Prophets of Advent IV: Bathsheba the Righteous

Bathsheba is the fourth woman named in the lineage of Jesus recorded in the first chapter of Matthew. (Matthew 1:6)

Her story is told in the Hebrew Scripture of the Second Book of Samuel. Like, Tamar, Rahab and Ruth, her scriptural sisters before her, she comes with a complicated, troubled past. And, like her sisters, Bathsheba also acts righteously, although the biblical narrative about her is often tarnished in the telling by her extramarital affair with King David.

Bathsheba was the wife of Uriah, one of King David’s generals. David had made quite a name for himself having slain “18,00 Edomites in the Valley of Salt” (2 Sam 8:13). 

The very next chapter contains an endearing story of Samuel that ought not be missed. David takes in Mephibosheth, the crippled son of his dearest friend Jonathan and grandson of Saul. Mephibosheth eats at David’s table and is treated like “one of the king’s own sons”. 

The story makes abundantly clear the love between Jonathan and David. It is an interesting prelude to the story of the darker side of the King in this next chapter of his life. 

Bathsheba’s husband, Uriah, is near Rabbah on the front lines of the battle with the Ammonites. 

David, on the other hand, is back at home, feeling invincible. 

Even though it was “the time when kings go out to battle,” (2 Samuel 11) David decides to stay home. Perhaps this sense of invincibility is the reason he makes no secret of his lust for Bathsheba, sending his men to fetch her after he sees her bathing on her rooftop.

Like the story of most women, opinions about Bathsheba vary widely on a continuum between two extremes. She was either a temptress who seduced David or she was an innocent victim and David raped her. 

No matter. Both the culture and law of the ancient times in which she lived were stacked against her. If she succumbs to David, she is guilt of adultery. Deny him and she is refusing the King. 

Either way, both actions are punishable by death. Either way, she knows the ancient shame of women which continues to haunt women to this day.

The whole illicit affair probably would have gone unnoticed except that Bathsheba becomes pregnant. Now, David has to put on his big boy pants and become responsible. 

Except, of course, he doesn’t. He sends for Uriah to come home from the war to be with Bathsheba. It’s the only way to protect his reputation and save Bathsheba’s life.

It is believed that Uriah must have been onto David’s plot because he refuses to come home. (2 Samuel 11) His decision heaps judgment on David’s head. While David is relaxing at home, sleeping with other men’s wives, God’s ark is in a booth on the battlefield. He is not on the battlefield during “the time when kings go out to battle.”

And, just like that, the situation is no longer about Bathsheba and the pregnancy. 

It’s about the King’s authority. And, the King’s pride. 

David devises a plot to have Uriah and others killed in battle against the Ammonites by sending Uriah and others too close to Rabbah. David’s nefarious plot is successful and he does the "righteous" thing and marries Bathsheba.

But, what David has done “has displeased the Lord,” and God sends the prophet Nathan to rebuke him, predicting that the child will not live because of “the sins of the father” (2 Samuel 12:14). 

Even though David repents, the child dies.

Consider, then, the lowly estate of Bathsheba. Her husband Uriah is murdered and her first born son taken from her as recompense for David’s sin. For her whole life, she must endure side-glances and whispers and rumors of scandal and shame. 

How much grief and suffering must one woman bear for the sins of one man?

Eventually, Bathsheba bears another son, Solomon, of whom Scripture says, “the Lord loved him”. (2 Samuel 12:24). David even promised that Solomon would be his heir.

But, Bathsheba isn’t out of danger yet. When David is old and his house is in shambles, his son Adonijah tries to take over. If he becomes king, Bathsheba will be viewed as an adulteress and neither she nor her son Solomon will be recognized as “legitimate”.

The prophet Nathan understands well the implications not just for Bathsheba and Solomon but for all of Israel as well. He also understands that Bathsheba has special authority to intervene with David. 

Bathsheba appeals to David:

“My lord, you swore to your servant by the Lord your God, saying, “Solomon your son shall reign after me, and he shall sit on my throne.” And now, behold, Adonijah is king, although you, my lord the king, do not know it…And now, my lord the king, the eyes of all Israel are on you, to tell them who shall sit on the throne of my lord the king after him.” (I Kings 1)

Bathsheba cannot know at the time that Solomon’s reign will be the most peaceful and prosperous time of Israel’s history, and she does not know that the Savior of the world will be born through Solomon’s line. 

Bathsheba’s action saves her life and makes Solomon King, ensuring God’s favor on Israel. Bathsheba went to have four more sons with David (Solomon, Shimea, Shobab, and Nathan) and two of them are listed in New Testament genealogies. Joseph, Jesus’s earthly father, was a descendant of her son Solomon (Matthew 1:6) and his mother, Mary, was a descendant of her son Nathan (Luke 3:31).

So, when you light the fourth blue candle of your Advent wreath this evening, remember the story of one of the women in the genealogy of Jesus.

Remember Sister Bathsheba and how she transformed her lowly status of vulnerability and shame as well as the deep grief of the murder of her husband and death of her firstborn son into a vehicle of the redemption of Israel. 

Through her righteousness came not only the wisest leader of the most peaceful and prosperous time in that ancient land but also the Incarnation of Ancient Wisdom.

Remember and tell the story to your children that your children's children from generation to generation may know that the glory of God is the human person fully alive.

Holy God, as we begin to turn our eyes toward the lowly manger in Bethlehem where we await the birth of Jesus lying weak and vulnerable in the midst of the harshness of the world, help us to turn our hearts toward hope and trust in your goodness. 

Give us the strength and righteousness of Bathsheba that shame, vulnerability and grief may be transformed and through us wisdom and salvation may be born again. 

Amen.

The Prophets of Advent III: Ruth of Moab

Ruth is the third woman named in the lineage of Jesus recorded in the first chapter of Matthew. Her story, told in the Hebrew Scripture of the Book of Ruth is familiar to many of us.  Well, at least the part where she refuses to leave her mother in law Naomi.

The fuller story of Ruth’s courage and faithfulness and tenacity to the family she married into leads her to begin an entirely new family, one which also leads to a religious conversion and will place her in the lineage of the House of David and elevates her lowly estate to an ancestor of the Messiah.

The story begins when a family of four, Naomi with her husband and two sons, leave Bethlehem to travel to Moab to escape the famine which has brought hardship and tragedy to the land and its people. It’s important to note that the nation of Moab was descended from Lot’s son of the same name. These families had been separated for many generations. Moab had a long history of conflict with Israel and intermarriage between the two countries was frowned upon.

Even so, Naomi’s sons marry Moabite women – Ruth and Orpah – but tragedy strikes and all three men die, leaving the women destitute in that ancient culture. With absolutely no hope for the future, the three women leave Moab and head back to Bethlehem where Naomi at least has family.

Along the way Naomi has a change of heart, and urges Orpah and Ruth to return to their families (releasing them from their marital obligations). Orpah turns around but Ruth stays, pledging the words which have become a familiar if not romantic part of wedding ceremonies “Wherever you go, I will go…your people shall be my people, and your God, my God” (1:16).

Unfortunately, no one in Bethlehem is able to help the three women so Ruth comes up with a plan to work gleaning in the fields which are owned by Boaz, a wealthy relative of Naomi’s late husband. 

Ruth’s hard work catches the attention of Boaz, who begins to take an interest in her welfare and offers her protection and extends her some privileges.

Ruth works there until the end of the barley and wheat harvest, which is about two months. Still, no one comes to help them. 

Naomi develops a plan to help Ruth secure a marriage proposal from Boaz and instructs her to go to him privately in the dead of the night. But Ruth appeals to Boaz, asking him to assume the ancient tradition of taking on responsibility for destitute relatives. Boaz is rightly impressed by Ruth’s character and loyalty to Naomi and agrees to her proposal.

Arrangements are made – with great delicacy and finesse since there is a closer relative who must be dealt with first and money, of course, is involved – but Ruth converts to Judaism and marries Boaz and they have a son, Obed. This makes Ruth an ancestor of David, Israel’s most illustrious king.

On this third Sunday in Advent, Ruth’s story also sets our eyes, like the shepherds and wise men from the East before us, toward Bethlehem.

• It was in Bethlehem that Judah’s tribe settled (See Advent I: Tamar.)
• It was to Bethlehem that Naomi returned with her daughter-in-law, Ruth, the Moabite, bringing reconciliation to two families separated for generations.
• It was in Bethlehem that Ruth and Boaz (a descendant of Rahab - see Advent II) married and had a son, Obed.
• It was in Bethlehem that Obed raised a family, even a grandson who would be king (and who would marry Bathsheba whom we will meet next week.)
• It was to Bethlehem that Joseph traveled with his very pregnant wife, Mary.
• It was in Bethlehem that Jesus, the Prince of Peace, was born
• It was in the fields of Bethlehem that angels appeared to announce Jesus’ birth to the shepherds.
  

So, when you light the third – pink! – candle of your Advent wreath this evening, remember the story of one of the women in the genealogy of Jesus.

Remember Sister Ruth and her courage and strength, her valor and faithfulness to “the tie that binds” all human hearts in love over the ancient hurts that separate us. And, say a prayer for Sister Naomi whose generous heart took in her daughter-in-law even though she had many reasons that mitigated against that act of sacrificial love.

Remember and tell the story to your children that your children's children from generation to generation may know that the glory of God is the human person fully alive.

Holy God, as we begin to turn our eyes toward Bethlehem, help us to turn away from ancient fears and follow the light of Love which leads to hope and reconciliation. Give us the faithfulness and strength of Ruth to take the risks of love that we may become Children of Light and Hope and Love. 

Amen.

The Prophets of Advent II: Rahab, Canaanite of Jericho

Rahab is the second woman recorded in the genealogy of Matthew ( Matthew 1:1-17)

She is called a prostitute in both Hebrew (Joshua Chapter 2 & Chapter 6.) and Christian (Hebrews 11:31) scripture, but the more we learn about human trafficking in ancient and modern times, the more we understand that this was most likely not a woman living a "lifestyle" of her own choosing.

What is clear is that she was three times an anawim - one of the social outcast beloved of God: a woman, a foreigner - and, a Canaanite of the city of Jericho at that - as well as a woman in the sex trade, probably then as it is now, not always a voluntary industry.

Rahab is also a woman geographically on the margins. The house in which she lives is on the outskirts of the city. Her rooftop was adjacent to the wall of the city. As the story unfolds, we will see that she uses her both her demographic and geographic locations to her distinct advantage.

Here's the story: Joshua, son of Nun, has led the Israelite army across the river Jordan. Before entering the land west of the Jordan River, Joshua sends out two spies to check out the city of Jericho, the most important and fortified Canaanite city in the Jordan Valley.

The king of Jericho heard that two Israelite spies were within his city and ordered them to be brought out to him. 

Rahab, the woman with whom the spies were staying, protected them by hiding them on her roof. 

She told them how the citizens of Jericho had been fearful of the Israelites ever since they defeated the Egyptians via the Red Sea miracle (some 40 years prior). She agreed to help them escape, provided that she and her family were spared in the upcoming battle. 

The spies agreed to her request, giving her three conditions to be met: 1) she must distinguish her house from the others by hanging a scarlet rope out of the window so the Israelites would know which home to spare; 2) her family must be inside the house during the battle; and 3) she must not later turn on the spies.

The two spies safely escaped the city and returned to Joshua. They reported to him that "the whole land was melting with fear".  

The Israelites crossed the Jordan into Canaan where they laid siege to the city of Jericho. The city was completely destroyed, and every man, woman, and child in it was killed. Only Rahab and her family were spared. 

Eventually, Rahab marries Salmon, an Israelite from the tribe of Judah. Her son was Boaz, the husband of Ruth. Joseph, the legal father of Jesus, is her direct descendant.

Rahab is not someone we would expect to defy a king, save Israelite spies, and play a part in God’s people taking the Promised Land. But this is exactly what happens.

Rahab is the first occupant of the foreign lands to show loyalty to Israel and Yahweh, and is welcomed in as a new member of the nation of Israel.

In Joshua 2:8-11, Rahab reveals herself as a prophet of God. She gives a declaration to the spies that Israel will successfully take over the land of Jericho.

The Israelites do not yet know this to be true, but her words bear weight with them and they carry her message back to Joshua.  Rahab’s foretelling of the work of the Lord causes Joshua to move into action.

Rahab plays the temporary savior to Israel by protecting the spies, declaring their victory, and eventually becoming part of the lineage of the House of David.

In traditional religious literature, much is made of the "fact" that Rahab is a prostitute whom God lifted high. She is more likely an oppressed and marginalized outcast, forced into human trafficking industry in order to survive, in whom God saw great potential and ability.

So, when you light the second blue Advent candle this evening, remember the story of Rahab, the Caaninite of Jericho.

Remember Sister Rahab and her ability to use her demographic and geogrpahic location, both concidered morally suspect and sinful, as courageous rescurer, bold prophet, and humble vehicle of the royal lineage of The Messiah.

Remember and tell her stoy to your children that your children's children, from generation to generation, may know that the Glory of God is the human person fully alive.

Holy God, give us the ability to use all that we have been given, no matter how humble or seemingly inadequate or inferior, to your glory and in service of your love for all your people. 

The Prophets of Advent I: Tamar of Judah

Tamar is the first women mentioned in the genealogy record in Matthew 1:1-17.

Her story is sandwiched in between the story of Joseph being sold into slavery by his brothers in Genesis 37 and his encounter with Potiphar's wife in Genesis 39.

Tamar's father-in-law, Judah, was one of Joseph's older brothers. Her story really begins in Genesis 38, when Judah leaves his father's house and marries a Canaanite woman who bears him three sons.

Tamar had married Judah's eldest son, Er, who, we are told, so grievously offended God that he died before the two could have any children.

According to custom of that day and time, Tamar is entitled to an heir, so she was given to the next oldest son, Onan. Unfortunately,  Onan also does not live up to his obligations and he, too, dies an untimely death.

Judah has one more son but he is too young to marry. This places Judah in a dilemma and he actively seeks to get out of his obligation to Tamar.

It would have been acceptable for Judah himself to serve as a surrogate.  But rather than recognizing that the deaths of his sons are the consequence of their own choices, Judah blames Tamar (hmmm . . . do we recognize a pattern of behavior here?)

Judah goes against custom and sends Tamar to live as a widow in her father’s house. As time passes, Tamar realizes Judah is not going to do the right thing. In fact, he has chosen not to act at all, making no provisions for her future and putting his own family in danger of extinction.

In those days - as still is in some places in these days - women had no legal recourse when the men who controlled their destiny chose to mistreat them. So Tamar is faced with a serious choice: submit to Judah’s authority or come up with a way to conceive within his family.

Tamar devises a plan to trick Judah into helping her conceive a child. She disguises herself as a prostitute and Judah - well, what's a man to do? - takes "advantage" of her offered .... "services".

Tamar asks Judah for a good faith sign of his willingness to compensate her. Judah leaves her with his signet, cord, and staff. (This would be the Near Eastern equivalent of legal identification by today’s standards, and this evidence will prove her innocence later on, saving her life and the lives of her children.)

When it becomes obvious that Tamar is pregnant, Judah is incensed at the shame brought upon his family and calls for her to be burned.

When Tamar sends him his seal and staff, he realizes what has happened and admits that he is the father.  Not only that, Judah actually praises Tamar for her actions.

Of course, the story has been told by the church fathers as a story of "adultery" or "revenge" or "common prostitution" and, of course, Tamar is the one who is wicked.

Truth is, when you understand this story in the light of its ancient cultural context, you understand that what Tamar did, while perhaps morally suspect, was the only path open to her to seek justice for herself and to secure the inheritance of the family of David.

Tamar was then doubly blessed for realigning the House of Judah with God's purposes, giving birth to twin boys, Perez and Zerah, both of whom are named in Matthew's genealogy (Matthew 1:3).

So, when you light the first blue candle of your Advent wreath this evening, remember the story of one of the women in the genealogy of Jesus.

Remember Sister Tamar and her courage and tenacity, her intelligence and bold imagination which led to her ability to achieve justice for herself and her family.

Remember and tell the story to your children that your children's children from generation to generation may know that the glory of God is the human person fully alive.

“From Judah will come the cornerstone.” Zechariah 10:4a

Holy God, give us the strength and courage and bold imagination and intelligence of Tamar, that, when the path of justice has been blocked, we might find a way to overcome all obstacles, even if by risking travel on different - if even questionable - road.