Blessed Possibilities

Matthew tells us in chapter 5 of his gospel concerning Jesus "Seeing the crowds, he went up on a mountain, and when he sat down, his disciples came to him.  And he opened his mouth and taught them...."  This begins what is often referred to as The Sermon on the Mount.  It is in this sermon that we hear Jesus repeatedly say "You have heard that it was said....but I say to you..."; again and again Jesus references a command of Jewish law only to add to it an even more strict command.  "Don't murder?  Of course! But don't be angry either.  Don't commit adultery?  Don't even lust!"  Scholars tell us that Matthew's portrayal of Jesus ascending a mountain and speaking a new law is meant to remind us of Moses who ascended Mt. Sinai and received the Law from God.  Matthew is using the example of Moses to help us understand who Jesus is.  Jesus is the new lawgiver, or more precisely, Jesus is the lawgiver he has always been because he is the God who gave the law to Moses on Mt. Sinai who has now taken on human flesh.  He is the one who will "fulfill" the law as he says in v. 17.

But Jesus "fulfilling" of the law seems to take it to a level that is impossible to keep.  Not only does Jesus command us not to be angry and lustful.  He also says "that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery".  And later he says "You have heard that it was said 'An eye for an eye and a tooth for a tooth,'  But I say to you, Do not resist the one who is evil.  But if anyone slaps you on the right cheek, turn to him the other also.  And if anyone would sue you and take your tunic, let him have your cloak as well."  Jesus then sums up this new commands by saying "You therefore must be perfect as your heavenly father is perfect."

Jesus can't be serious about this, can he?  Divorce and re-marriage is adultery?  Don't resist evil and violent people?  Be perfect?  Surely Jesus realizes that he is asking the impossible, right?

I actually think Jesus does realize the impossibility of what he is commanding in these verses... though probably not in the way we might expect.  Objections to the idea of living out the Sermon on the Mount almost always stem from the impractically of such a life.  "Lust and anger are just part of being human. How can two people who are miserable stay together?  Doesn't Jesus know what would happen if we didn't fight back against evil people?  That's just not how the world works!"  And so Jesus is written off as an idealistic dreamer (or in significant portions of the Christian tradition as the giver of the impossible law which drives us to his mercy).

I think Jesus knew quite well that his words in the Sermon on the Mount didn't describe the way the world works.  In fact, I think he knew it so well that he knew the workings of the world would result in his own crucifixion.  In the world as it stands, the commands Jesus gives would indeed be impossible which is why I believe Jesus is doing more in the Sermon on the Mount than giving a "new law".  Jesus is announcing a new world.  

I believe that is what Jesus is doing in the verses commonly called the Beatitudes (Matthew 5:3-11).  We often approach these verses as if they are law as well.  We interpret them to mean that if we want to be blessed then we must be poor in spirit, mourning, meek, merciful, pure in heart peacemakers who hunger and thirst for righteousness.  So we make the Beatitudes a list of Christian virtues.  But these verses are not imperative.  They are indicative.  Jesus is not commanding anything.  He is proclaiming.

In fact, Jesus is proclaiming in these verses things that seem to be contrary to reality.  Those who mourn are blessed?  The poor, the meek, and merciful are blessed?  It seems those are precisely the kind of people who aren't blessed in our world; the kind of people who are constantly taken advantage of.  And again, that's precisely the point!  Jesus isn't describing the way the world works.  Jesus is describing how his renewed world will work.  Jesus isn't describing the kingdoms of the world.  He is proclaiming his own kingdom; a kingdom that turns power and influence upside down, a kingdom where those who mourn will be comforted and those who are merciful will be shown mercy.  This is not command.  It is promise.  The beatitudes are Jesus' promise that the world will not always be as it is now; that might will not always make right, that the weak will not always be mistreated but that one day Jesus will rule over a kingdom marked by genuine justice and peace, a kingdom where the not-so-blessed of this world will be blessed.

But in the meantime, in this time between the times, in the tension of the "Blessed are...for they will be...", Jesus calls upon us to to be a community where the impossibility of the Sermon on the Mount becomes a reality.  Not because we are especially moral people who try harder.  Not because we've discovered that Jesus' commands are really practical after all.  But because of the resurrection.  Because the one who gives this law is also the one who accomplishes our Exodus.  Because in the raising of Jesus from the dead, God has said "Behold, I am making all things new."  Because the Spirit that raised Jesus from the dead is able to make us new as well.  Because we believe there is a kingdom that is coming that doesn't play by the world's rules and that kingdom is already being made a reality in us.  Because we are by virtue of what we will be.

The Beauty of Submission

"....submitting to one another out of reverence for Christ." - Ephesians 5:21

            Submission has become sort of a dirty word in our culture.  We often associate it with phrases like "being beaten into submission".  In other words, submission is seen as something that is forced on a weak person or group by a more powerful person or group.  One gender, race, or group is told they must submit to another.  Submission is seen as synonymous with oppression and injustice or at the very least, support of the status quo. 

            But the truth is that submission, when it is rightly understood not as something forced upon us but as a willful choice to put another's needs ahead of our own, is an essential part of every relationship.  Think about the relationships in your own life.  They are all built, to varying degrees, upon mutual submission.  Our best friendships are often those in which we find a person who is often thinking of our needs but for whose sake we also are happy to put our needs aside.  Usually, a friendship in which one person is always submitting and the other is always getting their way doesn't last long as a friendship.  Likewise, the relationship between a husband and wife is a constant give and take with each spouse mutually submitting to the other, each working to accommodate the other. 

            Of course, if the couple has children, they both learn to submit their own needs to the needs of the children.  This is not a submission forced on the parents by a more powerful party.  In fact, the child is too weak and helpless to make anyone do anything.  The parents submission of their own needs to that of the child is not coerced but is done out of love and a recognition of their responsibility as parents.  Of course, as the child grows older, they too must begin to learn that the world does not revolve around them, that there are times when they will need to put someone else's needs ahead of their own.  In fact, it might not be an overstatement to say that the journey from childhood through adolescence to maturity is a movement from self-centeredness to submission. 

            Churches are like any other relationship in this way.  We can only exist as a community as we are willing to submit to one another, putting what we want aside to give others the opportunity to grow in Christ.   This doesn't mean that one person or group should always get their way, expecting others to submit but that we should all be mutually submitting to one another, each giving up something that is important to us so that others might be able to share in this life with Christ.  In fact, just as the mature parent is the one who submits willingly to the needs of a child out of love for the child, the mature Christian is not the one who demands that things been done his or her way.  Instead, Christian maturity is exhibited by those who are willing to submit and sacrifice the most for the sake of another's growth in Christ. 

            Perhaps most telling is that Paul says that this submission to one another is done out of reverence for Christ.  Our submission to one another in the Church is not merely a principle for getting along with one another.  It is a testimony to the love of Christ at work in our lives.  To put it simply: to be a part of a community of faith means things will not always be done as we would like.  However, as we continue to love and participate in that community, submitting our own preferences to the needs of others, we testify to the reality that, as the Church, we are more than merely a collection of individuals.  Instead, we are called to be a community that is faithful image of God's love.  

Rejects Turned Gatekeepers

"There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower..."  

"Ah yes,  Isaiah 5."  thought the religious leaders to themselves.  "We know it well.  Israel is God's vineyard; a vineyard in which God has invested heavily, giving it every chance for success.  God has provided Israel with Torah, a land to live in, and the Temple to nurture its growth much as a vineyard owner might invest in his vineyard."

"...and leased it to tenants and went into another country."  

"Finally, Jesus is recognizing our authority a little bit.  We are those tenants.  God has entrusted his vineyard to us and we are caring for it by making sure radicals like this Jesus don't come in a destroy the harvest which God intends to reap and which we have worked so hard to protect."

"When the season for fruit drew near, he sent his servants to the tenants to get his fruit.  And the tenants took his servants and beat one, killed another, and stoned another."

"What? Wait a second.  We wouldn't do that!  That's how the pagans treat us!"

"Again he sent other servants, more than the first.  And they did the same to them.  Finally, he sent his son to them, saying 'They will respect my son.'"

"Yes, the Messiah will set things right just like David did.  He'll teach those pagans to mistreat servants of God like us!"

 "But when the tenants saw the son, they said to themselves, 'This is the heir.  Come, let us kill him and his inheritance.  And they took him and threw him out of the vineyard and killed him  When therefore, the owner of the vineyard comes, what will he do to those tenants?"

"He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons!"  

"Have you never read in the Scriptures:  The stone that the builders rejected has become the cornerstone; this was the Lord's doing and it is marvelous in our eyes?"

"Why, of course, we've read Psalm 118.  We've been reciting it all week in preparation for the Passover along with the other Hallel Psalms.  Israel, faithful Israelites like us, are the stone which the nations rejected but which God chose to build into a holy nation.  Why would Jesus bring that up?"

"Therefore I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits."

When the chief priests and the Pharisees heard this parable, they perceived that he was speaking about them.  They realized that they were the tenants after all as they had thought and that Jesus was calling himself the Messiah.  Jesus was aligning himself with the long line of prophets, God's servants, that Israel had rejected because he would be rejected like them.  But Jesus believed that God would vindicate him and those faithful Israelites who stood with him, taking the stone which the religious leaders had rejected and making it the chief cornerstone of his kingdom.  Jesus' claim made the chief priests and the Pharisees mad enough that they wanted to arrest him, ironically demonstrating that they were ready to act exactly like the tenants he had just portrayed them to be.  However, they were kept from doing so at the time because they feared the crowds who held that Jesus was a prophet.

In the Church, we also call ourselves the rejected whom the Lord has saved, that is, sinners saved by grace. But the story that Jesus tells turns Psalm 118 upside down.  It shows how easily those who regard themselves as "the stone the builders rejected" can become the very ones doing the rejecting.  Jesus declares that when we treat the grace we have received as mandate to become gatekeepers, then we have failed to bear the fruit he desires and the vineyard will be taken from us and given to those who will produce its fruit.

Taking a Hatchet to the Church

The religious authorities come to Jesus while he is teaching in the Temple and ask him a question we would likely ask in their situation.  "By what authority are you doing these things, and who gave you this authority?".  Read here:  "Who do you think you are?!"  I say we would ask this in their situation because Jesus has just been in the Temple overturning the tables of money changers  (Matthew 21:12-32). He had done this on top of breaking Sabbath rules and spending time with religious misfits.  What would we say to someone who came in our church and just started ripping up pews and overturning coffee tables?  "Who do you think you are?  What do you think gives you the right to do this?"

Jesus responds by saying that he will answer their question if they will answer a question of his own first.  "John's baptism:  was it of God or merely human?"  The religious leaders are politically calculating in their response.  They know if they say from heaven then they should have believed John but if they say merely human then they will lose popularity with the crowds that regard John as a prophet.  So they answer simply "We don't know."  Jesus refuses to answer their question either.

If the story stopped at this point, then we might assume that Jesus was simply using the question about John to avoid the questioning of the religious leaders.  But interestingly, Jesus doesn't drop his line of questioning when the elders and chief priests demonstrate their captivity to popular opinion.  Instead, he tells a story of a Father who asks two of his children to go to work in his vineyard.  The fist child says no but later goes anyway.  The second child says yes but doesn't go.  Jesus asks "Which of the two did the will of the Father?"   The answer is clear.  The first child did even though they said no initially.  Jesus now brings the conversation back to John the baptist again.

"Truly I say to you, the tax collectors and the prostitutes go into the kingdom of God before you.  For John came to you in the way of righteousness, and you did not believe him, but the tax collectors and the prostitutes believed him.  And even when you saw it, you did not afterward change your minds and believe him."  

What is it that is so important about John's baptism to this question of Jesus' authority?  For one thing, John was always pointing to Jesus.  John's message was about one who was coming after him that was greater than him and who would baptize not with water but with the Holy Spirit and with fire.  Therefore, a large part of what Jesus is saying in Matthew 21 is that if the religious leaders had accepted John's message then they would have accepted Jesus as well.  Jesus says that is why the tax collectors and prostitutes go ahead of the chief priests and elder into Jesus' kingdom; they accepted John's baptism and the religious leaders did not.  However, I think there is a little more going on here.  In Matthew 3, we hear this about John's message and baptism

"But when he saw many of the pharisees and Sadducees coming to his baptism, he said to them 'You brood of vipers!  Who warned you to flee from the wrath to come?  Bear fruit in keeping with repentance.  And do not presume to say to yourselves , 'We have Abraham as our father, for I tell you God is able from these stones to raise up children for Abraham.  Even now the axe is laid to the root of the trees.  Every tree therefore that does not bear good fruit is cut down and thrown into the fire."  

John's message is one of repentance and bearing fruit in keeping with that repentance.  In other words, John is calling people away from the typical ways of doing religion (after all, he is dunking people in a dirty river out in the sticks away from the Temple and the holy city with all of its accepted religious institutions) and calling them to live lives that bear the fruit of God's love.  Furthermore, he says that any tree which does not bear this fruit will be cut down.

What is fascinating about this is that in Matthew 21, right between Jesus' overturning of the tables in the Temple and his conversation with the religious leaders about his authority to do so, is a story about Jesus cursing a tree because it wasn't bearing fruit!  Jesus actually wasn't evading the question of authority at all.  He was pointing back to John's message of repentance because that was the key to understanding why Jesus exercised his authority as he did in the Temple.  The Temple was a religious tree that wasn't bearing the fruit of God's love as God had meant for it too.  So Jesus took the hatchet to it just as John had said he would.

We probably wouldn't be too happy with someone who came into our church and started turning everything upside down but the truth is that this is precisely what Jesus wants to do.  There area all kinds of trees in our churches that aren't bearing the fruit of God's love and Jesus is more than willing to chop them down in order to make room for his house to be a house of prayer once again, for it to be a place where the blind and the lame are healed, a place where children sing "Hosanna to the Son of David!".  Are we prepared to have Jesus take a hatchet to our church if that is what it takes to truly be his disciples?

Kingdom of Grace

A wealthy man comes to Jesus asking what he must do to have eternal life.  After the man says that he has kept all the commandments since his youth, Jesus tells him to go and sell all his possessions, give the money to the poor, and follow Jesus.  This causes the young man to go away sad because he had great wealth.

While the disciples marvel at Jesus' words about the extreme incompatibility between wealth and being his disciples, they also seem to be sort of encouraged by it.  Peter replies in Matthew 19:27, "See, we have left everything and followed you.  What then will we have?"  In other words, Peter recognizes that he has done the very thing that Jesus told this wealthy man to do.  So he wants to know what reward he will receive in return.  And Jesus doesn't rebuke Peter for his thinking here.  He doesn't tell Peter that his focus is on the wrong things.  In fact, Jesus says that the twelve apostles will sit on twelve thrones with Jesus in his kingdom and that everyone who has left family and possessions for Jesus sake will receive a hundred times what they have lost and receive eternal life.  Sounds like a pretty sweet deal.

But then Jesus tells a story....

Its the kind of story Jesus seems to be fond of telling, the kind that gets under our skin.

The story is one about a landowner who went out to hire workers to work in his field.  He hired some first thing in the morning and agreed to pay them a denarius for a day's work.  The landowner went out again around 9 a.m. and again around noon and 3 p.m. each time agreeing to pay the workers a wage that was just.  He finally went out around 5 p.m., when one would think the work day was nearly done, and made the same agreement with even more workers.  At the end of the day, the landowner instructed his foreman to pay the workers in reverse order.  As it turned out, the foreman paid those who had come at the end of the day a denarius.  When those who had been working all day saw this, they expected to receive more.  But they too received a denarius.

These workers grumbled against the landowner and who could blame them?  Doesn't he know how this works?  Who of us, if we had been working faithfully in a career for many years and saw someone fresh out of college who had never done anything receive the same salary as us their first day of work, wouldn't be furiously upset by the injustice of it all?

There are obviously a lot of good reasons why hard work and a lifetime of experience should be rewarded in the work place.  The only problem is most of us have to spend so much time in that kind of environment that we begin to think that everything in life should work that way...even the Church.  Sure we want new Christians in our congregation but only as long as they realize that the Church runs by our rules because we are the ones who have been here for decades and worked hard to make this place what it is.

But Jesus says that his kingdom isn't like corporate America.  His kingdom is like this landowner.  It is a kingdom determined not by our hard work and long tenure, although those will be rewarded, but a kingdom determined by the compassion and mercy of its king.  It is a kingdom of grace.

Confessing in Caesarea Philippi

It is probably not coincidence that it is in Caesarea Philippi that Jesus questions his disciples about his identity.  The name itself tells us quite a bit about this city.  It bears both a name from Roman government (Caesar) and Jewish royalty (Philip, son of Herod the Great).  In it, stood a temple built for Caesar by Herod the Great.  It is a city that represents not only power, but specifically Rome's seemingly unconquerable power and the collusion of Jewish leadership with it.  In other words, this city is probably representative of just about everything that 12 Jewish men might be hoping a Messiah would deliver them from.  And it is here that Jesus asks "Who do people say that the Son of Man is?"

The disciples share with Jesus a quick synopsis of public opinion regarding him.  "Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets."  While we often think of these as the wrong answer as compared to Peter's confession two verses later, they are actually instructive in themselves.  Jesus' ministry looked very much like those of these prophets.  He went around speaking God's word to the people of Israel much like Jeremiah and the prophets, performing powerful signs and miracles like Elijah, and living an unsettled existence somewhat like John the Baptist.  Jesus often compares his own ministry to the prophets in that he will be rejected as they were.  So its not that these answers are so much wrong as incomplete.  Jesus is certainly "a prophet mighty in deed and word before God and all the people" but he is also more than that.

Jesus now turns the question to the disciples themselves.  "But who do you say that I am?"  Peter, probably eager to distinguish himself, answers "You are the Christ, the Son of the living God."  Now what was incomplete in the crowds understanding of Jesus has been made complete in Peter's confession.  Jesus is the Christ, the Messiah, the Son that God has chosen to be Israel's deliverer.  Peter's confession has hit the bull's eye of Christ's identity; so much so that Jesus says this was revealed to Peter by God, not by human deduction.  Indeed, Jesus proclaims that Peter (whose name means "rock") is the rock on which Christ will build his Church, a Church so powerful that the gates of hell shall not prevail against it.  (If you are a fan of Lord of the Rings, just picture Aragorn and his army standing before the gates of Mordor.)  This Church, of which Peter is the foundation, apparently even has the ability to impact heaven through its earthly ministry (whatever you bind on earth shall be bound in heaven...).

But for all that Peter gets right (and Matthew's certainly wants us to see that his confession really is significant), there is still much he does not understand.  The very next thing that Jesus does after affirming Peter's confession of him as the Christ is to begin to talk about his suffering and death.  Understandably, Peter takes Jesus aside to remind him that he can't talk like this.  After all, it was just settled that Jesus was the Messiah which means he is a conquering hero, not someone who will suffer and die.  But Jesus knows he is going to be an entirely different kind of Messiah, one who will look much more like Jeremiah than David.  So he tells his disciples not only that he will die but that if they truly want to follow him they must deny themselves and take up their own cross as well.

Monuments to power fill our own world.  Often these powers are so overwhelming that we feel our only hope is either collusion or open conflict.  In the midst of these monuments of power, Jesus question to us is whether or not we know him.  Of course, we think that we do.  While our culture may label him as merely a prophet like others, we know that he is more, that is the Christ the Son of the living God.  But then the real challenge when Jesus wants to show us what he means by that word "Christ" and what he means when he call us "disciples".   This Messiah and his followers will not be defined but yet another monument of power but by one of a weakness.  To truly confess Jesus, to truly know who Jesus is, is take up our own cross, our own denial and follow him in a life of sacrifice and service.

The Pattern of Promise

Throughout the book of Genesis, God's promises, which is to say God's plan of redemption for our world, have been continually at risk.  God's promise first came to Abraham in Genesis 12 as a promise that Abraham would be the father of a great nation and that God would make his name great and make him a blessing.  In the simple reality of Abraham's aging, this promise comes to be at risk for Abraham grows old without having an heir.  It's difficult to become the father of a great nation if you aren't even the father of one child.  But out of the deadness of Sarah's womb and Abraham's old age, God brings forth life, a son, and therefore new possibility for his promise.

The promise is set at risk again as God calls upon Abraham to sacrifice Isaac, this very same son who was so graciously and miraculously given.  There is no hint in this story that it has a forgone conclusion.  It is only after Abraham shows he is willing to sacrifice Isaac that God says "now I know that you fear God".  What if Abraham fails to trust God?  Will that nullify the promise of God?  What if Abraham does trust and actually kills his son?  How will God fulfill his promise with Isaac dead?  But out of this conflict between God's command and God's promise arises a new future in which God's promise can continue.

Abraham's son Isaac marries Rebekah and they have two children, Esau and Jacob.  Perhaps we begin to think now that the promise is well on its way; the family lineage from Abraham is continuing and gaining strength.  However, the relationship between Esau and Jacob is characterized by struggle and conflict even within their mother's womb.  We come to know Jacob as a deceiver and con-artist whose only real goal is self-preservation and advancement.  As such, Jacob poses a new kind of challenge to the promise of God.  Can God really fulfill his promises to Abraham and Isaac through a person like Jacob?  If the fulfillment of God's promise earlier depended so much on Abraham's obedience, will not Jacob's complete lack of moral character and total inattention to God force God to find someone else to work with, thereby abandoning his promise to Abraham?  Apparently not.  God makes the same promises to Jacob that he made to Abraham and Isaac and God keeps those promises despite Jacob's character (or lack thereof).

Twelve sons are born to Jacob, who is now renamed Israel, and so the picture of Israel as the mighty nation promised to Abraham begins to come into view.  These twelve sons are the patriarchs of Israel.  But rather than the promises of God being established firmly in these twelve, the promise now faces what might be its greatest risk yet.  For this is a family torn apart, even driven close to murder, by favoritism and jealousy.  Joseph is Jacob's favorite son and he makes no attempts to hide this favoritism but actually flaunts it by giving him a special robe that was more than just a piece of clothing; it was a designation of this son's status.  Add to this the fact that Joseph was the second youngest of the twelve sons (and for some time the youngest since it seems Benjamin was not born until much later) and Joseph's propensity for grandiose dreams in which he played a role superior to his brothers, it becomes easy to see how Joseph's brothers "hated him and could not speak peacefully to him."  As a result, Joseph's brothers begin to plot his death, only swerving from that plan because they decide it would be better to profit from their brother than to simply kill him and so they sell him into slavery.  Again, the promise of God is in serious trouble.  God had spoken to Joseph in dreams just as he had spoken to his father Jacob in dreams but now instead of those grandiose dreams being fulfilled, Joseph had become a slave.  Moreover, how was God to raise up a great and holy nation out of a family like this one; a family willing to sell their own brother into slavery?

And yet, in the attempt of Joseph's brothers to kill his God-given dreams, they have actually put the fulfillment of those dreams in motion.  Joseph's being sold into slavery is what will bring him into Egypt which, through a series of events involving more dreams, is what will ultimately allow him to become known to Pharaoh and thereby become the powerful man he dreamed he would be.  By Genesis 45, the story has come full circle.  The same brothers who sold Joseph into slavery now come to him in a position of humility, needing the grain which only he can supply.  Joseph aptly sums up his story in Genesis 50:20 by saying to his brothers "you meant evil against me but God meant it for good, to bring it about that many people should be kept alive".  One again, the promise of God has not failed.

Even with Joseph in charge, the promise of God does not rest safe and secure.  For Joseph will eventually die and the eighth verse of Exodus tells us that "there arose a new king over Egypt who knew nothing about Joseph."  This will lead to the entirety of Joseph's descendants being enslaved, again causing us to wonder if this where the promise of God will come to an end.  But like the story of Joseph himself, the enslavement of his descendants is only setting the stage for God to bring life where their seems only death, for God to create a new future for the people of his promise.  God delivers the people from their slavery in Egypt and thereby makes them the nation he had long ago promised to Abraham.  The story of God's promise is the story of God making a future that seems impossible in the present.  That is, in fact, why it is promise at all.  It is not merely an accumulation of human events.  It is God's speech made real in our world.

Thus the Joseph story is especially adept at highlighting a theme that has run through Genesis and continues on through the rest of scripture: that God's promises will be kept, God's will will be done.  Which is NOT the same thing as saying that God's will is always done in every circumstance or that everything that happens is the will of God.  All kinds of things happen in our world that are not willed by God.  God does not will slavery, rape, famine, and genocide.  No, what the story of Joseph and many of the stories in Genesis teach us is not that God willed everything that happened but that God will accomplish what he desires one way or another in spite of all that happens against his will.  There is nothing in scripture that indicates that God willed Jacob to be the kind of man he was or that God willed the jealousy and hatred that existed among Joseph's brothers but God was able to work through it to bring his promises to fruition in spite of those things.      This is not determinism but, in fact, its opposite: hope, a hope that God can bring wholeness even out of our brokenness and faithlessness.  It is a hope that where our past and present seem impossible the word of God can speak a new future into existence in which God's promise can prevail.