A Sermon for Proper 10; Genesis 25:19-34, Psalm 119:105-112, Romans 8:1-11, Matthew 13:1-9, 18-23
A classmate of mine was once a caterer. Enough of her clients were from the high social circle that she has some great stories. My favorite is a lady who was jealous of the old families with long genealogies, so, she decided to have hers done. She spoke with her friends to learn how this work is done. She contacted the local library to learn who was worthy of such an enterprise. She interviewed several candidates who were willing to research her family genealogy and settled on one. She made her decision and eagerly awaited her family’s long-lost story. The final project arrived in the mail. She eagerly began looking at all the material, beginning with an amazingly detailed generational fan chart, and she was pleased to see how old her family is. Then she began reading the history. She stopped ~ suddenly ~ at an unexpected bit of family history that she’d just as soon stayed undiscovered. One of her great-great-grandfathers had been hung as a horse thief! She carefully put the beautifully bound family history on the shelf. The consequences of her great-great-grandfather’s actions would be more than her social status would bear. Do you remember a couple of weeks ago, when Sarah put Hagar and Ishmael out? Sarah is right; family squabbles interacting with God’s promise can cause troubles.
We have heard a lot of family dysfunction, recently. Abraham’s and Sarah’s impatience with God’s timing of keeping his promise of an heir, never mind the rest of it leads to the decision for Hagar to be a surrogate mom. Family troubles. On Isaac’s behalf, Sarah gets into a conflict with Hagar and Ishmael, and Abraham is caught in the middle. Family troubles. You might wonder if there is some conflict between Abraham and Sarah as Abraham and Isaac set out to the mountain of offer Isaac as a sacrifice to God. Family troubles. Today we hear about the conflict between Esau and Jacob, that expands to be a conflict between Isaac with Rebekah as part of the conflict that Rebekah and Jacob have with Isaac and Esau. It is an important story; it is the beginning of Jacob’s story, which is about half the story in Genesis. One way we know it is important is that Israel gets her name from Jacob become Israel (Bratt).
Isaac and Rebekah have been married for 20 years but they have no children. Once again, is the promise at risk again? This time, Isaac prays, Rebekah gets pregnant, great, with twins, better yet, until they start wrestling with each other while Rebekah is still pregnant. It is unsettling and painful enough that Rebekah prays. God answers in an oracle that explains what the struggle is; that it is a sign of the future; and that it is not the results of divine action, which raises the importance of human activity (Fretheim). Her two children will be two nations; just like Isaac and Ishmael are becoming two nations. The elder will serve the younger is another example of the common Genesis theme of the selection and favoring the younger sibling over the elder siblings (Gaventa and Petersen). Again, Ishmael and Isaac set a precedent. Rebekah knows the broad shape of her children’s and her future.
Her twins are born. The first, named Esau, is all red which is a word play on ‘Edom’ the nation Esau’s descendants become. He is also hairy, “se’ar,” the Hebrew for hair, is a word play on “Seir” (se’ir) which is where Esau eventually settles (Gaventa and Petersen). Jacob, the second child is born holding onto Esau’s heel. ‘Jacob’ come from the same word root as “heel”, and also “to supplant” or displace and also to “cheat”. The boys grow up to be what their names imply and as different as their names imply (Fretheim). Esau enjoys the outdoors and is a skilled hunter. Jacob is a quiet man, who prefers tents to the open range. Genesis tells us that ). This family relationship structure established the relationships that lead to the conflict to come (Fretheim) . You can see how this family dispute is similar to the dispute around Ismael and Isaac (Fretheim).
The next story is the first of the continuing conflicts that define Esau’s and Jacob’s relationship. We shall see in the weeks to come how many relationships that dispute affects. You remember the story. Esau comes back from hunting and is really hungry. Jacob is cooking some red stuff; probably Lentil soup (Bratt). True to his name Jacob take advantage of the situation. Unlike Abraham, he does not show generous hospitality; although he does cover his legal bases (Fretheim). Is this about Jacob stealing or is this story about Esau’s distaining his birthright (Bratt, Richter)? Why would he distain his birthright? It gives him two-thirds of his father’s estate. But it also comes with the responsibility of leadership (Fretheim).
On this point, Scripture is silent We do know Esau is ravenous, all he can think about is filling his hunger. We also know the conflict grows. It defines their lives and the lives of their descendants (Harrelson). Esau is the father of the Edomites, who were enemies with all of Israel’s Kings (Sakenfeld). Not unlike Ishmael’s descendants the Ishmaelites who also skirmished with Israel often, but occasionally were Israel’s ally (Sakenfeld).
The last phrase of this story is powerfully revealing; it framed around the verbs ate, drank, rose, departed, and despised. It reveals that perhaps Esau realizes his lapse in judgment is more significant than it appears (Fretheim) . There is no question that Jacob took advantage of his brother. His actions were legal, but not an act of hospitality. There is also no question that Esau bears a responsibility for his indiscretion (Fretheim). Stepping back, we can see that both are guilty. Jacob ignores the expectations of hospitality and his familial responsibility and sets in motion a family conflict that will last generations and threatens God’s promise to Abraham. Esau is careless, neglects the responsibility of his birthright, and conceivably sets aside God’s call for the sake of convenience (Fretheim). You are justified is wondering why God would choose either Esau or Jacob to be heirs of the divine promise and covenant. Then again, God always seems to choose human weakness over human strength (Fretheim).
Two quick asides before exploring some of the depths of family dimensions of all this. First, in the Oracle response to Rebekah’s prayer, God reveals the future of the promise and the covenant. We would expect that to be given to Isaac. It may suggest God is more confident in Rebekah than Isaac. I suspect it is another example of God turning things upside down, by empowering women as much as empowering men. And it is an example of God’s response to prayer, not by creating the twins’ temperament, but by explaining to Rebekah what is going on.
The second aside is, there is a strong caution here for anyone who believes that they are among God’s elect. As one of God’s chosen, it is easy to justify Jacob’s actions as consistent with following God’s will. This is dangerous thinking. It can lead to justifying acting as we please because we say it is God’s will (Fretheim). At times, I wonder just how common this behavior is in today’s religious and political driven conflicts; and I am talking about conflicts within the United States.
Now, what about the family dynamics in all this? In Exodus (20:5), Numbers (14:18) and Deuteronomy (5:9) we hear that God punishes three or four generations for the iniquity of parents, or who reject me. We hear from Ezekiel (18:20)
A child shall not suffer for the iniquity of a parent, nor a parent suffer for the iniquity of a child; the righteousness of the righteous shall be his own, and the wickedness of the wicked shall be his own.
These appear to be conflicting statements; however, Exodus, Numbers, and Deuteronomy make it clear our actions have lasting consequences, And Ezekiel reminds us the grace of God is always present and therein has lasting consequences.
How we deal with conflict, our behavior in general, in our families, business, friendships, community and/or church makes a difference, it has lasting consequences. We will see over the next several weeks how this continuing family conflict emerges in different forms; we will see how these conflicts shape the Oracle, the Promise, and the Covenant of God. God is faithful and always present. Our daily lives, including conflicts, interact with, and can be influenced by God’s presence; they also interact with and influence the shape God’s promise takes, in a moment in time, and over time, with lasting consequences.
Sarah’s solution is not so thoughtful; however, she is right family conflict is a dangerous thing that can influence how we and others experience God’s presence. The socialite reminds us that the behavior of our ancestors may not always be what we believe or want them to be; and that while they are influential, they are not definitive. There are other forces influencing our personal, social, political, and economic lives, including the ever-present grace of God; i t is influential in time and forever.
Bratt, Doug. Proper 10 A Genesis 25: 19-34. 16 7 2017. <cep.calvinseminary.edu>.
Ellingsen, Mark. Lectionary Scripture Notes. 16 7 2017. <http://www.lectionaryscripturenotes.com/>.
Epperly, Bruce. The Adventurous Lectionary. 16 7 2017. <http://www.patheos.com/blogs/livingaholyadventure/author/bruceepperly>.
Fretheim, Terence E. New Interpreter’s Bible Commentary; The Book of Genesis. Ed. I. Vol. XII. Nashville: Abingdon Press, 2015. App Olivetree.
Gaventa, Beverly Roberts and David Petersen. New Interpreter’s One Volume Commentary. Nashville, n.d.
Harrelson, Walter J. The New Interpreters’ Study Bible. Abingdon Press, 2003. E-book.
Jacobson, Rolf, Karoline Lewis and Matt Skinner. Sermon Brain Wave. 16 7 2017.
Richter, Amy. “The Good Sower, Sixth Sunday after Pentecost – July 16,” 16 7 2017. Sermons that Work.
Sakenfeld, Katharine Doob. New Interpreter’s Dictionary of the Bible. Nashville: Abingdon, 2009.
Schifferdecker, Kathryn M. Commentary on Genesis 25:19-34. 23 7 2017. <http://www.workingpreacher.org/>.