Thumbs, Coke Zero, and Not Sweating the Small Stuff

A few weeks ago while washing dishes, I touched a wasp that I didn't know was there. He stunk my left thumb. Today while peeling potatoes I peeled a tiny section of my right thumb. Neither wound was severe. Still, my thumbs are mighty important, and it isn't until they are hurt that I realize how much I use them.

The spice rub I put on my chicken this evening was spicier than I first thought. It burned my mouth. To get rid of the heat, I ate a chocolate doughnut after dinner. After the doughnut, I drank more Coke Zero. A little silly to wory about no sugar in my pop but feeling ok about the sugar in that doughnut, right? LOL

3 things my younger self thought I'd never be able to say:

1. My girls are washing dishes while I sit on the couch

2. My first baby is graduating this spring

3. I'm a licensed minister

I probably should have accomplished more today than I actually did, but this week is the week we put homeschool portfolios together, so I'm not sweating the small stuff.

Oh, no, something just hit me; it's my oldest daughter's last portfolio. Where did the time go? I'm not quite sure I'm ready for this.

I think I'll enjoy the rest of this Monday and maybe do some reading before I say goodnight. Girls are almost finished in the kitchen, and I have a little more Coke Zero left. No more sweets. No more peeling potatoes. Going to rest my thumbs, and watch a few more episodes of Duck Dynasty.

Jesus' Anointing at Bethany: an exegesis of John 12:1-8

INTRODUCTION

ORIENTATION AND CONTEXT

Significance of Text

Love, honor, and devotion are all played out in an account in the Gospel of John spanning only eight verses. It begins in the first verse of chapter 12 as a dinner given in honor to Jesus. Lazarus is alive again and sits at table with Him, Martha shows her devotion by serving, while Mary gives up her wealth and reputation for the opportunity to show Him her love.

On His way to Jerusalem for Passover and His coming crucifixion, Jesus goes to Bethany, the town where His friends, Lazarus, Martha, and Mary live. They are all at dinner when Mary takes an expensive pound of perfumed ointment and anoints Jesus's feet. Then, she wipes His feet with her hair. Judas, the disciple who would betray Him speaks out against this lavish display, asking why the costly perfume was not sold and the money given to benefit the poor. Jesus answers this challenge by defending Mary's actions, noting that she bought it for the day of His burial. The account concludes with Jesus saying, "You always have the poor with you, but you do not always have me" (v. 8 NRSV).

Viewed through the lens of twenty-first century America, Mary's actions deserve a reaction similar to that of Judas. "Why was this perfume not sold for three hundred denarii and the money given to the pore?" (v. 5).

After reading verse 6, where the author says that Judas only said that, because he was a thief and cared only about the money, one still wonders why Mary anointed the Lord with something so costly. Even reading Jesus's explanation in verse 7 does not satisfy us for an answer. How did Jesus know she bought it for His burial? Did Mary tell Him, or did she have a sense of what was to come to pass in just a few short days?

This account in John's Gospel is one of three similar accounts in the New Testament canon. Matthew and Mark also have like narratives with similar characters at a dinner with Jesus and His disciples. Are they the same story? If not, what does John add that makes his account more personable? Could it be because the account of Jesus raising Lazarus from the dead in the previous chapter has already endeared the reader to the family? And what about Luke? There is a story in the physician's Gospel in chapter 7 that has similar characteristics, but scholars say it is not the same.

Historical and Social Setting

Who wrote this Gospel which is so different from the other three synoptic Gospels? The book of John reads as if it is written from the point of view of an eyewitness. Although the author never names himself as John, the disciple, the son of Zebedee and brother of Jjames, he does say he is the "disciple whom Jesus loved" who reclined next to Him at the supper (21:20). Of him, he also says, "This is the disciple who is testifying to these things and has written them, and we know that his testimony is true" (v. 24).

When was this Gospel written? "The Gospel was likely written sometime in the late first century or early second century CE. But some scholars continue to argue for an earlier first century date, at least for an earlier form of the Gospel" (Coogan 1917).

Where was it written? Tradition has it that the Gospel was written in Ephesus, which was in Asia, but many say it was written in Palestine. Still others say Alexandria because "the Gospel was popular with Gnostic thinkers living in Egypt" (Coogan 1917).

The Who, when and where may be argued about the book of John, but the why is clearly stated in his book. "While some have held that the purpose of the Gospel was to combat Docetism or to oppose those who retained their loyalty to John the Baptist, it is clear from the evangelist's own words that his purpose in writing was that his readers would "believe that Jesus is the Christ, the Son of God, and that be believing they might have life in His name"" (Mounce Kindle Loc 10268).

Literary Context

The account in chapter 12 is a small piece of the book of John. Like the surrounding chapters and verses, it is a historical narrative. Basically, the author is telling his readers/listeners a story. The point of his story is the truth about Jesus. It begins with John the Baptist proclaiming "Behold the Lamb of God, which taketh away the sin of the world" (1:29 KJV). It culminates in (21:25), "And there are also many other things which Jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen"

In chapter 11, Jesus raises Lazarus from the dead. In that account, Mary is introduced to us (v. 2), and we are told that she is the one who anointed Jesus's feet and wiped them with her hair whose brother was sick. This announcement gives us a glimpse that John's readers knew his stories well, already.

After Lazarus was raised, the chief priests and Pharisees gathered together to try and figure out how to get rid of Jesus. They were afraid of losing power with the people and afraid that Rome would come and take away their nation. Caiaphas, the high priest that year prophesied that one man would die for the people. From that time on, they studied on how to put Him to death. 

At the end of chapter 11, we read that Jesus and His disciples hid out in Ephraim. Then, the time of Passover came, and everyone in Jerusalem wondered if Jesus would come to the feast. This is where we find Jesus when chapter 11 ends and chapter 12 begins. He is coming to the feast, even though the Pharisees and chief priests are laying in weight and have spies out looking for Him.

Interestingly enough, the next day after Jesus leaves Bethany for Jerusalem many of those who had come to the Passover feast, when they knew Jesus was on His way, took branches of palm trees and went to meet Him, crying, "Hosanna: blessed is the King of Israel that cometh in the name of the Lord" (v. 13 KJV). Jesus rides into Jerusalem on a donkey; a bold action, considering He had just come from keeping a low profile.

In terms of where the account of His anointing in Bethany fits, with Jesus's announcement of "She bought it so that she might keep it for the day of my burial", (v. 7), we spring toward the climax of the narrative—His crucifixion and resurrection.

The author makes a point to tell his readers that the ointment/perfume was very costly (v. 3). Then, in verse 5, he tells us through Judas's point of view how much it may have sold for. The emphasis on the cost is important, but not as far as money itself is concerned. John's point is focused more on the personal cost rather than a monetary one. What is true value of the nard, the importance the world places on it, or the action for which it is used?

PRESENTATION OF TEXT

Scripture Passage

JN 12:1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus' feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 "Why was this perfume not sold for three hundred denarii and the money given to the poor?" 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, "Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me." (NRSV)

Text Critical Notes

In Strongs (963), Bethany (Bhyania Bethania) means "house of dates" or "house of misery". It was a village at the Mount of Olives, about two miles (3 km) from

Jerusalem, on or near the normal road to Jericho.

Another definition for Bethany says it is a town or village on the east bank of the Jordan, where John was baptizing (NET Bible). This explanation does not line up with the passage above, because the Jordan is over four hundred miles from Jerusalem.

In the KJV verse 2 says Lazarus "sat at the table". The NRSV says Lazarus was "one of those" at the table. Strongs (4673) tells us that the word "sunanakeimai" means recline together or feast together.

"The house was filled with the fragrance of the perfume" (v. 3 NRSV). This second half of verse 3 was a parenthetic note added by the author. It is characteristic of someone who was an eyewitness and had a vivid memory of the event.

Outline of Passage

I. Dinner with Friends (vv. 1-2)

A. Jesus comes to Bethany

B. Lazarus is at the Table While Martha Serves

II. Mary Shows Her Love (v. 3)

A. Mary Takes A Pound of Costly Perfume

B. Mary Anoints Jesus' Feet

C. Mary wipes His feet with her hair

D. House is filled with the Fragrance of the perfume

III. Judas Grows Indignant (vv. 4-6)

A. Judas Asks Why the Perfume was Not Sold

B. A Thief in Charge of the Money

IV. Jesus Intercedes (vv. 7-8)

A. Jesus Comes to Mary's Defense

B. Jesus Closes with Scripture

V. But What About Luke?

DINNER WITH FRIENDS

Almost one week before Passover, Jesus enters a town called Bethany and eats supper with Lazarus, Mary, and Martha. In Strongs (963), Bethany (Bhyania Bethania) means "house of dates" or "house of misery". It was a village at the Mount of Olives, about two miles (3 km) from Jerusalem, on or near the normal road to Jericho.

Another definition for Bethany says it is a town or village on the east bank of the Jordan, where John was baptizing (NET Bible). This explanation does not line up with the passage above, because the Jordan is over four hundred miles from Jerusalem. If Jesus came from a desert area northeast of Jerusalem where he was after the Jews plotted to kill Him, (11:54-55), it would make sense that He stopped to visit His friends. After all, He had been there before when He raised Lazarus from the dead (11:17-44).

A similar account in Matthew's Gospel places this event two days before the Passover (26:2). Mark also says it was two days before and not six (14:1). Another difference in these three Gospels is the house where it all took place. Matthew says Jesus was at the house of Simon the leper (26:6) in Bethany. In Mark 14 He is also said to be in Simon's house (v. 3). While these two writers appear to have a difference of opinion than John, John never says they are in Lazarus's house; it simply says, "Jesus came to Bethany, the "home of Lazarus, whom he had raised from the dead" (v. 1). This could mean that the town of Bethany was Lazarus's home.

If Lazarus is at the table with Jesus and Martha is serving, does that mean they are at Lazarus's house? If so, then what about Simon the Leper mentioned in Matthew and Mark? Who was this Simon, and why would John not mention him?

Simon the leper was "a leper in Bethany in whose house the head of Jesus was anointed with oil (Mt26:6; Mk 14:3), probably related to Martha, Mary and Lazarus" (Douglas 1104). If this Simon was a relative, then it is possible that Martha would have helped the other women serve the guests at the table, whether they were having dinner at Lazarus' or Simon's house.

In the KJV verse 2 says Lazarus "sat at the table". The NRSV says Lazarus was "one of those" at the table. Strongs 4673 word "sunanakeimai" means recline together or feast together. They would not have sat at the table as the KJV says. Instead, as in first century middle eastern meals were eaten while reclining on one's side on the floor with the head closest to the low table and the feet farthest away (NET Bible sn 4). With this picture in mind, it is easier to see how in the following verses Mary knelt by Jesus's feet and anointed Him. Viewed from our Western perspective with Jesus sitting at the table, Mary would have had to kneel under the table in order to accomplish her act of love.

MARY SHOWS HER LOVE

When we think of a pound today, we think of 16 oz in weight. A Roman pound, however, was about 12 oz or 327 gm. Mary's pound of costly perfume was made of pure nard (v. 3 NRSV). Matthew calls it "very costly ointment" (26:7), while Mark says, "very costly ointment of nard" (14:3).

The KJV actually calls it "ointment of spikenard" (v. 3). It is a Himalayan aromatic plant (Nardostachys jatamansi) of the valerian family from which spikenard is believed to have been derived." There is a North American version, as well. It is a "perennial herb (Aralia racemosa) of the ginseng family with an aromatic root and panicled umbels" (Merriam Webster).

While John makes no mention of the container that held this costly perfume, both Mark and Matthew say it was in an alabaster jar.

"The ancients considered alabaster to be the best material in which to preserve their ointments. The Oriental alabaster (referred to in the Bible) is a translucent carbonate of lime, formed on the floors of limestone caves by the percolation of water. It is of the same material as our marbles, but differently formed. It is usually clouded or banded like agate, hence sometimes called onyx marble" (Smith).

As the writers of all three Gospels say the perfume was very costly. "In today's currency, its value would have been about $30,000" (Mounce, Kindle Loc 11313). This sounds extravagant until we take in the fact that it was kept in an expensive, imported jar, such as alabaster.

While John simply says Mary anointed Jesus' feet, Matthew and Mark have her pouring the perfume on His head. Mark goes one step further and tells us that she "broke open the jar and poured it on His head" (v. 3). With 12 oz of ointment Mary certainly could have begun at His head and ended at His feet. Depending on exactly how Jesus reclined at the table, it is very possible that the nard which was poured over His head ran down His hair and clothing to His feet. Some of it probably even ran down his face and beard. Twelve oz of essential oil is a lot of oil.

If Mary did pour the perfume onto Jesus' feet, it is worth noting that, "The only time feet were anointed in Jewish culture was as a funeral ritual. Further, it was a Jewish tradition that when anointing a dead person, the neck of the ointment bottle should be broken, perhaps as a symbol that it would not be used again, or as a sign of loss, and later the bottle would be put into their burial cask" (Kent 19). Was Mary aware of the coming events in Jesus' life?

Out of all three accounts, John's Gospel is the only one that mentions Mary wiping Jesus' feet with her hair. If she indeed did pour 12 oz of ointment on just His feet, then something would have been needed to wipe it off. In chapter 13 Jesus washes the disciples' feet and dries them with a towel (vv. 4-5). Why her hair and not a towel? Servants would have kept towels for this purpose, as they were the ones who usually washed the guests' feet.

"Jewish women did not let down their hair in public. This is an expression of devotion that would have come across as extremely improper and even somewhat erotic, as indeed it would in most cultures" (Whitacre 300). Knowing this well, Mary emptied herself of any reputation to show the Lord her full devotion. Her actions are ones of a disciple, lover and wife.

"The concise description of Mary's act concludes with a comment unparalleled in any other Gospel: "The house was filled from the fragrance of the perfume" (v. 3b). The comment calls attention to the reckless extravagance of the act and its consequent effect on the onlookers, eliciting an immediate objection from Judas (vv. 4-5)" (Michaels 666).

As with Mary wiping the Lord's feet with her hair, this portion of verse 4 is only mentioned in John. One wonders if Mary knew the importance of spikenard from the Song of Solomon. "While the king was on his couch, my nard gave forth its fragrance" (1:12 NRSV). "The reference adds the messianic overtones of kingly anointing, while retaining and intensifying the erotic charge" (Meyers 248). "How fair is thy love, my sister, my spouse! How much better is thy love than wine! And the smell of thine ointments than all spices!" (4:10 KJV). His sister, his spouse is a garden enclosed, a spring shut up, a fountain that is sealed (v. 12), her plants are an orchard of fruits with spices such as camphire, spikenard, saffron, calamus, and cinnamon, along with frankincense, myrrh, and aloes (vv. 13-14).

The scent of the nard would have been very strong. It would have overpowered even the scents of food and wine around the table. Many in the room may have wished to fan the smell away or open the doors and windows. As suggested in the Song of Solomon, however, Jesus knew the heart of the one who anointed Him. He joyed over Mary's sacrifice. Like the Apostle Paul in Philippians 4:18, He might have said, "But I have all, and abound. I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, well pleasing to God."

"What Jesus will do for his disciples and will ask them to do for one another, Mary has already done for him in 12:3. In Mary, then, the reader is given a picture of the fullness of the life of discipleship. Her act shows forth the love that will be the hallmark of discipleship in John and the recognition of Jesus' identity that is the decisive mark of Christian life" (Lawrence 702).

"In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states "The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other." If such a saying was known in the 1st century, this might be the author's way of indicating that Mary's act of devotion would be spoken of throughout the entire world" (NET Bible sn 8).

Although John includes these two acts of Mary that both Mark and Matthew do not, the other two writers do add that Jesus commanded her act be told wherever the Gospel is preached (Mt 26:13 and Mk 14:9). Could this parenthetical addition in John be what links these three accounts?

JUDAS GROWS INDIGNANT

Judas Iscariot was one of Jesus' twelve disciples. For all of Jesus' ministry, this Judas who would in a few short verses betray Him (13:26-30), indignantly points out that he thinks more good would have been done if the perfume had been sold. "Why was this perfume not sold for three hundred denarii and the money given to the poor?" (v. 5 NRSV). According to Judas, a person could have received three hundred denarii for it. In verse 3 the perfume is simply referred to as costly, yet here we see that Judas knows exactly what it would cost.

While the NRSV says denarii, the KJV says three hundred pence. Interestingly, if we look at the NIV, it says, "It was worth a year's wages." (v. 5). "Since a denarius was a day's pay for a day laborer, the NIV paraphrase is accurate, taking into account feast days and sabbaths when one would not work. A rough equivalent would be something over $10,000, the gross pay for someone working at minimum wage for a year" (Whitacre 300).

Indeed, if it was worth a year's wages, we too might have reacted as Judas. But was he the only one to react this way? After all, John's Gospel is the only one to mention the indignant one's name. "But when the disciples saw it, they were angry and said, "Why this waste? For this ointment could have been sold for a large sum, and the money given to the poor" (Mt 26:8-9 NRSV). Even Mark's account does not name just one disciple but goes further and says that some who were there wondered among themselves in anger why the ointment was wasted. They thought the ointment could have been sold for more than three hundred denarii and proceeded to scold the woman (14:4-5). 

Lest the reader think Judas had compassion on the poor, John is quick to point out that Judas did not speak up because he cared about those less fortunate (v. 6). The writer finishes that verse with clear statements: Judas was a thief. Judas kept the common purse. Judas stole from the common purse. "There may exist a historical reminiscence that Judas was charged with the common purse (v. 6), but accounting for his otherwise incredible action by avarice seems to be the Evangelist's motive" (Sloyan 153).

Whatever John's motive, it is interesting to ponder on the fact that Jesus entrusted Judas with the common purse, even knowing what kind of person he was.

JESUS INTERCEDES

"Jesus said, "Leave her alone" (v. 7A). With the beginning of verse 7 Jesus takes control of the situation. He defends Mary's actions and gives an explanation that raises a few questions.

In answer to Judas' question about why the perfume was not sold, Jesus says Mary bought it "so that she might keep it for the day of my burial" (v. 7B). Does this mean Mary knew of Jesus' coming crucifixion and death?

The KJV states "Against the day of my burying hath she kept this" (v. 7). This would imply that however Mary came by the perfume, her intention was to keep it for His burial.

In his Gospel Matthew says that Jesus asked "Why do you trouble the woman? She has performed a good service for me" (26:10). Later in verse 12 He goes on to say that in pouring the ointment on Him, she has prepared Him for burial. Mark's account agrees with Matthew's, except in v. 8, Jesus adds, "she has done what she could. She has anointed my body beforehand for its burial."

According to the Lord Himself, in all three accounts Mary has anointed His body for burial before His death. "Jewish burial rituals include anointing the body with perfume" (Coogan 1954). Judas and the other disciples would have understood this reference. It causes one to wonder if this was on his mind when he left the table of the Last Supper in John 13 to make a deal to betray his Lord.

At the end of the scene in Bethany Jesus puts the whole thing to rest with His answer to Judas and by quoting the Torah. In John 12:8 and Matthew 26:11 He says we will always have the poor with us, but we will not always have Him. At the end of the account in Mark, he adds "For you always have the poor with you, and you can show kindness to them whenever you wish; but you will not always have me" (14:7 NRSV).

Just in case the enemy or a modern-day reader thinks to refute or twist the Lord's words, Jesus quotes from the Torah. "Since there will never cease to be some in need on the earth, I therefore command you, "Open your hand to the poor and needy neighbor in your land" (Deut 15:11).

BUT WHAT ABOUT LUKE?

There is an account in Luke 7 that mirrors some aspects of the one we have been discussing. Some might even say it is a version of the same story. Yet, there are enough differences to make us question.

In Luke's account Jesus enters a Pharisee's house and takes His place at table after being asked to eat with him. While He is there eating, a woman known only as a sinner brings an alabaster jar of ointment (37). She stands behind Him weeping, bathing His feet with her tears and drying them with her hair. "Then she continues kissing His feet and anointing them with the ointment" (38 NRSV).

So far this sounds just like the accounts in John, Matthew and Mark, but it is in the next verse that we see the differences arise. ""Now when the Pharisee who had invited Him saw it, he said to himself, "If this man were a prophet, he would have known who and what kind of woman this is who is touching him—that she is a sinner" (v. 39).

Using the woman's love for Him as an illustration, Jesus tells this Pharisee, whom we learn is named Simon, a parable in verses 40-42. It is the parable about two debtors. One owed 500 denarii to his creditor. The other owed only 50. The creditor forgives them both. "Now," Jesus asks Simon, "which of them will love him more?" (v. 42). "I suppose the one for whom he canceled the greater debt," Simon answers, (43). Jesus tells him he has judged correctly (v. 43). Then, He says how Simon gave Him no water for His feet, yet the woman has bathed His feet with her tears and dried them with her hair (v. 44). Simon gave Him no kiss, but from the time Jesus came in, the woman has not stopped kissing His feet (v. 45). Simon did not anoint Jesus' head with oil, but the woman has anointed His feet with ointment (v. 46). Lastly, Jesus says, "Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love" (47A).

Whether this is the same story as John's account or one that Luke is only using for illustration, the same themes of love, devotion and honor are present. An alabaster box, as we have shown was very precious and costly, and the woman in Luke poured out her oil on Jesus' feet and wiped them with her hair in an act of love unparalleled by His disciples.

CONCLUSION

SUMMATION

Love, honor, and devotion are all played out in a simple dinner among friends. While Jesus is reclining at table with Lazarus whom he raised from the dead, He enjoys a meal served by Martha. Meanwhile, Mary gives up her wealth and reputation by pouring her precious nard on her Lord she loves so much. As the fragrance of her love fills the whole house, Judas fusses that she has wasted her perfume, for it could have been sold to benefit the poor. But Jesus reminds them all, they can always help the poor. Then, He comes to Mary's rescue and tells everyone she has anointed Him for burying.

APPLICATION

Jesus is worthy of all our love, honor, and devotion. Giving Him our very best is never a waste. After all, it was Jesus, Himself who said, "Do not store up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal; but store up for yourselves treasures in Heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there your heart will be also." (Mt 6:19-21 NRSV).

WORKS CITED

Coogan, Michael, The New Oxford Annotated Bible with Apocrypha: New Revised Standard

          Version An Ecumenical Study Bible. Kindle ed. Oxford University Press, 2018

Douglas, J. D., The New Bible Dictionary, Inter-Varsity Press, 1996

Kent, G. (2010). Mary Magdalene, Mary of Bethany and the Sinful Woman of Luke 7: The Same           Person? Journal of Asia Adventist Seminary, 13(1), 13-28. 

Lawrence, Michael E., The New Interpreter's Bible: General Articles and Introduction, 

Commentary, and Reflections for Each Book of  the Bible, Including the Apocryphal/

Deuterocanonical Books, Abdington Press, 1995

Merriam Webster https://www.merriam-webster.com

Meyer, Carol, Women in Scripture: A Dictionary of Named and Unnamed Women in the Hebrew           Bible, the Apocryphal/Deuterocanonical Books and the New Testament, Houghton 

Mifflin, Harcourt Publishing Company, 2000

Michaels, J. Ramsey, The Gospel of John, WM. B. Eerdmans Publishing Co., Cambridge, U.K.,

          2010

Mounce, Robert H., The Expositor's Bible Commentary: Luke-Acts Vol. 10, Kindle ed.

Zondervan, Grand, 2007

NET Bible, https://netbible.org

Sloyan, Gerard S., John: A Commentary for Teachers and Preachers,John Knox Press, 1988

Smith, W. (1986), Smith's Bible Dictionary, Thomas Nelson, 2020

Whitacre, Rodney A., John, InterVarsity Press, 1999

From Tribulation to Pearl

I just finished reading a book whose main character knew how to cultivate pearls. The process was explained in the novel. This morning in the devotional I am reading, the writer talked about how oysters make pearls. Coincidence?

A tiny irritant gets picked up by the oyster. The oyster secretes a serum which over time forms around that tiny speck. It hardens, and one day, you get a pearl.

The devotional compares that irritant to sin that gets covered up by the blood of Jesus, eventually producing something beautiful.

I disagree with his analogy.

When we are born again, the blood of Jesus washes us clean. If the irritant is sin, then it is purged, not covered up by the shed blood of Jesus.

"Covered by the blood" is a common phrase in church today. Think of that pearl for a minute. Somewhere deep inside that pearl is still that tiny speck that irritated the oyster. We can't see it, but God can. When we are saved, however, and our sins are "covered by the blood" God sees that sin no more. It is gone, washed away.

The Scripture used in today's devotion is below:

"And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For when we were yet without strength, in due time Christ died for the ungodly." (Romans 5:3-6, KJV).

Tribulation, patience, experience, and hope: layers producing a priceless gem. This is what I took from it all.

In this chapter of Romans, Paul talks about glorying in tribulation. I always felt like Paul was on a totally different plain, so maybe he did glory in troubles and trials. As for me, well, I haven't reached that level of christianity, yet.

But on further reflection, glorying in tribulation does not mean getting all happy and excited. Maybe, it means a quiet joy and strength, knowing that the trouble or trial will work out for the good.

There is an "if" here, though. Not all tribulation turns out for the good. However, good can come out of hard situations, when we place our trust in God our Father. We may not know how, we may not know when, but God keeps His promises.

"And we know that all things work together for good to them that love God, to them who are the called according to his purpose." (Romans 8:28, KJV).

My Thoughts on the Revival at Asbury

For the passed two weeks, the Christian community has had their eyes focused on a university in Kentucky. Some are saying it is a revival. Some are calling the phenomenon a renewal or awakening. Some YouTubers are showing radical videos and denouncing it as a charismatic horror. Some folks claimed to have went there and received the Holy Ghost. Some YouTubers streamed portions of the meeting live on their channels, so the world can experience what they are experiencing. Reports say the gatherings were orderly, calm and peaceful. Whatever your opinion, and whatever my opinion, they are just that—opinions. Time will tell the end results.

I thought of the parable of the sower that Jesus tells in Matthew 13. The sower threw seeds just everywhere. Some fell by the wayside or path beside his field. Some of the seeds fell on rocky ground and sprang up. Some fell among thorns. Some, however, fell on good ground.

The seed that fell by the wayside was snatched up by the birds. It didn't grow because it was eaten before it could take root. Some of the Word that people heard in Kentucky will get snatched away by the enemy before it can take root.

The seed that fell on stoney ground in the parable sprang up, but it didn't have any earth around it. So, when the sun got hot, it died, because it didn't have any roots from which to draw moisture for sustinance. Some of the Word that the people heard in Kentucky doesn't have roots, and as soon as trouble comes, it will die.

The seed that fell among the thorns grew a little but those thorns grew, too and choked it. Some of the folks in Kentucky heard the Word, and it grew, but the cares of this life, aka the thorns, will grow up and choke it.

Sounds depressing, doesn't it. Well, here's the good news.

Some of the seed that the farmer threw landed in good ground, where the dirt was rich in nutrience. It grew so well, the Bible says, "But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold" (v 8). Which means, some of the folks who heard God's Word in Kentucky received it deep in the soil of their hearts. It has roots, there are no weeds, and the birrds can't touch it, because it's hidden deep within. Therefore, it will bring a harvest 100 times bigger than themselves.

In verse 9, Jesus ends this parable by saying, "Who hath ears to hear, let him hear."

And this is how I am ending this post. May God do a mighty work in our hearts, so that we may see a harvest for Him, yielding that hundredfold.

**Scripture was taken from the King James Version of the Holy Bible**

From Stress to Peace

Have you noticed that the question, "How are you?" Is asked in a hurry these days? We pass a person and shout out, "How are ya?" But we don't bother to stick around for the answer. I guess we assume all is well, because the person is sitting or standing right there. We can see them, and they look ok.

Well, y'all, sometimes I'm not ok. *Gasp* Yeah, I'll admit it. Sometimes, I just want to go back to bed and forget about adulting today. It's not that I am ungrateful or that it's been a bad day. In fact, now that my tummy is full and my kids are home, I feel mighty blessed.

Did you catch that about my tummy being full? Um, yeah, that's one of my problems. I've been hungry all day, and it wasn't until I was full that I stopped feeling sorry for myself. Oh, I have plenty here at my house; it just wasn't what I wanted. LOL

Speaking of the house… as a blind person, I can't stand things in the way. But I got teenagers who see no problem with their stuff strewn every whichway. This creates problems such as knocked over water bottles, laundry leaking into the freezer when I tried to pull out some frozen waffles, and cabbinet doors wide open when they should be shut. Seems like I'm constantly asking, "Who's water is that!"

Finally, dinnertime approached. I called and had it delivered. Pizza, cheese fries with ranch dressing, and a sprite for me. Girls had wings. It's just me and the girls until Saturday, so I also ordered groceries online to be delivered. Now I have milk that isn't bad and more stuff to go in the freezer. Here's hoping the eldest teen will rearrange the laundry basket, so I don't accidentally grab a teeshirt instead of the Eggos. LOL

I'm taking an online class, and an assignment was due today. Sometimes, I feel as if I am copying and pasting this quote or that, having no idea if it will sound good. The funny part is, when I'm ready to turn it in, somehow, thank you, Lord, it makes sense. Ain't God good?

Tomorrow I plan to go shopping for yarn. That always helps me feel better. I want to make a gift for a good friend of mine. She blessed me this week with a birthday gift that is going to make sermon preparation so much easier. I hope to make something that will bless her. Knitting and crocheting difficult things seems to help me put things into perspective.

Yesterday, when all this stress started to get to me, I got a notification that a Bible app had updated their verse of the day. The verse it literally put under this blind lady's fingertips was Jeremiah 29:11. The KJV says, "For I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end."

It was a message straight from the throne room. First, God thinks about me. Second, He has plans for me, and He knows what they are. Third, His thoughts are thoughts of peace. I know this verse talks about the exiles in Babylon coming back after seventy years, but God's Word is the living Word, and you can take the part you don't understand up with Him.

Y'all be good and pray for me.

Are You Ready? A Sermon on the First Sunday of Advent

Jacob's Marriage to Leah and Rachel: An Exegesis of Genesis 29:21-35

INTRODUCTION

ORIENTATION AND CONTEXT

Significance of Text

A wedding celebration gives new meaning to family drama in an account involving the patriarch Jacob, his uncle Laban, and Laban's daughters both of whom will become the matriarchs of the twelve tribes of Israel.

Having fallen in love with Laban's younger daughter, Rachel, (Gen. 29:18), Jacob comes to the end of their agreed upon seven years of work and tells his uncle, "Give me my wife that I may go in to her, for my time is completed." (V 21). The CJB in verse 21 says, "Give me my wife, since my time is finished, so that I can start living with her." This phrase "start living with her" suggests that their marriage was similar to Joseph and Mary's in the NT, where they were betrothed with the promise of consumation at a later date—in this case, after seven years of labor.

When the big day arrives, however, Laban is not ready to let go so easily and sends his elder daughter Leah into the bedchamber come the evening. Jacob is none the wiser until morning breaks. This raises a few questions. First, was he so drunk that he did not realize he had the wrong woman? Or, did Leah go along with her father and kept quiet so Jacob would not realize their trickery until it was too late?

Either way, when Jacob confronts Laban, his uncle says it would be against local customs to marry off the younger daughter before the elder. Then, he talks him into working another seven years with the assurance that Jacob will receive Rachel, as well. (vv 26-27).

Did Jacob know of the custom of which Laban speaks? If he did, then did he think his uncle would ignore it? If this custom was well-known, why was Jacob so surprised? Why did a known trickster trust his uncle so implicitly?

Starting in verse 31, the focus shifts from Jacob to Leah and the Lord. God saw Leah was hated, He opened her womb but Rachel, whom Jacob loved the most remains barren. Throughout the final four verses of chapter 29, the struggle is in Leah's heart. She goes from focusing on getting Jacob to love her to trusting in God for her worth.

Interestingly enough, Rachel, the one described as beautiful and lovely (v 17) is silent in this account. One can only speculate her attitude using the adjectives in the text. Verse 17 says her older sister had weak eyes. It is contrasted with Rachel being lovely and beautiful which suggests a life-long rivalry. Verse 30 tells us plainly that Jacob loved Rachel more than Leah which also hints at the drama to come. However, at this point in the story, we know very little about the sisters' relationship.

While this account in chapter 29 is different that the family stories before and after it, it does remind us of the family drama found in Abram's house back in chapter 16. God has promised Abram that a child born from him will be his heir. Sarai, Abram's wife thinks she has come up with a way to make God's plan work. She gives her Egyptian maid, Hagar to Abram so that Hagar can have a baby for her, because she is barren. Hagar conceives, becomes  contemptuous of her mistress, Sarai deals harshly with her maid, and Hagar flees (vv1-6).

While out on her own, the Lord speaks to Hagar. So she returns to her mistress (vv 7-10). Yet as one reads the rest of the account, there is a tension the hints at the drama to come.

Historical and Social Setting

"Jewish tradition calls the first book of the Bible after its first word, Bereshit, which can be translated as "in the beginning" or "when first." (Coogan 7). Coogan goes on to say "Christian tradition takes its name for the first book of the Bible, Genesis, from the ancient Greek translation of the Torah, the Septuagint. Genesis in Greek means "origin or birth."

"The group of narrative and genealogical traditions called the book of Genesis describes the origin of the cosmos and its first inhabitants and unfolds the life stories of the earliest ancestors of ancient Israel" (Newsom 27). In essence, the book of Genesis is a book about beginnings. As an origin story, we read the history from where our beliefs come. As a beginning story, it echoes the theme that wil serve throughout the entire canon.

Moses was the first to be atributed with the authorship of Genesis. However, as centuries went by, scholars began to question this claim. "Some verses in Genesis refer to events after the time of Moses, such as when the Canaanites were no longer in the land(12.6). In addition,  a few rabbis wondered how Moses would have written a narrative about his own death and burial (Deut 34) (Coogan 7).

Genesis began as an oral tradition before becoming a written one. "Most scholars agree that the text now found in Genesis began to be written down sometime after the establishment of the monarchy in Israel in the tenth century bce or later" (Coogan 7).

Two sources are named as authors of Genesis. The J or Yahwist source (stands for (Yahweh). This source is said to have been around the time of King David or Solomon. The other source is the Elohist source, (Elohim) written in the Northern kingdom of Israel in about the eighth century bce. "In either case," Coogan says, "the earliest works now imbedded in Genesis were products of Scribes working in the context of the monarchies of early Judah and Israel" (8).

Literary Context

This historical narrative is found in the very first book of the Bible, Genesis. It began in chapter 25, long before the famous wedding day. Formerly barren, Rebekah finally conceives after her husband prays to the Lord on her behalf (v 21). The babies struggled in Rebekah's womb, and the Lord tells her she will give birth to two nations (vv22-23).

When the twins are grown Jacob relies on his twin's weakness to trick him out of his birthright. Faint with hunger after hunting in the field, Esau comes in to see Jacob cooking pottage and demands to be given some to eat (25:29-30). Jacob says "First sell me your birthright." (V 31).

"I am about to die," Esau says. "Of what use is a birthright to me?" (V 32).

Taking advantage, Jacob makes his brother swear to give him his birthright. Esau does, and Jacob gives him a bowl of red lentils and bread (v 34).

In chapter 27 Jacob plays another trick, this time including his father as well as his brother. With his mother's urging, he disguises himself to smell and feel like Esau in order to make his father who is blind believe he is in deed Esau. Isaac falls for it and gives Jacob the blessing, causing a rift between the brothers resulting in Jacob fleeing to his uncle's home in Haran.

On his journey to Haran, Jacob has a dream of a ladder that reaches Heaven with angels ascending and descending on it (28:12). The Lord is above it and says, "I am the LORD, God of Abraham thy father and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west and to the east and to the north and to the south: and in thee and in thy seed shall all the families of the earth be blessed." (28:13-14 KJV).

In verse 15 God promises to be with Jacob wherever he goes. He tells him He will not leave him until He has done what He promised He would do, and He will bring him back to this land.

Waking up with this promise firmly in his head and heart, Jacob builds an altar and vows that if God will keep His promise, then He will be Jacob's God. Then, with confidence and perhaps some arrogance, he proceeds to his uncle's home where our story begins.

After the account in 29:21-35, which is the subject of this paper, Rachel finally gets to have her say. Jealous of her sister, she tells Jacob to give her children, (30:1).

One can almost hear Jacob's frustration in verse 2 when he asks, "Am I in the place of God, who has withheld from you the fruit of the womb?" (RSV).

At her wit's end, Rachel gives her maid to Jacob to have children in her stead. Bilhah gives Jacob two sons, which Rachel names. Not to be outdone, Leah gives her maid Zilpah to Jacob, and two more sons are born. What follows is a drama well suited to twenty-first century reality tv. The sisters argue and trade mandrakes for their husband's marital attentions and two more sons and a daughter are born to Leah. Rachel finally has a son whom she names Joseph. By this time, Jacob is ready to carry his family back to his father's house. However, even with all this drama, it will take more trickery and sneakiness on Jacob and Laban's part and a wrestling match with an angel before Jacob becomes Israel. 

PRESENTATION OF TEXT

Scripture Passage

Gen 29:21 Then Jacob said to Laban, "Give me my wife that I may go in to her, for my time is completed." 22 So Laban gathered together all the men of the place, and made a feast. 23 But in the evening he took his daughter Leah and brought her to Jacob; and he went in to her. 24 (Laban gave his maid Zilpah to his daughter Leah to be her maid.) 25 And in the morning, behold, it was Leah; and Jacob said to Laban, "What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?" 26 Laban said, "It is not so done in our country, to give the younger before the first-born. 27 Complete the week of this one, and we will give you the other also in return for serving me another seven years." 28 Jacob did so, and completed her week; then Laban gave him his daughter Rachel to wife. 29 (Laban gave his maid Bilhah to his daughter Rachel to be her maid.) 30 So Jacob went in to Rachel also, and he loved Rachel more than Leah, and served Laban for another seven years. 31 When the Lord saw that Leah was hated, he opened her womb; but Rachel was barren. 32 And Leah conceived and bore a son, and she called his name Reuben; for she said, "Because the Lord has looked upon my affliction; surely now my husband will love me." 33 She conceived again and bore a son, and said, "Because the Lord has heard[b] that I am hated, he has given me this son also"; and she called his name Simeon. 34 Again she conceived and bore a son, and said, "Now this time my husband will be joined[c] to me, because I have borne him three sons"; therefore his name was called Levi. 35 And she conceived again and bore a son, and said, "This time I will praise the Lord"; therefore she called his name Judah; then she ceased bearing. (RSV)

Text Critical Notes

Genesis 29:17 says in the RSV "Leah's eyes were weak". The KJV calls her "tender eyed". Neither description makes much sense in modern English. The Hebrew word used is "rak" (Strong's 7390). There are several interpretations for this word; they  include tender, soft, delicate, and weak.

Jacob says in verse 21, "Give me my wife that I may go in to her". The term used here is wife, not bride or girlfriend. The Hebrew word here for wife is 'iššâ (Strong's 802). It means wife or woman. Rachel is Jacob's legal wife because of the agreement between Jacob and Laban (vv 18-20).

Leah gives birth to four sons (vv 32-35. The first is Reuben (Strong's h 7205). It means behold a son. The second is Simeon (Strong's h 8095) which means heard. She names her third son Levi (Strong's h 3878) which means joined to. Her fourth son she names Judah (Strong's h 3063) which means praised.

Outline of Passage

I. A Wedding Feast is Planned (vv 21-22)

A. Jacob says his time is completed

B. Jacob asks for his wife

C. Laban invites his neighbors and makes a feast

II. Laban's Deceit (vv 23-25)

A. Laban sends Leah to Jacob instead of Rachel

B. Jacob goes into her

C. Laban gives his maid Zilpah to Leah for a maid

D. Jacob realizes Laban's deceit and confronts him

III. Jacob's Discovery (vv 26-30)

A. Laban makes excuse

B. Laban playcates his son-in-law

C. Jacob agrees and is given Rachel

D. Laban gives his maid Bilhah to Rachel for a maid

E. Jacob loves Rachel enough to work seven more years

IV. The Lord Blesses Leah (vv 31-35

A. God opens Leah's womb

B. Rachel is barren

C. Leah names her first-born Reuben

D. Leah names second son Simeon

E. Leah names third son Levi

F. Leah names fourth son JudahA WEDDING FEAST IS PLANNED

At last, the long-awaited time has come. With expectation in his heart, Jacob says to his uncle Laban, "Give me my wife that I may go in to her, for my time is completed." (V 21).

Notice Jacob asked for his wife, not his bride. Laban's youngest, Rachel was already legally Jacob's wife and had been ever since the agreement between Jacob and Laban was made. 

Both Exodus 22:16 and Deuteronomy 22:29 say the bride price was fifty shekels of silver. However, in these instances, it is a price paid if the woman has been violated. The man who violates her is to pay this price to her father. In Jacob and Rachel's case, no crime has been committed. Whether that fifty shekels of silver was to pay for the wife plus make restitution or not, Jacob's price was seven years of labor to which Laban agreed (vv 18-20).

"Maimonides tells us that a Jewish marriage consists of two stages. The first is betrothal, kiddushin. The second is the nuptials, chuppah" (Lamm Article).

In essence, Jacob was saying that he had fulfilled his part of the agreement, and now he wants to complete the wedding ceremony begun seven years before. After all, that first stage was not a "preliminary agreement to contract a marriage at a future date," but it was an "integral component of the two-step marriage process" (Lamm Article).

Between stage one and stage two, the couple may not live together. This explains why Jacob calls Rachel his wife before the wedding feast and subsequent wedding night (v 21).

Jacob had fallen in love with Rachel seven years before when he fled from his brother's wrath. Arriving at a well, he sees her coming with her father's sheep and rolls the stone from the well's mouth (vv9-11). "His mother Rebekah is not  there to tell him what to do; he is on his own now. When  alone,  he  is apparently capable of shedding his passivity and becoming master of the situation. No longer in his mother's shadow, he manages to upstage the shepherds" (Hamilton 255).

Rather like a romance novel of today, we see Jacob as the hero. This is only enhanced when he tells Laban that he will work seven years for the pretty shepherdess (v 18).

When we read further in the narrative, it seems as if Laban is as excited for this second stage of the wedding as his nephew. He gathers "all of the men of that place and made a feast" (v 22). Yet, with the very next word, we glimpse someone who might be just as sneaky, if not worse than the trickster himself.

LABAN'S DECEIT

"But in the evening he brought his daughter Leah and brought her to Jacob; and he went in to her" (v23). Leah? Was not Rachel his legal wife?

Here Laban begins to show his true colors. Perhaps he wants to follow tradition and see that his eldest is married first as he later says in verse 26. Perhaps he has been scheming all along to get fourteen years of work out of his sister's son (v 27). In any case, "The exchange could be made because the bride was brought veiled to the bridegroom" (Coogan 80).

Unaware of his uncle's deceit, either because the woman is veiled or because he has had too much to drink at the feast, Jacob goes into the sleeping chamber with Leah and proceeds with the second stage of the wedding agreement—the nuptials, chuppah.

Interestingly enough, here a possible crime against Leah has been committed. Nowhere does it say if she agreed. She could have been the woman violated as mentioned in Deuteronomy 22:29. A bride price is due.

Verse 24 interupts this drama to inform the reader that Laban has given Leah his maid, Zilpah to be her maid. Unlike many women servants, this one is named. She will play an important role later in Jacob's story as the mother of two of his sons, Gad and Asher (Gen 30:9-13). For the present, however, the family drama reminiscent of our modernday tabloid talk shows is only just beginning.

JACOB'S DISCOVERY

With the coming of the morning light Jacob wakes up to find Leah by his side instead of the woman he fell in love with back at the well seven years before. "What is this that you have done to me?" he asks in verse 25. "Did I not serve with you for Rachel? Why then have you deceived me?"

One can only imagine Leah's response to her husband's anger. She may have been the one with "weak eyes" while her sister was "beautiful and lovely(v 17), but she was the one with whom he had just shared a wedding night.

"The traditional rendering "Leah's eyes were weak" (RSV, NIV NEB; JB) is in need of reexamination. The adjective raf.5 means "weak"6 in a few places, particularly Gen. 33:13 ("frail" children) and Deut. ("softhearted, timid" paralleling "fearful/' yare'). (Hamilton 258).

Hamilton goes on to say that more often it describes something tender such as a flock of sheep. It could also mean gentle, soft, delicate, and/or young (Hamilton 259).

Regardless, the sisters' father keeps control of the situation, announcing "It is not so done in our country to give the younger before the first-born" (v 26). Whether Jacob knew of this custom beforehand or not, Laban's statement makes his nephew look foolish, and before the shock can wear off, Laban tells him he will give him Rachel as well for another seven years of labor (v 27). All Jacob need do is complete Leah's week and agree.

"The week refers to the week of marriage festivity" (Coogan 80). Verse 28 informs us that Jacob agreed with his uncle to work another seven years. He completed Leah's celebratory week, and only then received Rachel as his wife.

Here again in verse 29, the story is interupted to inform the reader that Laban gave Rachel his maid Bilhah to be her maid. Again, this servant is named and will become important in the story of the twelve tribes of Israel. Bilhah is the mother of Dan and Naphtali (Gen 30:6-8).

Completing this section of the narrative the text tells us that Jacob finally gets the woman he wanted. He goes in to her and loves her more than Leah (v30). All is well, for the moment, and Jacob works another seven years to pay off the bride price for his second wife.

THE LORD BLESSES LEAH

Beginning in verse 31 the narrator shifts focus from Jacob's point of view to the Lord's and Leah's. Seeing that Leah was hated, the Lord opens Leah's womb (v 31). Rachel, the text says was barren. What a blow that must have been for Rachel and Jacob, seeing as how he loved her so much. One might wonder if Jacob began to resent her. After all, it was because of her that this trouble began. However, the text in chapter 29 does not suggest any of the sort. The only clue to Jacob and Rachel's feelings on the matter is found in chapter 30.

"Give me children or I shall die!" She cries (v 1).

"Am I in the place of God?" Jacob asks in anger (v 2)

However, back in chapter 29, nothing more is said about Rachel or Jacob. Instead, Leah and her sons are the focus of verses 32-35.

Hated or not, Leah is not ignored by her husband. She conceives and has a son. She names him Reuben. Pronounced Reuven, the name is made up of two halves; re'u means look or see, and ben means son. "Thus, the name Reuben expresses the fact that "re'u" - God saw my needs, and therefore blessed me with "ben" - a son" (Davidson Article).

Leah conceives again and gives birth to a second son. She says, "Because the Lord has heard that I am hated, he has given me this son also" (v 33).

She names this second son Simeon "This name is derived from the Hebrew verb שמע shama (#8085) meaning "to hear" (Benner Article).

Upon the arrival of son number three, Leah says, "Now this time my husband will be joined to me, because I have borne him three sons" (v 34). She names this one Levi which is "from the verb לוה (lawa), to join or connect" (Abarim-Publications).

Yet, even after three sons Jacob's affection has still not turned to his first wife.

Although we are not told what changes Leah's focus, something causes a shift, for when her fourth son is born she declares, "This time I will praise the Lord" (v 35). She names this son Judah.

Most Hebrew dictionaries will define this word as "praise" but as this English word is an abstract word it falls short of its true Hebraic meaning. The parent root of this word is יד (YD - yad) meaning "hand". Several child roots are derived from this parent root having the meaning of "throw" including the child root ידה (YDH - yadah), the root of yehudah. The word "Yehudah" has the meaning of "to throw your hands out". If you were standing on the rim of the Grand Canyon for the first time you might throw your hands out and say "Wow, will you look at that". This is the Hebraic understanding of "praise". (Benner Article).

Leah makes no mention of her husband; only praise to the God who has given her this fourth son.

CONCLUSION

SUMMATION

Rivalry, deceit, treachery, love and hatred come together in a family drama in the first book of the Old Testament. After making a deal with his mother's uncle, Jacob works for seven years for Laban's youngest daughter, Rachel. When the seven years is fulfilled, he tells his uncle to give him his wife. Laban throws a party, but in the evening brings his eldest daughter, Leah to the bedchamber. None the wiser, Jacob goes in and he and Leah have a wedding night. At dawn he realizes he has been tricked. Yet, Laban is not finished and tells his nephew to finish Leah's week, agree to work another seven years, and he will give him Rachel, as well. Jacob agrees and becomes the husband of sisters. Seeing she is hated, the Lord opens Leah's womb and gives her four sons. Rachel, however, is barren, and this will lead to more family drama in the future.

APPLICATION

As an origin story, both Christians and Jews alike can rest in the knowledge that our ancestors in the faith were not so different as we. "By and large, the world reflected in these stories is ordinary and familiar, filled with the surprises and joys, the sufferings and the troubles, the complexities and ambiguities known to every community. At the same time, Genesis is God's story. These stories disclose a world in which God has become deeply engaged, not to bring people into heavenly spheres, but to enable a transformation of life in this world." (Fretheim 113).

Through Jacob's surprises and joys, troubles and sufferings, we see him grow out of some of his arrogance and naivete. Although he is a trickster, God did promise to be with him. Therefore, we must conclude that God is using these trials and blessings to form him into the man He wants him to be.

We can apply this to our own lives, as well. After all, the writer of Hebrews says, "Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee" (13:5 KJV). As God used Jacob's life experiences to transform him into the patriarch Israel, so God will use our life experiences to transform us into the men and women He is calling us to be.

Sometimes it takes a dose of our own medicine for God to get our attention. In other cases, such as with Leah, it might take the blessing of four sons for us to realize that all God wants from us is us. The text does not tell us what happens in Leah's heart to change her way of thinking. However, the Bible is clear on the fact that with the birth of three sons she was focused on making her husband notice and love her but was focused on praising God with the birth of her fourth.

We may not measure up to the world's standards. We are often left feeling rejected by the unfeeling actions of others. But when we turn our focus to the one who created us, only then will we find our true purpose and fulfillment. The patriarch Jacob may have been horrified to find the weak or tender eyed sister in his bed come morning, but we can rest assured that our bridegroom, Jesus Christ looks on us with pure love, tender compassion and ravishing joy. "Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck. How fair is thy love, my sister, my spouse! How much better is thy love than wine! And the smell of thine ointments than all spices!" (Song of Solomon 4:9-10 KJV).

WORKS CITED

Abarim-Publications, Levi Meaning, https://www.abarim-publications.com/Meaning/Levi.html#anc-4

Benner, Jeff A., Judah, https://www.ancient-hebrew.org/names/Judah.htm

Benner, Jeff A., Simeon, https://www.ancient-hebrew.org/names/Simeon.htm

Coogan, Michael, The New Oxford Annotated Bible with Apocrypha: New Revised Standard Version An Ecumenical Study Bible. Kindle ed. Oxford University Press, 2018

Davidson, Baruch S., What Does the Name Reuben Mean?, https://www.chabad.org/library/article_cdo/aid/1047613/jewish/What-Does-the-Name-Reuben-Mean.htm

Fretheim, Terence E., The Pentateuch: Interpreting Biblical Texts, Abingdon Press, 1996

Hamilton, Victor P., The New International Commentary of the Old Testament, William B. Eerdmans Publishing Company, 1995

Newsom, Carol, Women's Bible Commentary, Third Edition, Westminster John Knox Press, 1998

Lamm, Maurice, The Jewish Marriage Ceremony According to the Laws of Moses and Israel, https://www.chabad.org/library/article_cdo/aid/465162/jewish/The-Jewish-Marriage- Ceremony.htm