and the fate of himself and the baker and Pharoah is sold.

Pharoah sends for Joseph. He shaves and changes his clothes and goes before Pharaoh. Pharaoh tells Joe that he's had a dream and no one can figure it out- but word on the street is that you've got a knack with such things.

Joseph replies that he can't do it "but God will give Pharaoh the answer he desires." Is this Joseph speaking the same way Red Sox player Trot Nixon does when he says that it was Jesus swinging the bat for him tonight, or is he speaking for God? It feels like the latter, but it's a pretty bold claim if that's true. I wouldn't dare claim that God will do something for someone that He hasn't specifically promised already. What if this interpretation wasn't part of God's plan- or maybe God has already warned Joseph about the event and told him that He'll come through for him.

However it was, it turns out the dream predicts famine- seven years of it following seven years of plenty. Oh and by the way Pharaoh, Joseph shamelessly plugs, you'll need a wise man in charge of storing up twenty percent of the food in the good years to use as food in the lean years. Oh where will you find such a man...what? Me? Well I guess I could if you don't need me in prison anymore...

Pharoah says that since God has Joseph's ear, there is no one wiser in the land. You are in charge and people will follow your orders. "Only with respect to the throne will I be greater than you."

Two huge things here-
First, there may be great lulls in our lives where it seems that we aren't being productive, where we aren't fitting into God's work- where we might even begin to question our worth in God's eyes because we seem to be just treading water. Joseph sat for two years in prison just waiting, and the plan that had been working out years before finally started to more blatantly include Joseph. Patience and the ability to realize that we don't know the big picture may be essential tools to following God.

Second, the good that Joseph does helping the cupbearer pays off...two years later. When we do good works we may never see the fruit that comes from it- or if we do...it may be way down the line. We may undersestimate the impact our interactions have on others. Actions we make out of love may do everlasting good for ourselves and the object of that love.

Sadly the opposite may be even more true.

Maybe it was just the pizza I ate last night

Genesis 40

While in prison, Joseph is put in charge of the king's cupbearer (bartender?) and baker who have lost favor with Pharaoh. One morning, Joseph notices them both a little down in the mouth, so he asks them what the matter is.

It seems they've both had dreams and they can't find someone to interpret. Joey says that "interpretations belong to God." So the cupbearer unloads.

He sees a vine with three branches. Once the vine budded, it blossomed and developed into grapes. The cupbearer had Pharaoh's cup in his hand so he took some grapes, squeezed the juice into the cup and handed it to Pharaoh.

Joe has a response ready. The branches represent days- in three days you'll be returned to your prominant position. But- once this happens, please don't forget me- get me out of this prison. I haven't done anything worth being imprisoned for.

Now the baker hears the favorable interpretation and begins watering at the mouth- here's my dream:

He had three baskets of bread on his head. The top one had baked goods, but birds were munching away on them.

Joseph says that the three baskets are once again days. In three days Pharaoh is going to hang him and birds will eat his flesh. I would say that this dream officailly qualifies as a nightmare.

Three days later both events came to pass- but the cupbearer didn't remember Joseph.

Once again I'm puzzled by the role of dreams in the plot of biblical stories. How did they know that the dreams weren't the result of spicy food from the night before? Do dreams still have a predictive power now and if not, what sparked the change? If we could interpret our dreams to predict the future would we want to? Would the baker's last three days have been more pleasant if he were clueless about his fate?

The thing that strikes me most here is that Joseph notices that these men are troubled and sets out to help them. It might be easier sometimes to avoid people who seem to be annoyed or worried- to not invest too much in the troubles of others, after all we've got our own problems. My car broke down,my job is stressful, the cubs are losing, I'm stuck in prison myself- but Joseph doesn't cop out. He sees an opportunity to try to ease suffering, and he acts.

And the result- God is glorified (it's by His power after all), the cupbearer is comforted, and if I remember correctly, eventually he remembers the plight of our hero. It does seem that the baker might end up worse off- but maybe it gave him three days to contemplate the purpose of his existence and to make things right with his maker.

Or maybe it didn't- maybe the point here is that sometimes our attempts to help, gum up the works and make things worse- but the answer is not to stop being concerned and to stop trying to help- maybe the answer is to care and to pray and to show love...and the rest is in God's hands.

Egyptian Romance Novels

Genesis 39

So Joseph is bought by Potiphar and because of Joseph, God grants blessings to Potiphar's household. Things are going so well that Potiphar turns all affairs over to Joseph. Everything beyond menu choices was in Joseph's hands.

Now besides being a sharp dresser with that multi-colored coat, Joseph was also apparently a bit of a stud. Mrs. Potiphar takes notice and tries to seduce him. He resists and resists, saying that he has earned the trust of his master and will not sin against his God.

So when no one else is around, she grabs him by the cloak and tries to convince him to give in- but he leaves his cloak in her hands and takes off running. She's embarassed and decides to show him who wears the pants in their relationship. She tells the servants that he tried to force her to sleep with him and when she screamed, he took off leaving his cloak behind. She tells her husband the same story and he puts Joey in prison.

Once in prison he picks up where he left off, gaining the trust of those in charge. He was successful in all that he did and the warden trusted him.

Two big things for me. First- don't dance with temptation. If things seem to be too much to handle- leave your jacket behind and get out of Dodge. Sometimes the best way to deal with your weakness is to avoid it at all costs. Most men would have gladly taken what was offered.

Second, your reputation goes a long way. God's blessing in both situations here is in part or whole, influence. Joseph's superiors seemed to trust in both his character and his competence. Maybe the lesson here is live Godly lives and people will be more apt to trust you- but it's no guarantee that people won't cross you if your character gets in the way of what they want.

But even then...God's with you

Reasons to Avoid Judah's House at Holiday Time

Genesis 38

Judah leaves home and finds a Canaanite wife. I'm not sure of this was taboo for God's children at this time, but it doesn't turn out too well. He and Shua gave birth to a son appropriately named Er(r). He also has two more sons named Onan and Shelah.

So Judah finds Er a wife named Tamar - but Er was wicked in the Lord's sight and He puts him to death. I wonder what he would have had to do to be struck dead. Judah just sold off his brother into slavery and he lived to populate. Would Er's error have to be worse than that? Not necessarily, based on what happens later. Maybe the key is God's knowledge of the hearts of men.

So, with Er out of the picture- Judah tells Onan to do his brotherly duty and make some children with Tamar so his brother's line would continue. Onan's not too keen on the idea of making children for his brother, but he doesn't mind the sex, so he sleeps with Tamar, but pulls out and spills on the ground. God isn't happy, and Onan is put to death.

It's possible to view this as God being against birth control, but I think the displeasure comes more from Onan taking advantage of the situation and gratifying himself with his brother's wife purposefully failing at the supposed purpose of the union in the first place.

Judah is understandably distraught, and a little hesitant to send Shelah to a possible death sentence by setting up a union between he and Tamar. So he tells Tamar to go home to her father and when Shelah is old enough he'll come and follow through with his duty.

But Judah's definition of growing up doesn't seem to line up with Tamar's. Later on after Judah's wife has died, he heads to Timnah. Tamar, hearing about it, disguises herself as a prostitute (wearing a veil) and Judah is easy prey.

She asks what he's willing to part with and he offers a young goat. So she asks for a pledge until he sends the goat and he offers his seal and cord. Well Tamar gets pregnant, and when Judah sends the young goat the "prostitute" is not to be found.

But word gets out that Tamar has prostituted herself and has become pregnant. Judah decides to have her burned to death. Maybe he saw this as the solution to solving the whole Shelah problem. If she's dead, my son escapes the fate of his brothers.

When she's brought out she sends a message to Judah identifying the father of her children to-be as the owner of the cord and staff. This reads a lot like the Nathan and David story- Judah, you are the man (not in a good way). I think some of the shock value of this story comes from the whole father/daughter connection. But in a culture where marriage to your half-sister isn't taboo, it seems like a union between a father and widowed daughter-in-law isn't quite as icky. Icky, but not quite as icky. This situation certainly has circumstances that condemn Judah beyond that simple union.

So Judah is shamed and Tamar is spared and she has twins. As the first one exits her womb a midwife ties a scarlet thread to his wrist so they'll remember who's older- but he draws his hand back inside, and the other twin comes out first. This is a really weird story. The only thing I can think of is that this is an illustration of the principle Jesus later shares- "The first shall be last and the last shall be first."

Family Sale

Genesis 37:12-36

It seems that maybe the tattling wasn't totally Joseph's fault. Israel send's his favorite to go check on his brothers and report back to him. So not only is Joseph dad's favorite, he has condescending dreams, he evaluates their shepherding- plus, he doesn't even have to go out in the fields and work with them- at least not on this day. No wonder they couldn't stand him.

However, that doesn't come close to excusing what these guys do to him in this section. Joseph goes looking for them under dad's orders and they see him coming. They conspire to kill him and tell their dad that an animal has gotten him.

Reuben saves Joseph's life by convincing the brothers to throw him into a well instead - he planned to save him later and take him back to his dad. They steal the famous colored robe that his dad made for him and threw him in.

A band of Ishmaelites wander by and they (without Reuben) decide to get something for their trouble and sell him as a slave. After all, he is our flesh and blood. I tend to think that the chance to gain some money had as much to do with the decision as the desire to not shed family blood. If you're wondering how much a half-naked, obnoxious sibling went for at that time the answer is 8 ounces of silver.

Is this a foreshadowing of Jesus' betrayal? Being sold out for silver by those who should be close to him? And a metaphoric resurrection to come when they find out later that he's not dead.

Reuben is angry when he finds out what they've done but they still cover their tracks. Dip the coat in blood and take it back to dad. He buys it- and Joseph ends up being sold to Potiphar.

Lessson for me: You can't mess up God's plans. The brothers tried to thwart Joseph's dreams by rubbing him out or selling him off- but the dreams come true. We can't get in the way of what God wants to happen. And this is good news- all the pressure's off. If we work and try to fit into His plans, we can't mess it up- His will is accomplished no matter what.

Dreamer

Genesis 37:1-11

17 year old Joseph has visions of grandeur...literally. While everyone knows he's dad's favorite, he's definitely not the brother's favorite. In fact at the beginning of the chapter he tattles on his brothers after tending sheep with them.

It seems that Jacob/Israel is pretty up front with his feelings for Joseph. I wonder if Joseph knew he was the favorite- or if he knew how much his brothers resented him. If he did, he either didn't care or severely lacked social skills- because he goes on to tell them about a couple of dreams he has.

In the first, Joseph's sheaves of grain stand up and his brother's sheaves bow down to it. In the second, the sun, moon and eleven stars bow down to him. This one not only irritates his brothers but also dear ole dad who says"Will your mother and I and your brothers actually come and bow down to the ground before you?" But- Jacob keeps "the matter in mind."

What does this say about the nature of dreams? Does God still use them in our lives to foreshadow events? Do we have these kinds of dreams and just not have the ability to interpret them? And why the foreshadowing here? What purpose does it serve for these events to be cued in our consciousness before they actually happen.

Lesson for me: Even the most annoying people have value in God's eyes. I think if Joseph was my little brother, I might not have sold him off, but he would have been the recipient of some pretty severe wedgies... and probably worse. But this is an imporatnt figure in the history of the lineage of Christ.

Maybe what I need to take is that the people who consistently annoy me may still be people important to tasks important to God. And that my seal of approval isn't what makes someone a good person.

King Me

Genesis 36:31-40

Not much to report tonight. A list of the kings who ruled Edom- and a recap of Esau's lineage. Can you handle the excitement?

It seems like lots of war going on- kings followed by kings who aren't their offspring. It seems Edom was pretty unstable. I'm assuming that maybe these are kings over what became Edom since they aren't as far as I can tell Esau's kin.

The nicest moment of this section is the last sentence. "This was Esau the father of the Edomites." No, he wasn't the chosen one- but God still had his back.

BTW- I got a message from someone who found the blog and coincedentally is blogging the same stuff at the same time. At a cursory glance it looks pretty cool, so if you're wanting more, check out:

http://wondersforoyarsa.blogspot.com/2006/06/opening-theme-genesis-1-23.html

Right Down the Line

Genesis 36:1-29

Another section of geneologies...yippee.

Esau marries Canaanites- Abdah, Oholibamah (which sounds like an ancient Jewish obscenity) and Basemath. Some of his children are referred to as "chiefs." Is this a reference to some tribal way of life prevalent during this time, or just a funky translation?

There is a quick mentioning of Anah: "This is the Anah who discovered the hot springs in the desert while he was grazing the donkeys of his father Zibeon." Ooooh, that Anah. Are we supposed to know this story- or is this a legendary tale that would have been known to the folks around when Moses penned the book? Are their any implications from this reference about what's intended for us and what's meant for folks of another time?

In another moment of deja vu from another earlier story, Esau and Jacob split up because they are too rich for one area. This time though, I'm struck with a positive vibe. Yes, Jacob was underhanded and stole the birthright and the blessing from his older brother- but the result seems to be minimal damage to the hairy one- he's too rich for the land he's on- and has quite a line of descendants of his own.

Maybe the lesson here is that God looks out for us when we've been cheated. Even when those benefit who shouldn't, even when we don't get what's coming to us (which is actually usually a good thing), God looks down and gives us what we need.

Not that there aren't people without, people in need, people who will never have their needs met in this life- but maybe God comforts us all in different ways. And even if we want more, His blessings abound if we look around and notice them.

Mourning Has Broken

Genesis 35: 16-29

Rachel has great difficulty in childbirth during the move. And as Benjamin is born, she passes away. She leaves her son with quite a gift, naming him "Ben-Oni" or "son of my trouble." Jacob has the good sense to change his name to "Benjamin," or "son of my right hand." Would the circumstances surrounding his birth have left a bitter taste in his father's mouth? Why is Joseph the favorite son when Benjamin also came from the womb of his favorite wife? It does seem that later on, when Joseph is far from home, Benjamin is at least second on Jacob's list.

How would Leah have reacted to the passing of her sister? Would there have been feelings of guilt? Remorse? Satisfaction? I'm not even sure that she's mentioned again. Poor Leah, always second- and whose death doesn't even warrant a mention- could she have already passed on at this point?

Reuben, always the model child, takes this opportunity to sleep with Jacob's concubine and wife, Bilhah. Is he motivated by bitterness at the lack of attention he receives as a son of the less favorite wife? Is it an act of defiance- or is this just old-fashioned lust overpowering him at an emotional time?

And what of Bilhah? Was her act due to a lack of attention as wife number three? Was she longing for compassion and passion that Jacob wouldn't give? Was the choice of Reuben one of spite- or was she too the victim of overpowering emotions? It could be that Reuben and Bilhah were actually closer in age than Bilhah and Jacob. Could this have been a factor?

Finally, the passing of Isaac at the age of 180. It's a nice footnote that Esau and Jacob, who have lived so long as enemies were able to come together in this time of mutual mourning and bury the old man together.

Maybe this section's message is that none of us are spared from heartache. God's chosen lineage still deal with the death of loved ones, the betrayal of those they trust and love, and an eventual meeting with death head on. And while that's a sobering thought, what's even more important is that these heartaches are temporary- and the reward is forever.

Deja Vu

Genesis 35:1-15

God speaks to Jacob again and tells him to go settle in Bethel and build an altar to God. It seems quite odd to hear God speak of Himself in the third person. This follows the oddity of the trio of beings appearing earlier in the book vaguely refered to as God. It makes me think that maybe translators (and consequently all of us) don't really have a handle on how to personify God and maybe this confusion adds to our mystery of how God works.

So Jacob goes back and God tells him (again) that he will be called Israel from here on out. He tells him to be fruitful and increase in number (yikes- seems like this guy has filled his quota by this point) and repeats the promises of Abraham and Isaac.

If this were a film we'd be screaming at the screen- we get it! Move the plot along. But maybe this subtly illustrates the idea of the oral tradition of this time. Moses, the author, isn't around yet- how would these people know of the promises? Repitition- telling of stories from father to son(s)- reinforcement and retelling perhaps ad nauseum.

And maybe it subtly hints at our need to have God's promises repeated to us. We know, in a sense, what's waiting for us, at least in intangibles- but maybe when we're stretched to the limit, when we're tired and discouraged or sick or scared or just sick of the all the downsides, we need to open our copies of God's promises and be reminded that it really is worth it.

Dinah? Sure!

Genesis 34

So Dinah(Leah's daughter) goes out to visit some of the women. Shechem takes her and rapes her and somehow falls in love with her and wants to take her as his wife. Shechem's daddy, Hamar comes and asks for her hand. He asksJacob's people to intermarry with them. This seems like the beginning of quite a joyful life for Dinah. Is there a less desirable choice for a spouse than your rapist? And is there something awfully strange about a land where a man has no problem raping a woman but feels compelled about going through the proper channels to ask for her hand?

Jacob keeps quiet when he hears about it until his boys get home and then the plan hatches. After Shechem offers any price for Dinah, Jacob's spawn say that they couldn't possibly turn their sister over to someone uncircumcised. We'll approve of the union if you will circumcise all your males. How could they possibly know that Schechemville would go for it. Were they all that desperate for woman and possessions (which in this period of time seems a redundancy) that they'd voluntarily have surgery on their sexual organs for the potential of what they might get?

But they do it! And while the men are moaning and suffering and carrying on (you think we're babies when we have the flu?) Simeon and Levi attack the city and carry off all their wealth and women and children.

Jacob reacts negatively- not because they've acted deceitfully or out of revenge- but because he fears this will increase his enemies.

Lessons from this text? That's a good question- anybody wanna give me some help here?

The best I can come up with is that even these patriarchs fell way short over and over again. God's people in the OT act out of revenge, self-interest, greed, deceitfulness, and lust- yet He loved them and took care of them. Surely he'll take care of me too.

He Saw Esau

Genesis 33

So here it is, high noon- the showdown at the ok corral- jacob and esau mano y mano. Jacob prepares for attack by setting his clan in order from least important to most important- servants in front, Leah and his children next, and Rachel and Joseph last. What must it have been like to be Leah and understand that you were more expendable than the other wife; to know that your husband was thinking- well if they kill Leah, maybe Rachel can still get away. And how about being Levi, or Reuben? Why is mama's boy back in the safety compartment while we're up here closer to the front line?

But the guns are never drawn, the sabers stay in their sheaths, not a punch is thrown. In fact Esau runs to Jacob and embraces him- the wronged longing for the love of the one doing the wronging. Esau meets his extended family and asks Jacob about all the gifts that came forward and tells Jacob- keep your stuff, I'm not in need, I want you not your possessions.

They split up not long afterward. The animals are tired and Jacob doesn't want any aid from Esau's camp. But the tension is gone, the relationship is patched.

Maybe the lesson here is that love conquers great wounds. Have faith in the reslience of the human spirit- and maybe more imporantly, forgive with all your might, no matter what's been done to you. Your brother steals your inheritance? Embrace and forgive.

When you've done wrong to someone, sometimes just the attempt to make amends solves the problem. Life shows that it doesn't always work out that way. People carry grudges, remember wrongs and make enemies- and in the other camp, people carry guilt, relive mistakes and continually beat themselves up.

Maybe the message is leave the past in the past- just love each other.

Old Testament Hulkamania

Genesis 32: 22-32

Jacob sends his possessions and family on ahead and is left alone for the night. And a man wrestles him until midnight.

This is an amazingly weird passage. Where did h(H)e come from? What or who is he? He is refered to throughout as "the man" (probably not in the "dancin' for the man" sense) but later He changes Jacob's name to Israel (or he struggles with God) because "you have struggled with God and men and overcome". He also asks for Jacob to identify himself.

Huh?

So, God sneaks up on Jacob and wrestles him, not knowing who he is, and loses? God can't outwrestle Jacob but he can wrench the socket of his hip with a touch? And for what purpose?

The best I can come up with is that this an example of God's mercy. Maybe this is for Jacob's benefit. He could have wiped him out- but as Jacob later says, "...I saw God face to face, and yet my life was spared."

Does God pop in and out of our physical lives today? Is the guy that cuts us off at the red light actually God having some fun with us? This is all really odd to me- but knowing that God cuts his children extra slack makes the journey more feasible.

I wonder if Jacob tried a suplex.

Covering His Bases

Genesis 32: 1-21

So Jacob is on his way home and realizes that bumping into Esau is probably inevitable. I wonder if this was one of the first things to cross his mind when the LORD told him to head on home. I wonder how much of his time with the Labanese was spent obsessing about the wrong he'd done and his more than strained relationship with Esau. I wonder if he was dealing with guilt, or fear of getting what he deserved, maybe a little of both.

I'm struck by the humility of Jacob as he prepares to meet with Esau. He tells his messengers "This is what you are to say to my master Esau: 'Your servant Jacob says...I am sending this message to my lord that I may find favor in your eyes.'"

He doesn't come in strutting with his possessions and family and proclaim, God's with me pal- back off. He comes with his tail between his legs. Some of this may be out of self-preservation, but it might be important that he refers respectfully not just to Esau, but to his servants about Esau. Jacob sends his gifts ahead "to pacify him."

It's also important that before this meeting with his hairy big brother, Jacob takes his worries to God. He shows God respect and prays to be saved. Important lesson here, when you face your greatest fear, God can help.

So maybe Jacob is heading in the right direction. Or maybe:

Jacob is working that clan of Rachel manipulation. I'll try to buy off my brother with my newly acquired wealth. I'll speak softly not from shame, but because it will serve my purpose.

Jacob plans to divide his group in two, so if Esau attacks one, the other group can get away. After he makes these plans, he goes to God in prayer. Was this an afterthought? Okay, I've got it all worked out, but just in case, let me get God in on this too.

Life may be like this often. We plan and scheme and God becomes our safety net instead of our refuge. And we pray, let our plans work out- instead of let your plans work out.

Or maybe what we see here is that constant struggle between fixing your own problems and trying to turn them over to God. And Jacob, like the rest of us, gets it right sometimes, and messes it up at others.

The trick is increasing that positive ratio.

In Hot Pursuit

Genesis 31:22-55

Three days later, Laban realizes that his family has skipped town and for the next seven days he hunts them down. God appears to Laban in a dream and tells him not to say anything to Jacob, either good or bad.

So Laban catches up to them and promptly says to Jacob "What have you done? You've deceived me, and you've carried off my daughters like captives in war. Why did you run off secretly and deceive me? Why didn't you tell me, so I could send you away with joy and singing to the music of tambourines and harps? You didn't even let me kiss my grandchildren and daughters good-by. You have done a foolish thing. I have the power to harm you; but last night the God of your father said to me, ' Be careful not to say anything to Jacob, either good or bad.' Now you have gone off because you longed to return to your father's house. But why did you steal my gods?"

This is Laban's version of not saying anything to Jacob, either good or bad. It seems like he says a lot- most of it critical- yet he seems oblivious to the idea that he hasn't followed God's order. Maybe he thinks the disclaimer excuses the action. I shouldn't say this but...

Jacob says he left out of fear but says the gods were not stolen. In fact, he tells Laban "...if you find anyone who has your gods, he shall not live." Laban searches and fearfully Rachel puts the gods in her camel's saddle and sits on it. She tels her dad, I'd get up, but, as she so delicately puts it, "I'm having my period." Luckily Laban doesn't discover Rachel with them. Would Jacob really have killed Rachel if her dad had discovered them. It seems like rash vows like this are seldom a good idea.

Jacob lets Laban have it. This seems like a dream opportunity for Jacob. You've been such a slime ball, and finally I get a chance to let you know how I feel. And amazingly the rebuke seems pretty well received. Maybe Laban is really living up to the not saying anything good or bad to Jacob at this point. Jacob ends the rant by saying that last night God had rebuked Laban. Was this decree from God punishment? It reads more like a warning to me.

The chapter ends with a covenant between father and son-in-law. Jacob promises to take no other wives besides Laban's daughters and not to mistreat them. They lay down some stones and promise not to go beyond the heaps attempting to bring harm to the other.

Once again, this is pretty weird. Laban seems more concerned about losing his idols then his family. This may indicate his lack of faith in Jehovah. Jacob had 14 years with this man and it seems like not much has rubbed off faith-wise. Although, it may be that Jacob's heart is on worldly things at this point too; heaping up riches and procreating.

Why does God give Laban the orders he does- and is it significant that God speaks to such a devious character as Laban? Is he testing Laban's resolve? Is it a chance for him to do right? Is the message here that we're all God's children, from those in Jesus' line to those who have a history of the most dastardly deeds.

So Rachel escapes with her little tin gods, and Jacob and Laban are at peace.

Haron Idol

Genesis 31:1-21

Laban changes his tune about Jacob and his wages when it becomes apparent that Jacob stands to gain so much. Laban changes the wages multiple times (ten according to Jacob) but to no avail. Jacob realizes that God has been helping him get rich. He says,

"If he [Laban] says 'The speckled ones will be your wages', then all the flocks gave birth to speckled young; and if he said 'The streaked ones will be your wages, then all the young bore streaked young.'"

This kind of "luck" causes Laban and his sons to sour toward Jacob and his clan. They see their inheritance slipping away and suddenly Jacob doesn't seem to be such a catch anymore.

So God tells Jacob, pick it up and go home. Rachel and Leah concur- our father loves his sheep more than he loves us. He sold us and why shouldn't we profit from our father's possessions. Rachel really seems to believe this since she ends up stealing Laban's "household Gods" before they depart. Jacob also "deceives" Laban by not telling him that he was going home.

There's quite a bit of story, but the application isn't overly blatant to me. Jacob is pretty comfortable with talking directly to God. This method of communication seems to be fairly common place during this period of time, even for folks like Jacob who have been less than honest. Jacob is in the sacred line though, so maybe that's why he's got the hotline.

I don't think I would call Jacob's action here deception, although Moses does, and I guess technically he secretly sneaks away with Laban's daughters. But I see this as the equivalent as quitting without giving your notice. Besides, God's told him to get out of Dodge. Maybe the lesson here is that integrity goes beyond speech. He knew that Laban wouldn't be pleased and he purposely snuck away so Laban couldn't protest or try to keep what was Jacob's. Maybe the honest thing to do is to say- I'm done, I'm gone. I hope not, because I think we're about to do the same thing with the church we're attending.

Maybe the lesson here is that deception isn't always the same as lying. Maybe there are times when we could avoid conflict, save feelings and feuding by not answering questions, by avoiding issues, by choosing not to fight and instead sneaking away in the middle of the night.

Just don't take the idols with you.

Jacob Plans Sheepishly

Genesis 30: 25-43

After Joseph is born, Jacob decides it's time to take his family out on it's own, and Laban isn't too keen on the idea. He pleads- "Name your wages and I'll pay them."

This reinforces my thinking that Jacob's shepherding is Laban's primary concern over the last fourteen years. I've been given such wealth, and now he's leaving- how can I make him stay?

Jacob says, ok- I'll keep charge of your flock if you give me all the spotted or speckled sheep and goast and also every dark-colored lamb. Laban is so desperate that he agrees and Jacob begins to build wealth of his own. He devises a system of keeping the strong animals together to mate away from Laban's but he lets Laban have the weak ones back.

A few thoughts:
This passage may be further evidence of Jacob doting on Rachel. Once she has her child, they're ready to move. Maybe it was her opportunity to show off in front of her family. Maybe it was coincidence, but this event seems to be the catalyst inspiring Jacob to head for his own hills.

It seems significant that Jacob builds with the spotted, the streaked and the speckled- the less than pure, and uses them to build his fortune. I'm hesitant to make the same claim of the dark lambs, but it seems like there may be two purposes here. First, and most literally- by taking the spotted animals, it is easy to tell whose animals belong to who.

Second, though, maybe Moses is giving us another example of God's love for those who are less than pure- those that need him most. So he looks down and sees the spotted soul, the streaked, and the tarnished, and instead of trading up- instead of looking for the holier soul, He says, no- I'll take you, I'll wash you, and you'll be whiter than snow.

Maybe too though, the fact that he sends the weak back indicates our need to get stronger. He'll take us as we are, He'll help us to grow and strengthen, but if we're content to stay weak- He let's us wander back to Laban.

Wonder Womb-an

Genesis 29:31-30:24

God looks down and sees that Leah is unhappy- unloved, He opens up her womb. And when He opens, He opens. This section is comprised of an attempt by both wives to gain Jacob's favor by supplying him with offspring.

Once again, I'm struck by the importance of the names they give their children. In fact the names themselves sort of comprise the plot for this section.

Leah first bears Reuben, or (perhaps) "he has seen my misery. " So God sees Leah's blues and Reuben is a token to cheer her up. This is the most affirming lesson for me in this section. God sees our pain, He sees our longing to be loved- and he more than makes up for the love we don't get. He does it for Leah here, and for Rachel a little later- and He does it for us.

Leah sees the gift of son #2 to be for the same reason so she names him Simeon, or "one who hears." I assume that Jacob had no part in choosing the names of his children. Is this consistent with the customs of this time, or is Jacob a slacker dad?

Apparently the birth of his first two offspring did little to endear Jacob to Leah- but she figures the third time is the charm. On his birth she says"Now at last my husband will become attached to me because I have borne him three sons." So she names him Levi, or "attached."

Maybe Leah started to give up on winning Jacob's heart when son #4 came around. She's thankful for him- but maybe she realizes that she could produce an entire baseball team for him and it wouldn't help. She names this one Judah, or "praise."

For someone not loved by her husband, Leah was getting plenty of physical attention from Jacob. I wonder if these children were born in the period of time before Rachel married him, in the seven year of service span. It would explain the number of nights spent with Leah instead of Rachel. That would mean that the story was told out of chronology, but I don't think that would be out of the question.

It's also at this point that Rachel realizes- hey, I'm not bearing any children. So she gets jealous of Leah and angry at Jacob. It should seem obvious that Jacob's not the problem, but Rachel lashes out. In desperation, she visits an old trick that Sarai tried. Marry and sleep with my maidservant. We know how well that worked for Sarai.

Bilhah, Rachel's servant has a child and Rachel reacts with triumph. Somehow in her mind, this birth will even things out. She names him Dan or "vindicated." Bilhah's next son does more than even things out- Rachel says "I have had a great struggle with my sister and I have won." So she names him Naphtali, or "my struggle." What a happy message to have associated with your name.

Leah tries to up the ante by giving Jacob her maidservant. Jacob has plenty of stress with his two wives, I can only imagine how complicated his life must have gotten after adding the emotions of the two maidservants. So Jacob's fourth wife Zilpah bears Jacob two sons- first Gad, or good fortune (or a troop which would have been a good name for the offspring collectively) and Asher, or happy, named because Leah was so happy that another child had been born to her camp.

At this point Reuben gets some mandrake plants for his mother. Leah asks for some and Leah responds pretty boldly to the favorite wife. "Wasn't it enough that you took away my husband? Will you take away my son's mandrakes too?" Rachel says give me the mandrakes and you can sleep with Jacob tonight.

This strikes me as odd- two wives are planning the husband's amorous schedule. It seems like Jacob would have reacted strongly to such a loss of power. Maybe he didn't have much to begin wiith. This family seems to be comprised of very strong-willed women.

Leah ges pregnant three more times- once with Issachar, or reward. She saw his birth as a reward for giving Jacob the gift of her maidservant. Secondly, Zebulon, or honor. She's back to clinging to desperation. She believes the sixth son will cause Jacob to honor her. Five didn't do it, but six is the magic number.

Some time later she gave birth to Dinah. No significance on the name and not much detail given. Another biblical example of potential misogyny. Maybe this comes more from Moses being sexist than any intentional slight from God. It's still a little worrisome.

Finally God remembers Rachel and she has her first child, Joseph. She's waited all this time and her response with his name is not joy, praise, or relief, although she certainly feels these things. She names him Joseph, or "may he add" hoping God will grant her another son.

In this long list of names I find another lesson here too. Since God provides, be satisfied. He blesses amazingly- but be gracious about His gifts. I guess, though, her "impertinence" actually pays off- she gets her wish in the future.

In case you were wondering:
Blaine: a servant of Blann, a Scottish saint - thanks mom and dad

Note:  name meanings except for Blaine:  NIV

Surprise!

Genesis 29:14b-30

Jacob and Laban seem to be hitting it off. In fact, Laban approaches him and says- I know you're my relative and all but let me pay you something for your work. Jacob's response was probably not quite what Laban expected- I'll trade you seven years of labor for your beautiful daughter, Rachel.

I think that Laban was attempting to be shrewd, and initially it bit him. He may have realized that Jacob was a good worker and thought, this working for free thing is probably going to get old for him fast- let me make an attempt to pay him- and then he'll stick around.

But Jacob was ready for him- I'll stick around- but it will cost you. And while this is all speculation, I think this is what sparks the Leah charade.

Jacob marries his dream girl, has his night of bliss, and wakes up in the morning and...it's the homely sister. It's like the old cliche about the drunk who takes home the beautiful woman who doesn't seem quite so beautiful when the sobriety of morning hits. Maybe Jacob was toasted after the big marriage celebration. There's nothing written about it, except that there was a big feast, but how could he not know? For seven years he's dreamed of Rachel, admired her, even kissed her- but he couldn't figure out this was someone else?

And maybe there's a subtle lesson about beauty tucked into all of this. Jacob couldn't tell it wasn't Rachel- he wasn't unhappy until the morning came. How important was the beauty of Rachel in the scheme of it all? Maybe God's lesson here is not to focus on beauty- it's not as important as we make it out to be.

And why the deception? Laban may have thought- OK- I got seven years for him- but if I give him Leah, I can get seven more. Plus my girls will still be local. I think that Laban is smart enough to realize that while his plan would get his less appealing girl married, it couldn't make for much of a happy life for her.

What girl dreams of her husband waking up the night after the wedding disappointed, disgusted, irate- and hungrier than ever for someone else. How would those seven years have been for poor Leah (well, poor in a sense, she was in on this deception)? I would think she knew even now that her husband desperately loved someone else. Ahh, what a honeymoon.

And in contrast, Rachel knows that this beau will work 14 years for her and will endure the homely sister if it means he can have her. The romanticism may have increased for Rachel, but at the expense of Leah. I wonder if Rachel was in on this- surely on some level she had to be, she knew she wasn't getting married.

And Jacob marries into a family as crafty as his own. Rebekah's blood flows strong through this crafty crew. Maybe the lesson here is what goes around comes around. Yeah, you got your dad- but you're plenty dupable too, pal.

This is also, I believe, the first OT reference to bigamy. It seems to be no big deal- I wonder when culturally that became okay- and again when it became taboo. I doubt it was ever smart.

Kissin' Cousins

Genesis 29: 1-14a

So Jacob gets close to Laban's place and sees some shepherds in the field. He asks them if they know Laban and how he was. As they talk, Rachel approaches with the sheep. Somehow, he takes it upon himself to assume managerial sheperding duties and instructs Laban's workers to water the sheep. Maybe he sees how beautiful Rachel is and wants to prolong their time together- maybe he feels a familial obligation to make sure things are taken care of, but the sheperds let him know that it isn't yet time. The sheep need first to be gatehred and the stone needs to be first rolled away from the well.

When Jacob sees Rachel, he determines to roll away the stone himself and water the sheep. Maybe he's overjoyed to finally reach his destination and meet his kin, but it seems like he's totally hitting on her here. Let me water these sheep for you- and that rock, no problem hon, I can move it myself. Just have a seat and I'll join you in a minute. After he finishes with the watering he kisses her and begins to weep aloud.

This sounds a bit forward except that Laban embraces and kisses him too- so maybe this is just more of a custom of the time. I'm guessing he enjoyed the first kiss more than the second.

Maybe the lesson here is how we should treat family. Laban responds to Jacob's tale by saying "You are my own flesh and blood."  (NIV)While we definitely have an obligation to our kin- perhaps it's more significant that the church is later told to love each other like brothers. If we are Christians, we are family.

That doesn't mean I'm going to kiss you.