Notes for reflection

October 20                             NOTES FOR REFLECTION

Texts: Genesis 32:22-31; 2 Timothy 3:14-4:5; Luke 18:1-8

Theme:  A clear central theme this week is persistence, so any variation of that would be a good choice.  Something short and to the point might be "Hold On", or the slightly more modern-sounding "Hang in There"; or the surprisingly resurgent "Keep Calm and Carry On".  Those Kiwis with DYI in their DNA might prefer "Keep on Keeping On", although its association with Rolf Harris might rule that out.  Those who (like St Paul) have ironman fantasies might favour something more athletic such as "Wrestling with God" (although its association with Lloyd Geering might rule that one out), or "Faith is a Marathon, Not a Sprint".  If I had to choose I would go with the last one, I think.

Introduction.  We start with one of the most intriguing passages in the Old Testament, with Jacob wrestling all night with a person who may be human, angelic or divine, in what might be a dream, a vision, a psychotic episode or simply reality.  Whatever it is, it has its roots in Jacob's own character, his intense sibling rivalry with his brother, Esau, their parents' appalling inability to love both boys equally and desist from playing favourites, and the skulduggery of Jacob's father-in-law, Laban, whose personal ethical code is remarkably similar to Jacob's.  In our second lesson, Timothy (and through him the rest of us) are reminded to persist in the truth of the gospel and not to become distracted by false teaching, however attractive it may sound.  Sandwiched between the first lesson and the gospel it has a pleasing tone of calmness and reasonableness.  The gospel passage soon shatters this, seemingly transporting us back into a world where squeaky wheels get the good oil.  Is that really the way to a better prayer life?

Background.  What an extraordinary week this has been (so far), with local body politics in our so-called Super City plunging to depths previously reserved for Democratic and Republican primary campaigns in the so-called Land of the Free; and we are assured by the high-minded guardian of all that is right and proper, Cameron Slater, that "there is more to come".   I for one have had more than enough already: my incredulity is at breaking-point.  We are supposed to believe that the timing of this revelation is purely coincidental, and has nothing to do with the election victory of Len Brown over his principal opponent, John Palino, whose campaign manager was John Slater, Cameron Slater's father; and that the scarlet woman in the case was chosen as a candidate on the same "party ticket" as Mr Palino for election to a community board for reasons that had nothing to do with the testimony she was about to give in a sworn affidavit to Cameron Slater, which she now claims she was pressured to give by one of Mr Palino's staff members!  Do you not feel a Tui-ad moment coming on?  And all this in the same week (by sheer coincidence, of course) that Len Brown's chief opponent in the previous mayoralty election is committed for trial on a charge of electoral fraud.

And once again we find the extraordinary ability of Scripture to speak to our contemporary circumstances.  What is going on in Auckland at the moment is in many ways a modern version of the original "Jacobean" drama that makes such compelling reading in Genesis from 25:19 onwards, virtually to the end of the book.  As regular readers of the ODT court pages will know, a term much favoured by defence counsel these days is "conflicted character", which is a dog-whistle term for "my client is more sinned against than sinner", a claim that is difficult to make directly when the client has just been found guilty of 36 offences over a period of 18 months, and has a criminal record extending over a further period of 20 years.  Well, Jacob is surely the archetypal conflicted character.

Which gives this biblical soap its drawing power.  (Next time you are watching Coronation Street, Shortland Street, or, dare I say it, Downton Abbey excuse yourself on the ground that the bible created the genre.)  Some years ago, during this long period of Ordinary Time, I decided to preach a series of six sermons on successive Sundays on the Jacob saga.  During the week leading up to the fifth session one of the parishioners rang me up in much distress to ask if I could keep a copy of my next sermon as she would not be able to attend on the Sunday and she really wanted to know what was going to happen next.  Now, tell me, how often does that happen?  (Answer in my case, nothing like that has ever happened before or since.)  From pre-birth to death Jacob holds our interest, as he did and always will do for the Jewish people.  They liked their patriarchs and kings (the greatest of whom was David, a conflicted character if ever there was one) to have at least one flaw in their character: I guess it made them seem so much more human, or something.  (For more, google "Bill Clinton+charater").

But in the Bible, if not in Auckland, skulduggery has spiritual consequences, and this is what we see in today's reading.  Jacob is facing a pending re-union with his much-wronged twin brother, Esau, and he is convinced it will end badly.  Having made some typically pragmatic arrangements for a series of "peace-offerings" (the cynical among us might use the term "bribes") to be offered to the advancing Esau, who is accompanied by 400 men, Jacob settles down for the night to await whatever the morrow might bring.  He knows the moment of truth is at hand, and we can imagine his inner turmoil.  Perhaps for the first time he recognises the outrages he has inflicted on his brother, and his own image of himself slowly crumbles.  He recognises his damaged self, his inability to stand tall, perhaps symbolised by this strange assault on his hip.  And at the heart of this particular drama is his desperate desire for a real blessing, to replace the fraudulent one he had obtained from his near-blind father.  When at last he receives that blessing from his mysterious contender,  the darkness of the night gives way to a new dawn: Jacob realises for the first time that he has been wrestling with God; and notice what is not said in this story.  There is no reference to this mysterious figure leaving the scene of the encounter.  God remains with Jacob for the rest of his life.

Genesis.  Once again there is so much in this short narrative.  It seems from verse 32 that this story has a mythopoeic character – that it has been preserved to explain the strange dietary habit among the Jews of not eating the thigh muscle of their animals; but this surely should not detract from its supreme importance as a record of a major encounter between God and the people of Israel.  After all, it is in this encounter that "Jacob" becomes re-named, and so embodies or personifies "Israel".  The story in this way encapsulates the whole "conflicted character" of the relationship between God and his chosen people.  It is the faith story par excellence for all of us.  It speaks to our very identity as people of God, called, forgiven, humbled, and loved by God "while we were yet sinners".  And one thing more:  for all Jacob's faults, he desperately desires the blessing of God and won't give up until he receives it.  Persistence brings its own reward, whether we are talking about regular practice for the musician, regular training for the athlete, or regular prayer for people of faith.

Taking It Personally.

• Read slowly through Genesis 25:19 to the end of this passage.  Note the intrigues, plots, sub-plots, rivalries, weaknesses and other manifestations of the dark side of our human nature.  Reflect on the central role that Jacob has in the unfolding of God's plan for his people.  What do you make of that?
• Review your own relationships with your family members.  Is there anyone who might have reason to feel animosity towards you?  Do you have any complaint against any family member?  Is there a family member you would not want to meet face to face at the moment?
• Include in your review family members who have died.  Is there someone you need to forgive?
• Do you feel blessed by God at this time?  Reflect on the importance of that term "blessing".  Are you a blessing to others?  Do you pray regularly for God's blessing to fall on others?

Timothy.  A lovely, wise and helpful lesson to Timothy and to all followers of Christ, particularly for those who are called to teach the faith to others.  It seems to me that there are two main emphases here.  First, in verses 14-17 we have a wonderfully sane view of Scripture as a whole.  It is not dictated by God – correct in every detail – a handbook to be slavishly followed on every occasion, in every circumstance, and without prayer, thought, or hesitation.  Nor is it to be disregarded or dismissed as hopelessly out of date, of antiquarian interest only.  Verses 16 and 17 should be memorised by all Christian teachers, and applied accordingly.  Its composition has been inspired by God, is to be used as the guide to godly living generally, and is the means to equip all Christ's followers for the works to which we are called.  Secondly, we must hold fast to the truth of our faith, even though we may be in constant danger of being drowned out by other voices saying things with more appeal to "itching ears" (wonderful phrase!) all around us.  In short, "Keep Calm and Carry On".

Taking It Personally.

• Read slowly through verses 14-17.  How important to your faith is the Bible?  Do you spend time regularly pondering Scripture?  Is it more important or less important to you now than when you first became a Christian?  Do you enjoy reading Scripture?
• Have you known the sacred writings from childhood (verse 15), or are you a later convert?  Do you remember from whom you first learned your faith (verse 14)?
• Have you encouraged others to spend time with the Scriptures?
• Are you persistent in unfavourable as well as favourable times?
• Ponder verses 3 and 4 (chapter 4).  Have there been such times in your life?  Are you tempted now to go along with other teaching to suit your own desires, or to wander away to myths (verse 4)?

 

Luke.  For those who yearn for consistency and coherence Jesus can be a difficult teacher to follow.  This is particularly so for those who try to develop a healing ministry based on Jesus' teaching and practice.  Sometimes a patient is brought to him, sometimes he does a house call, and sometimes he has no contact with the patient at all.  Sometimes the healing requires faith on the part of the patient, sometimes the faith of someone else is sufficient, and sometimes the healing takes place in the absence of faith.  Sometimes a word is enough, sometimes some sort of laying-on of hands or other action is required, and sometimes the patient's action is sufficient.  Well, a similar problem arises when we try to consolidate all Jesus says on different occasions on prayer.  We might most easily remember that the disciples asked Jesus to teach them to pray, and in response he taught them "the Lord's Prayer", but he taught them a few other things about prayer as well, didn't he, including this strange little parable in this week's reading.  The first mystery is why this story appears here, instead of back in chapter 11 where it would seem to belong with its parallel story of the friend at midnight.  Perhaps the question with which Jesus ends this teaching in verse 8 gives the answer: it is linked in with the return of the Son of Man in final judgment, and therefore comes later in the narrative than the main teaching on prayer.  Be that as it may, the image of the persistent widow nagging the unjust judge into submission strikes us as a rather odd one.  Of course, we are to suppose that this is a "contrast" parable:  God is in complete contrast to the judge.  Yet the fact remains: God responds to his chosen one "who cry to him day and night".  The key here is in what his children are seeking: they are seeking justice or vindication.  We must go on seeking it in confidence that it will be granted eventually.  But when that time comes, will there still be people of faith, or will we all fall away?

 

Taking It Personally.

 

• Reflect on your own practice in prayer.  What do you most often ask for?  Do you get discouraged when it appears your prayer has not been granted?