Daily Lectionary | Genesis 25 & John 13
Genesis 25
Summary
Abraham gives his inheritance to Isaac before his death. Isaac and Ishmael bury their father in the same cave where Sarah was buried. We then read about the generations of Ishmael and then the generations of Isaac. Rebekah’s barrenness was not just a matter of personal anguish, but the threatened the continuation of the seed of Abraham. Barrenness and infertility will continue to be significant themes in scripture. The Lord heals Isaac and Rebekah’s infertility by Isaac’s prayer.
Rebekah is pregnant with twins who “struggled together within her.” The Lord tells Rebekah that in her womb are two nations. The older will serve the younger.
At the birth of the twins, the older came out hairy and red, so he was named Esau (meaning “hairy”). The younger came out grasping Esau’s heel, so his name was called Jacob (meaning “takes by the heel” or “supplanter”).
Attention is called to Esau skillful hunting, which in the context of Genesis recalls Nimrod, a “mighty hunter before the Lord” who was given to violence. Jacob, however, was a “quiet” man (Gen. 25:27). Quiet is probably not the best translation, but something more like “righteous” or “mature.” This is the same word used to describe Job and Noah’s righteousness (Job 1:1; Gen. 6:9).
Isaac loves Esau because he brought him lots of great food. Rebekah, however, loved Jacob, as we’ll see, because she remembered the promise the Lord gave her about the younger son.
One day, Esau comes back from one of his hunting excursions exhausted and hungry. Jacob was cooking red stew. Jacob said he’d give him some if Esau traded his birthright. Esau agreed to this! Rather than faulting Jacob, the narrative highlights Esau’s foolishness. His god was his belly such that he would despise his birthright.
Reflection Questions
Consider the significance of barreness for Rebekah at this point in the narrative of scripture?
Jacob is often depicted as an unrighteous schemer. How might we see a different story unfolding here?
John 13
Summary
John 12 and John 13 are similar. Both chapters begin with a mention of the Passover. In both chapters, there is a washing. Mary washes Jesus feet, in an intimate act of love. Jesus washes his disciples feet, in an intimate act of love. Judas objects to Mary’s washing; Peter objects to Jesus’ washing. Mary’s washing prepares Jesus for his act of sacrificial love. Jesus’ washing of his disciples feet prepares them to follow his example of sacrificial love.
Jesus’ love is thematic. His “hour” is here, and it will be the hour in which he pours out his love: “having loved his own who were in the world, he loved them to the end” (Jn. 13:1).
John tells us in chapter 12:6 that Judas was a thief. His hangup with money will be the cause of his betrayal of Jesus. Jesus predicts his betrayal at the table, and we read, “Satan entered him.”
Jesus gives the new commandment to love one another, as he has exemplified.
Jesus not only predicts Judas’ betrayal but also Peter’s upcoming denial, predictions that bring into further relief his relentless love for his disciples.
Reflection Questions
Why does Jesus tell Peter he need not be fully washed, only his feet? How might this washing by Jesus make us think about baptism?
Consider the actions of Jesus in this passage in light of Philippians 2:5-11.