St. Bartholomew

St. Bartholomew

Meaning of the name: To begin with I need to share that the opinion I am holding is not a unanimous one. Yet, majority agrees that Nathaniel from the Gospel of John (1:45-51; 21:2) and Bartholomew of Synoptic Gospels and the Book of Acts (Matthew 10:1-4; Mark 3:13-19; Luke 6:12-16; Acts 1:13) are the persons. We are going to treat it this way. Therefore, we need to talk about both names, starting with Bartholomew.

The name is Aramaic: Bar-Tholmai – son of furrows. The agricultural allusion, the one who relies on God, hoping that the crop will grow strong and there will be ability to harvest the grains or fruits. It actually goes together with Nathaniel. Hebrew: Nathani-El – God given (given by God or given to God). One of the most trusting God vocation is a sower – because at some point one understands that he can't do anything. The seed grows without his input.

Life story: We know that he was born at Cana of Galilee (John 21:2). Which makes his presence at the wedding, where Jesus performed the miracle of turning water into wine even more significant. More to be said about it.

Gospel of John: Prologue

The Prologue

Text: John 1:1-18

Structure:

A. 1:1-3, Word with God.

  B. 1:4-5, Light vs. darkness.

    C. 1:6-8, witness of John.

      D. 1:9-10, He was IN the word.

        E. 1:11-13, He came to His own.

      D'. 1:14, Word dwelt AMONG us.

    C'. 1:15, witness of John

  B'. 1:16-17, Grace (upon grace) vs. Law

A'. 1:18, Son made know the Father

Comments: Dr. Weinrich in his commentary (Weinrich, John 1:1 – 7:1, CPH, 2015) dedicates 8 pages to a single phrase: in the beginning... By no means we can say that his brilliant commentary is the final word on this precious words of John. But it gives a reader a sense of depth of John's Gospel – 2000 years later a brilliant theologian dedicates these many pages to four Greek words. We don't have a luxury of a multi-volume format. Therefore, we will simply highlight the main directions for understanding the words of John given to us to believe (John 20:30-31).

The Word and the Son. There are countless papers written on the parallels between Genesis 1:1 and John 1:1. To point out just one – from the very beginning God works out the created world via Word (cp. Genesis 1:3). God speaks the world into being. Here we have the Word – the divine Logos – as the One who was, and is with, and is God himself. Should we understand it terms of time, or relationship? And the answer is YES. Later St. John will record the Revelation, where Jesus identifies Himself in terms of time (Revelation 1:8). We also shall see the revelation of the Father through Son [only] – John 1:18 and following the question of Phillip (John 14:8-9).

Light vs. darkness. In Genesis account of creation the darkness (Genesis 1:3-5) did not have the dark side (pun intended). The narrative of the first day simply tells us of duality of created world. God planned a period of the day for productive actions, and another period for us to have a rest. Any attempts to read the mutiny of angels into the first day should be answered by God's own assessment of the created world at the end of the sixth day – everything was done VERY good.

But John writes in the context of the fallen world. Therefore, for him the term darkness (or darkness related words) will bear a significant spiritual load (cp. John 13:30). At the same time, we need to be careful not to identify the Law of Moses with the darkness of the present age. The Law is turned into darkness by the people who didn't want to see the ultimate source behind the actions and the words of Moses (remember, Deuteronomy – the fifth book – of the Bible in Hebrew means the Words). Jesus will point it out very clearly (cp. John 6:32-34). Yet, if they insist on the supremacy of Moses, this turns a great gift of God into an idol – the LAW as a pattern of salvation, while we know that the ONLY way of salvation is grace of Jesus (John 1:17 and John 14:6).

The identity and witness of John. At the first glance a reader might be under impression that John talks about himself. It would make a perfect sense, but it would go against the pattern of the usage of the name John in the Gospel. Whenever it is used – it refers to John the Baptizer, while John identifies himself as “the disciple that Jesus loved” or “the other disciple” (cp. John 13:25; 20:3). This becomes really clear, reading John 1:15 – the testimony of John is the One who came after/later is ranked above because he was before (means forever, cp. John 1:1-3).

Presence in the world and dwelling among us. John comes back to the theme of light, which forces us to re-read Genesis 1:3 – the light of the first day was not created, it was spoken into the world, presenting the idea un-created light sustaining the world for three first days of the world. It is definitely not the light of the sun or any other star or celestial object for it gives LIFE to everything that exists in the world. Sun is essential to the life of the world, but it also can have devastating effect on the creatures – burns, cancer, fires... Therefore, the light of John 1 is Jesus – what John will illuminate even more in John 8 to 10.

Similarly, the mystical presence of the Word dwells among us – the word dwell here meaning the presence of God among His people only. No one, nothing can dwell in the world in the same way. Therefore, saying that the Word became flesh and dwelt creates a beautiful theological paradox for an Ancient mind, as well as a mind of a modern skeptic. How come transcendent God can be limited to the flesh of a human man? Paradox, it can only be resolved in Jesus Christ who is both God and man (cp. Creed).

Reception of the He. The whole purpose of John's Gospel is to show that Jesus is the Son of God, and believing in Him people can have eternal life. It should be received (John 1:12). But when one receives – that means that there is a Giver on the other end. We do not search for God (even when psychological picture looks like this), He is who reaches out for and to us. Jesus came to save the world (for us, John 3:16), and He comes in the Word and the Sacraments that everyone of us can have life [eternal] (to us, John 10:10). 

Genesis: Jacob reunites with Joseph

Jacob reunites with Joseph

text: Genesis 46 – 50

Outline:

A. 46, Joseph unites with the family

 B. 47:1-12, Jacob comes to pharaoh's palace

  C. 47:13-26, Joseph commands the people.

   D. 47:27-31, pledge to bury Jacob in the land

    E. 48, Jacob blesses and adopts two of the sons of Joseph

    E'. 49:1-27, Jacob blesses his sons

   D'. 49:28-32, request to be buried in the land

  C'. 50:1-3, Joseph commands servants

 B'. 50:4-14, Joseph get assistance from pharaoh

A'. 50:15-26, Joseph unites with brothers

Comments: We are almost at the happy end phase of the story. Joseph reunite with his father. Jacob blesses pharaoh. Two sons of Joseph adopted into the family with a higher status. And even death of the patriarch is followed by fulfillment of the promise. Everything looks great... but, there is a fly in the honey barrel (cp. Eccl. 10:1). Relationship between the brothers are not as simple as they could've been.

Return of the father. Back there in Genesis 25 I said: it is the story about Jacob: he is there, even if he is not. Here he finally emerges at the full strength – reunion with his favorite son, Joseph. But, what is interesting, the chapter begins with Jacob inquiring the God's opinion on this “travel.” And God approved it, Go, and I will go with you, and I will bring you up again” (Genesis 46:1-4). So, Jacob goes down to Egypt, but he doesn't go alone – he brings the whole family. And we have a list of the brothers with their sons (Genesis 46:5-27).

What is beautiful to see, is the picture of Jacob and Joseph's reunion – it is reversed by Jesus in the Parable of the Prodigal son (cp. Genesis 46:28-30 and Luke 15:11-31). Joseph is the one who approached his father, and he fells on the neck of Jacob. Then he teaches his brothers how to respond to pharaoh to get the land good for shepherding (Genesis 46:31-34).

Jacob blesses pharaoh. After the family settled in Goshen, Jacob was invited to the palace. We could've expect a word of thanksgiving from pharaoh to Jacob for raising such a great son, who saved the day. We could've expected a signs of grace and mercy from the pharaoh to Jacob, but what we see is Jacob blessing pharaoh, twice (Genesis 47:7, 10). This tells us that the spiritual authority belongs to the people of the covenant. The patriarch extends the Lord's dominion to the other nations. This is a good resolution of relationship with the “others,” unlike the examples we saw in Genesis 6 (sons of God and the daughters of men) or 34 (situation at Shechem).

The rest of chapter 47 tells two stories: first, on of how the people of Egypt became slaves to the pharaoh, but not to Joseph [this part sometimes becomes a reason for antisemitic interpretation] (Genesis 47:13-26). The second one is a fast track of life of Jacob in Egypt – total days are numbered and the promise of Canaan burial is given (Genesis 47:27-31). But we will see at least three important events before the end of his life.

Adoption of Joseph's sons. This is the first one of the important events, when we zoom into Jacob's last 17 years. He takes two sons of Joseph and adopts them into the tribes of Israel. And even more that that – he reverses the placement of the sons. The younger gets a right-hand blessing, while the older is blessed by the left hand (Genesis 48:14-18). In the rite of Shabbat (Sabbath meal at home a Jewish father supposed to say the lines from Genesis 48:20).

The second event is the Blessing of the tribes. He blesses all twelve of them, but in an unique way. First of all, Jacob sets Judah as THE heir (not Reuben, and not Joseph or one of his sons). Thus showing the respect to the birth order and Leah's devotion to God and the family (cp. Genesis 29:35). Second, what is interesting is his usage of the animal and/or “greenery” imagery. Just one example, Benjamin is portrayed as a wolf (Genesis 49:27). On one hand, this is unclean animal, fierce predator and carnivore (Matthew 7:15). On the other hand, a successful family-oriented animal – I think, Jacob meant it this way. Note that the very first king of Israel was Saul, from the tribe of Benjamin. Family oriented man who raised obedient children.

The third and the final event is Jacob's death. After finishing the blessings, Jacob says that he is going to be where his father and mother are buried, and where Abraham and Sarah are buried, but also Leah is buried there. Note that the beloved Rachel was buried by the side of a road (Genesis 35:19-20), and – again, Leah's child is placed in charge (Genesis 49:8-12). Joseph cries for the sixth time... Then he orders to balm the father, and there are on their way to Canaan. Interestingly enough – the locals think that they are Egyptians (Genesis 50:11).

But the death of Jacob is not the last story in the book – Last tears of Joseph is. Looks like brothers didn't believe the forgiveness of Joseph. They came up with a story about their father vouching on their behalf (to them, and not to Joseph directly... really?). People have different takes on this incident. Some believe, that the mentioning of his father so soon after the burial made him cry. I think it is an understanding that they don't trust him, and don't believe in his forgiveness made him cry. He had to calm them down (Genesis 50:21), talking (literally) to their hearts (decision making organ in a human).

Genesis: Joseph and his brothers

Joseph and the brothers

text: Genesis 42 – 45

Outline:

A. 42:1-5, Jacob sends the sons to Egypt (Benjamin stays behind)

  B. 42:6-25, First interaction between Joseph and the brothers

    C. 42:26-38, Sacks are full and with gifts

      D. 42:37 – 43:10, Reuben's and Judah's proposition

A'. 43:11-14, Jacob finally agrees to send Benjamin

  B'. 43:12-34, Second interaction between Joseph and the brothers.

    C', 44:1-13, Sacks are “loaded”

      D'.44:14-34, Judah approaches Joseph.

  B''. 45:1-15, Joseph discloses himself

A''. 45:16-28, Family moves to Egypt

Comments: This is the story when the Brothers are driven to Egypt by famine (by God, cp. Genesis 50:20). They have to interact with Joseph. For sure, they didn't recognize him. To begin with, I don't think they expected to be alive. Also, he looked like an Egyptian – shaved, make-up, etc. He is prepared to play a long game with them. As a result of his strategy, they came twice, approaching Joseph three times, making it very Biblical – every testimony is supported by two or three witnesses. At the end, he discloses himself, I'm your brother Joseph (Genesis 45:4).

Genesis: Joseph - from a slave to Prime Minister

Joseph: from a slave to Prime Minister

text: Genesis 39 – 41

Outline:

A. 39, Joseph cares for Potiphar's house

  B. 40, Joseph interpreted dreams in prison

  B'. 41:1-26, Joseph interpreted dreams for pharaoh

A'. 41:27-57, Joseph cares for Egypt

Comments: After an intermission filled with the story of Judah, we are coming back to Joseph. There are three main parts of Joseph's life in Egypt. First, his rise from slave to the Prime Minister. Second, interaction with his brothers. Third, reunion with Jacob and settlement of the family in Egypt.

Genesis: Judah and Tamar

 Judah and Tamar

text: Genesis 38

Structure:

A. 38:1-5, Birth of Judah's children

  B. 38:6-11, promise of giving Shelah as a husband

    C. 38:12-18, Tamar got the pledge items

    C'. 38:19-23, Judah can not retrieve his pledge items

  B'. 38:24-26, Judah confesses that didn't gave Shelah to Tamar

A'. 38:27-30, Birth of Judah's children

Comments: There are at least two things that should be said before the comments. First, the length of this story. It takes maybe 5 minutes to read it, but when one puts the years of boys being born, get married, dye, and for Judah to have it right – the span of the narrative occupy 20+ years. Therefore, Judah comes to his senses about the same time when he takes personal responsibilities over the safety of Benjamin (Genesis 43:8) along with stepping up as the spokesman for the brothers negotiating with Joseph whom they have did not recognize (Genesis 44:18). That connects the story with the future part of the narrative – and it is the second point to know prior to the reading. Genesis's author carefully places Judah and Tamar story here to show his conversion and not to intervene the Joseph narrative in the future. We need to understand how Judah converts from being irresponsible selfish man to the head of the household who will end up being the heir of Jacob's blessings, becoming the ruling tribe (Genesis 49:8-12). Now to the text!

Genesis: Jacob and Joseph

Jacob and Joseph

Text: Genesis 37

Outline:

A. 37:1-2, Jacob settles in the land.

B. 37:3-4, Robe of many colors.

C. 37:5-11, Joseph's dreams.

D. 37:12-36, Brothers sold Joseph.

Comments: Jacob settled in the land. There is nothing wrong in an attempt to find a quiet place, especially after years and years of fight for survival. Yet, Jacob jumped the gun – he thinks that all the troubles are passed, and now his favorite son can help him managing his estate. He should've learned from the father of faith – Abraham (Genesis 28:13) – that the current state is not forever (Hebrews 11:9-10; 13:14). Strife for permanent makes one solidify or petrify. When the challenges come, he is unable to adjust.