Story Telling and Tribal Culture – Points To Ponder: A Christian Biker Perspective

Well, maybe, it just means you are “made in the image of your Father”, the God who spoke all into being, the God who embodies the best of the attributes of humor, irony, embracing a pun or play on words, and even obvious, honest embellishment or exaggeration to get the listener to pay attention and appreciate the story for all of its elements.

Wander around in the New Testament … while there, ask yourself why people listened to Jesus. At least one key reason is Jesus could tell a good story, one to which people could relate. Learn to tell HIS story with all the gusto, humor, irony, exaggeration, puns and plot twist that Jesus included in His own masterful storytelling.

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I think sometimes we forget that the documents that comprise our “Bible” are an extension, or maybe continuation, of a tradition of tribal people: the tradition of storytelling. Oh, and not just any old storytelling, but powerful, masterful stories intended to convey the character and very nature of not only the entities spoken of in the stories, but of the very nature and character of those whose tribes tell such stories. Masterfully, behind the scenes of our Biblical stories, there is the ONE who intertwines the narratives – ONE who, where needful, repeats the themes until those of us both listening to and telling the stories actually get the message. I believe this to be a particularly important consideration for those of us in the motorcycle club world, for the motorcycle club world is, in our Western-world, a remnant of tribal society that much of the world has cast aside — a world where belonging, brotherhood, sisterhood, fidelity, honor, and respect reside at the kernel of existence. For Christian Club members, such as I, we essentially have a double dose of that “tribal nature”, for one of the other last bastions of a tribal nature in our world is the Church Universal: Christians. This makes it important for us to learn these stories, their interactions, their cultural significance, and be able to speak them into hearts of those who, maybe unknowingly, yearn for such stories to ponder: speaking not with just words, but with actions, never forgetting that our behavior is an effective storyteller.

So, let us take a look at the idea of stories told over and over from different perspectives in our Bibles: Themes that we often miss, maybe because we focus on the individual story and the detail. Oh, and miss the point sometimes because we do not acknowledge that God (just as he mirrored in us, his creation) has His own unique sense of irony and humor —- and a good storyteller (think Holy Spirit inspiration of the authors) can provide inspiring insight via irony, humor, unexpected plot twists, and even exaggeration (If you think not, go read Daniel and the story of Nebuchadnezzar’s statue … it is an intentionally outrageous story).

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Start with this question: How are the following stories from the Bible related, or maybe not related?
• Cain and Abel, verses
• Isaac and Ismael, verses
• Hagar and Sarah, verses
• The escape from Egypt, verses
• Jacob and Esau, verses
• The two goats of Yom Kippur or Day of Atonement, verses
• Jesus and Barabbas
We shall just ponder these things for awhile, with no necessarily “right” or “wrong” aspects …

In exploring these, let us consider ancient culture in the Middle east: We have some insights from ancient writings —

Generally the eldest son either inherited all the property and position of his parents, or the majority share.
There were provisions for a household with no male heir from a marriage to allow for a male heir born of a female slave. Generally, such an heir could be disinherited, but that required freeing the slave and her son.

So, considering these historical insights let us examine some stories —

Genesis 4 : 1 The man knew Eve his wife. She conceived, and gave birth to Cain, and said, “I have gotten a man with Yahweh’s help.” 2 Again she gave birth, to Cain’s brother Abel. Abel was a keeper of sheep, but Cain was a tiller of the ground. 3 As time passed, it happened that Cain brought an offering to Yahweh from the fruit of the ground. 4 Abel also brought some of the firstborn of his flock and of its fat. Yahweh respected Abel and his offering, 5 but he didn’t respect Cain and his offering. Cain was very angry, and the expression on his face fell. 6 Yahweh said to Cain, “Why are you angry? Why has the expression of your face fallen? 7 If you do well, will it not be lifted up? If you don’t do well, sin crouches at the door. Its desire is for you, but you are to rule over it.”
8 Cain said to Abel, his brother, “Let’s go into the field.” It happened when they were in the field, that Cain rose up against Abel, his brother, and killed him.
9 Yahweh said to Cain, “Where is Abel, your brother?” He said, “I don’t know. Am I my brother’s keeper?” 10 Yahweh said, “What have you done? The voice of your brother’s blood cries to me from the ground. 11 Now you are cursed because of the ground, which has opened its mouth to receive your brother’s blood from your hand. 12 From now on, when you till the ground, it won’t yield its strength to you. You shall be a fugitive and a wanderer in the earth.” 13 Cain said to Yahweh, “My punishment is greater than I can bear. 14 Behold, you have driven me out this day from the surface of the ground. I will be hidden from your face, and I will be a fugitive and a wanderer in the earth. It will happen that whoever finds me will kill me.” 15 Yahweh said to him, “Therefore whoever slays Cain, vengeance will be taken on him sevenfold.” Yahweh appointed a sign for Cain, lest any finding him should strike him.
16 Cain went out from Yahweh’s presence, and lived in the land of Nod, east of Eden.
17 Cain knew his wife. She conceived, and gave birth to Enoch. He built a city, and called the name of the city, after the name of his son, Enoch. 18 To Enoch was born Irad. Irad became the father of Mehujael. Mehujael became the father of Methushael. Methushael became the father of Lamech. 19 Lamech took two wives: the name of the one was Adah, and the name of the other Zillah. 20 Adah gave birth to Jabal, who was the father of those who dwell in tents and have livestock. 21 His brother’s name was Jubal, who was the father of all who handle the harp and pipe. 22 Zillah also gave birth to Tubal Cain, the forger of every cutting instrument of brass and iron. Tubal Cain’s sister was Naamah.
23 Lamech said to his wives, “Adah and Zillah, hear my voice. You wives of Lamech, listen to my speech, for I have slain a man for wounding me, a young man for bruising me.
24 If Cain will be avenged seven times, truly Lamech seventy-seven times.”
25 Adam knew his wife again. She gave birth to a son, and named him Seth, “for God has appointed me another child instead of Abel, for Cain killed him.” 26 There was also born a son to Seth, and he named him Enosh. Then men began to call on Yahweh’s name.
World English Bible

WHO was the eldest son, the heir of Adam? Cain.

WHO actually ended up the heir of Adam? Seth, the “substitute” for Abel truly received the inheritance of his parents, not Cain — What was that inheritance of note??? How about that “men began to call on the Lord’s name” thing after Seth’s son Enosh was born? Genesis 4:26 (WEB) “There was also born a son to Seth, and he named him Enosh. Then men began to call on Yahweh’s name.”

WHAT is the “East of Eden” concept?

Genesis 3:24 “So he drove out the man; and he placed Cherubs at the east of the garden of Eden, and the flame of a sword which turned every way, to guard the way to the tree of life.”
AND
Genesis 4:16 Cain went out from Yahweh’s presence, and lived in the land of Nod, east of Eden.
World English Bible

The concept is that of “being driven away from God to wander in the wilderness”. BUT, keep in mind this “wandering without God, may simply be the “wanderer’s perspective”, not God’s, for can you really wander somewhere He cannot reach you? —- look at Psalm 139

Psalm 139: 1 Yahweh, you have searched me, and you know me. 2 You know my sitting down and my rising up. You perceive my thoughts from afar. 3 You search out my path and my lying down, and are acquainted with all my ways. 4 For there is not a word on my tongue, but, behold, Yahweh, you know it altogether. 5 You hem me in behind and before. You laid your hand on me. 6 This knowledge is beyond me. It’s lofty. I can’t attain it. 7 Where could I go from your Spirit? Or where could I flee from your presence? 8 If I ascend up into heaven, you are there. If I make my bed in Sheol, behold, you are there! 9 If I take the wings of the dawn, and settle in the uttermost parts of the sea; 10 Even there your hand will lead me, and your right hand will hold me. 11 If I say, “Surely the darkness will overwhelm me; the light around me will be night;” 12 even the darkness doesn’t hide from you, but the night shines as the day. The darkness is like light to you. 13 For you formed my inmost being. You knit me together in my mother’s womb. 14 will give thanks to you, for I am fearfully and wonderfully made. Your works are wonderful. My soul knows that very well. 15 My frame wasn’t hidden from you, when I was made in secret, woven together in the depths of the earth. 16 Your eyes saw my body. In your book they were all written, the days that were ordained for me, when as yet there were none of them. 17 How precious to me are your thoughts, God! How vast is the sum of them! 18 If I would count them, they are more in number than the sand. When I wake up, I am still with you. 19 If only you, God, would kill the wicked. Get away from me, you bloodthirsty men! 20 For they speak against you wickedly. Your enemies take your name in vain. 21 Yahweh, don’t I hate those who hate you? Am I not grieved with those who rise up against you? 22 I hate them with perfect hatred. They have become my enemies. 23 Search me, God, and know my heart. Try me, and know my thoughts. 24 See if there is any wicked way in me, and lead me in the everlasting way.
For the Chief Musician. A Psalm by David.
World English Bible

Now on to a related story: Isaac and Ismael: The story of Abraham, or initially Abram, begins in Genesis 12 and covers several chapters. Therefore, for time constraints we will focus on some highlights that relate a parallel to the story of Cain and Able, and those useful in other parallels we will touch on in this study.

So, some background from the story in Genesis —

Abram’s parents worshiped idols in the city of Ur of Chaldee (possibly Southern Iraq). God spoke to Abram telling him to leave his home and go where God would lead him. He promised Abram would be famous, a father of a great nation, rule a new land, and bless other nations. So Abram headed north along the Euphrates River. He stopped in the hills of southeastern Turkey and stayed until his father died. Then slowly, he moved south with Sarah his wife, Lot his nephew, sheep, goats, donkeys, camels, and servants, past the fertile fields, orchards, and vineyards of Syria. After arriving in Canaan, they went on to Egypt. There were some misadventures involving Sarah and the King of Egypt, and Abraham and his party returned to Canaan (with a servant for Sarah, an Egyptian called Hagar). At this point Abraham was a very rich man.
God met Abraham again and said, “I will make you a great nation.” “How?” asked Abraham; I have no child.” God answered he would give him an heir, and made a covenant to confirm the promise. But no son came. So Abraham at age 86 had a son by Sarah’s maid, Hagar. He named his son Ishmael. Abraham had his heir, or so he thought.
Ishmael was circumcised, at age 13, at the same time as all other males in Abraham’s household, becoming a part of the covenant in a mass circumcision. His father Abram, given the new name “Abraham”, then 99, was circumcised along with the others (Genesis 17)
But when Abraham was 100, God appeared to him again and said Sarah will have a son. Abraham laughed. “Impossible. I am 100 and Sarah is 90. I already have an heir, Ishmael.” But God replied, “Sarah’s son will be your heir.” Soon the old couple had a son, and Sarah too laughed. “Who would have thought an old woman like me would have a child to nurse?” So they named the boy Isaac, which essentially means “laughter”.
At the time of the covenant, God informed Abraham that his wife Sarah would give birth to a son, whom he was instructed to name Isaac. God told Abraham that He would establish his covenant through Isaac, and when Abraham inquired as to Ishmael’s role, God answered that Ishmael has been blessed and that he “will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.” (Genesis 17). God also mentioned that “He will be a wild donkey of a man, His hand will be against everyone, And everyone’s hand will be against him; And he will live in the presence of his brethren.”(Genesis 16).
On the day of feasting during which Abraham celebrated the weaning of Isaac, Ishmael was “mocking” Isaac (the Hebrew word מְצַחֵֽק, “meṣaḥeq” is ambiguous) and Sarah asked Abraham to expel Ishmael and his mother, saying: “Get rid of that slave woman and her son, for that slave woman’s son will never share in the inheritance with my son Isaac.” Abraham agreed after God told him that “in Isaac your seed shall be called”, and that God would “make a nation of the son of the bondwoman” Ishmael, since he was a descendant of Abraham (Genesis 21:11–13), God having previously told Abraham “I will establish My covenant with [Isaac]”, while also making promises concerning the Ishmaelite nation (Genesis 17:18–21).
At the age of 14, Ishmael was freed along with his mother. The Lord’s covenant made clear Ishmael was not to inherit Abraham’s house and that Isaac would be the seed of the covenant: “Take your son, your only son (reference to Isaac), whom you love and go to the region of Moriah.” (Genesis 22:2–8) Abraham gave Ishmael and his mother a supply of bread and water and sent them away. Hagar entered in the wilderness of Beer-sheba where the two soon ran out of water and Hagar, not wanting to witness the death of her son, set the boy some distance away from herself, and wept. “And God heard the voice of the lad” and sent his angel to tell Hagar, “Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation.” And God “opened her eyes, and she saw a well of water”, from which she drew to save Ishmael’s life and her own. “And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer.” (Genesis 21:14–21)
So, the eldest son, Ismael, is disinherited, and driven out to wander in the wilderness to the East. Keep in mind he has his own promises from God … and fathers 12 princes, but not of the Jewish faith. His story is for another time … maybe do an internet search if this …
Hagar, an Egyptian servant or slave — Ironically, a slave to the ruler of the Hebrews, who is freed to wander ultimately in the wilderness of Paran: part of the very area where in later times the Hebrews would wander for 40 years after being freed from Egyptian bondage (a God of irony in His stories).
Oh, and we in the West tend to “put down” Hagar in some ways, maybe because she is the mother of those who eventually become Semitic tribes we think of as Arabs who gave rise to Islamic beliefs — this too is ironic, for Hagar is one of the few women to which God appeared and spoke directly with, in this case in the visible form of an angel of the Lord (who spoke in first person as God).
Now on to the story of Isaac:

Genesis 22: 1-19
1 It happened after these things, that God tested Abraham, and said to him, “Abraham!” He said, “Here I am.” 2 He said, “Now take your son, your only son, whom you love, even Isaac, and go into the land of Moriah. Offer him there for a burnt offering on one of the mountains which I will tell you of.” 3 Abraham rose early in the morning, and saddled his donkey, and took two of his young men with him, and Isaac his son. He split the wood for the burnt offering, and rose up, and went to the place of which God had told him. 4 On the third day Abraham lifted up his eyes, and saw the place far off. 5 Abraham said to his young men, “Stay here with the donkey. The boy and I will go yonder. We will worship, and come back to you.” 6 Abraham took the wood of the burnt offering and laid it on Isaac his son. He took in his hand the fire and the knife. They both went together. 7 Isaac spoke to Abraham his father, and said, “My father?” He said, “Here I am, my son.” He said, “Here is the fire and the wood, but where is the lamb for a burnt offering?” 8 Abraham said, “God will provide himself the lamb for a burnt offering, my son.” So they both went together.
9 They came to the place which God had told him of. Abraham built the altar there, and laid the wood in order, bound Isaac his son, and laid him on the altar, on the wood. 10 Abraham stretched forth his hand, and took the knife to kill his son.
11 The angel of Yahweh called to him out of the sky, and said, “Abraham, Abraham!” He said, “Here I am.” 12 He said, “Don’t lay your hand on the boy, neither do anything to him. For now I know that you fear God, since you have not withheld your son, your only son, from me.” 13 Abraham lifted up his eyes, and looked, and saw that behind him was a ram caught in the thicket by his horns. Abraham went and took the ram, and offered him up for a burnt offering instead of his son. 14 Abraham called the name of that place Yahweh Will Provide. As it is said to this day, “On Yahweh’s mountain, it will be provided.”
15 The angel of Yahweh called to Abraham a second time out of the sky, 16 and said, “I have sworn by myself, says Yahweh, because you have done this thing, and have not withheld your son, your only son, 17 that I will bless you greatly, and I will multiply your seed greatly like the stars of the heavens, and like the sand which is on the seashore. Your seed will possess the gate of his enemies. 18 In your seed will all the nations of the earth be blessed, because you have obeyed my voice.” 19 So Abraham returned to his young men, and they rose up and went together to Beersheba. Abraham lived at Beersheba.

So, as with Cain and Abel, the firstborn does NOT become the heir, and Isaac, like his brother moves to Beersheba … but does NOT move on East to the land of wandering, as did Ismael.
Abraham is blessed again, beyond measure for heading God’s voice and being willing to sacrifice ‘”his only son”: an act that is a foreshadowing of the ultimate sacrifice of the “Lamb of God”, Jesus, who’s journey into darkness and victory was also “3 days”. Are you starting to see the connection with the story of our Lord, Jesus the Christ?
God often rejected the firstborn and accepted the second-born. He rejected Cain and chose Abel (Gen. 4:1-15). He rejected Ishmael, Abraham’s firstborn, and chose Isaac. He bypassed Esau, Isaac’s firstborn, and chose Jacob (Rom. 9:8-13), and He chose Ephraim instead of Manasseh for the blessing provided via Jacob (Gen. 48). In Egypt, the Lord condemned all the firstborn (Ex. 11–12) and spared only those who were protected by faith in the blood of the lamb.
Are you seeing the God of irony in the stories? There do seem to be ironic, dramatic, and even sometimes humorous twist in the story when God thwarts the plans of men that do not align with God’s grand plan.

We will briefly review the Jacob and Esau story and then move on due to time constraints: Here is a good summary from www. sparknotes.com – of Genesis 25-50 stories of the two:

Following Abraham’s death, God reveals to Isaac’s wife Rebekah that she will soon give birth to two sons who will represent two nations, one stronger than the other. When Rebekah delivers, Esau is born first and is extremely hairy. Jacob, who is smooth skinned, is born immediately after, grasping the heel of his brother (Jacob means “heal grabber” or usurper). Isaac’s two sons grow to be opposites. Esau is a hunter and a brash man. Jacob stays at home, soft-spoken but quick-witted. One day, Esau comes home famished, demanding to be fed, and agrees to give Jacob his inheritance rights in exchange for a bowl of soup. (the Hebrew in Genesis 25:30 is a pun … “give me some of that ‘red stew’ said the ‘red and ruddy brother’ or ‘brother nicknamed “red””)
Like his own father, Isaac prospers in Canaan and, despite occasional errors in judgment, enlarges his property, making alliances with area rulers and continuing to erect monuments to God. One day, when he is old and blind, Isaac instructs Esau to catch some game and prepare him a meal so that he may give the elder son his blessing. While Esau is gone, Rebekah helps Jacob deceive his father, preparing a separate meal and disguising the younger son with hairy arms and Esau’s clothing. When Jacob presents Isaac with the meal, Isaac—smelling Esau’s clothing and feeling the hairy body—proceeds to bless Jacob, promising him the inheritance of God’s covenant and a greater status than his brother. Esau returns to discover the deception, but it is too late. Isaac, though dismayed, says that he cannot revoke the stolen blessing.
Famine eventually plagues the land and, learning of the Egyptian supply of grain, Joseph’s brothers go to Egypt to purchase food. The eleven men present themselves to Joseph, who recognizes them immediately but refrains from revealing his identity. Joseph toys with his brothers to test their good will, first throwing them in jail and then sending them back to Canaan to retrieve their newest brother, Benjamin. They return with the boy, and Joseph continues his game, planting a silver cup in the boy’s satchel and threatening to kill the boy when the cup is discovered. When Judah offers his own life in exchange for Benjamin’s, Joseph reveals his identity. Joseph persuades his brothers to return to Egypt with Jacob, who, overjoyed, moves to Egypt with his family of seventy.
As Jacob approaches death, he promises Joseph that the covenant will pass on through Joseph and his two sons, Manasseh and Ephraim. However, when Jacob places his hands on the two boys to bless them, he crosses his arms, placing his right hand on Ephraim, the younger son. Joseph protests, but Jacob says that Ephraim will be greater than Manasseh. Jacob dies soon thereafter and, accompanied by Egyptians, Joseph buries his father in Canaan. They return to Egypt, where Jacob’s descendants, the Israelite people, grow rapidly. Joseph eventually dies, instructing his family to return one day to the land God has promised to give to Abraham, Isaac, and Jacob.
https://www.sparknotes.com/lit/oldtestament/section3/

Some ironic twists in all these stories … and now we shall explore the relationship to the two goats of Yom Kippur —

Central to Day of Atonement ceremonies in the Tabernacle and Temple was a sin offering involving two goats: Two goats, as similar as possible to one another, were brought before the High Priest. Lots were drawn, one bearing the words “To the Lord,” the other, “To Azazel.” The one on which the lot “To the Lord” fell was offered as a sacrifice. Over the other, the High Priest confessed all of Israel’s sins and it was then taken away into the desert hills outside Jerusalem where it plunged to its death.

The first part of Leviticus 16 deals with the sin offering made for the Priest, then transitions to the sin offering for the people, which is this “two goats of the Day of Atonement”. — The summary part of about the goats:

Leviticus 16:7-10
7 He shall take the two goats, and set them before Yahweh at the door of the Tent of Meeting. 8 Aaron shall cast lots for the two goats; one lot for Yahweh, and the other lot for the scapegoat. 9 Aaron shall present the goat on which the lot fell for Yahweh, and offer him for a sin offering. 10 But the goat, on which the lot fell for the scapegoat, shall be presented alive before Yahweh, to make atonement for him, to send him away for the scapegoat into the wilderness
World English Bible

OK, we need to unwrap this modernly misconstrued English translation of “scapegoat” — The transliteration of the Hebrew word used is “azazel” (az-aw-zale’)and came to be defined as “complete removal”. The original Hebrew word is a combination of the word for goat (ez- pronounced as if it had a ‘soft “r” and a hard ‘z’ = ryze) and the word for going, disappearing, or escaping (azal pronounced aw-zal’). So translators gave us scapegoat, but the more literally English would be “the goat that escapes” — but is doomed to wonder in the wilderness “East of Eden” until it dies.
The tradition tells us that during the Second Temple period these two goats had to be purchased at the same time and for the same price: they had to be almost identical in appearance and value. A crimson thread was tied around a horn of the goat that was to be escorted to the wilderness. Then, half of this thread was removed before the animal was sent away. The goat was led away to the designated “wilderness” … to the EAST from the Mount of Olives, to the designated location. After the goat reached the designated location, the man would push the goat over a cliff, so that it would fall to its death. The High Priest was waiting at the Temple for the sign that the sacrifice was completed. The Mishna tells us that once the goat was dead, the crimson thread tied to the door of the sanctuary would turn white, symbolizing the promise of Isaiah 1:18 (WEB): “Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.”
Now wrap your head around that — two identical goat kids, one a blood sacrifice in the temple, the other having the sins of the people declared upon its head and driven to the East to wander and die in the wilderness —- Cain and Abel? Isaac and Ishmael?
WAIT … What about Jesus and Barabbas???????????????

Well, first off consider that Jesus, after the Baptism of John and the descent of the Holy Spirit, was driven into the wilderness … and then later Jesus was sacrificed for our sins. So, some would say that Jesus fulfilled both roles … and I believe this is true, and he also fulfilled the sacrifice in Leviticus for the Priest, in that the Temple Curtain to the Holy of Holies was rent in two revealing the priestly realm to all. Jesus fulfilled ALL of the Law … But, never underestimate God’s sense of irony, humor, or ability to have a story twist to bring a point home —-

Some historic copies of the scriptures indicate that the man we call “Barabbas” had a given name … one clearly expunged from some translations starting in the 4th Century because of a Bishop’s concern that the name of our Lord should not be potentially mention in respect to a criminal. “Jesus” is our language’s version of the Jewish name “Yeshua”. Some ancient text indicate that Barabbas’ given name was Yeshua. Barabbas is the Aramaic form of the Jewish “Son of the Father”. So, in the language of the day, Barabbas was, as translated into modern English, “Jesus, son of the father”. Interesting, since we know our Lord as “Jesus, Son of the Father”.
This is reflected in some translations — The NRSV says in Matthew 27:16-17, “At that time they had a notorious prisoner, called Jesus Barabbas. So after they had gathered, Pilate said to them, ‘Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Messiah?” (Yesuha Bar Abbas, or Yesuha Ha Machiah)
Ponder — we know that Barabbas was most likely a Zealot, active in violent opposition to Roman occupation, the very thing people mistook as the messiah’s mission. Barabbas and the Messiah were both turned over to mistreatment by Roman soldiers — Well, these two “kid goats of the Atonement” would have been hard to physically tell apart during the saga in Matthew since they were both probably beaten to the point of disfigurement, both “enemies of the state” – effectively “worth the same price” to both the Jewish leaders and the Romans. Ponder, two goats without blemish that cannot be visually identified one from the other, verses two men so blemished from the “inhumanity of man” heaped upon them that they could not visually identified one from the other — irony of the highest order …
One “Jesus, son of the father”, released to wander in the wilderness until death, and one equally disfigured, and destitute “Jesus, Son of the Father” became the blood sacrifice for all.
The two goats of Yom Kipper, the Day of Atonement: Yesuha Bar Abbas, and the other Yesuha Bar Abbas: Yesuha Ha Machiah.

Let us now reconsider our original pondering:

Do you see irony in the stories around you? Do you sometimes feel uncomfortable because you find humor within the tragic things around us? Does a good pun make you smile inside? Does the outrageous get your attention, sometimes no matter how hard you try to ignore it? What does it mean if you answer “yes” to all of these things? Well, maybe, it just means you are “made in the image of your Father”, the God who spoke all into being, the God who embodies the best of the attributes of humor, irony, embracing a pun or play on words, and even obvious, honest embellishment or exaggeration to get the listener to pay attention and appreciate the story for all of its elements.

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