2020, August 2 ~ Genesis 32:22-31; Isaiah 55:1-5; and Romans 9:1-5

During Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.

The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.

The readings from the Epistles are the same in both tracks.

Genesis 32:22-31

Reading

22 The same night Jacob got up and took his two wives, his two maids, and his eleven children, and crossed the ford of the Jabbok. 23 He took them and sent them across the stream, and likewise everything that he had. 24 Jacob was left alone; and a man wrestled with him until daybreak. 25 When the man saw that he did not prevail against Jacob, he struck him on the hip socket; and Jacob’s hip was put out of joint as he wrestled with him. 26 Then he said, “Let me go, for the day is breaking.” But Jacob said, “I will not let you go, unless you bless me.” 27 So he said to him, “What is your name?” And he said, “Jacob.” 28 Then the man said, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed.” 29 Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him. 30 So Jacob called the place Peniel, saying, “For I have seen God face to face, and yet my life is preserved.” 31 The sun rose upon him as he passed Penuel, limping because of his hip.

Commentary

The word “Genesis” means “origin” and the Book of Genesis starts with the Creation Stories and concludes with the death of Joseph (Jacob’s son) in Egypt. If the stories about Abraham, Isaac and Jacob are historical, these events took place in the 1700’s BCE.

Today’s reading continues the stories of the patriarchs. Last week, Jacob found his wife Rachel in Haran (the land from which Abraham came) and was tricked into working for his uncle, Laban, for 14 years. In the chapters between that reading and today’s reading, Jacob had 11 sons (six by Leah, Rachel’s older sister; two by Bilhah, Rachel’s maid; two by Zilpah, Leah’s maid; and one by Rachel). These sons (along with the last born, Benjamin, will be basis for the 12 tribes of Israel.

Jacob and his wives, children and flocks then traveled from Haran toward Canaan, but had to pass near Edom, the land of his twin brother, Esau (whose birthright Jacob had taken). Jacob learned that Esau was coming toward him with 400 men, so he divided all that he had into two groups so that one group might be preserved if Esau attacked him. He then sent Esau a substantial gift of livestock in hopes of appeasing him.

Today’s reading recounts Jacob’s wrestling with someone identified variously as a man (v.24), a spirit/angel (which would disappear at daybreak, v.26), and as God (v.28). Jacob’s tried to obtain the wrestler’s name (v.29) which would have given him “control” over the wrestler, but this was refused. Instead, God gave Jacob a new name so that he was no longer known as Jacob (“supplanter”) but as “Israel,” which originally meant “El rules” but the text says it means “one who strives with God and humans” (v.28).

“El” is the most ancient name for God, and the suffix “el” appears in many other names that have meanings “of God” such as Gabriel (God is my strength), Daniel (God is my judge), Beth-el (House of God) and “Peniel” (Face of God), v.30.

In the remaining chapters of Genesis, the name used this patriarch will sometimes be “Jacob” and sometimes be “Israel” depending on the source of the story.

Isaiah 55:1-5

Reading

1 Thus says the LORD: “Ho, everyone who thirsts, come to the waters; and you that have no money, come, buy and eat! Come, buy wine and milk without money and without price.
2 Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen carefully to me, and eat what is good, and delight yourselves in rich food.
3 Incline your ear, and come to me; listen, so that you may live. I will make with you an everlasting covenant, my steadfast, sure love for David.
4 See, I made him a witness to the peoples, a leader and commander for the peoples.
5 See, you shall call nations that you do not know, and nations that do not know you shall run to you, because of the LORD your God, the Holy One of Israel, for he has glorified you.”

Commentary

The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.

Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.

Today’s reading is from the last chapter of Second Isaiah and encouraged the Judeans in Exile to participate in the restoration that will occur after the Exile ends. The prophet promised a new covenant, and said the promise made to David of an everlasting kingdom (2 Sam. 7:11) would be extended to all Judeans (v.3).

The prophet also said that “nations” would run to the Judeans (v.5) because of YHWH. The words nations, peoples, foreigners and Gentiles are used y (depending on context) in translating the Hebrew word “goyim.”

Romans 9:1-5

Reading

1 I am speaking the truth in Christ — I am not lying; my conscience confirms it by the Holy Spirit — 2 I have great sorrow and unceasing anguish in my heart. 3 For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh. 4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; 5 to them belong the patriarchs, and from them, according to the flesh, comes the Messiah, who is over all, God blessed forever. Amen.

Commentary

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) – about ten years before the first Gospel (Mark) was written – to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

The “backstory” is that the Roman Emperor Claudius expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community.

Paul was a Jew who became a Jesus Follower and saw the Jesus Follower Movement as part of a broader Judaism. To emphasize his own Jewishness to the Roman Jesus Follower community, Paul gave a deeply personal message in which he spoke of the Israelites as his own people (v.3), whose adoption by God preceded that of the Gentiles (v.4). He affirmed the continuing covenants between God and the Jews.

Paul used words that are translated as “the flesh” in a variety of ways. In this reading, “according to the flesh” (v. 3 and v.5) show that he (Paul) was a born a Jew and that the Messiah (the Christ) also was a Jew whom came from them “according to the flesh.”

In other contexts, Paul used “the flesh” to mean our human tendency towards self-centeredness and self-interest) that is grounded in sin (our personal egoism). Unfortunately, the terms “the flesh” and “sins of the flesh” often have been misunderstood as condemning the human body. Paul is clear that “sins of the flesh” is a much broader construct and includes mental activities such as idolatry, sorcery, envy, jealousy, enmity, and anger (Gal. 5:19-21).