Bernard Gabbott - Sunday, 11 September 2022
Mourning, Yearning, Turning
Scripture References: Genesis 34:1-31, Psalms 56:1-13, Matthew 27:45-56
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CloseIt really is a section of the Bible you feel like you need a shower after: there is sexual violence, anger, silence, rage, favouritism, deception, carnage, and silence. In fact, on a surface reading, God seems as absent as His speech or acknowledgement! Like so many other episodes in the family history of Jacob, no human actor emerges well. Jacob has placed his family here through disobedience. Shechem violates Dinah. Shechem and his father are duplicitous. Simeon and Levi are deceitful and deceptive. The brothers are wanton in their violence. And the outcome is described in purely self-interested terms by Jacob! But, the mere presence of this episode in the word of God speaks a number of truths. First, the silence of God must never be construed as the absence of God – look at the cross! Second, the word of God never shies from the brutality of sin. Third, the events make our hearts recognise our own sin – and yearn for a family where sin will be confronted, not ignored or taken advantage of. Those three truths taken together find voice in Psalms 27 and 56, expression in the genealogy of Jesus, and resolution at the cross, where the one man who should never have met God’s silence experienced the full brutality of sin so that we can always hear God’s voice!
Scripture References: Genesis 34:1-31, Psalms 56:1-13, Matthew 27:45-56
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We love a turning point. Whether it is a story or a football game. Hope dawning at the darkest time. Where is the great turning point in Esther? It could be our memory verse, when Esther is persuaded by Mordecai to act to save her people. It could be when the king looks with favour upon Esther and holds out the golden scepter to her. It could be when Haman is forced to lead Mordecai through the city mounted on the king’s horse and proclaims that he is the man the king delights to honour. They are major events in the story of Esther. They are turning points of a sort. But the writer of Esther points us to another event. That looks so trivial.
Esther is such an exciting story! There are evil plots. There are interesting yet flawed characters. There is risk and sacrifice. There is heroism and villainy. Today, we are introduced to the villain of the plot, and what an evil scheming villain he is! He spins lies and concocts murderous plans to do away with the Jews, God’s covenant people. How will the people respond? Will he get away with his evil plan? Will God, who is not mentioned at all, intervene to protect His people, to live up to the promises He made to Abraham, the people at Mt Sinai, and to David?
There is so much that sounds familiar in these first two chapters of Esther: the world is dominated by loud and brash and imposing and degraded power, the people of God are small and struggling and faced with ambiguous decisions and actions and God seems so far away he is almost absent (at least to our minds and hearts). As we read this book, we will need God’s revelation to help us navigate its strangeness, its ambiguity, and its confrontational narrative. In this, we have the key to the book—the lack of God’s name in letters does not mean the lack of God’s presence.
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