Daily Lectionary | Genesis 35 and John 18:27-end
Genesis 35
Summary
In Genesis 35, we see a continual breakdown with Jacob’s household. Simeon and Levi have just meted out personal vengeance in a way that brings disgrace and further insecurity to Jacob’s position in the land. Now, we read that foreign gods have accumulated in Jacob’s household. They need to purify themselves. To do that, they will go to Bethel, the place where Jacob had his dream of the ladder. They bring the foreign gods to Jacob who hides them. That Jacob didn’t destroy them is curious.
The ritual purification of chapter 35 is a response to the defilement in Genesis 34.
God appears to Jacob and reiterates his name is Israel. He gives Jacob the original creational mandate: “be fruitful and multiply.” God again promises seed and land. God then “goes up,” like he did previously on the ladder. Jacob pours out a drink offering, probably wine, and oil on the stone. The offering is like a tithe, giving a token of what he has to the Lord.
Rachel, Jacob’s favorite wife, dies while giving birth to Benjamin. Rachel’s life is marked by struggle around bearing children, first in infertility and now in giving birth. Her life vividly shows the pain and promise of childbirth in the plan of God (Gen. 3:15).
Reflection Questions
Israel is in the land but with Canaanites. How will they be faithful? The path of Simeon and Levi, one of personal vengeance, is condemned. Taking in the gods of Canaanites is also condemned. In Chapter 35, Israel is called to be distinct within the land through ritual practices. Consider what ritual separation might look for us as Christians? What practices and rites do we have to live faithfully in the land?
John 18:27-end
Summary
Jesus goes from the house of Caiaphas to Pilate’s headquarters. Thus, his trial continues from the Jewish court now to the Roman court. The separation of the Jews within the Roman system is acknowledged as they would not enter Pilate’s headquarters to avoid defilement, so he comes out to them. The Jews would have no problem, however, comingling with the Gentiles in seeking Jesus’ death--a much greater defilement.
Pilate’s reluctance is consistent. He thinks this should be a matter of local concern and gives them a blessing to judge Jesus by their own law. But they want Jesus dead, and they were not allowed to kill him. For that, they needed the Romans.
Pilate asks Jesus, “Are you the King of the Jews?” (Jn. 18:33). Jesus’ answers that is kingdom does not originate from this world. If it did, there would be a battle happening by now! Pilate asks the questions again, “Are you a king?” Jesus responds, “You say that I am a king.”
For this purpose I was born and for this purpose I have come into the world--to bear witness to the truth.” Jesus gives his life purpose statement: he comes into the world to testify, like a witness on trial, to the truth. Jesus is on trial and he affirms the testimony he’s given all along.
Pilate responds, “What is truth?” This is often taken as a dismissive, postmodern response to Jesus’ absolute truth claim. Is it possible, Pilate really wants to know the answer? Whatever the case, Pilate is certainly not convinced Jesus needs to die. He clears him: “I find no guilt in him.” He offers them the choice to release Jesus or Barabbas, a known criminal, and they choose Barabbas.
Reflection Questions
How does Jesus respond to the question about whether he is the king of the Jews? What sort of kingdom does he rule?
How might have Jesus answered Pilate’s question “What is truth”? In judicial trials, discovering what is true in a case requires evidence and witnesses. What evidence and witnesses do we need to know the truth?