Thursday, December 22, 2011
Wednesday, December 21, 2011
Monday, December 5, 2011
The Other Son: Genesis 16
We've seen great faith in Abraham in chapter 15 but in the very next chapter he's back to serious doubting again.
Up until now, the women in the story have played a background role but in chapter 16 of Genesis Abram's wife Sarai takes a hand. She doubts God and thinks this idea of a son by normal means is ridiculous so she comes up with a plan B. Sarai gives Abram one of her female slaves, an Egyptian named Hagar to sleep with. When Hagar becomes pregnant, it seems the problem is solved.
Except it isn't. In the ancient Middle East, a woman's status depended on her ability to produce a son. Sarai has just promoted Hagar from being her personal slave, to being the mother of the heir. She has created a dangerous rival.
We don't know what relationship these two women had before but, from this point on, it is poisonous. Hagar taunts Sarai mercilessly and Sarai retaliates with such brutality that Hagar flees into the desert to escape. This is Abram at his worst, he has the power in his household, but does nothing to help. Effectively he tells Sarai to do whatever she wants to the other woman and washes his hands of all responsibility.
With no kindness from any human being in her life, the pregnant slave flees into the wilderness. That's where she encounters the angel of God and something remarkable happens. The angel blesses her with the same sort of blessing that Abraham has received. He tells her what to name her son and what kind of man he will be and says that Ishmael's descendants, like Abram's, will be a huge multitude.
It's another story that shows God's compassion for someone who is powerless, despised, and vulnerable. Unfortunately this story also reflects the dark reality of ancient times. Rather than setting Hagar free from slavery, the angel tells her to go back to her abuser and put up with the situation.
So . . . what do we do with this story?
I've heard some people try to justify God's words in this.
"It's okay that God sent her back because God was going to bless Ishmael."
"It's okay that God sent her back because God had a greater plan for her."
"It's okay that God sent her back . . . just because. We aren't supposed to question things like this."
"It's not really an issue because this is not a literal story."
There are a lot more reasons like this that can be offered, but I don't think they serve us very well. If we try too hard to justify this story then we can use it (as many have) to justify terrible things. This passage, along with the New Testament Letter of Philemon were used by preachers in the old South as "proof" that runaway slaves should be returned to their masters. It is still used by some socially conservative churches to justify sending abused wives back to their abusers.
Part of what this chapter does is to remind us that God, and not the Bible, has to be the center of our faith. If we are going to be faithful to the teachings and example of Jesus we cannot accept a story like this uncritically as a moral example. We have come a long way from the culture of slave owners and women used as property and cannot afford to return to it.
Up until now, the women in the story have played a background role but in chapter 16 of Genesis Abram's wife Sarai takes a hand. She doubts God and thinks this idea of a son by normal means is ridiculous so she comes up with a plan B. Sarai gives Abram one of her female slaves, an Egyptian named Hagar to sleep with. When Hagar becomes pregnant, it seems the problem is solved.
Except it isn't. In the ancient Middle East, a woman's status depended on her ability to produce a son. Sarai has just promoted Hagar from being her personal slave, to being the mother of the heir. She has created a dangerous rival.
We don't know what relationship these two women had before but, from this point on, it is poisonous. Hagar taunts Sarai mercilessly and Sarai retaliates with such brutality that Hagar flees into the desert to escape. This is Abram at his worst, he has the power in his household, but does nothing to help. Effectively he tells Sarai to do whatever she wants to the other woman and washes his hands of all responsibility.
With no kindness from any human being in her life, the pregnant slave flees into the wilderness. That's where she encounters the angel of God and something remarkable happens. The angel blesses her with the same sort of blessing that Abraham has received. He tells her what to name her son and what kind of man he will be and says that Ishmael's descendants, like Abram's, will be a huge multitude.
It's another story that shows God's compassion for someone who is powerless, despised, and vulnerable. Unfortunately this story also reflects the dark reality of ancient times. Rather than setting Hagar free from slavery, the angel tells her to go back to her abuser and put up with the situation.
So . . . what do we do with this story?
I've heard some people try to justify God's words in this.
"It's okay that God sent her back because God was going to bless Ishmael."
"It's okay that God sent her back because God had a greater plan for her."
"It's okay that God sent her back . . . just because. We aren't supposed to question things like this."
"It's not really an issue because this is not a literal story."
There are a lot more reasons like this that can be offered, but I don't think they serve us very well. If we try too hard to justify this story then we can use it (as many have) to justify terrible things. This passage, along with the New Testament Letter of Philemon were used by preachers in the old South as "proof" that runaway slaves should be returned to their masters. It is still used by some socially conservative churches to justify sending abused wives back to their abusers.
Part of what this chapter does is to remind us that God, and not the Bible, has to be the center of our faith. If we are going to be faithful to the teachings and example of Jesus we cannot accept a story like this uncritically as a moral example. We have come a long way from the culture of slave owners and women used as property and cannot afford to return to it.
Subscribe to:
Posts (Atom)