|
by
Doug Ward |
A strong sense of justice runs through the narrative of the book of
Genesis. Sins committed in the Garden of Eden and at the Tower of Babel are
punished decisively. Later the actions of the patriarchs have consequences that
tend to reverberate forward for years into the future.
For
example, Jacob poses as his brother Esau to deceive Isaac (Gen 27). Seven years
after that, Jacob himself is deceived on his wedding night (Gen 29). In the
following generation the sons of Jacob, led by Judah, sell their brother Joseph
into slavery. They in turn deceive their father, sending Joseph's special coat
to Jacob with the message, "This we have found; please identify whether it
is your son's robe or not" (Gen 37:32). Later Judah receives his signet
and staff from Tamar with the message, "Please identify whose these are
..." (Gen 38:25).
Such
examples illustrate the idea of "measure for measure," a principle
taught throughout the Bible. Moses cautions in Num 32:23, "And be sure
your sin will find you out." Paul concurs, "God is not mocked, for
whatever one sows, that will he also reap" (Gal
6:7). Jesus teaches that we will be forgiven and judged as we forgive and judge
others (Matt 6:14; 7:2).
|
What
Did They Do Wrong? |
Eager to affirm the justice of God, ancient readers of Genesis proposed
detailed cause-and-effect explanations for the events chronicled there, often
going well beyond anything suggested in the biblical text. To explain why
Rachel dies in childbirth, for instance, one tradition blames the vow made by
Jacob in Gen 31:32, or the fact that Rachel had taken her father's household
gods (Gen 31:19). According to another speculation, Rachel dies because the
Promised Land cannot tolerate the presence of two sisters married to the same
man, in violation of Lev 18:18.
Speculations
like these remind us that not all events are governed by the measure for
measure principle. As Qohelet
points out, many things happen by "time and chance" (Eccl 9:11-12).
Jesus likewise observes that those who suffer misfortune are not necessarily
"worse sinners" than others who do not (Luke 13:1-5).1
One
verse that seems especially difficult to explain in measure for measure terms
is Gen 15:13. In Gen 15 God reaffirms his promise that Abram would have many
descendants who would possess the Promised Land. Abram, who is childless,
trusts God and is counted righteous for his faith (v. 6). Then God declares,
"Know for certain that your offspring will be sojourners in a land that is
not theirs and will be servants there, and they will be afflicted for four
hundred years."
Rabbinic
interpreters were puzzled by this statement, wondering what Abram might have
done to bring affliction upon his descendants.2
They made a number of suggestions. One is to blame Abram for leaving the land
and taking refuge in Egypt during a famine (Gen 12). Another criticizes Abram's
desire for assurance that he would inherit the land (Gen 15:8). A third faults
him for later making a treaty with Abimelech of Gerar (Gen 21:21-33). According to this proposal, when
Abram seals the agreement with a gift of seven lambs, God responds, "You
gave him seven sheep; by your life, I will withhold joy from your offspring for
seven generations" (Genesis Rabbah 54).
A
fourth suggestion blames Abram for pressing his 318 men into military service
to rescue his nephew Lot (Gen 14:14), arguing that these men should have been
left alone to engage in Torah study. Finally, a fifth proposal criticizes Abram
for passing up an opportunity to take control of Sodom after he rescues Lot and
recovers the city's stolen property. This proposal argues that he might have
used his influence in the region to institute moral reforms and save Sodom from
the destruction it would later suffer.
|
Seeing
the Big Picture |
The various scenarios that consider Israel's affliction in Egypt a punishment
for Abram's sins are admittedly creative, but they are also totally
unconvincing. The complaint that Abram's men are deprived of an opportunity for
Torah study is anachronistic, reflecting the concerns of sages in Babylon two
thousand years later rather than the realities of Abram's time. We can imagine
that if he had not tried to rescue Lot, then he would have been blamed for his
inaction. Notice also that the third proposal above faults Abram for getting
too involved in local politics, while the fifth one asserts that he should have
become more involved in regional affairs. One senses that this is a "no
win" situation for Abram, since the goal is to find fault with him
somehow.
It
is more helpful to view the servitude of Israel from the broader perspective of
God's plan to bless all nations through the descendants of Abram. From this
perspective Israel's years of affliction set the stage for their dramatic
deliverance, giving the world a powerful witness of God's greatness and
righteous character. The children of Abram suffer not as a punishment, but to
serve a higher purpose.
Rather
than being an example of measure for measure, Genesis 15:13-17 illustrates
another key biblical principle: When God calls people to his service, their
mission generally involves sacrifice and suffering. Israel's calling as servant
of God culminates in the mission of the Suffering Servant, who "bore the
sin of many, and makes intercession for the transgressors" (Isa 53:12).
This is a major theme of Isa 42-53, a key section of scripture for Jesus and
his disciples (Matt 8:17; 12:18-21; Luke 2:32; 22:37; John 12:38; Acts 8:32;
13:47).
When
Jesus explained to his disciples that he would be put to death even though he
had done no wrong (Mark 8:31-33), he prepared them for the trials they would
endure, saying, "If anyone would come after me, let him deny himself and
take up his cross and follow me. For whoever would save his life will lose it,
but whoever loses his life for my sake and the gospel's will save it" (vv.
34-35). Peter, one of those disciples, later wrote, "But if when you do good and suffer for it you endure, this is a gracious thing
in the sight of God. For to this you have been called, because Christ also
suffered for you, leaving you an example, so that you might follow in his
steps" (1 Peter 2:20-21). These words continue to apply to followers of
Jesus today.
1These are verses worth
keeping in mind when we are tempted to find specific reasons for hurricanes and
other disasters.
2In
the Babylonian Talmud this issue is discussed in tractate Nedarim
32a.
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On 23 Oct 2017, 12:07.
