Here it is: the Second Big Grift. We already saw the First Big Grift back in Genesis 25:27-34, in which Jacob takes advantage of his brother Esau’s hunger to trade a bowl of stew for the right of primogeniture. The Second Big Grift also involves food: as Isaac’s eyesight fails in his old age, Rebecca convinces Jacob to pose as Esau and deliver a savory meal to his father in order to secure the firstborn’s blessing as well. Living up to his name, Jacob once again plays the heel by grabbing the heel. And here’s the big question for today: is God getting behind all this chicanery?
Where to begin? Hebrews 9 contains several verses of interest, but let’s start by contextualizing them with a summary. This chapter starts with some summarizing of its own, a quick rundown of the tabernacle’s inner and outer layout, making the point that Jesus Christ in a spiritual sense entered the Holy of Holies through his death, in order to atone for his people’s sins once and for all. Thus, the writer reasons, Christ mediates a new covenant on the basis of his own shed blood. Throughout the whole chapter, there’s a theme of the earthly vs. the heavenly, visible vs. invisible, man-made vs. divine, flesh vs. spirit, which the writer brings to the forefront to conclude the chapter. Bam, summary complete, let’s get down to the details.
Today we return to our irregularly-scheduled trip through Titus, already in progress. Chapter 2 of Titus, much like 1 Timothy did with the offices of overseer and deacon, runs down the proper behaviors and character traits of the different sex and age groups in the church. He has instructions for older men, older women, younger men, and younger women. I noticed that the words “sensible” (2), “may encourage” (4), and “be sensible” (6, in this instance a single infinitive verb, literally “practice sensibleness”) all have the same Greek word as their root, σώφρων (sophron). I can’t help recalling Plato’s dialogue Meno, in which the titular Meno defines virtue as governance of the state for a man, governance of the household for a woman, and a different virtue for every category of human being, and Socrates takes him to task for not defining virtue but merely providing examples of different instances of it.