Saturday, July 13, 2019

“Hagar: Trusting God’s Providence”


This summer we have been getting to know some of the “Supporting Cast of the Bible,” less well-known Biblical figures, from whom we can nonetheless learn.  Our supporting character this Sunday, July 14th, is Hagar from the Book of Genesis in the Hebrew scriptures.  In those scriptures she is depicted as a slave girl from Egypt, serving Sarah.

            The Hagar—Sarah—Abraham story occurs in two places, in Genesis 16 and 21.  There are some significant differences in the two versions of this story.  For our purposes, I will focus primarily upon the second version of  the story in Genesis 21.  However, there is an important explanation in Genesis 16 that I want to point out before proceeding to Genesis 21.

            The earlier version in Genesis 16 begins with an explanation that Sarah was unable to become pregnant and have children.  Today, with a better scientific understanding of human reproduction, we know that with a couple trying to conceive, either the man or the woman may be the one who is infertile.  However, the conventional understanding in the ancient world was that the female partner was always the cause of infertility.  Thus, in that milieu, a couple’s inability to conceive led to great social stigma and shame for the woman—but not for the man—in the relationship.[1] 

            God has already promised Abraham that he will have as many descendants as there are stars in the heavens (See Genesis 15:1-6).  So, in shame and remembering God’s promise, Sarah offers her servant girl to Abraham, encouraging him to procreate through Hagar.  Although crudely offensive to contemporary sensibilities, this was actually a common practice at the time of Sarah and Hagar.[2]  So, Abraham conceive a son with Hagar and names him, Ishmael. 

            Shifting our attention to the second version of the Hagar—Sarah—Abraham story, Genesis 21 begins by telling its readers that ultimately Sarah, too, conceives and bears a son, whom they name Isaac.  Now, Abraham has two sons, Ishmael and Isaac.  As Isaac begins to grow, Sarah becomes concerned that Isaac will have to share his inheritance with Ishmael when Abraham dies.  She says to Abraham, “‘Cast out this slave woman with her son; for the son of this slave woman shall not inherit along with my son Isaac’” (Genesis 21:10).

            Sarah’s request “was very distressing to Abraham on account of his son.”  However, God reassures Abraham, encouraging him to grant Sarah’s request.  God promises Abraham that God will take care of Hagar and Ishmael.  Further, God promises that, just as with Isaac, Ishmael shall be the father of a great nation of descendants.  So, based upon his deep and abiding trust in God, Abraham gives Hagar bread and a canteen of water and sends her out into the desert with Ishmael. 

Hagar wanders aimlessly in the desert until the water runs out.  Then, Ishmael becomes extremely dehydrated and at the point of death.  Filled with fear and despair, Hagar places Ishmael in the shade of a bush and moves a short distance away from him because she could not bear to watch Ishmael die.  Sitting there in the hot, dry desert, Hagar lifts up her voice and weeps bitterly.  Yet, God had not forgotten Hagar and her son, Ishmael:

       “And God heard the voice of the boy; and the angel of God called to Hagar from 
         heaven, and said to her, “What troubles you, Hagar? Do not be afraid; for God has 
        heard the voice of the boy where he is. Come, lift up the boy and hold him fast with
        your hand, for I will make a great nation of him.” Then God opened her eyes and 
        she saw a well of water. She went, and filled the skin with water, and gave the 
        boy a drink.”    (Genesis 21: 17-19)

The story concludes by noting that God was with Ishmael as he grew up.   Ishmael lived as a nomad in the wilderness of Paran, becoming an expert with the bow.  Through his mother’s connections in Egypt, Ishmael married and had many children.

            There are many different angles and nuances in the Hagar—Sarah—Abraham story; there are many directions which a sermon on this story might take.  For instance, Islam traces its religious heritage through Ishmael to Abraham.  I could use this passage as point of departure to talk about the inter-religious Christian-Islamic relationship.  In addition, feminist Biblical scholars have closely studied the Hagar—Sarah—Abraham story, making very important contributions to Biblical scholarship and deepening our understanding of faith.  There are other interesting angles, as well.  Despite all of these important perspectives, I can only focus on one theme in my proclamation.  So, my focus on Sunday will be the simplest and most straightforward, as I interpret this scripture. 

            From my perspective, an important lesson to be learned from the Hagar—Sarah—Abraham story is that God loves us and God will provide for us.  In this story, God goes out into the desert and delivers Hagar and Ishmael from certain death by helping Hagar to perceive a well of water, which had been there all along.  God will provide for us.  Yet, God’s providence does not always come at the time and in the manner which we request.  Sometimes God is present at unexpected times, and God provides in unanticipated methods.  This was certainly the experience of Hagar in the desert.


If you live in the Lincoln, Nebraska area and do not have a place to worship, then I invite you to come and join us at Christ United Methodist Church this Sunday, July 14th, as we meet Hagar and learn from her experiences in the scriptures.  Christ United Methodist Church is located at 4530 “A” Street.  We have three worship services on Sunday mornings at 8:30, 9:45, and 11:00.  The 8:30 and 11:00 services feature a traditional worship format and the services are held in our Sanctuary.  My proclamation on Hagar will be part of the 8:30 and 11:00 services.

 “The Gathering” at 9:45 is held in our Family Life Center (gym); it is more informal and interactive.  In “The Gathering” this summer, we are exploring diverse areas of Christian discipleship, using a different Disney film each week.  This week’s film is Aladdin.  Using scenes from this film, we will examine the understanding of freedom from a Christian perspective.    

Come, join us at any of our three services. 
Everyone is welcome and accepted because God loves us all.


[1] Terence E. Fretheim, “Commentary on the Book of Genesis” in the New Interpreter’s Bible,  vol. 1, (Nashville, Abingdon Press, 2002), CD-ROM Edition.

[2] Ibid.

Saturday, July 6, 2019

“What Deborah Can Teach Twenty-first Christians”


               This Sunday, July 7th, we continue our summer sermon series, getting to know some of the “Supporting Cast in the Bible.”  These are lesser known Biblical characters, people whom we hear about only briefly in the scriptures.  Yet, these characters frequently play crucial roles in the Bible and sometimes model faithfulness to God in their actions.  This is certainly the case with Deborah, who is our supporting cast member for July 7th.  Deborah was one of the Israelite Judges in the Hebrew Book of Judges. See Judges 4:1-16.

            The Book of Judges provides an interesting bridge between two mighty epochs in the history of Israel.  Prior to the Book of Judges, we hear the story of how God adopted the people of Israel as God’s “Chosen People;” of how God delivered the people of Israel from their slavery in Egypt and then—after they wandered around in the desert for forty years—God led them into the Promised Land, a fertile region, “flowing with milk and honey.”  This story of God’s Deliverance becomes an iconic identity story for the people of Israel.  That is, the people of Israel began to self-identify as God’s Chosen People, whom God had delivered from Egyptian slavery.  This story is dominated by Moses and his successor, Joshua.  And, it comes before Judges

            Following the Book of Judges, we encounter the second great, transformative epoch, which are the stories of Israel’s Kings, beginning with the mighty Kings Saul, David, and Solomon.  Bridging these two transformative epochs for the people of Israel is the Book of Judges.  There is a recurring pattern disobedience to God and consequences in the Book of Judges, which looks like this: 
  1. Israel does evil.
  2. There are consequences for the evil that Israel has done:  God condemns Israel and sends an enemy who defeats and oppresses Israel.
  3. After some years, Israel cries in distress.
  4. God sends a Judge or deliverer to drive out the enemy and redeem Israel.
  5. Israel does evil, again.

(The cycle repeats itself.)

In the Book of Judges, this repetitive cycle (above) also represents a gradual decline.  As the Book of Judges unfolds, Israel experiences a social and religious decline.  Incorporated in this social decline is a deterioration in the political unity of the 12 tribes which comprise Israel.[1]  Given this disunity, it is easy to see why Israel was continually being attacked and overrun.  The pattern looks like this:

  1. Israel is divided and occupied by a foreign army.
  2. A Judge emerges from Israel, who unites some or all of the 12 tribes to overthrow the occupying foreign power.
  3. A battle ensues and the temporarily united Israelite army emerges victorious.  Israel regains its freedom.
  4. Peace and prosperity follow.
  5. However, political rivalry and disunity soon emerges, making Israel once again divided and vulnerable.

           (The cycle repeats itself.)

Although the term, “judge,” may suggest a wise individual who adjudicates cases in a court, most of the judges in the Book of Judges were primarily “warrior rulers who led Israel in fighting [and defeating] oppressive enemies.  The judges were also involved in maintaining Israel’s religious life and institutions with varying degrees of success.”[2] 

All of these judges were men.  The lone exception was Deborah, who was a woman.  Deborah was also unique in some other ways, as well.  Unlike the male judges, who were warrior kings, Deborah was more like our usual notion of a judge.  She sat under “the palm of Deborah,” making judgments and resolving disputes between people who came to her for judgments to resolve conflicts.  (See Judges 4:5.)  In addition, the Book of Judges describes Deborah as “a prophetess” ( Judges 4:4).

At the time of Deborah, Israel has been occupied by the Canaanite army, led by their commander, Sisera.  The Canaanites “had oppressed the Israelites cruelly [for] twenty years” (Judges 4:3b).  In order to rebel against Sisera, Deborah sent for Barak, who was a military leader.  When Barak arrives, Deborah shares an oracle from God to Barak.  God promises “I will draw out Sisera, the general of Jabin’s army, to meet you by the Wadi Kishon with his chariots and his troops; and I will give him into your hand’”  (Judges 4:7).

At this juncture of the story, the reader should assume that Barak will fill the role of Judge, as he commands the Israelite army and vanquishes the Canaanites.  Afterall, he has the assurance of God through Deborah’s oracle.  However, Barak is an extremely cautious man.  He agrees to lead the army, but only if Deborah goes with him.  Deborah agrees to accompany Barak and the Israelite army into battle, but she tells Barak that he will surely lose the glory of leading an army which expels the occupying Canaanites after 20 long, miserable years (Judges 4:8-9).  Barak leads the Israelite army into battle and prevails over Sisera and the Canaanites.  Yet, just as Deborah foretold, it is another woman, Jael, who ultimately kills Sisera. 

It seems to me that the major difference between Deborah and Barak concerns the depth of their faith in God to deliver Israel.  Whereas Deborah trusts God completely to deliver Israel, Barak only partially trusts in God.  Rather than trusting and relying fully on God, Barak partially relies upon Deborah to accompany Barak and the army of Israel into battle.

As part of our worship service, this Sunday, July 7th, we will acknowledge and commemorate Independence Day and the birth of our country.  I believe that hearing and reflecting on the story of Deborah will challenge and enhance our commemoration of Independence Day.  I think that there are some important similarities between the situation faced by Deborah and our current situation. 

In both cases, the nation is deeply divided and unity has been destroyed.  For the Israelites, this disunity made them weak and vulnerable to threats from the Canaanites and other enemies.  They were only able to expel the Canaanites, when they were able to reunite under Deborah.  Similarly, it seems clear that the United States is currently divided into warring factions.  This disunity makes our country vulnerable to threats, both internally and externally.  As followers of Christ, we need to become leaders in our society, providing healing, forgiveness, and reconciliation, so that our country can become re-united in order to repel threats which overshadow our future.   

If you live in the Lincoln, Nebraska area and do not have a place to worship, then I invite you to come and join us at Christ United Methodist Church this Sunday, July 7th, as we celebrate Independence Day and reflect on the lessons which the story of Deborah has to teach us.  Christ United Methodist Church is located at 4530 “A” Street.  We have three worship services on Sunday mornings at 8:30, 9:45, and 11:00.  The 8:30 and 11:00 services feature a traditional worship format and the services are held in our Sanctuary.  My proclamation on Deborah will be part of the 8:30 and 11:00 services.

 “The Gathering” at 9:45 is held in our Family Life Center (gym); it is more informal and interactive.  In “The Gathering” this summer, we are exploring diverse areas of Christian discipleship, using a different Disney film each week.  This week’s film is The Lion King.  Using scenes from this film, we will examine the importance of remembering who we are as followers of Jesus Christ. 

Come, join us at any of our three services. 
Everyone is welcome and accepted because God loves us all.



[1] See the commentary in Dennis T. Olson, “Commentary on the Book of Judges” in the New Interpreter’s Bible,  vol. 2, (Nashville, Abingdon Press, 2002), CD-ROM Edition.

[2] Ibid.