TODAY’S READINGS IN CONTEXT
JULY 24, 2022
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.
Hosea 1:2-10
Reading
2 When the LORD first spoke through Hosea, the LORD said to Hosea, “Go, take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the LORD.” 3 So he went and took Gomer daughter of Diblaim, and she conceived and bore him a son.
4 And the LORD said to him, “Name him Jezreel; for in a little while I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kingdom of the house of Israel. 5 On that day I will break the bow of Israel in the valley of Jezreel.”
6 She conceived again and bore a daughter. Then the LORD said to him, “Name her Lo-ruhamah, for I will no longer have pity on the house of Israel or forgive them. 7 But I will have pity on the house of Judah, and I will save them by the LORD their God; I will not save them by bow, or by sword, or by war, or by horses, or by horsemen.”
8 When she had weaned Lo-ruhamah, she conceived and bore a son. 9 Then the LORD said, “Name him Lo-ammi, for you are not my people and I am not your God.”
10 Yet the number of the people of Israel shall be like the sand of the sea, which can be neither measured nor numbered; and in the place where it was said to them, “You are not my people,” it shall be said to them, “Children of the living God.”
Commentary
After Solomon died in 928 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (Judea with two tribes). Each Kingdom had its own king.
The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous, but a time of great inequality between rich and poor in which large landowners gained control of the lands of small farmers. The Jewish Study Bible describes it as “a period of apostasy, social disintegration, wrongful leadership, failed alliances, and a lack of reverence for the LORD.”
Hosea is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was a contemporary of Amos. His prophesying (speaking for YHWH) began towards the end of the reign of King Jeroboam II (747 BCE) and continued until Israel was conquered by the Assyrians in 722 BCE. He severely criticized the political, social, and religious life in the Northern Kingdom. He was the first of the prophets whose speeches were collected and edited as literary documents.
His main themes were Israel’s abandoning of the LORD, the LORD’s punishment for that abandonment, calls for Israel’s repentance, and hope of a reconciliation.
Hosea sometimes referred to the Northern Kingdom as “Ephraim” (the largest tribe and named for Joseph’s son) or “Samaria,” its capital.
Hosea used powerful symbolic images of marriage and faithlessness to describe the covenant relationship between YHWH and Israel. He described Israel as a promiscuous woman and an unfaithful wife (v.2) and his wife’s children were given symbolic names – “God sows” (v.4), “not pitied” or “not loved” (v.6) and “not my people” (literally, “no-kin-of-mine”)(v.9). Hosea interpreted the unfolding disaster as a divine punishment for Israel’s violating the commands of YHWH by worshiping other gods and saw the Assyrians as God’s instrument.
The name “Jezreel” (God sows) is the name of an actual place in Israel. The Jezreel Valley is one of the most fertile parts of Israel (even today). It was the place where Jeroboam’s predecessors (the House of Jehu) staged a bloody coup against Ahab in 842 BCE. (Ironically, according to 2 Kings 9-10, the coup by Jehu was directed by YHWH through the prophet Elisha.) The name itself also includes a double meaning in that similar Hebrew words (zr and zrh) mean “to sow” and “to scatter.”
Hosea said that YHWH (“LORD” in all capital letters in the NRSV) had pity on Judea (v.7). Although Hosea addressed the situation in Northern Israel, The Jewish Study Bible points out that “its intended readers were the Judeans who could constructively reflect on the demise of the Northern Kingdom.” This reflection on Israel’s demise and the reforms of King Josiah (640-609 BCE) did not last, however, and Judea was conquered by the Babylonians in 597 BCE.
Genesis 18:20-32
Reading
20 The LORD said to Abraham, “How great is the outcry against Sodom and Gomorrah and how very grave their sin! 21 I must go down and see whether they have done altogether according to the outcry that has come to me; and if not, I will know.”
22 So the men turned from there, and went toward Sodom, while Abraham remained standing before the LORD. 23 Then Abraham came near and said, “Will you indeed sweep away the righteous with the wicked? 24 Suppose there are fifty righteous within the city; will you then sweep away the place and not forgive it for the fifty righteous who are in it? 25 Far be it from you to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?” 26 And the LORD said, “If I find at Sodom fifty righteous in the city, I will forgive the whole place for their sake.” 27 Abraham answered, “Let me take it upon myself to speak to the LORD, I who am but dust and ashes. 28 Suppose five of the fifty righteous are lacking? Will you destroy the whole city for lack of five?” And he said, “I will not destroy it if I find forty-five there.” 29 Again he spoke to him, “Suppose forty are found there.” He answered, “For the sake of forty I will not do it.” 30 Then he said, “Oh do not let the LORD be angry if I speak. Suppose thirty are found there.” He answered, “I will not do it, if I find thirty there.” 31 He said, “Let me take it upon myself to speak to the LORD. Suppose twenty are found there.” He answered, “For the sake of twenty I will not destroy it.” 32 Then he said, “Oh do not let the LORD be angry if I speak just once more. Suppose ten are found there.” He answered, “For the sake of ten I will not destroy it.”
Commentary
Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (“five books”) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical.
The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.
The first 11 Chapters of Genesis are called the “primeval history” which ends with the Tower of Babel story — an “etiology” (story of origins) relating to the scattering of humankind and the multiplicity of languages. The last chapter of the primeval history traces Abram’s lineage back to Noah’s son, Shem (which means “name” in Hebrew and from which we get the word “Semites”).
This week’s reading begins after the “men” left Mamre and “looked toward” Sodom (v.16). Abraham went with them and sent them on their way. YHWH then had an internal conversation in which YHWH considered not disclosing to Abraham YHWH’s plan to destroy Sodom (v.17). Treating Abraham as a prophet (as later described in 20:7), YHWH disclosed the plan of destruction because Abraham would “become a great and prosperous nation” (v.18).
To learn if “the outrage of Sodom and Gomorrah is so great” (v.20), this anthropomorphic YHWH checked on it (v.21), just as YHWH did in deciding the fate of Babel (Gen 11:5).
In today’s reading, Abraham conducted a back-and-forth negotiation with a very human-like YHWH regarding the destruction of Sodom and Gomorrah. By appealing to YHWH’s sense of fairness and justice, Abraham got YHWH to reduce to 10 the number of “righteous” people needed to save the cities.
The Jewish Study Bible notes that Abraham’s plea for mercy is not that YHWH save the innocent and punish the guilty, but that the entire city be spared. YHWH agreed to forgive all for the sake of the innocent. The JSB goes on: “The underlying theology maintains that the righteous effect deliverance for the entire community….This idea is prominent in rabbinic literature where it underlies the notion of thirty six righteous individuals for whom the world endures.”
Nevertheless, the two cities were destroyed by YHWH in the next chapter.
In verse 27, Abraham referred to himself as “but dust and ashes.” This is the same phrase used by Job after the theophany near the end of the book (Job 42:6)
Colossians 2:6-19
Reading
6 As you have received Christ Jesus the Lord, continue to live your lives in him, 7 rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.
8 See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. 9 For in him the whole fullness of deity dwells bodily, 10 and you have come to fullness in him, who is the head of every ruler and authority. 11 In him also you were circumcised with a spiritual circumcision, by putting off the body of the flesh in the circumcision of Christ; 12 when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead. 13 And when you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses, 14 erasing the record that stood against us with its legal demands. He set this aside, nailing it to the cross. 15 He disarmed the rulers and authorities and made a public example of them, triumphing over them in it.
16 Therefore do not let anyone condemn you in matters of food and drink or of observing festivals, new moons, or sabbaths. 17 These are only a shadow of what is to come, but the substance belongs to Christ. 18 Do not let anyone disqualify you, insisting on self-abasement and worship of angels, dwelling on visions, puffed up without cause by a human way of thinking, 19 and not holding fast to the head, from whom the whole body, nourished and held together by its ligaments and sinews, grows with a growth that is from God.
Commentary
Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (three chapters) and expressed concern about apocalyptic and mystical practices that were inconsistent with Paul’s understanding of being a Jesus Follower.
Scholars debate whether this letter was written by Paul or by his disciples in the decade after Paul’s death in 63 CE. It lacks many terms used in Paul’s authentic letters and its style is more liturgical than Paul’s other letters.
Today’s reading is the theological core of the Letter to the Colossians – that Jesus the Christ was the living embodiment of God (v.9) and that the fullness of one’s humanity comes by “living one’s life in [Jesus the Christ]” (v.6).
The author noted that the Colossians had orally received Christ and warned against “philosophy” (other ethical or religious teachings) and practices associated with some forms of 1st Century Judaism: “elemental spirits” (v.8), physical circumcision (v.13), matters of food and drink (v.16), and observing festivals, new moons, and Sabbaths (v. 16).
The New Oxford Annotated Bible sees the reference to the “shadow of what is to come” (v.17) as “Platonic language indicating the superiority of Christ.” The church’s growth (the body) grows through the Christ which is “growth from God” (v.19).
The Jewish Annotated New Testament notes that in this section, the author “simultaneously condemns Greek philosophical tradition, Jewish legal teaching and pagan worship.” Unlike Paul’s authentic letters, Colossians speaks of resurrection in the present (“you were also raised with him [Christ] through faith” in baptism (v.12).
Luke 11:1-13
Reading
1 Jesus was praying in a certain place, and after he had finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” 2 He said to them, “When you pray, say: Father, hallowed be your name. Your kingdom come. 3 Give us each day our daily bread.
4 And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial.”
5 And he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, `Friend, lend me three loaves of bread; 6 for a friend of mine has arrived, and I have nothing to set before him.’ 7 And he answers from within, `Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.’ 8 I tell you, even though he will not get up and give him anything, because he is his friend, at least because of his persistence he will get up and give him whatever he needs.
9 “So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. 10 For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 11 Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? 12 Or if the child asks for an egg, will give a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
This reading is in two parts – the first is Luke’s shorter version of the Lord’s Prayer, as compared to the one in Matthew 6:9-13. The NAOB points out that there is an eschatological cast to the petitions (“Thy kingdom come; thy will be done”) that look towards an end-times. But there are also concerns related to daily life.
The second part of the reading relates to persistence in prayer, Although it does not say that the praying person will get precisely what the person is praying for, the assurance given is that the person will “get whatever he needs” (v. 8); “the door will be opened” (v.10); and the heavenly Father will “give the Holy Spirit to those who ask him” (v.13). All of these are open-ended and indefinite but tell us that our prayers will be “answered” in some way.
2022, August 28 ~ Jeremiah 2:4-13; Sirach 10:12-18; Proverbs 25:6-7; Hebrews 13:1-8, 15-16; Luke 14:1, 7-14
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
AUGUST 28, 2022
During Pentecost Season 2022, 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. Today’s track 2 has a choice of two readings.
The readings from the Epistles are the same in both tracks.
Jeremiah 2:4-13
Reading
4 Hear the word of the LORD, O house of Jacob, and all the families of the house of Israel.
5 Thus says the LORD: What wrong did your ancestors find in me that they went far from me,
and went after worthless things, and became worthless themselves?
6 They did not say, “Where is the LORD who brought us up from the land of Egypt, who led us in the wilderness, in a land of deserts and pits, in a land of drought and deep darkness, in a land that no one passes through, where no one lives?”
7 I brought you into a plentiful land to eat its fruits and its good things But when you entered you defiled my land and made my heritage an abomination.
8 The priests did not say, “Where is the LORD?” Those who handle the law did not know me; the rulers transgressed against me; the prophets prophesied by Baal and went after things that do not profit.
9 Therefore once more I accuse you, says the LORD, and I accuse your children’s children.
10 Cross to the coasts of Cyprus and look, send to Kedar and examine with care; see if there has ever been such a thing.
11 Has a nation changed its gods, even though they are no gods? But my people have changed their glory for something that does not profit.
12 Be appalled, O heavens, at this, be shocked, be utterly desolate, says the LORD,
13 for my people have committed two evils: they have forsaken me, the fountain of living water,
and dug out cisterns for themselves, cracked cisterns that can hold no water.
Commentary
After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported many Judean leaders to Babylon in 597 and a larger number in 586 (the Babylonian Exile). Jeremiah’s prophesy (i.e., speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.
Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 to 586 BCE) and the First Century. In the Dead Sea Scrolls, there were different versions of the Book of Jeremiah. The Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.
Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word-for-word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)
Today’s reading is in “poetry style” and consists of a “covenant lawsuit” brought by YHWH (“LORD” in all capital letters) against Jacob and “all the families of Israel” (v.4). Jacob and Israel are interchangeable names – Jacob’s name was changed to “Israel” in Genesis 32 when he wrestled with a man/angel/God.
This first part of this reading was addressed to Northern Israel and is understood by The Jewish Study Bible as an attempt by Jeremiah to persuade Northern Israel (which had been conquered by the Assyrians in 722 BCE) to “accept the rule of King Josiah and the religious authority of the Jerusalem Temple, thereby reuniting all Israel as in the days of David and Solomon.” The JSB notes that verses 1 to 3 were a later addition to include Judea in the covenant lawsuit after the death of King Josiah in 609 BCE.
In the “lawsuit,” YHWH declared innocence in the relationship with Israel and said the people have been unfaithful without cause and ungrateful for all YHWH had done for them, including bringing them out of Egypt and bringing them to the Promised Land (vv. 5-8). The priests knew the law but did not know God (v.8) and false prophets preached in the name of Baal. (Archeological evidence shows that Baal worship and YHWH worship coexisted in Israel until after the Exile (587-539 BCE).
The last part of the reading is an accusation against Israel and its children – the hearers of the prophesy (v.9) – for changing its gods (v.11) and forsaking the fountain of “living water” (v. 13) The image of “living water” was used in the conversation between Jesus of Nazareth with the Samaritan woman at the well in John 4:10.
Sirach 10:12-18
Reading
12 The beginning of human pride is to forsake the Lord; the heart has withdrawn from its Maker.
13 For the beginning of pride is sin, and the one who clings to it pours out abominations. Therefore the Lord brings upon them unheard-of calamities and destroys them completely.
14 The Lord overthrows the thrones of rulers and enthrones the lowly in their place.
15 The Lord plucks up the roots of the nations, and plants the humble in their place.
16 The Lord lays waste the lands of the nations and destroys them to the foundations of the earth.
17 He removes some of them and destroys them and erases the memory of them from the earth.
18 Pride was not created for human beings, or violent anger for those born of women.
Commentary
The Book of Sirach is not included in the Jewish version of the Hebrew Bible but is included in the Roman Catholic and Orthodox versions of the Bible. Protestants place Sirach in a separate section of the Bible called the “Apocrypha” (which means “hidden books”).
The book is known by the name of its author, and its full title is “The Wisdom of Jesus [which is Greek for Yeshua or Joshua], son of Sirach.” In the Roman Catholic tradition, the book is known as “Ecclesiasticus” (“the Church’s book”).
It was written between 200 and 180 BCE, during a time when the Seleucids (from Syria) were ruling Judea and trying to impose Greek gods upon the Judeans. Ben Sira described himself as a “scribe” (a person of learning).
The Prologue to Sirach (written by Sirach’s grandson after 132 BCE) contains the first reference in Jewish Literature to “the Law, the Prophesies, and the rest of the books” – the division of the Hebrew Bible into three parts. The book primarily consists of “traditional” advice to young men in the Jewish community, consistent with the advice given to young men in the Book of Proverbs.
In today’s reading, Sirach stated that human pride and sin lead to retribution by the Lord – a view consistent with Deuteronomy’s over-all theme that if you do good, good things will happen, but if you do bad things (such as worship false gods), bad things will happen.
Proverbs 25:6-7
Reading
6 Do not put yourself forward in the king’s presence or stand in the place of the great;
7 for it is better to be told, “Come up here,” than to be put lower in the presence of a noble.
Commentary
In Christian Bibles, the Book of Proverbs is included in the “Wisdom Literature,” but in the Jewish Bible (the “TaNaK”), it is part of the “Writings.” The other two parts of the Jewish Bible are The Torah and The Prophets. The name “TaNaK” is an acronym for the first letters of the Hebrew words for each of these sections: the Torah, the Nevi’im, and the Ketubim.
Although Proverbs claimed to be written by Solomon (965-930 BCE) (1:1), most scholars agree that these sayings were compiled over a lengthy period and put in their final form around 450 BCE. In fact, two Chapters of Proverbs (22:17 to 24:34) were copied almost word-for-word from Egyptian wisdom literature dating to about 1100 BCE.
Most of the sayings in Proverbs were presented as teachings from the elders and were aimed at young men to enable them to cope with life. They generally advised that moral living (diligence, sobriety, self-restraint, selecting a good wife, and honesty) will lead to a good life. Unlike most guidance in the Hebrew Bible, Proverbs was aimed at individuals, rather than to the nation.
The authors of Proverbs seemed to be convinced that everyone who attended to the wisdom of the past and employed powers of reason could know what to do and what to avoid. Wisdom is the virtue that encompasses all other virtues. In that sense, there is a tension between the ”teaching” of Proverbs and the Torah – which emphasized the revealed law.
The usual translation of a recurring theme in Proverbs is that “fear” of YHWH (translated as LORD – all capital letters in the NRSV) is the beginning of wisdom. Many scholars suggest, however, that “awe of YHWH” or “reverence for YHWH” better captures the sense of the authors of the Proverbs.
Proverbs acknowledged the limitations of human wisdom but also offered a clear view of divine reward and punishment: Wisdom (equated with righteousness) would bring success, but folly (or wickedness) would lead to destruction.
Hebrews 13:1-8, 15-16
Reading
1 Let mutual love continue. 2 Do not neglect to show hospitality to strangers, for by doing that some have entertained angels without knowing it. 3 Remember those who are in prison, as though you were in prison with them; those who are being tortured, as though you yourselves were being tortured. 4 Let marriage be held in honor by all and let the marriage bed be kept undefiled; for God will judge fornicators and adulterers. 5 Keep your lives free from the love of money and be content with what you have; for he has said, “I will never leave you or forsake you.” 6 So we can say with confidence, “The Lord is my helper; I will not be afraid. What can anyone do to me?”
7 Remember your leaders, those who spoke the word of God to you; consider the outcome of their way of life and imitate their faith. 8 Jesus Christ is the same yesterday and today and forever.
15 Through him, then, let us continually offer a sacrifice of praise to God, that is, the fruit of lips that confess his name. 16 Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.
Commentary
The Letter to the Hebrews was an anonymous sermon addressed to both Jewish and Gentile Jesus Followers which urged them to maintain their Faith in the face of persecution.
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written some time after Paul’s death in 63 CE, but before 100 CE. The letter introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.
Today’s reading is from the final chapter of the Letter and was primarily an exhortation for moral uprightness by the Jesus Followers. The Greek word for “mutual love” (v.1) is philadelphia — described in The Jewish Annotated New Testament as most commonly used to describe the affection between siblings.
The mention of “entertaining angels” (v.2) was a reference to Abraham’s over-the-top hospitality to three strangers/angels/God at Mamre (Gen. 18). The reference to “he” in verse 5 is to YHWH and a promise made by YHWH to Joshua in Josh.1:5. The purported quote in verse 6 is a loose paraphrase of Psalm 118.6.
Reflecting an evolving Christology, the author affirmed that The Christ is the same today and forever (v.8), and through The Christ – as the unifying force of all reality — the community was able to offer sacrifices pleasing to God (v. 16).
Luke 14:1, 7-14
Reading
1 On one occasion when Jesus was going to the house of a leader of the Pharisees to eat a meal on the sabbath, they were watching him closely.
7 When he noticed how the guests chose the places of honor, he told them a parable. 8 “When you are invited by someone to a wedding banquet, do not sit down at the place of honor, in case someone more distinguished than you has been invited by your host; 9 and the host who invited both of you may come and say to you, `Give this person your place,’ and then in disgrace you would start to take the lowest place. 10 But when you are invited, go and sit down at the lowest place, so that when your host comes, he may say to you, `Friend, move up higher’; then you will be honored in the presence of all who sit at the table with you. 11 For all who exalt themselves will be humbled, and those who humble themselves will be exalted.”
12 He said also to the one who had invited him, “When you give a luncheon or a dinner, do not invite your friends or your brothers or your relatives or rich neighbors, in case they may invite you in return, and you would be repaid. 13 But when you give a banquet, invite the poor, the crippled, the lame, and the blind. 14 And you will be blessed, because they cannot repay you, for you will be repaid at the resurrection of the righteous.”
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
It is difficult to gauge Jesus’ relationship with the Pharisees during his lifetime. In today’s reading, Jesus was dining (presumably by an invitation which he accepted) at the house of a leader of the Pharisees (v.1). By the time the Gospels According to Matthew, Luke and John were written, however, the relationship between the Jesus Followers and the Pharisees was competitive and strained, and these three Gospels contain criticisms of the Pharisees not found in Mark. The Jewish Annotated New Testament notes: “Scholars correctly describe [Luke’s} Gospel’s presentation of Pharisees as puzzling, inconsistent and complex.”
In the verses before today’s reading, Jesus turned the tables on the “lawyers and Pharisees” by asking them if it was lawful to cure people on the sabbath. When they were silent, he cured a man who had dropsy.
The “parable” in today’s reading was an expansion of verses from Proverbs 25 (which will not likely be read in many churches.) The notion of being “repaid at the resurrection of the righteous” was based on Dan. 12:2 (“Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to everlasting shame and contempt.” – the first clear Biblical reference to a resurrection, final judgment, and afterlife.) “Many” suggested not all will rise.
2022, August 21 ~ Jeremiah 1:4-10; Isaiah 58:9b-14; Hebrews 12:18-29; Luke 13:10-17
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
AUGUST 21, 2022
During Pentecost Season 2022, 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.
Jeremiah 1:4-10
Reading
4 The word of the LORD came to me saying,
5 “Before I formed you in the womb I knew you, and before you were born, I consecrated you; I appointed you a prophet to the nations.”
6 Then I said, “Ah, LORD God! Truly I do not know how to speak, for I am only a boy.”
7 But the LORD said to me, “Do not say, ‘I am only a boy’; for you shall go to all to whom I send you, and you shall speak whatever I command you, 8 Do not be afraid of them, for I am with you to deliver you, says the LORD.”
9 Then the LORD put out his hand and touched my mouth; and the LORD said to me, “Now I have put my words in your mouth. 10 See, today I appoint you over nations and over kingdoms, to pluck up and to pull down, to destroy and to overthrow, to build and to plant.”
Commentary
After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported many Judean leaders to Babylon in 597 and a larger number in 586 (the Babylonian Exile). Jeremiah’s prophesy (i.e., speaking for YHWH) began around 627 and continued until 586 BCE when he fled to Egypt and died there.
Jeremiah was descended from the priestly line of Eli (v.1) and his prophesying for 40 years was seen as a parallel to the 40 years Moses led the Israelites in the desert. He was a constant opponent of King Jehoiakim (608-598) who was an Egyptian sympathizer and of King Zedekiah, (597-586) a Babylonian appointee who nevertheless went to war with Babylon in 597 BCE.
Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 to 587 BCE) and the First Century. In the Dead Sea Scrolls, there were different versions of the Book of Jeremiah. The Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.
Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” are thought to have been added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word-for-word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)
Today’s reading is in “poetry style” and describes Jeremiah’s call in terms that are reminiscent of the calls of Moses in Exodus 3, of Gideon in Judges 6, and of Isaiah in Isaiah 6. In this sense, Jeremiah was presented as a “prophet like Moses” who would be raised up as anticipated in Deut. 18:15.
Just as with Moses, Gideon and Isaiah, Jeremiah claimed (v.6) he was not fit to speak for YHWH (translated as “LORD” in all capital letters), but YHWH touched Jeremiah’s mouth (v.9) and put words in it so that he could speak for YHWH, just as a seraph touched Isaiah’s lips with a burning coal (Is.6:6-7).
The phrase in verses 4 and 7 (“the word of the LORD came to me”) appears multiple times in the Book of Jeremiah and gave a clear statement that Jeremiah was not speaking for himself but was speaking for YHWH. Serving as a “prophet to the nations” (v.5) meant that he was not only a prophet to Judea but also to non-Jews, although most of Jeremiah’s prophesy to “nations” was oracles against them.
The phrase “to destroy and overthrow and to build up and plant” (v.10) expressed a key theme expressed in Jeremiah, particularly in the prose passages attributable to the Deuteronomists – Jerusalem would be destroyed by the Babylonians but would be rebuilt after the Exile ended.
Isaiah 58:9b-14
Reading
9b If you remove the yoke from among you, the pointing of the finger, the speaking of evil,
10 if you offer your food to the hungry and satisfy the needs of the afflicted, then your light shall rise in the darkness and your gloom be like the noonday.
11 The LORD will guide you continually, and satisfy your needs in parched places, and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters never fail.
12 Your ancient ruins shall be rebuilt; you shall raise up the foundations of many generations; you shall be called the repairer of the breach, the restorer of streets to live in.
13 If you refrain from trampling the sabbath, from pursuing your own interests on my holy day;
if you call the sabbath a delight and the holy day of the LORD honorable; if you honor it, not going your own ways, serving your own interests, or pursuing your own affairs;
14 then you shall take delight in the LORD, and I will make you ride upon the heights of the earth; I will feed you with the heritage of your ancestor Jacob, for the mouth of the LORD has spoken.
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. The name “Isaiah” means “YHWH has saved” or “May YHWH save.”
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.
The New Oxford Annotated Bible observes that two themes dominate the book of Isaiah as it now exists: (1) that YHWH is behind all historical events and (2) the centrality of Jerusalem for Israel, both for kingship and for worship.
Just before today’s reading from Third Isaiah, the prophet was told by YHWH to reveal to the people (“the house of Jacob”) who returned to Jerusalem that their way of living was immoral, and that prayer and sacrifices without serious moral reformation did not please YHWH (vv. 1-5).
Instead of fasting and sacrifices, the LORD wanted justice, freedom for the oppressed, sharing of food, bringing the homeless into one’s home, and sharing one’s goods and clothing (vv. 6-8).
In today’s reading, the author spoke for YHWH who told the Judeans to “remove the yoke” from the downtrodden and stop having contempt for one another (“pointing the finger”) (v.9b).
YHWH offered conditional encouragement to the Judeans that YHWH would guide the people, make them prosperous, the ruins of Jerusalem would be rebuilt, and their fortunes would be restored if they cared for the hungry (v.10) and properly observed the Sabbath (v.13).
Hebrews 12:18-29
Reading
18 You have not come to something that can be touched, a blazing fire, and darkness, and gloom, and a tempest, 19 and the sound of a trumpet, and a voice whose words made the hearers beg that not another word be spoken to them. 20 (For they could not endure the order that was given, “If even an animal touches the mountain, it shall be stoned to death.” 21 Indeed, so terrifying was the sight that Moses said, “I tremble with fear.”) 22 But you have come to Mount Zion 23 and to the city of the living God, the heavenly Jerusalem, and to innumerable angels in festal gathering, and to the assembly of the firstborn who are enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, 24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.
25 See that you do not refuse the one who is speaking; for if they did not escape when they refused the one who warned them on earth, how much less will we escape if we reject the one who warns from heaven! 26 At that time his voice shook the earth; but now he has promised, “Yet once more I will shake not only the earth but also the heaven.” 27 This phrase, “Yet once more,” indicates the removal of what is shaken — that is, created things — so that what cannot be shaken may remain. 28 Therefore, since we are receiving a kingdom that cannot be shaken, let us give thanks, by which we offer to God an acceptable worship with reverence and awe; 29 for indeed our God is a consuming fire.
Commentary
The Letter to the Hebrews was an anonymous sermon to both Jewish and Gentile Jesus Followers, urging them to maintain their Faith and Hope in the face of hardship. The letter developed a number of important images such as Jesus the Christ as the High Priest.
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written some time after Paul’s death in 63 CE, but before 100 CE. The letter introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.
The Jewish Annotated New Testament described Hebrews as the only document in the Christian Scriptures that contained a sustained argument on the nature of Christ. It is also often perceived as the New Testament’s most anti-Jewish text because of its supersessionism.
Today’s reading reflects the growing separation – after the Destruction of the Temple in 70 C.E. – between the Jesus Follower Movement (which morphed into Christianity in the last part of the First Century) and Pharisaical Judaism (which morphed into Rabbinic Judaism).
The author contrasted Mount Sinai as a place of terror with Mount Zion where the spirits of the righteous are made perfect by Jesus. He said the blood of Abel cried for vengeance (Gen. 4:10) but the blood of Jesus “speaks a better word” (v. 24).
He paraphrased the prophet Haggai 2:6 for the expression “Yet once more” as a basis for the removal of created things in favor of “that which cannot be shaken” (v. 27). The actual context in Haggai is that the LORD would cause the return of riches from foreigners so the Temple could be rebuilt in splendor after the Exile ended in 539 BCE.
Luke 13:10-17
Reading
10 Now Jesus was teaching in one of the synagogues on the sabbath. 11 And just then there appeared a woman with a spirit that had crippled her for eighteen years. She was bent over and was quite unable to stand up straight. 12 When Jesus saw her, he called her over and said, “Woman, you are set free from your ailment.” 13 When he laid his hands on her, immediately she stood up straight and began praising God. 14 But the leader of the synagogue, indignant because Jesus had cured on the sabbath, kept saying to the crowd, “There are six days on which work ought to be done; come on those days and be cured, and not on the sabbath day.” 15 But the Lord answered him and said, “You hypocrites! Does not each of you on the sabbath untie his ox or his donkey from the manger, and lead it away to give it water? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen long years, be set free from this bondage on the sabbath day?” 17 When he said this, all his opponents were put to shame; and the entire crowd was rejoicing at all the wonderful things that he was doing.
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
Today’s reading about Jesus’ healing a woman on the sabbath tells a story found in the other gospels and in other places in Luke (for example 14:1-6). In the 30+ years after the Destruction of the Temple in 70 CE, the early Jesus Follower Movement regarded “putting the sabbath in its place” an important distinguishing factor from its rival movement, Pharisaic Judaism.
As the belief in Satan as a force of evil continued to expand in the First Century, the gospel writer had Jesus state that the woman’s crippling was the result of Satan’s having bound her for 18 years (vv.11 and 16). This idea was also reflected (for example) in Luke 11:14 when Jesus cast the demon out of person who was mute. The gospel writer presented Jesus as setting persons free from their bondages (v.12 and 16).
The Jewish Annotated New Testament notes that the word “the entire crowd was rejoicing” (v.17) showed that “they correctly find no violation of halakhah [Jewish Law].”
2022, August 14 ~ Isaiah 5:1-7; Jeremiah 23:23-29; Hebrews 11:2912-2; Luke 12:49-56
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
AUGUST 14, 2022
During Pentecost Season 2022, 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.
Isaiah 5:1-7
Reading
1 Let me sing for my beloved my love-song concerning his vineyard: My beloved had a vineyard
on a very fertile hill.
2 He dug it and cleared it of stones and planted it with choice vines; he built a watchtower in the midst of it and hewed out a wine vat in it; he expected it to yield grapes, but it yielded wild grapes.
3 And now, inhabitants of Jerusalem and people of Judah, judge between me and my vineyard.
4 What more was there to do for my vineyard that I have not done in it? When I expected it to yield grapes, why did it yield wild grapes?
5 And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down.
6 I will make it a waste; it shall not be pruned or hoed, and it shall be overgrown with briers and thorns; I will also command the clouds that they rain no rain upon it.
7 For the vineyard of the LORD of hosts is the house of Israel, and the people of Judah are his pleasant planting; he expected justice, but saw bloodshed; righteousness, but heard a cry!
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. The name “Isaiah” means “YHWH has saved” or “May YHWH save.”
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.
The Jewish Study Bible points out that one of major religious issues faced by First Isaiah was the extent to which Judea should attempt to confront its enemies by using military and diplomatic means and the extent it should rely on YHWH to protect them. Isaiah (unlike most of his contemporaries) preferred the latter option.
The New Oxford Annotated Bible observes that two themes dominate the book of Isaiah as it now exists: (1) that YHWH is behind all historical events and (2) the centrality of Jerusalem for Israel, both for kingship and for worship.
Today’s reading is part of First Isaiah. The first part is characterized as a “love song” (v.1) for the prophet’s “beloved” – identified in verse 7 as YHWH. In ancient poetry, a vineyard was often a symbol of someone who is beloved, and YHWH’s beloved was identified as “the house of Israel and the people of Judah” (v.7).
In the third verse, the voice shifted from that of the prophet to the voice of YHWH asking for persons to judge between YHWH and the vineyard (Judea).
Because the vineyard yielded wild grapes (v.4), YHWH stated that the vineyard would be trampled down and made a waste (vv.5-6). This occurred when the Assyrians conquered Northern Israel in 722 BCE and Babylonians conquered Judea in 597 BCE.
Like many other prophets, Isaiah criticized injustice in Israel and Judah. Using clever word plays in Hebrew, the author noted that where YHWH expected justice (“mispat”), there was bloodshed (“mishpah”). YHWH expected righteousness (“tsedaqah) but heard a cry (“tse’aqah”) (v.7).
Jeremiah 23:23-29
Reading
23 Am I a God near by, says the LORD, and not a God far off? 24 Who can hide in secret places so that I cannot see them? says the LORD. Do I not fill heaven and earth? says the LORD. 25 I have heard what the prophets have said who prophesy lies in my name, saying, “I have dreamed, I have dreamed!” 26 How long? Will the hearts of the prophets ever turn back– those who prophesy lies, and who prophesy the deceit of their own heart? 27 They plan to make my people forget my name by their dreams that they tell one another, just as their ancestors forgot my name for Baal. 28 Let the prophet who has a dream tell the dream but let the one who has my word speak my word faithfully. What has straw in common with wheat? says the LORD. 29 Is not my word like fire, says the LORD, and like a hammer that breaks a rock in pieces?
Commentary
After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported many Judean leaders to Babylon in 597 and a larger number in 586 (the Babylonian Exile). Jeremiah’s prophesy (i.e., speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.
Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 to 586 BCE) and the First Century. In the Dead Sea Scrolls, there were different versions of the Book of Jeremiah. The Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.
Jeremiah is largely a prophet of doom and gloom, so much so that the English word “jeremiad” is defined as a long, mournful complaint or lamentation, a list of woes. In the Bible, the Book of Lamentations was placed after the Book of Jeremiah because of the (incorrect) view that Jeremiah wrote the Book of Lamentations.
Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were mostly added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word-for-word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)
One of the consistent themes in Jeremiah was his ongoing battles with the “court” prophets who told the king what the king wanted to hear and who opposed Jeremiah at every turn.
Todays reading is in prose and asserts that because YHWH is omnipresent (v.23), YHWH was aware of the lies that some (false) prophets were speaking in YHWH’s name (v.25). In the Scriptures, dreams were sometimes seen as messages from God, but here Jeremiah accused the false prophets of claiming that dreams were a basis to “forget YHWH’s name” (v.27).
In describing YHWH’s word as a “hammer that breaks rock into pieces” (v.29), the prophet emphasized the great power of true prophesy.
Hebrews 11:29 – 12:2
Reading
29 By faith the people passed through the Red Sea as if it were dry land, but when the Egyptians attempted to do so they were drowned. 30 By faith the walls of Jericho fell after they had been encircled for seven days. 31 By faith Rahab the prostitute did not perish with those who were disobedient, because she had received the spies in peace.
32 And what more should I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets – 33 who through faith conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, 34 quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. 35 Women received their dead by resurrection. 36 Others were tortured, refusing to accept release, in order to obtain a better resurrection. Others suffered mocking and flogging, and even chains and imprisonment. 37 They were stoned to death, they were sawn in two, they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented – 38 of whom the world was not worthy. They wandered in deserts and mountains, and in caves and holes in the ground.
39 Yet all these, though they were commended for their faith, did not receive what was promised, since God had provided something better so that they would not, apart from us, be made perfect.
12:1 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, 2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.
Commentary
The Letter to the Hebrews was an anonymous sermon to both Jewish and Gentile Jesus Followers, urging them to maintain their Faith and Hope in the face of hardship. The letter developed a number of important images such as Jesus the Christ as the High Priest.
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written some time after Paul’s death in 63 CE, but before 100 CE. The letter introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.
The Jewish Annotated New Testament described Hebrews as the only document in the Christian Scriptures that contained a sustained argument on the nature of Christ. It is also often perceived as the New Testament’s most anti-Jewish text because of its supersessionism.
In today’s reading, the author asserted that it was “faith” that enabled (or caused) a large number of notable events that were recounted in the Hebrew Bible (vv. 29-38).
Many of the references are clear, but some are not. Rahab (v.31) was a prostitute who hid Joshua’s spies from the King of Jericho before Joshua crossed the River Jordan. According to Josh. 2:8-12, Rahab gave a (Deuteronomic) speech to the spies about YHWH’s power. She also demanded that Joshua give her and her family safe passage – knowing that Joshua was going to destroy Jericho and kill all its inhabitants. She is mentioned in Matthew’s genealogy of Jesus. Matt:1:5.
Judges 4-5 told of Barak, a fearful Jewish general who was unwilling to face the Canaanite army unless Deborah, the prophet, accompanied him. Because of the LORD’s help, he won the battle, but the Canaanite general, Sisera, escaped and hid in the tent of a Kenite woman, Jael. Jael induced him to sleep, and while asleep, drove a tent peg into his temple.
It is difficult to understand why Jephthah is included. As described in Judges 11-12, he was the leader of Israel’s forces against the Ammonites. He made a vow to YHWH that if he were successful, he would make a burnt offering of the first person to come out of his house upon his return. When he returned home, the first person he saw was his beloved daughter, and he sacrificed her to YHWH.
The New Oxford Annotated Bible suggests that “resurrection” (v.35) refers to the raising of dead children by Elijah and Elisha in 1 Kings 17 and 2 Kings 4, and that the reference to “better resurrection” refers to the belief that persons killed by Antiochus IV would be resurrected but that Antiochus IV would not. (2 Macc.7:14-15).
All the Christian Scriptures were written in Greek, and the Greek word for “faith” in the Letter is “pistis” – a word that has an active connotation and can fairly be understood as “faithfulness.” Faith is not presented in this letter (or in Paul’s genuine letters) as an intellectual assent to a series of propositions (as “Faith” is often understood today). Instead, as stated in the beginning of Chapter 11, Faith is action based on “the conviction of things not seen” (11:1).
The reading concluded with the supersessionist view that although the faithful persons in the Hebrew Bible were “commended” (v.39), they could not be made “perfect” (or complete) without Jesus as the “pioneer and perfecter of our faith.” (12:2).
Luke 12:49-56
Reading
49 Jesus said, “I came to bring fire to the earth, and how I wish it were already kindled! 50
I have a baptism with which to be baptized, and what stress I am under until it is completed! 51 Do you think that I have come to bring peace to the earth? No, I tell you, but rather division! 52 From now on five in one household will be divided, three against two and two against three; 53 they will be divided: father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.”
54 He also said to the crowds, “When you see a cloud rising in the west, you immediately say, `It is going to rain’; and so it happens. 55 And when you see the south wind blowing, you say, `There will be scorching heat’; and it happens. 56 You hypocrites! You know how to interpret the appearance of earth and sky, but why do you not know how to interpret the present time?”
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
Today’s reading is parallel to Matt. 10:34-36 in which Jesus said, “I have come not to bring peace, but a sword.”
In this passage from Luke, the word “fire” is understood by some commentators as Jesus bringing judgment, but others understand “fire” as a symbol of purification. Earlier in Luke, Jesus’ baptism was described as “with the Holy Spirit and fire” (Luke 3:16) and in Acts of the Apostles, the presence of the Holy Spirit was shown by “divided tongues, as of fire” (Acts 2:3).
Commentators understand Jesus’ “baptism” (v.50) to be a reference to his own death.
The language about dividing a household (v.53) echoed the prophet Micah 7:6 who described the society of Judea in the late 700’s BCE as “the son treats the father with contempt, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; your enemies are members of your own household.”
But in Malachi 4:6, the prophet spoke of the Messiah as one who “will turn the hearts of the parents to their children and the hearts of children to their parents.”
The second part of the reading is also in Matthew in which Jesus told the Pharisees and Sadducees that they are not able to “interpret the signs of the times” (Matt.16:3).
2022, August 7 ~ Isaiah 1:1,10-20; Genesis 15:1-6; Hebrews 11:1-3,8-16; Luke 12:32-40
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
AUGUST 7, 2022
During Pentecost Season 2022, 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.
Isaiah 1.1,10-20
Reading
1 The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.
10 Hear the word of the LORD, you rulers of Sodom! Listen to the teaching of our God, you people of Gomorrah!
11 What to me is the multitude of your sacrifices? says the LORD; I have had enough of burnt offerings of rams and the fat of fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats.
12 When you come to appear before me, who asked this from your hand? Trample my courts no more;
13 bringing offerings is futile; incense is an abomination to me. New moon and sabbath and calling of convocation — I cannot endure solemn assemblies with iniquity.
14 Your new moons and your appointed festivals my soul hates; they have become a burden to me, I am weary of bearing them.
15 When you stretch out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood.
16 Wash yourselves; make yourselves clean; remove the evil of your doings from before my eyes; cease to do evil,
17 learn to do good; seek justice, rescue the oppressed, defend the orphan, plead for the widow.
18 Come now, let us argue it out, says the LORD: though your sins are like scarlet, they shall be like snow; though they are red like crimson, they shall become like wool.
19 If you are willing and obedient, you shall eat the good of the land;
20 but if you refuse and rebel, you shall be devoured by the sword; for the mouth of the LORD has spoken.
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. The name “Isaiah” means “YHWH has saved” or “May YHWH save.”
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.
The Jewish Study Bible points out that one of major religious issues faced by First Isaiah was the extent to which Judea should attempt to confront its enemies by using military and diplomatic means and the extent it should rely on YHWH to protect them. Isaiah (unlike most of his contemporaries) preferred the latter option.
The New Oxford Annotated Bible observes that two themes dominate the book of Isaiah as it now exists: (1) that YHWH is behind all historical events and (2) the centrality of Jerusalem for Israel, both for kingship and for worship.
Today’s reading is from First Isaiah and is an indictment of Israel (and particularly Judea) for religious infidelity. The first verse (inserted by a later editor) sets the time period as being from 735 BCE (the ending years of the reign of Uzziah – also known as Azariah) to the 14th year of the reign of Hezekiah (701 BCE – when the Assyrians conquered most of Judea and besieged Jerusalem). This was a time of the ascendancy of the Assyrian Empire which conquered Northern Israel in 722 BCE and threatened Judea during all this time.
The balance of the reading is a strong prophetic statement condemning worship divorced from social justice (vv. 10-17), a theme also found in Amos, Micah, and Jeremiah. Sodom and Gomorrah (v.10) were commonly used symbols for divine judgement on immorality. In Genesis, the evil done by those cities was not showing hospitality (a high value) by threatening to commit sexual violence upon visitors to Lot’s home (Gen.19:5).
The call for purification (v.16) was not a substitute for moral purification, but a sign of the purification of learning to do good and seek justice (v.17).
The verses then shifted from condemnation to a legal argument (v.18) in which YHWH offered forgiveness if Judea repented but said Judea would be “devoured by the sword” (v.20) if it did not repent. Except for a short period of Deuteronomic reform under King Josiah (640 to 609 BCE) Jerusalem did not repent, and it was conquered by the Babylonians – the successors to the Assyrians – in 597 BCE. The Exile began in 587 BCE.
Genesis 15:1-6
Reading
1 The word of the LORD came to Abram in a vision, “Do not be afraid, Abram, I am your shield; your reward shall be very great.” 2 But Abram said, “O LORD God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” 3 And Abram said, “You have given me no offspring, and so a slave born in my house is to be my heir.” 4 But the word of the LORD came to him, “This man shall not be your heir; no one but your very own issue shall be your heir.” 5 He brought him outside and said, “Look toward heaven and count the stars, if you are able to count them.” Then he said to him, “So shall your descendants be.” 6 And he believed the LORD; and the LORD reckoned it to him as righteousness.
Commentary
Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (“five books”) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical.
The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.
The first 11 Chapters of Genesis are called the “primeval history” which ends with the Tower of Babel story — an “etiology” (story of origins) relating to the scattering of humankind and the multiplicity of languages. The last chapter of the primeval history also traces Abram’s lineage back to Noah’s son, Shem (which means “name” in Hebrew and from which we get the word “Semites”).
Today’s reading is one of the versions of the covenant between YHWH and Abraham that his descendants would be as numerous as the stars (v.5). The other versions of the covenant are in Gen.12:1-3 and Gen.17:1-27.
The reference to Eliezer of Damascus is understood by some commentators as indicating that Abram had adopted him because he did not expect to have a natural heir. It appears that Eliezer was the “servant, the oldest of his house, who had charge of all he had” (Gen. 24:2) whom Abraham later sent to Haran to find a wife for Isaac.
In speaking of Abram’s “belief in the LORD” (v.6), The Jewish Study Bible translates the word as “trusts” and affirms that belief (when used in the Tanakh) does not mean believing in spite of the evidence. Instead it means trusting profoundly in someone, here YHWH. The New Oxford Annotated Bible sees “righteousness” (tzedakah in Hebrew) as “being true to one’s social obligations and commitments” and that Abram believed that YHWH would be true to the promises made to him.
Hebrews 11:1-3, 8-16
Reading
1 Now faith is the assurance of things hoped for, the conviction of things not seen. 2 Indeed, by faith our ancestors received approval. 3 By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible.
8 By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. 9 By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. 10 For he looked forward to the city that has foundations, whose architect and builder is God. 11 By faith he received power of procreation, even though he was too old– and Sarah herself was barren– because he considered him faithful who had promised. 12 Therefore from one person, and this one as good as dead, descendants were born, “as many as the stars of heaven and as the innumerable grains of sand by the seashore.”
13 All of these died in faith without having received the promises, but from a distance they saw and greeted them. They confessed that they were strangers and foreigners on the earth, 14 for people who speak in this way make it clear that they are seeking a homeland. 15 If they had been thinking of the land that they had left behind, they would have had opportunity to return. 16 But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; indeed, he has prepared a city for them.
Commentary
The Letter to the Hebrews was an anonymous sermon to both Jewish and Gentile Jesus Followers, urging them to maintain their Faith and Hope in the face of hardship. The letter developed a number of important images such as Jesus the Christ as the High Priest.
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written some time after Paul’s death in 63 CE, but before 100 CE. The letter introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.
The Jewish Annotated New Testament described Hebrews as the only document in the Christian Scriptures that contains a sustained argument on the nature of Christ. It is often perceived as the New Testament’s most anti-Jewish text because of its supersessionism.
Today’s reading presented faith as insight into a sacred world of reality and spoke of faith as a concrete reality by using words such as “assurance” and “conviction.” An example of faith was Abraham’s obedience to leave his homeland and travel to Canaan (Genesis 12). His faith was rewarded by his being the father of numerous descendants. In some manuscripts of Hebrews, Sarah’s faith is paralleled to Abraham’s and she is also presented as a heroic person of faith.
The ”city” (v.10) is understood by commentators as the heavenly Jerusalem.
Luke 12:32-40
Reading
32 Jesus said to his disciples, “Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. 33 Sell your possessions and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys.34 For where your treasure is, there your heart will be also.
35 “Be dressed for action and have your lamps lit; 36 be like those who are waiting for their master to return from the wedding banquet, so that they may open the door for him as soon as he comes and knocks. 37 Blessed are those slaves whom the master finds alert when he comes; truly I tell you, he will fasten his belt and have them sit down to eat, and he will come and serve them. 38 If he comes during the middle of the night, or near dawn, and finds them so, blessed are those slaves.
39 “But know this: if the owner of the house had known at what hour the thief was coming, he would not have let his house be broken into. 40 You also must be ready, for the Son of Man is coming at an unexpected hour.”
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
Today’s reading follows the Parable of the Rich Fool (vv. 16-21) and lengthy advice (vv.22-32) to not worry about material possessions. Consistent with sayings in the other Synoptic Gospels and Acts, persons were urged to lay up “treasure in heaven” and were reminded that “where your treasure is, there your heart will be also.” (v.34)
The focus of the reading then shifted to watchfulness, readiness, and faithfulness. Using imagery of a wedding banquet as a messianic event, the exhortation advised that the “master” (Kyrios in Greek – usually translated “LORD”) will serve those slaves whom he finds alert (v.37).
The motif of the master serving others is found in John’s account of the Last Supper in which Jesus washed the feet of his disciples (John 13:3-16). It is also in Mark 10:45 in stating that the Son of Man came “not to be served but to serve” and in Luke 22:27 in response to the controversy among some of the apostles about who is the greatest.
2022, July 31 ~ Hosea 11:1-11, Ecclesiastes 1:1:2, 12-14, 2:18-23; Colossians 3:1-11; Luke 12:13-21
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JULY 31, 2022
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.
Hosea 11:1-11
Reading
1 When Israel was a child, I loved him, and out of Egypt I called my son.
2 The more I called them, the more they went from me; they kept sacrificing to the Baals and offering incense to idols.
3 Yet it was I who taught Ephraim to walk, I took them up in my arms; but they did not know that I healed them.
4 I led them with cords of human kindness, with bands of love. I was to them like those who lift infants to their cheeks. I bent down to them and fed them.
5 They shall return to the land of Egypt, and Assyria shall be their king, because they have refused to return to me.
6 The sword rages in their cities, it consumes their oracle-priests, and devours because of their schemes.
7 My people are bent on turning away from me To the Most High they call, but he does not raise them up at all.
8 How can I give you up, Ephraim? How can I hand you over, O Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart recoils within me; my compassion grows warm and tender.
9 I will not execute my fierce anger; I will not again destroy Ephraim; for I am God and no mortal, the Holy One in your midst, and I will not come in wrath.
10 They shall go after the LORD, who roars like a lion; when he roars, his children shall come trembling from the west.
11 They shall come trembling like birds from Egypt, and like doves from the land of Assyria;
and I will return them to their homes, says the LORD.
Commentary
After Solomon died in 928 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (Judea with two tribes). Each Kingdom had its own king.
The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous, but a time of great inequality between rich and poor in which large landowners gained control of the lands of small farmers and mistreated the poor.
Hosea is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was a contemporary of Amos. His prophesying (speaking for YHWH) began towards the end of the reign of King Jeroboam II and continued until Israel was conquered by the Assyrians in 722 BCE. He severely criticized the political, social, and religious life in the Northern Kingdom. He was the first of the prophets whose speeches were collected and edited as literary documents.
In today’s reading, Hosea shifted his metaphor of Israel from being an unfaithful wife to Israel as a special (but wayward) child of YHWH who rejected God’s call and made sacrifices to Baal (v.2). These are two of the most intimate metaphors for the relationship of Israel and YHWH.
In today’s reading, the author used a number of different names for Israel, particularly “Ephraim.” Ephraim (v.3) was one of Joseph’s sons and was the name of the largest of the 10 tribes that comprised Northern Israel. The prophet referred to the Exodus from Egypt (v.1) and emphasized the influence of YHWH in Israel’s beginnings (v.3).
Hosea noted (perhaps as a later addition to the text) that Assyria would be the “king” of Northern Israel (v.5), an event that occurred in 722 BCE when Assyria conquered Israel.
In the last half of today’s reading, Hosea (still speaking for the LORD – all capital letters in the NRSV) said that YHWH’s compassion overcame divine anger. He said that YHWH would not treat Israel as Admah and Zeboiim (v.8) were treated. According to Deuteronomy 29:23, these two cities destroyed when Sodom and Gomorrah were destroyed.
God’s change of heart and the decision not to obliterate Ephraim (v.9) was tied to the second part of the verse “For I am God and no mortal.” The lion’s roar (v.10) was not threatening but was a summons to its cubs.
Ecclesiastes 1:2, 12-14, 2:18-23
Reading
2 Vanity of vanities, says the Teacher, vanity of vanities! All is vanity.
12 I, the Teacher, when king over Israel in Jerusalem, 13 applied my mind to seek and to search out by wisdom all that is done under heaven; it is an unhappy business that God has given to human beings to be busy with. 14 I saw all the deeds that are done under the sun; and see, all is vanity and a chasing after wind.
2:18 I hated all my toil in which I had toiled under the sun, seeing that I must leave it to those who come after me – 19 and who knows whether they will be wise or foolish? Yet they will be master of all for which I toiled and used my wisdom under the sun. This also is vanity. 20 So I turned and gave my heart up to despair concerning all the toil of my labors under the sun, 21 because sometimes one who has toiled with wisdom and knowledge and skill must leave all to be enjoyed by another who did not toil for it. This also is vanity and a great evil. 22 What do mortals get from all the toil and strain with which they toil under the sun? 23 For all their days are full of pain, and their work is a vexation; even at night their minds do not rest. This also is vanity.
Commentary
Ecclesiastes was written by a person known in Hebrew as Qohelet (which means the “Gatherer” of Wisdom, or “Teacher” or “Preacher”). Because the book contains Persian and Aramaic “loan-words,” the book is generally dated to the middle of the time of Persian rule of Judea (539 to 333 BCE). (Loan-words are words borrowed from one language to another; for example, “rendezvous” is a loan-word in English from French.)
The Persian Period was one of great prosperity, in large measure because of the introduction of standard coinage in the Middle East. In this period, however, the individual was an insignificant part of a large Empire.
Ecclesiastes is included in the Writings (Ketubim) in the Hebrew Bible, but in the Wisdom Books in Christian Bibles. In Judaism today, it is read on Sukkot, the celebration of the fall harvest and the ending of the yearly Torah cycle.
In verse 12, Qohelet assumed the persona of Solomon, the traditionally wise king who reigned from 968 to 928 BCE, but the book was written much later.
The over-arching theme in Ecclesiastes is that everything is “vanity” (the Hebrew word, hebel, is also translated as “vapor” or “breath” and is used 38 times in the book). Our lives are transient and insignificant. “Vanity” described all that is ephemeral, insubstantial, enigmatic, or absurd. Qohelet asserted that the fruit of one’s toil and one’s wisdom and knowledge cannot be taken with us when we die. Death is inevitable for all.
The Jewish Study Bible notes that later commentators pointed out that “futility” applied to actions by humans for themselves alone but acts done on behalf of others in service to God can last and be worthwhile.
“Vanity of vanities” (v.2) was a way of expressing a superlative in Hebrew and means “utter vanity.” “Toil” (v.18) meant not only work, but the fruit of one’s work, and toil does not give you any advantages in the face of death.
Ecclesiastes 3:1-8 formed the basis for The Byrds song “There is a Season, Turn, Turn, Turn.”
The concluding themes of the book are to enjoy life while you can, for after death there is nothingness.
Colossians 3:1-11
Reading
1 If you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth, 3 for you have died, and your life is hidden with Christ in God. 4 When Christ who is your life is revealed, then you also will be revealed with him in glory.
5 Put to death, therefore, whatever in you is earthly: fornication, impurity, passion, evil desire, and greed (which is idolatry). 6 On account of these the wrath of God is coming on those who are disobedient. 7 These are the ways you also once followed, when you were living that life. 8 But now you must get rid of all such things– anger, wrath, malice, slander, and abusive language from your mouth. 9 Do not lie to one another, seeing that you have stripped off the old self with its practices 10 and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. 11 In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all!
Commentary
Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (three chapters) and expressed concern about apocalyptic and mystical practices that were inconsistent with Paul’s understanding of being a Jesus Follower.
Scholars debate whether this letter was written by Paul or by his disciples in the decade after Paul’s death in 63 CE. It lacks many terms used in Paul’s authentic letters and its style is more liturgical than Paul’s letters.
In today’s reading, the author gave a series of ethical exhortations to the Colossians. These exhortations are derived from last week’s reading (“when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead.” 2:12). The sins were described as “earthly” (v.5) and the author described the pre-baptismal life as a catalogue of vices (v.8).
The author concluded with one of Paul’s most important theological insights – that the Christ (the Messiah) is the ultimate unifying principle and force for all reality. “The Christ is all and is in all” (v.11) so that there is no longer a dichotomy between the “sacred” and the “profane” just as there is no essential difference between a Gentile (a “Greek”) and Jew, slave and free and the like (v.11). According to The Jewish Annotated New Testament, a “barbarian” was a person who spoke no Greek and a “Scythian” was the epitome of an uncivilized person in Greek literature.
Luke 12:13-21
Reading
13 Someone in the crowd said to Jesus, “Teacher, tell my brother to divide the family inheritance with me.” 14 But he said to him, “Friend, who set me to be a judge or arbitrator over you?” 15 And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” 16 Then he told them a parable: “The land of a rich man produced abundantly. 17 And he thought to himself, `What should I do, for I have no place to store my crops?’ 18 Then he said, `I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, `Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’ 20 But God said to him, `You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ 21 So it is with those who store up treasures for themselves but are not rich toward God.”
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
In the first part of today’s reading, Jesus refused to enter a dispute between two brothers about an inheritance. Although the rule in Deuteronomy 21.17 mandated that the oldest brother would receive an extra share (2/3 if there were only two brothers), The Jewish Annotated New Testament points out that “postbiblical practice allowed parents freedom in bequests.”
Using this dispute as an introduction, the reading continues with what is often called “The Parable of the Rich Fool.” In characterizing the man as “rich” (v.16), Luke generally meant that the person did not use his wealth to support the poor.
The advice the rich man gave to his soul (“relax, eat, drink and be merry” in v.19) was a paraphrase of advice in Ecclesiastes 8:15.
The phrase translated as “You fool! This very night your life is being demanded of you” (v.20) literally was “Fool! In this night, your soul they demand from you.” The subject “they” may be a circumlocution for God, or angels, or the man’s possessions. The question about whose possessions they will be echoes themes in Ecclesiastes.
2022, July 24 ~ Hosea 1:2-10; Genesis 18:20-32; Colossians 2:6-19; Luke 11:1-13
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JULY 24, 2022
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.
Hosea 1:2-10
Reading
2 When the LORD first spoke through Hosea, the LORD said to Hosea, “Go, take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the LORD.” 3 So he went and took Gomer daughter of Diblaim, and she conceived and bore him a son.
4 And the LORD said to him, “Name him Jezreel; for in a little while I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kingdom of the house of Israel. 5 On that day I will break the bow of Israel in the valley of Jezreel.”
6 She conceived again and bore a daughter. Then the LORD said to him, “Name her Lo-ruhamah, for I will no longer have pity on the house of Israel or forgive them. 7 But I will have pity on the house of Judah, and I will save them by the LORD their God; I will not save them by bow, or by sword, or by war, or by horses, or by horsemen.”
8 When she had weaned Lo-ruhamah, she conceived and bore a son. 9 Then the LORD said, “Name him Lo-ammi, for you are not my people and I am not your God.”
10 Yet the number of the people of Israel shall be like the sand of the sea, which can be neither measured nor numbered; and in the place where it was said to them, “You are not my people,” it shall be said to them, “Children of the living God.”
Commentary
After Solomon died in 928 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (Judea with two tribes). Each Kingdom had its own king.
The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous, but a time of great inequality between rich and poor in which large landowners gained control of the lands of small farmers. The Jewish Study Bible describes it as “a period of apostasy, social disintegration, wrongful leadership, failed alliances, and a lack of reverence for the LORD.”
Hosea is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was a contemporary of Amos. His prophesying (speaking for YHWH) began towards the end of the reign of King Jeroboam II (747 BCE) and continued until Israel was conquered by the Assyrians in 722 BCE. He severely criticized the political, social, and religious life in the Northern Kingdom. He was the first of the prophets whose speeches were collected and edited as literary documents.
His main themes were Israel’s abandoning of the LORD, the LORD’s punishment for that abandonment, calls for Israel’s repentance, and hope of a reconciliation.
Hosea sometimes referred to the Northern Kingdom as “Ephraim” (the largest tribe and named for Joseph’s son) or “Samaria,” its capital.
Hosea used powerful symbolic images of marriage and faithlessness to describe the covenant relationship between YHWH and Israel. He described Israel as a promiscuous woman and an unfaithful wife (v.2) and his wife’s children were given symbolic names – “God sows” (v.4), “not pitied” or “not loved” (v.6) and “not my people” (literally, “no-kin-of-mine”)(v.9). Hosea interpreted the unfolding disaster as a divine punishment for Israel’s violating the commands of YHWH by worshiping other gods and saw the Assyrians as God’s instrument.
The name “Jezreel” (God sows) is the name of an actual place in Israel. The Jezreel Valley is one of the most fertile parts of Israel (even today). It was the place where Jeroboam’s predecessors (the House of Jehu) staged a bloody coup against Ahab in 842 BCE. (Ironically, according to 2 Kings 9-10, the coup by Jehu was directed by YHWH through the prophet Elisha.) The name itself also includes a double meaning in that similar Hebrew words (zr and zrh) mean “to sow” and “to scatter.”
Hosea said that YHWH (“LORD” in all capital letters in the NRSV) had pity on Judea (v.7). Although Hosea addressed the situation in Northern Israel, The Jewish Study Bible points out that “its intended readers were the Judeans who could constructively reflect on the demise of the Northern Kingdom.” This reflection on Israel’s demise and the reforms of King Josiah (640-609 BCE) did not last, however, and Judea was conquered by the Babylonians in 597 BCE.
Genesis 18:20-32
Reading
20 The LORD said to Abraham, “How great is the outcry against Sodom and Gomorrah and how very grave their sin! 21 I must go down and see whether they have done altogether according to the outcry that has come to me; and if not, I will know.”
22 So the men turned from there, and went toward Sodom, while Abraham remained standing before the LORD. 23 Then Abraham came near and said, “Will you indeed sweep away the righteous with the wicked? 24 Suppose there are fifty righteous within the city; will you then sweep away the place and not forgive it for the fifty righteous who are in it? 25 Far be it from you to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?” 26 And the LORD said, “If I find at Sodom fifty righteous in the city, I will forgive the whole place for their sake.” 27 Abraham answered, “Let me take it upon myself to speak to the LORD, I who am but dust and ashes. 28 Suppose five of the fifty righteous are lacking? Will you destroy the whole city for lack of five?” And he said, “I will not destroy it if I find forty-five there.” 29 Again he spoke to him, “Suppose forty are found there.” He answered, “For the sake of forty I will not do it.” 30 Then he said, “Oh do not let the LORD be angry if I speak. Suppose thirty are found there.” He answered, “I will not do it, if I find thirty there.” 31 He said, “Let me take it upon myself to speak to the LORD. Suppose twenty are found there.” He answered, “For the sake of twenty I will not destroy it.” 32 Then he said, “Oh do not let the LORD be angry if I speak just once more. Suppose ten are found there.” He answered, “For the sake of ten I will not destroy it.”
Commentary
Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (“five books”) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical.
The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.
The first 11 Chapters of Genesis are called the “primeval history” which ends with the Tower of Babel story — an “etiology” (story of origins) relating to the scattering of humankind and the multiplicity of languages. The last chapter of the primeval history traces Abram’s lineage back to Noah’s son, Shem (which means “name” in Hebrew and from which we get the word “Semites”).
This week’s reading begins after the “men” left Mamre and “looked toward” Sodom (v.16). Abraham went with them and sent them on their way. YHWH then had an internal conversation in which YHWH considered not disclosing to Abraham YHWH’s plan to destroy Sodom (v.17). Treating Abraham as a prophet (as later described in 20:7), YHWH disclosed the plan of destruction because Abraham would “become a great and prosperous nation” (v.18).
To learn if “the outrage of Sodom and Gomorrah is so great” (v.20), this anthropomorphic YHWH checked on it (v.21), just as YHWH did in deciding the fate of Babel (Gen 11:5).
In today’s reading, Abraham conducted a back-and-forth negotiation with a very human-like YHWH regarding the destruction of Sodom and Gomorrah. By appealing to YHWH’s sense of fairness and justice, Abraham got YHWH to reduce to 10 the number of “righteous” people needed to save the cities.
The Jewish Study Bible notes that Abraham’s plea for mercy is not that YHWH save the innocent and punish the guilty, but that the entire city be spared. YHWH agreed to forgive all for the sake of the innocent. The JSB goes on: “The underlying theology maintains that the righteous effect deliverance for the entire community….This idea is prominent in rabbinic literature where it underlies the notion of thirty six righteous individuals for whom the world endures.”
Nevertheless, the two cities were destroyed by YHWH in the next chapter.
In verse 27, Abraham referred to himself as “but dust and ashes.” This is the same phrase used by Job after the theophany near the end of the book (Job 42:6)
Colossians 2:6-19
Reading
6 As you have received Christ Jesus the Lord, continue to live your lives in him, 7 rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.
8 See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. 9 For in him the whole fullness of deity dwells bodily, 10 and you have come to fullness in him, who is the head of every ruler and authority. 11 In him also you were circumcised with a spiritual circumcision, by putting off the body of the flesh in the circumcision of Christ; 12 when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead. 13 And when you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses, 14 erasing the record that stood against us with its legal demands. He set this aside, nailing it to the cross. 15 He disarmed the rulers and authorities and made a public example of them, triumphing over them in it.
16 Therefore do not let anyone condemn you in matters of food and drink or of observing festivals, new moons, or sabbaths. 17 These are only a shadow of what is to come, but the substance belongs to Christ. 18 Do not let anyone disqualify you, insisting on self-abasement and worship of angels, dwelling on visions, puffed up without cause by a human way of thinking, 19 and not holding fast to the head, from whom the whole body, nourished and held together by its ligaments and sinews, grows with a growth that is from God.
Commentary
Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (three chapters) and expressed concern about apocalyptic and mystical practices that were inconsistent with Paul’s understanding of being a Jesus Follower.
Scholars debate whether this letter was written by Paul or by his disciples in the decade after Paul’s death in 63 CE. It lacks many terms used in Paul’s authentic letters and its style is more liturgical than Paul’s other letters.
Today’s reading is the theological core of the Letter to the Colossians – that Jesus the Christ was the living embodiment of God (v.9) and that the fullness of one’s humanity comes by “living one’s life in [Jesus the Christ]” (v.6).
The author noted that the Colossians had orally received Christ and warned against “philosophy” (other ethical or religious teachings) and practices associated with some forms of 1st Century Judaism: “elemental spirits” (v.8), physical circumcision (v.13), matters of food and drink (v.16), and observing festivals, new moons, and Sabbaths (v. 16).
The New Oxford Annotated Bible sees the reference to the “shadow of what is to come” (v.17) as “Platonic language indicating the superiority of Christ.” The church’s growth (the body) grows through the Christ which is “growth from God” (v.19).
The Jewish Annotated New Testament notes that in this section, the author “simultaneously condemns Greek philosophical tradition, Jewish legal teaching and pagan worship.” Unlike Paul’s authentic letters, Colossians speaks of resurrection in the present (“you were also raised with him [Christ] through faith” in baptism (v.12).
Luke 11:1-13
Reading
1 Jesus was praying in a certain place, and after he had finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” 2 He said to them, “When you pray, say: Father, hallowed be your name. Your kingdom come. 3 Give us each day our daily bread.
4 And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial.”
5 And he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, `Friend, lend me three loaves of bread; 6 for a friend of mine has arrived, and I have nothing to set before him.’ 7 And he answers from within, `Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.’ 8 I tell you, even though he will not get up and give him anything, because he is his friend, at least because of his persistence he will get up and give him whatever he needs.
9 “So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. 10 For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 11 Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? 12 Or if the child asks for an egg, will give a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
This reading is in two parts – the first is Luke’s shorter version of the Lord’s Prayer, as compared to the one in Matthew 6:9-13. The NAOB points out that there is an eschatological cast to the petitions (“Thy kingdom come; thy will be done”) that look towards an end-times. But there are also concerns related to daily life.
The second part of the reading relates to persistence in prayer, Although it does not say that the praying person will get precisely what the person is praying for, the assurance given is that the person will “get whatever he needs” (v. 8); “the door will be opened” (v.10); and the heavenly Father will “give the Holy Spirit to those who ask him” (v.13). All of these are open-ended and indefinite but tell us that our prayers will be “answered” in some way.
2022, July 17 ~ Amos 8:1-12; Genesis 18:1-10a; Colossians 1:15-28; Luke 10:38-42
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JULY 17, 2022
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.
Amos 8:1-12
Reading
1 This is what the LORD GOD showed me– a basket of summer fruit. 2 He said, “Amos, what do you see?” And I said, “A basket of summer fruit.” Then the LORD said to me, “The end has come upon my people Israel; I will never again pass them by.
3 The songs of the temple shall become wailings in that day,” says the LORD GOD; “the dead bodies shall be many, cast out in every place. Be silent!”
4 Hear this, you that trample on the needy, and bring to ruin the poor of the land,
5 saying, “When will the new moon be over so that we may sell grain; and the sabbath, so that we may offer wheat for sale? We will make the ephah small and the shekel great, and practice deceit with false balances,
6 buying the poor for silver and the needy for a pair of sandals and selling the sweepings of the wheat.”
7 The LORD has sworn by the pride of Jacob: Surely, I will never forget any of their deeds.
8 Shall not the land tremble on this account, and everyone mourn who lives in it, and all of it rise like the Nile, and be tossed about and sink again, like the Nile of Egypt?
9 On that day, says the LORD GOD, I will make the sun go down at noon, and darken the earth in broad daylight.
10 I will turn your feasts into mourning, and all your songs into lamentation; I will bring sackcloth on all loins, and baldness on every head; I will make it like the mourning for an only son, and the end of it like a bitter day.
11 The time is surely coming, says the LORD GOD, when I will send a famine on the land; not a famine of bread, or a thirst for water, but of hearing the words of the LORD.
12 They shall wander from sea to sea, and from north to east; they shall run to and fro, seeking the word of the LORD, but they shall not find it.
Commentary
After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (called Judea with two tribes). Each of the Kingdoms had its own king.
The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous but was a time of great inequality between rich and poor in which large landowners gained control of the lands of small farmers.
Amos was a cattle herder and cared for fig trees in Judea, but he was called by YHWH to go north to prophesy (speak for the LORD) against the evils in Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought in Israel about God. He used vivid language and called for justice and righteousness, social equality, and concern for the disadvantaged.
His writings included announcements that the “Day of the LORD” was imminent and urged that the special covenant with the LORD entailed special ethical responsibilities. Some of his presentations are indictments, some are exhortations, and others are visions.
In today’s reading, Amos criticized the unfair and fraudulent business practices of the wealthy and their impatience for the Holy Days to pass (v.5) so they could resume bilking the poor, enslaving them (v.6), and taking their lands.
An ephah (v.5) was about 35 pounds and making an “ephah small” would be to cheat the customer. “False balances” (v.5) are scales that weighted for the seller.
According to The New Oxford Annotated Bible, “buying the poor … and needy” likely refers to outright slavery as opposed to “selling the righteous” (2:6) into debt slavery.
The reading has some clever linguistic aspects. In verse 2, the basket of fruit symbolized the immanence of Israel’s end. The Hebrew words for “fruit” (qayits) and for “end” (qets) sound alike. Amos saw fruit but YHWH saw the end of Israel as an independent nation.
The reading described the “Day of the LORD” – a time of terror and mourning and darkness at noon (v. 9), a motif used by the authors of the Gospels in describing the Crucifixion (see Mark 15:33). A solar eclipse was a customary portent for divine punishment.
Amos said that YHWH would remember these misdeeds and punish the evildoers. In 722 BCE, only 40 years later, Assyria conquered Israel and scattered its wealthy class.
Genesis 18:1-10a
Reading
1 The LORD appeared to Abraham by the oaks of Mamre, as he sat at the entrance of his tent in the heat of the day. 2 He looked up and saw three men standing near him. When he saw them, he ran from the tent entrance to meet them, and bowed down to the ground. 3 He said, “My lord, if I find favor with you, do not pass by your servant. 4 Let a little water be brought, and wash your feet, and rest yourselves under the tree. 5 Let me bring a little bread, that you may refresh yourselves, and after that you may pass on — since you have come to your servant.” So they said, “Do as you have said.” 6 And Abraham hastened into the tent to Sarah, and said, “Make ready quickly three measures of choice flour, knead it, and make cakes.” 8 Abraham ran to the herd, and took a calf, tender and good, and gave it to the servant, who hastened to prepare it. Then he took curds and milk and the calf that he had prepared and set it before them; and he stood by them under the tree while they ate.
9 They said to him, “Where is your wife Sarah?” And he said, “There, in the tent.” 10 Then one said, “I will surely return to you in due season, and your wife Sarah shall have a son.”
Commentary
Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (“five books”) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical.
The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.
The first 11 Chapters of Genesis are called the “primeval history” which ends with the Tower of Babel story — an “etiology” (story of origins) relating to the scattering of humankind and the multiplicity of languages. The last chapter of the primeval history also traces Abram’s lineage back to Noah’s son, Shem (which means “name” in Hebrew and from which we get the word “Semites”).
Today’s reading is the account of three “men” (identified as YHWH in verses 1 and 13) who came to Abraham’s tent at Mamre (whose oaks were regarded as oracles). The NOAB points out that the motif of secretly divine visitors is widespread in ancient folklore.
In this story, the relation between the three visitors and YHWH is not clear. The narrative speaks of them as a group (“They said”), but in verse 13, “the LORD said to Abraham.”
Abraham’s “hospitality” was overwhelming. Three measures of flour (v. 6) would have been the equivalent of about 150 pounds of flour and would have produced a large number of average-size loaves of bread. Slaughtering an entire calf (v.7) would have produced about 500 pounds of meat if the calf were between 6 and 12 months old. Quite a feast for three men!
One of the men predicted that Sarah (who was over 90 years old) would have a son in a year (v.10).
In the verses that follow today’s reading, Sarah’s laughed (v.12) when she heard what the man said. This laugh anticipated the name of her son, Isaac (which means “he laughs”).
Colossians 1:15-28
Reading
15 Christ Jesus is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers — all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.
21 And you who were once estranged and hostile in mind, doing evil deeds, 22 he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him — 23 provided that you continue securely established and steadfast in the faith, without shifting from the hope promised by the gospel that you heard, which has been proclaimed to every creature under heaven. I, Paul, became a servant of this gospel.
24 I am now rejoicing in my sufferings for your sake, and in my flesh, I am completing what is lacking in Christ’s afflictions for the sake of his body, that is, the church. 25 I became its servant according to God’s commission that was given to me for you, to make the word of God fully known, 26 the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints. 27 To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. 28 It is he whom we proclaim, warning everyone and teaching everyone in all wisdom, so that we may present everyone mature in Christ.
Commentary
Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (three chapters) and expressed concern about apocalyptic and mystical practices that were inconsistent with Paul’s understanding of being a Jesus Follower.
Scholars debate whether this letter was written by Paul or by his disciples in the decade after Paul’s death in 63 CE. It lacks many terms used in Paul’s authentic letters and its style is more liturgical than Paul’s other letters.
Today’s reading is highly theological and focuses on the Christ as the “image of God,” the “firstborn of all creation” (v.15), as existing before all things and that in which all things hold together (v.17). It is “High Christology” in the sense that on a spectrum from “the Christ is fully human” to “the Christ is fully divine,” the presentation is much closer to the latter than to the former. It presents a Christology that is higher than any other New Testament Book.
The Christ has a greater role in creation (v.16) than Wisdom has in Proverbs 8 and is not only the firstborn of all creation (v.15) but also the firstborn from the dead (v.18). Just as the LOGOS is the organizing principle in John 1:1, so too is the Christ (v.17).
The author referred to Gentiles as “estranged” from God (v.21) before receiving the good news. The word “estranged” appeared only in the “Deutero-Pauline” letters – the ones written by Paul’s disciples after Paul’s death.
The Jewish Annotated New Testament points out that “faith” (or pistis) shifted from meaning faithfulness, trust, and trustworthiness (as in Paul’s authentic letters) to a “belief” in specific statements.
In verses 23 to 29, the author of Colossians self-identified as “Paul.” In the seven authentic letters written by Paul himself, it was very rare for Paul to use his own name, except in the greetings in the letters.
Luke 10:38-42
Reading
38 As Jesus and his disciples went on their way, Jesus entered a certain village, where a woman named Martha welcomed him into her home. 39 She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. 40 But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” 41 But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; 42 there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
Today’s reading follows last week’s Parable of the Good Samaritan. According to John 11, Martha, Mary, and Lazarus (who is not mentioned in any gospel except John) lived in Bethany, a town east of Jerusalem. Because Martha welcomed Jesus into “her” home (v.1), she is presented as a householder, and therefore a person of means.
According to The New Oxford Annotated Bible, “this enigmatic account affirms the importance of listening to Jesus and at the same time the account shows Jesus’ openness to and acceptance of women among his followers.”
2022, July 10 ~ Amos 7:7-17; Deuteronomy 30:9-14; Colossians 1:1-14; Luke 10:25-37
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JULY 10, 2022
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.
Amos 7:7-17
Reading
7 This is what the LORD God showed me: the LORD was standing beside a wall built with a plumb line, with a plumb line in his hand. 8 And the LORD said to me, “Amos, what do you see?” And I said, “A plumb line.” Then the LORD said, “See, I am setting a plumb line in the midst of my people Israel; I will never again pass them by;
9 the high places of Isaac shall be made desolate, and the sanctuaries of Israel shall be laid waste, and I will rise against the house of Jeroboam with the sword.”
10 Then Amaziah, the priest of Bethel, sent to King Jeroboam of Israel, saying, “Amos has conspired against you in the very center of the house of Israel; the land is not able to bear all his words. 11 For thus Amos has said, `Jeroboam shall die by the sword, and Israel must go into exile away from his land.'”
12 And Amaziah said to Amos, “O seer, go, flee away to the land of Judah, earn your bread there, and prophesy there; 13 but never again prophesy at Bethel, for it is the king’s sanctuary, and it is a temple of the kingdom.”
14 Then Amos answered Amaziah, “I am no prophet, nor a prophet’s son; but I am a herdsman, and a dresser of sycamore trees, 15 and the LORD took me from following the flock, and the LORD said to me, `Go, prophesy to my people Israel.’
16 “Now therefore hear the word of the LORD. You say, `Do not prophesy against Israel,
and do not preach against the house of Isaac.’
17 Therefore thus says the LORD: `Your wife shall become a prostitute in the city, and your sons and your daughters shall fall by the sword, and your land shall be parceled out by line; you yourself shall die in an unclean land, and Israel shall surely go into exile away from its land.'”
Commentary
After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (called Judea with two tribes). Each of the Kingdoms had its own king.
The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous but was a time of great inequality between rich and poor in which large landowners gained control of the lands of small farmers. (A three-liter bottle of wine is called a “Jeroboam.”)
Amos was a cattle herder and cared for fig trees in Judea, but he was called by YHWH to go north to prophesy (speak for the LORD) against the evils in Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought in Israel about God. He used vivid language and called for justice and righteousness, terms that deal with social equality and concern for the disadvantaged.
The writings included announcements that the “Day of the LORD” was imminent and urged that the special covenant with the LORD entailed special ethical responsibilities. Some of his presentations are indictments, some are exhortations, and others are visions.
In today’s reading, Amos told Israel/Isaac (the northern 10 tribes) that Israel’s religious and political institutions did not measure up to YHWH’s plumb line and that Israel and its “high places” (shrines) would be destroyed if it did not reform (vv.8-9).
Amos then disputed with the King’s appointed priest, Amaziah, who told Amos to stop prophesying in Israel because the people would be discouraged by (“not endure”) what Amos said (v.10) about Israel being exiled (v.11). He told Amos to go back to Judea (vv. 12-13).
Amos responded that he was not a “professional” prophet who could be “bought” but had been called by YHWH to prophesy to Israel (vv. 14-15) and had no choice — thus lending additional authority to what he was saying.
Amos said that YHWH would remember these misdeeds and punish the evildoers. In 722 BCE, Assyria conquered Israel and scattered its wealthy class.
Samaria was the capital of Israel, and because Assyrians intermarried with Samaritans, they were later looked down upon by Judeans and Galileans.
Deuteronomy 30:9-14
Reading
9 Moses said to the people of Israel, “The LORD your God will make you abundantly prosperous in all your undertakings, in the fruit of your body, in the fruit of your livestock, and in the fruit of your soil. For the LORD will again take delight in prospering you, just as he delighted in prospering your ancestors, 10 when you obey the LORD your God by observing his commandments and decrees that are written in this book of the law, because you turn to the LORD your God with all your heart and with all your soul.
11 “Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. 12 It is not in heaven, that you should say, ‘Who will go up to heaven for us, and get it for us so that we may hear it and observe it?’ 13 Neither is it beyond the sea, that you should say, ‘Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?’ 14 No, the word is very near to you; it is in your mouth and in your heart for you to observe.”
Commentary
Deuteronomy is the fifth (and last) book of the Torah and is presented as Moses’ final speech to the Israelites just before they entered the Promised Land. “Deuteronomy” comes from Greek words that mean “Second Law” and is structured as a “restatement” of the laws found in the books of Exodus, Leviticus, and Numbers. Parts of it were revised as late as 450 BCE, but the bulk of the book is generally dated to the reign of King Josiah of Judea (640-609 BCE).
It is also the first book of the didactic “Deuteronomic History” which consists of Deuteronomy, Joshua, Judges, Samuel, and Kings. This “History” teaches that when the people and kings of Israel and Judea worshiped YHWH properly, they prospered, but when they worshiped false gods, other nations (the Assyrians in 722 BCE and Babylonians in 587) conquered them.
The first part of today’s reading expresses a theme found in all the Deuteronomic books (Deuteronomy, Joshua, Judges, Samuel, and Kings): “if you do good, you will get good, but if you do bad, you will get bad.”
Scholars agree that verses 1 to 10 in Chapter 30 are an insertion as shown by the reference to the “book of the law” in verse 10. This is a later addition because the Torah itself did not exist until it was finalized and codified in the 5th Century BCE. Similarly, the word “again” shows that the text was directed at the returning exiles from Babylon in 500 BCE rather than the Israelites in the Wilderness in 1200 BCE.
Verses 11 to 14 challenged the assumption that divine wisdom was not knowable, and the reference to the “word” being “in your mouth” (v. 14) reflects the reality that oral transmission of texts was prevalent in non-literate societies. Scholars agree that the word “Surely” in verse 11 is better translated as “Because” and follows logically from the last verse of Chapter 29.
Colossians 1:1-14
Reading
1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, 2 To the saints and faithful brothers and sisters in Christ in Colossae: Grace to you and peace from God our Father.
3 In our prayers for you we always thank God, the Father of our Lord Jesus Christ, 4 for we have heard of your faith in Christ Jesus and of the love that you have for all the saints, 5 because of the hope laid up for you in heaven. You have heard of this hope before in the word of the truth, the gospel 6 that has come to you. Just as it is bearing fruit and growing in the whole world, so it has been bearing fruit among yourselves from the day you heard it and truly comprehended the grace of God. 7 This you learned from Epaphras, our beloved fellow servant. He is a faithful minister of Christ on your behalf, 8 and he has made known to us your love in the Spirit.
9 For this reason, since the day we heard it, we have not ceased praying for you and asking that you may be filled with the knowledge of God’s will in all spiritual wisdom and understanding, 10 so that you may lead lives worthy of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God. 11 May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.
Commentary
Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (three chapters) and expressed concerns about apocalyptic and mystical practices that were occurring in Colossae and were inconsistent with Paul’s understanding of being a Jesus Follower. The letter began with a complimentary description of the Colossians’ lives but then attacked unnamed teachers who observed Jewish rituals.
Scholars debate whether this letter was written by Paul or by his disciples in the decades after Paul’s death in 63 CE. It lacks many terms used in Paul’s authentic letters and its style is more liturgical than Paul’s other letters.
The New Oxford Annotated Bible points out that “the letter presents the idea that the believers’ lives are completely transformed by Christ’s death and resurrection instead of Paul’s usual tension between the only partially fulfilled present and the future resurrection and full enjoyment of Christ’s benefits.”
The Jewish Annotated New Testament notes that the authentic epistles speak of “justification” and “sanctification” in the present tense but reserve “salvation” for the future. In Colossians, salvation is a present reality and justification has no place at all.
In today’s reading, the author emphasized faith, love and hope as the key Christian virtues (vv. 4-5) and adopted an apocalyptic theme in contrasting light and darkness (vv. 12-13). He expressed the theme that believers are redeemed and receive forgiveness of sin in Christ (v. 14).
“Redemption” (apolutrosis in the Greek) (v.14) conveyed the sense of ransoming or being bought back, the way something already owned is redeemed from a pawn shop. As the JANT notes, “forgiveness” (v.15) never appears in Paul’s authentic letters but is found in Colossians and Ephesians.
Luke 10:25-37
Reading
25 Just then a lawyer stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” 26 He said to him, “What is written in the law? What do you read there?” 27 He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” 28 And he said to him, “You have given the right answer; do this, and you will live.”
29 But wanting to justify himself, he asked Jesus, “And who is my neighbor?” 30 Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out two denarii, gave them to the innkeeper, and said, `Take care of him; and when I come back, I will repay you whatever more you spend.’ 36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” 37 He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
Today’s reading is the Parable of the Good Samaritan, in which a “lawyer” (an expert in the law of Moses and likely a “scribe”) questioned Jesus. The lawyer’s response to Jesus’ question (v.27) tracked Deuteronomy 6:5 and Leviticus 19:18. The phrase “justify himself” (v.29) is understood as the lawyer’s attempt to show that he was righteous and acceptable to God.
The trip from Jerusalem to Jericho was about 18 miles and involved a drop in elevation of about 1,700 feet. It was regarded as notoriously dangerous, so the situation in the story would have resonated with Jesus’ audience. The Greek word for “robbers” (v.30) is lestes, which connotes violent criminals.
To Jesus’ Jewish audience, the compassionate intervention by a Samaritan would have been shocking and thoroughly unexpected. Samaritans were looked down upon by Jews because they were seen as ethnically different as a result of the intermarriage of Assyrians with persons in Samaria after the conquest of Northern Israel in 722 BCE. Samaritans had a different version of the Torah and worshiped at a different holy mountain.
The care provided by the Samaritan included oil (which worked as a salve) and wine which was used as an antiseptic for the wounds. According to The New Oxford Annotated Bible, two denarii would have provided about two months of lodging at an ancient inn.
2022, July 3 ~ 2 Kings 5:1-14; Isaiah 66:10-14; Galatians 6:1-16; Luke 10:1-11, 16-20
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JULY 3, 2022
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.
2 Kings 5:1-14
Reading
1 Naaman, commander of the army of the king of Aram, was a great man and in high favor with his master, because by him the LORD had given victory to Aram. The man, though a mighty warrior, suffered from leprosy. 2 Now the Arameans on one of their raids had taken a young girl captive from the land of Israel, and she served Naaman’s wife. 3 She said to her mistress, “If only my LORD were with the prophet who is in Samaria! He would cure him of his leprosy.” 4 So Naaman went in and told his LORD just what the girl from the land of Israel had said. 5 And the king of Aram said, “Go then, and I will send along a letter to the king of Israel.”
He went, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of garments. 6 He brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy.” 7 When the king of Israel read the letter, he tore his clothes and said, “Am I God, to give death or life, that this man sends word to me to cure a man of his leprosy? Just look and see how he is trying to pick a quarrel with me.”
8 But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king, “Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.” 9 So Naaman came with his horses and chariots and halted at the entrance of Elisha’s house. 10 Elisha sent a messenger to him, saying, “Go, wash in the Jordan seven times, and your flesh shall be restored and you shall be clean.” 11 But Naaman became angry and went away, saying, “I thought that for me he would surely come out, and stand and call on the name of the LORD his God, and would wave his hand over the spot, and cure the leprosy! 12 Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?” He turned and went away in a rage. 13 But his servants approached and said to him, “Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, `Wash, and be clean’?” 14 So he went down and immersed himself seven times in the Jordan, according to the word of the man of God; his flesh was restored like the flesh of a young boy, and he was clean.
Commentary
The authors of the Book of Kings were also the authors of the books of Deuteronomy, Joshua, Judges and Samuel. These books were given their final form around 550 BCE – long after the events they described. The authors used the stories in these books to demonstrate that it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)
After Solomon’s death in 928 BCE, the nation divided in two. The Northern Kingdom consisted of 10 tribes and was called “Israel.” The Southern Kingdom had two tribes, Judah and Benjamin and was called “Judea.” For the most part, the Deuteronomists portrayed the Kings of the North as unfaithful to YHWH, and Ahab (873-852 BCE) was one of the worst offenders. His wife was the Baal-worshiping foreigner, Jezebel.
Consistent with the theological view that YHWH controlled all that occurs, the authors of Kings asserted, somewhat surprisingly, that YHWH gave victory to Naaman, a general of Aram (modern Syria) over Israel around 850 BCE (v. 1). This occurred presumably because King Ahab and his successors did not worship YHWH faithfully.
Elisha, the successor to Elijah, was in Samaria, the capital of Northern Israel at this time. The King of Aram heard from his wife (who learned from an Israeli slave girl) that Elisha was a prophet who could cure Naaman of his leprosy (which could have been any skin ailment). The King sent Naaman to Elisha and to the King of Israel along with staggeringly generous offerings (750 lbs. of silver and 150 lbs. of gold). Naaman also had a letter from the King of Aram to the King of Israel asking that Naaman be cured of his leprosy (v.5).
The King of Israel’s reaction emphasized that YHWH controlled life and death (v.7) and it also showed the foolishness of the Kings of Israel. The King refused the gifts and (in his anger and frustration) was about to tell Naaman to return to Aram. Elisha prevailed on the King of Israel to allow Naaman to come to see that he (Elisha) was a true prophet (speaker for God).
Elisha’s prescription did not involve divine guidance or prayer as Naaman expected (v.13). Instead, Elisha directed Naaman to wash seven times in the River Jordan. After initially refusing to do so, Naaman’s servants convinced him, and he went to the River Jordan and was healed (v.14).
In the verses that follow today’s reading, Naaman stated that YHWH’s power was not territorially limited to the lands of Israel and Judea – it extended to the whole world (v.15), an important theological message the Deuteronomists sought to convey. Naaman also took some soil from Israel so he could make offerings to YHWH (v.17).
The Jewish Study Bible points out: “One motif of the story is that people of higher status are dependent on people of lower status: Naaman on counsel from his wife reporting information from and Israelite slave girl (vv.2-3); the king of Aram on the king of Israel, and the latter on Elisha (vv.5-8); and Naaman on the advice of his own servants and Elisha (vv.13-15).”
Isaiah 66:10-14
Reading
10 Thus says the LORD: “Rejoice with Jerusalem, and be glad for her, all you who love her;
rejoice with her in joy, all you who mourn over her–
11 that you may nurse and be satisfied from her consoling breast; that you may drink deeply with delight from her glorious bosom.
12 For thus says the LORD: I will extend prosperity to her like a river, and the wealth of the nations like an overflowing stream; and you shall nurse and be carried on her arm and dandled on her knees.
13 As a mother comforts her child, so I will comfort you; you shall be comforted in Jerusalem.
14 You shall see, and your heart shall rejoice; your bodies shall flourish like the grass;
and it shall be known that the hand of the LORD is with his servants, and his indignation is against his enemies.”
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 was set in the time after the return and presented Jerusalem as a nourishing mother for the returning Judeans (vv. 10-11). In verse 13, however, the metaphor changed so that YHWH was presented as the mother who will “comfort her son” (v.13) but will rage against his foes (v.14).
Galatians 6:1-16
Reading
1 My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted. 2 Bear one another’s burdens, and in this way, you will fulfill the law of Christ. 3 For if those who are nothing think they are something, they deceive themselves. 4 All must test their own work; then that work, rather than their neighbor’s work, will become a cause for pride. 5 For all must carry their own loads.
6 Those who are taught the word must share in all good things with their teacher.
7 Do not be deceived; God is not mocked, for you reap whatever you sow. 8 If you sow to your own flesh, you will reap corruption from the flesh; but if you sow to the Spirit, you will reap eternal life from the Spirit. 9 So let us not grow weary in doing what is right, for we will reap at harvest-time if we do not give up. 10 So then, whenever we have an opportunity, let us work for the good of all, and especially for those of the family of faith.
11 See what large letters I make when I am writing in my own hand! 12 It is those who want to make a good showing in the flesh that try to compel you to be circumcised — only that they may not be persecuted for the cross of Christ. 13 Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh. 14 May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 15 For neither circumcision nor uncircumcision is anything; but a new creation is everything! 16 As for those who will follow this rule — peace be upon them, and mercy, and upon the Israel of God.
Commentary
Galatia was a large Roman province in what is now western Turkey. This letter was likely written by Paul in the late 40’s or early 50’s (CE), and deals in part with controversies between Jewish Jesus Followers and Gentile Jesus Followers regarding the continuing importance of Torah (Law) to Jesus Followers. In particular, did Gentiles have to be circumcised and follow the Kosher dietary law to become Jesus Followers? If not, what was the role of Torah for both Jewish and Gentile Jesus Followers?
These issues are also described in Chapter 15 of Acts of the Apostles and in Paul’s letter to the Romans (written in the early 60’s).
Galatians is a “transitional” letter in that – when compared to Paul’s last letter (Romans) — it shows an evolution in his views on the relationship between the Torah and the Gentile Jesus Followers.
These issues were also described in Chapter 15 of Acts of the Apostles and in Paul’s letter to the Romans (written in the early 60’s).
Today’s reading is the conclusion of this letter. Paul continued to emphasize that the Spirit enabled believers to live out the principle of love (the “law of Christ” in v.2), thus fulfilling the law without slavishly observing the law’s requirements. He noted that teachers deserved support from their students (v.6).
He affirmed the opposition of “the flesh” to the Spirit and emphasized that whether or not a person is circumcised is not important (vv. 12-15).
In the final words of today’s reading, Paul asked for peace and mercy upon the “Israel of God” (v.16) – words that are unique to this verse. Scholars understand these words as meaning the “true Israel,” that is, those who followed Paul’s understanding of the Gospel rather than those who followed the teachings of Paul’s opponents. The blessing was conditional – it was “for those who follow this rule” (v.16).
Luke 10:1-11,16-20
Reading
1 The Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. 2 He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. 3 Go on your way. See, I am sending you out like lambs into the midst of wolves. 4 Carry no purse, no bag, no sandals; and greet no one on the road. 5 Whatever house you enter, first say, `Peace to this house!’ 6 And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. 7 Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. 8 Whenever you enter a town and its people welcome you, eat what is set before you; 9 cure the sick who are there, and say to them, `The kingdom of God has come near to you.’ 10 But whenever you enter a town and they do not welcome you, go out into its streets and say, 11 `Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’
16 “Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”
17 The seventy returned with joy, saying, “Lord, in your name even the demons submit to us!” 18 He said to them, “I watched Satan fall from heaven like a flash of lightning. 19 See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. 20 Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
Today’s reading is reminiscent of YHWH’s direction to Moses to appoint 70 elders to assist him (Ex. 24 and Num. 11). The instructions given by Jesus are very specific and have antecedents in the Hebrew Bible: take no purse, or bag or sandals, greet no one (lest you be delayed) (v.4) is the instruction given by Elisha to his servant; use a specific greeting (v.5), a greeting used by messengers sent by David (1 Sam. 25:6); and laborers deserve to be paid (v.7) echoes Deut. 24:15.
The Jewish Annotated New Testament suggests that shaking the dust off one’s feet “in protest” (v.11) was a statement that the disciples were not responsible for the fate of the inhospitable.
In the omitted verses (12-15), Jesus said that the towns that rejected his disciples would have a fate similar to Sodom and that the towns of Chorazin (about two miles north of Capernaum) and Bethsaida should have repented because of the deeds of power done in them (v.13). Jesus went on that the Gentile cities of Tyre and Sidon would have repented (v.13b).
The joyful return of the 70 was met with a statement about Satan’s falling from heaven like a flash of light (v.18). This image is based on Isaiah 14:12-14 in which YHWH overcame two Canaanite gods (whose names are translated as Morning Star and Dawn) and brought them down to Sheol. The New Oxford Annotated Bible provides this analysis: These gods “fall from heaven as a result of rebellion. In Christianity, the myth reemerges as the fall of Lucifer and his attendant angels (cf. Lk.10.18).”
The Jewish Annotated New Testament points out that the Hebrew word for “Day Star” comes into Latin as “Lucifer” (lit. ’light bringer’)” and that by the First Century CE, the concept of Sheol had begun to morph into “hell” as a permanent place of damnation.
2022, June 26 ~ 2 Kings 2:1-2, 6-14; 1 Kings 19:15-16, 19-21; Galatians 5:1, 13-25; Luke 9:51-62
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JUNE 26, 2022
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.
2 Kings 2:1-2, 6-14
Reading
1 When the LORD was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their way from Gilgal. 2 Elijah said to Elisha, “Stay here; for the LORD has sent me as far as Bethel.” But Elisha said, “As the LORD lives, and as you yourself live, I will not leave you.” So they went down to Bethel.
6 Then Elijah said to him, “Stay here; for the LORD has sent me to the Jordan.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.” So the two of them went on. 7 Fifty men of the company of prophets also went, and stood at some distance from them, as they both were standing by the Jordan. 8 Then Elijah took his mantle and rolled it up and struck the water; the water was parted to the one side and to the other, until the two of them crossed on dry ground.
9 When they had crossed, Elijah said to Elisha, “Tell me what I may do for you, before I am taken from you.” Elisha said, “Please let me inherit a double share of your spirit.” 10 He responded, “You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted you; if not, it will not.” 11 As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. 12 Elisha kept watching and crying out, “Father, father! The chariots of Israel and its horsemen!” But when he could no longer see him, he grasped his own clothes and tore them in two pieces.
13 He picked up the mantle of Elijah that had fallen from him and went back and stood on the bank of the Jordan. 14 He took the mantle of Elijah that had fallen from him, and struck the water, saying, “Where is the LORD, the God of Elijah?” When he had struck the water, the water was parted to the one side and to the other, and Elisha went over.
Commentary
The authors of the Book of Kings were also the authors of the books of Deuteronomy, Joshua, Judges and Samuel. These books were given their final form around 550 BCE – long after the events they described. The authors used the stories in these books to demonstrate that it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)
After Solomon’s death in 928 BCE, the nation divided in two. The Northern Kingdom consisted of 10 tribes and was called “Israel.” The Southern Kingdom had two tribes, Judah and Benjamin and was called “Judea.” For the most part, the Deuteronomists portrayed the Kings of the North as unfaithful to YHWH, and Ahab (873-852 BCE) was one of the worst offenders. His wife was the Baal-worshiping foreigner, Jezebel.
Today’s story recounts the succession of the prophet Elijah by his faithful disciple, Elisha, who asks for a “double share” (the share of an oldest son) of Elijah’s spirit (v.9). According to Biblical chronology, the events took place about 840 BCE, after the reigns of Ahab and the two kings who followed him.
The account has a number of parallels to the stories of Moses and his successor, Joshua. Elijah and Elisha crossed from the west bank of the Jordan River to the east bank (v.8), just as Moses and Joshua crossed the Sea of Reeds. After Elijah was taken up to heaven in a fiery chariot (v.11), Elisha parted the Jordan and crossed to the west side just as Joshua did (v.14). According to The Jewish Study Bible, “Crossing the Jordan east of Jericho indicates that the place of Elijah’s assumption was near Mt. Nebo where Moses had died (Deut.34:1-6). Thus, in his death, as in earlier texts, Elijah is patterned after Moses.”
Because Elijah was assumed into heaven and did not die, his return to earth was (and is) seen as a harbinger of the coming of the Messiah. This tradition is based in part on Mal. 3:23-24 (“Lo, I will send the prophet Elijah to you before the awesome, fearful day of the LORD.”)
A place/chair for Elijah is left open at the table (and often the doors of homes are left open) at Passover Seders in the event Elijah might return that night. In many ways, John the Baptist is portrayed as an Elijah-like figure in the Gospels.
1 Kings 19:15-16, 19-21
Reading
15 The LORD said to Elijah, “Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram. 16 Also you shall anoint Jehu son of Nimshi as king over Israel; and you shall anoint Elisha son of Shaphat of Abel-meholah as prophet in your place.”
19 So he set out from there, and found Elisha son of Shaphat, who was plowing. There were twelve yoke of oxen ahead of him, and he was with the twelfth. Elijah passed by him and threw his mantle over him. 20 He left the oxen, ran after Elijah, and said, “Let me kiss my father and my mother, and then I will follow you.” Then Elijah said to him, “Go back again; for what have I done to you?” 21 He returned from following him, took the yoke of oxen, and slaughtered them; using the equipment from the oxen, he boiled their flesh, and gave it to the people, and they ate. Then he set out and followed Elijah and became his servant.
Commentary
The authors of the Book of Kings were also the authors of the books of Deuteronomy, Joshua, Judges and Samuel. These books were given their final form around 550 BCE – long after the events they described. The authors used the stories in these books to demonstrate that it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)
After Solomon’s death in 928 BCE, the nation divided in two. The Northern Kingdom consisted of 10 tribes and was called “Israel.” The Southern Kingdom had two tribes, Judah and Benjamin and was called “Judea.” For the most part, the Deuteronomists portrayed the Kings of the North as unfaithful to YHWH, and Ahab (873-852 BCE) was one of the worst offenders. His wife was the Baal-worshiping foreigner, Jezebel.
Today’s reading picks up where last week’s reading ended: Elijah slew the prophets of Baal (19:1); Jezebel swore revenge on Elijah (v.2); Elijah fled as far south as he could go (v.3); and in the wilderness, the word of the LORD came to him in the sheer silence (v.12).
The orders given by the LORD to Elijah were extraordinary. He was directed to anoint Hazael as a new king of Aram (Syria) – a foreign country – and to anoint Jehu (who was not in the line of succession) to be king of Israel, and to anoint Elisha as his successor. As it turned out according to the Book of Kings, Elisha anointed Hazael (8:7-15) and Jehu (9:1-13). Hazael become an enemy of Israel and made war on Israel. Jehu had a long reign from 842 to 814 BCE.
A “mantle” was a symbol of authority, and Elijah threw his over Elisha (v.19) and he became Elijah’s “servant” (v.20). The New Oxford Annotated Bible points out that the same Hebrew word was used for Joshua’s relationship to Moses, although it is translated as “assistant” or “attendant” in other contexts.
Because Elisha had a yoke of oxen – or perhaps 12 yoke (v.19) – he was a person of means, so giving up his life as farmer and slaughtering the oxen to provide food for others (v.20) would have represented a significant economic sacrifice.
Galatians 5:1, 13-25
Reading
1 For freedom Christ has set us free. Stand firm, therefore, and do not submit again to a yoke of slavery.
13 For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. 14 For the whole law is summed up in a single commandment, “You shall love your neighbor as yourself.” 15 If, however, you bite and devour one another, take care that you are not consumed by one another.
16 Live by the Spirit, I say, and do not gratify the desires of the flesh. 17 For what the flesh desires is opposed to the Spirit, and what the Spirit desires is opposed to the flesh; for these are opposed to each other, to prevent you from doing what you want. 18 But if you are led by the Spirit, you are not subject to the law. 19 Now the works of the flesh are obvious: fornication, impurity, licentiousness, 20 idolatry, sorcery, enmities, strife, jealousy, anger, quarrels, dissensions, factions, 21 envy, drunkenness, carousing, and things like these. I am warning you, as I warned you before: those who do such things will not inherit the kingdom of God.
22 By contrast, the fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, 23 gentleness, and self-control. There is no law against such things. 24 And those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 If we live by the Spirit, let us also be guided by the Spirit.
Commentary
Galatia was a large Roman province in what is now western Turkey. This letter was likely written by Paul in the late 40’s or early 50’s (CE), and deals in part with controversies between Jewish Jesus Followers and Gentile Jesus Followers regarding the continuing importance of Torah (Law) to Jesus Followers. In particular, did Gentiles have to convert to Judaism, be circumcised and follow the Kosher dietary law to become Jesus Followers? If not, what was the role of Torah for both Jewish and Gentile Jesus Followers?
These issues were also considered in Chapter 15 of Acts of the Apostles and in Paul’s letter to the Romans (written in the early 60’s).
Galatians is a “transitional” letter in that – when compared to Paul’s last letter (Romans) — it shows a mid-point in the evolution in his views on the relationship between the Torah and the Gentile Jesus Followers. In Romans, Paul’s positions were more nuanced.
In his description of his confrontation with Peter in Antioch (2:11-15), Paul said that observing Jewish law was an unnecessary burden for Gentiles, particularly when Jewish Jesus Followers were not observant (v.14). He then went on to argue that observance of the Jewish Law by Gentiles was inconsistent with acceptance of the gospel (vv.15-21).
Today’s reading is part of the final chapters of the Letter. In it, Paul presented the practical application of his views. He emphasized that the Christ gives us freedom to love one another through the Spirit (“become slaves/servants to one another” v.13). Paul contrasted this freedom with being compelled to follow rules under the Law (v.18).
When Paul enumerated the “works of the flesh” (v.19) he included many sins of the mind – idolatry, jealousy, anger, and envy to name just a few. For Paul, “the flesh” was not the human body, but rather those human inclinations (“passions and desires” v.24) that oppose the Spirit of Love within us.
Luke 9:51-62
Reading
51 When the days drew near for Jesus to be taken up, he set his face to go to Jerusalem. 52 And he sent messengers ahead of him. On their way they entered a village of the Samaritans to make ready for him; 53 but they did not receive him, because his face was set toward Jerusalem. 54 When his disciples James and John saw it, they said, “Lord, do you want us to command fire to come down from heaven and consume them?” 55 But he turned and rebuked them. 56 Then they went on to another village.
57 As they were going along the road, someone said to him, “I will follow you wherever you go.” 58 And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.” 59 To another he said, “Follow me.” But he said, “Lord, first let me go and bury my father.” 60 But Jesus said to him, “Let the dead bury their own dead; but as for you, go and proclaim the kingdom of God.” 61 Another said, “I will follow you, Lord; but let me first say farewell to those at my home.” 62 Jesus said to him, “No one who puts a hand to the plow and looks back is fit for the kingdom of God.”
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.
Today’s reading follows a series of seemingly unrelated accounts: the Transfiguration (9:28-36); healing a boy possessed by a demon (37-43); a prediction of betrayal (44-45); an argument among the disciples about who is the greatest (46-48); and Jesus’ directive not to stop the activities of an unknown exorcist (49-50).
The Jewish Annotated New Testament observes that Jesus’ self-designation as “Son of Man” (v.58) indicates both that he is a mortal (Ezek. 2:1) and an apocalyptic redeemer (Dan.7:13-14).
The Samaritans lived in the area between the Galilee and Judea. They were regarded negatively by Jews as a distinct ethnic and religious group because, after the conquest by Samaria by the Assyrians in 722 BCE, some Assyrians intermarried with the Samaritans. The Samaritans’ holy mountain and place of worship was Gerizim (see John 4). Samaritans were therefore not likely to assist Jewish pilgrims going to Jerusalem for Passover.
The question from James and John about “bringing down fire” (v.54) was a reference to Elijah’s calling down fire on Ahab’s troops (2 Kings 1:10-12).
The statement “let me go and bury my father” (v.59) might imply that the man’s father was dead, but Jesus’ response “let the dead bury their own dead” (v.60) clearly suggested that the man’s father was not dead. The meaning of the man’s initial statement is therefore to be understood as “I’ll come join you after my father is dead.”
The response of the other person “but let me first say farewell to those at my home” is reminiscent of Elisha’s response to Elijah when Elijah called him to be his assistant (1 Kings 19:9-16).