Bible notes

Genesis 18.1-10a

This passage is linked to Genesis 13. The material in between takes us into other areas of divine working, revealing how God's providence works within the complexities of human experience. The story of Abraham to this point reveals the struggle he has lived with in order to fulfil the promise of his calling (12.1- 3). Now there is a dramatic change. It begins with the rather convoluted arrival of three men – or were they angels or the presence of God (v. 3)? This emphasises the way in which God's purpose for Abraham has become embroiled in the ambiguities of his life.

It is not clear what is happening. This is an epiphany. It might even be a revelation of God. It is difficult to really see this as a depiction of the Trinity despite the popular use of the Rublev icon which depicts this encounter as just such a revelation. In fact the point of the encounter was more to do with what would happen to Sarah than about the nature of God. Here the men are not described as angels. They are indeed messengers of God but there is no suggestion they are celestial beings. Abraham offers characteristic desert hospitality but it seems over-generous in the circumstances. Some suggest this is because he is at last taking his responsibility to be a blessing to the world, come who may, seriously. Perhaps it simply fanfares the importance of what is about to be announced. As the story begins to focus on Sarah, Abraham becomes more marginal. The barrenness of Sarah (Genesis 11 onwards) and the work of God 'returning in due season' is now what is important. We are left wondering what her response will be. She simply listens. As a woman she is not allowed beyond the entrance when men are in conversation but her circumstances are about to take an important turn. Her significance for the work of God will change for ever.

Psalm 15

The psalm begins with the question of a prospective worshipper who comes to the Temple (tent). What makes a person suitable to enter? The custodian of the place of worship gives clear instructions (vv. 2-5). It is a person who lives consistent with the teaching of the Law. They have a life of moral correctness, do not wrong their Israelite neighbours, despise evil-doers, honour those with similar values, charge no 'interest' on loans and accept no bribes. Such moral correctness would provide a life of stability but did anyone qualify? Such respect for the sanctity of holy space may draw a line in the sand but seems to lack the transforming touch of God's steadfast love.

Colossians 1.15-28

Paul sets his reflection on the cosmic Christ in the life of the Church and the death of Jesus on the cross. It is thought that he is using an early hymn offering a cascade of ideas and themes to emphasise the lordship of Christ: Christ is how we see God (image); heavenly beings (thrones and powers) were created through him. This was his position before time began and he is still the cohesive power in the universe (v. 17). Then coming down to earth we are moved to consider the nature of the Church as his body (v. 18). He is the 'the beginning' of this new humanity reconciled to God by God through death on the cross. An event in history that restores the eternal order through resurrection and ascension. Verse 19 needs to be linked to verse 21 and onwards. The fullness of God which the Colossians sought in sources other than Christ can be found in him through morally transformed lives, afflictions that extend the reach of Christ's suffering love, exploration of the mind-stretching implications that make Christ the hope of glory for all resulting in a mature human nature. 'The glory of God is a human being fully alive' (Irenaeus, c.130-200).

Luke 10.38-42

In the story of Martha, Luke introduces someone who has lost a sense of proportion. The contrast between the two sisters is not between service and listening but between the attentiveness of the disciple and the anxious uproar of someone who is missing the opportunity of the moment. What was so necessary that Martha's desire to offer hospitality missed it? This must be about more than the actual event. Jesus was not simply saying he wasn't hungry! He was certainly offering support for Mary who was giving him single-minded, attentive, unqualified discipleship. Martha, by contrast, was ignoring all that he was offering her: the opportunity to step out of her role as a woman, dictated by culture and religion, and become a disciple. Jesus came as the one whose kingdom broke through convention and inherited piety. In last week's Gospel reading, a Samaritan – an apostate Jew – practised the love of neighbour. In this encounter, a woman listened as though she were a rabbi's disciple and was praised, not chastised, for going beyond her station in life (cf Romans 14.17).

The story of Abraham to this point reveals the struggle he has had to live with and fulfil the promise of his calling (12.1-3). Abraham and his wife Sarah are very old and have had no children. This is something they are sad about. This chapter introduces a dramatic change of events. It begins with the rather strange arrival of three men — or were they angels or the presence of God (vv. 1-3)? This emphasises the way in which God’s purpose for Abraham has become caught up in the ambiguities of his life.

It is not clear what is happening. Abraham offers characteristic desert hospitality but it seems over-generous in the circumstances. Some suggest this is because he is at last taking his responsibility to be a blessing to the world, come who may, seriously. As the story begins to introduce Sarah, Abraham becomes more marginal. It is about Sarah fulfilling God’s plan. Sarah laughed to herself when the visitors said she would be with child. How often do we laugh when we think of what God might have planned?