Genesis 1:26-2:3
Last week we covered the beginning of creation in Genesis, Days 1-5.
On Day 6, land animals are created. 1:24 says that God caused the earth to “bring [them] forth”; however, in 1:25, God creates them directly. The creation story was handed down orally for centuries, and a tale varies in the telling. As we often find in Genesis, the author (or editor) is not afraid to include divergent versions.
“Let us” (1:26) is like a royal we; the creation of humans is the climax of the creation story. Human is made (created) in God’s “image” (the Hebrew word implies an exact copy or reproduction); but he is also a “likeness” (resemblance, similarity). He rules over all creatures. Sex is of divine origin. It is because of God’s blessing that we have procreative power. Human is to “subdue” (1:28) the earth and all that is in it. His rule over the animals won’t always be easy. 1:29-30 say that we were initially vegetarian. (God permits Noah to eat meat.)
Day 7 is the day of rest, a reminder of the Sabbath. God blesses the seventh day, thus setting it apart. There is no evening of this day: the relationship between God and man continues for ever.
Genesis uses “generations” (2:4) to mark important stages in God’s actions, starting with creation. The text shows him as creator in his total and uncompromised power, the intrinsic order and balance of the created world, and mankind’s importance and his key role in the scheme of creation. God’s creation is also peaceful, unlike the warring factions (gods) of Enuma Elish. The focus is on the emergence of a people; the earth serves as an environment for the human community. Genesis 1 works within the science of its time to tell of divine power and purpose, and the unique place of humans
Psalm 8
This hymn expresses amazement at the God-given dignity of the human being. If the awesome heavens majestically reveal God’s power and care, then God’s attentiveness to mortal human beings is astonishing.
Comparisons are made which heighten the grandeur of God, and the smallness of human beings. In spite of that, however, God crowns the creatures that God has made and honors them. Human value is rooted in God’s decision to impart “glory and honor” and to make humans the stewards of creation.
Psalm 8 reminds us that we are created in the image of God, and that we ought to reflect that image in our lives. In the way that God has dominion over all creation, so God has given us dominion over the earth—in that we are called to create, renew, and care for all of creation.
In verse three we have an image of the action of creation, wherein God establishes “a stronghold” against God’s “adversaries.” These “adversaries” are not the other gods of ancient near eastern culture, but rather the chaos and disorder that God orders in the act of creation. This image is seen in other psalms where water is seen as a sign of this chaotic threat.
Once again, when we limit our image of God, we also limit the understanding of our own creation—that we are whole when we are male and female, together, and that we are whole when we are caring for creation the way God has cared for all. We are a “little lower than God,” and given the responsibility of care for creation.
1 Timothy 6:6-19
Timothy, whose name means “honored by” or “honoring God” was a companion of St. Paul. He accompanied Paul throughout Asia Minor and in Eastern Europe, mainly Greece. He was the son of a Greek man and his mother Eunice was a Jew, who was described as “a believer). Paul first comes into contact with Timothy in Lystra where Timothy was a disciple. He then follows Paul for the next few years, serving as an assistant and organizing congregations on Paul’s behalf. Tradition has it that Paul appointed Timothy as bishop of Ephesus around 65 CE. He died in 90 CE. He is honored in the calendar on 26 January, along with Titus and Silas as Companions of Saint Paul.
This passage consists of two main paragraphs: First, the author describes behavior that provides contentment and mentions things that lead to temptation. Second, he gives further ethical advice, which he labels “the good fight of faith” (6:12).
Powerful reminders not to place our security in money and possessions (vs.6-10), but in godly virtues (v.11) reflected in our core relationships – with God, each other, and creation – and in the gift of eternal life (v.12).
Note that is it is the love of money and the desire to be rich that are root of the problem (vs.9- 10). The media emphasize that money and wealth will solve our needs. The love of money provides temporary satisfaction, but the love of God lasts forever. Can we, as churches, learn to be counter-cultural in cultivating content with enough (v.8) rather than always wanting more? Can the perspective that we bring nothing into the world and can take nothing out (v.7), and that it is God (not our work or the economy) that provides us with what we need (v.17) help us live more sustainably?
During the time of Timothy, riches could only be acquired through continuous cooperation with the Roman administration. Those who were rich, therefore, usually supported a system that oppressed the vast majority of the population for the benefit of only few at the center of the Empire. Being a counter-cultural movement, early Christians opposed this system and envisioned a more equal distribution of material resources.
On the other hand, wealthy people were appreciated as “benefactors” in early Christianity. Luke mentions that many women who accompanied Jesus and his twelve disciples “provided for them out of their resources” (Luke 8:3). Likewise, the apostle Paul drew on the financial support of benefactors for his travels and missionary activities. He had a secretary at his service to whom he would dictate his letters (see, e.g., the brief greetings in Romans 16:22 by Paul’s scribe Tertius). That person was likely paid by Phoebe; she is introduced in Romans 16:2 as a “patroness” of Paul and many others, suggesting a person of considerable status and prosperity.
Material wealth can get in the way of putting one’s trust in God, and it can be a hindrance to following Jesus (Mark 10:17-22). Yet many of the church ministries and services depend on financial resources of those who are willing to share them. Therefore, those who have riches “are to do good, to be rich in good works, generous, and ready to share, thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life” (1 Timothy 6:18-19).
Further recommendations for behavior follow in the passage about the “good fight of faith.” The author of the letter suggests that “there is great gain in godliness combined with contentment” (6:6), and recommends “righteousness, godliness, faith, love, endurance, gentleness” that will lead to eternal life (6:11-12).
Luke 12:22-31
We are on a long trek that Jesus makes with his disciples to Jerusalem. Jesus is constantly drawing on parts of the earth along the way– light, cup and dish, mint rue and herbs, In Lk 12:22-31 it is the ravens and other birds, the lilies and grass of the field. Many of Jesus listeners had lost their land due to the high taxes and worked as day laborers on Roman estates. They were the vulnerable poor who did not know from day to day if they would have food for tomorrow. Jesus tried to provide a good word by setting life into perspective. Don’t worry about substance or getting by but work to the creation of the Kingdom. Worrying won’t add time to your life and you will be provided for God cares for the raven a common bird of the time or the lilies even though they do not work like the peasant.