During Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Genesis 24:34-38, 42-49, 58-67
Reading
34 The servant said to Laban, “I am Abraham’s servant. 35 The LORD has greatly blessed my master, and he has become wealthy; he has given him flocks and herds, silver and gold, male and female slaves, camels and donkeys. 36 And Sarah my master’s wife bore a son to my master when she was old; and he has given him all that he has. 37 My master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I live; 38 but you shall go to my father’s house, to my kindred, and get a wife for my son.’
42 “I came today to the spring, and said, ‘O LORD, the God of my master Abraham, if now you will only make successful the way I am going! 43 I am standing here by the spring of water; let the young woman who comes out to draw, to whom I shall say, “Please give me a little water from your jar to drink,” 44 and who will say to me, “Drink, and I will draw for your camels also” —let her be the woman whom the LORD has appointed for my master’s son.’
45 “Before I had finished speaking in my heart, there was Rebekah coming out with her water jar on her shoulder; and she went down to the spring and drew. I said to her, ‘Please let me drink.’ 46 She quickly let down her jar from her shoulder, and said, ‘Drink, and I will also water your camels.’ So I drank, and she also watered the camels. 47 Then I asked her, ‘Whose daughter are you?’ She said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore to him.’ So I put the ring on her nose, and the bracelets on her arms. 48 Then I bowed my head and worshiped the LORD, and blessed the LORD, the God of my master Abraham, who had led me by the right way to obtain the daughter of my master’s kinsman for his son. 49 Now then, if you will deal loyally and truly with my master, tell me; and if not, tell me, so that I may turn either to the right hand or to the left.”
58 And they called Rebekah, and said to her, “Will you go with this man?” She said, “I will.” 59 So they sent away their sister Rebekah and her nurse along with Abraham’s servant and his men. 60 And they blessed Rebekah and said to her, “May you, our sister, become thousands of myriads; may your offspring gain possession of the gates of their foes.” 61 Then Rebekah and her maids rose up, mounted the camels, and followed the man; thus the servant took Rebekah, and went his way. 62 Now Isaac had come from Beer-lahai-roi and was settled in the Negeb. 63 Isaac went out in the evening to walk in the field; and looking up, he saw camels coming. 64 And Rebekah looked up, and when she saw Isaac, she slipped quickly from the camel, 65 and said to the servant, “Who is the man over there, walking in the field to meet us?” The servant said, “It is my master.” So she took her veil and covered herself. 66 And the servant told Isaac all the things that he had done. 67 Then Isaac brought her into his mother Sarah’s tent. He took Rebekah, and she became his wife; and he loved her. So Isaac was comforted after his mother’s death.
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 Stories to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical. The Abraham stories are set around 1750 BCE.
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.
Today’s reading is the conclusion of the story of how Abraham’s servant – not named in Chapter 24, but thought to be Eliezer of Damascus (Gen. 15:2) – obtained a wife for Isaac by going back to Haran, the land from which Abraham came.
Because of the emphasis on Isaac’s not taking a wife from the Canaanites (v.37) and the references to God as YHWH (“LORD” in the NRSV), the story is attributed to the Deuteronomic writers (650 to 550 BCE).
Abraham’s servant did what everyone looking for a wife does – he went to a well where women draw water. (Jacob and Moses also met their wives this way.) He encountered Rebekah, who was Isaac’s first cousin, once removed. (Her father, Bethuel, was Isaac’s first cousin.)
Rebekah’s brother, Laban, met with Eliezer (vv. 31-49) who recounted his conversation with Rebekah in which she answered Eliezer’s questions satisfactorily (v.46). Laban and Bethuel gave her to Eliezer to be Isaac’s wife (v.51) and Eliezer brought her to Isaac (v.67).
In future readings, Rebekah will give birth to twin brothers, Esau and Jacob.
Zechariah 9:9-12
Reading
9 Rejoice greatly, O daughter Zion! Shout aloud, O daughter Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey.
10 He will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth.
11 As for you also, because of the blood of my covenant with you, I will set your prisoners free from the waterless pit.
12 Return to your stronghold, O prisoners of hope; today I declare that I will restore to you double.
Commentary
The Book of Zechariah is the longest and most obscure of the “Minor” Prophets (so called because their books are much shorter than the three “Major Prophets” – Isaiah, Jeremiah, and Ezekiel). The Book has 14 chapters, and Chapters 9 to 14 are referred to as “Second Zechariah” or “An Oracle” – the superscription at the beginning of Chapter 9. First Zechariah is dated to about 525 to 500 BCE and Second Zechariah is dated to about 400 to 300 BCE.
Today’s reading is one of the many (sometimes contradictory) descriptions of the anticipated Messiah found in the Hebrew Bible. The image presented here is a king who brings peace and rides on a donkey (v.9) rather than on a war-horse. The king’s dominion is not only over Israel, but is from sea to sea, from “the River” (the Euphrates in northern Syria) to the ends of the earth (v.10).
The Hebrew Bible contains many parallelisms, and the description of the king “on a donkey, on a colt, the foal of a donkey” (v.9) was intended to describe one animal. The Gospel of Matthew (unlike Mark and Luke) treated the phrase as describing two animals (Matt.21.5).
This peace-bringing king cuts off the instruments of war from “Ephraim” which was pre-Exilic Northern Israel, named for its most powerful tribe, and Jerusalem (v.10), the capital of Judea.
Romans 7:15-25a
Reading
15 I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. 16 Now if I do what I do not want, I agree that the law is good. 17 But in fact it is no longer I that do it, but sin that dwells within me. 19 For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. 19 For I do not do the good I want, but the evil I do not want is what I do. 20 Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.
21 So I find it to be a law that when I want to do what is good, evil lies close at hand. 22 For I delight in the law of God in my inmost self, 23 but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members. 24 Wretched man that I am! Who will rescue me from this body of death? 25 Thanks be to God through Jesus Christ our Lord!
Commentary
Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The Roman Emperor Claudius had expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community.
Paul was a Jew who became a Jesus Follower and who saw the Jesus Follower Movement as part of a broader Judaism. As such, he continued to have expectations about the fullness of the Coming of the Messiah/the Christ. The term “Christian” had not been invented in his lifetime.
Today’s reading is part of Paul’s extended discussion of the law, sin, the flesh, and the Spirit. As a First Century Jew, Paul was ambivalent regarding the Law. He saw the Jewish Law as “spiritual” (v.14), but as a Jesus Follower, he recognized that mere obedience to the Law would not lead to wholeness/salvation.
Without the Spirit, Paul asserted, even outward obedience to the Law could be a manifestation of “the flesh” (our human tendency towards self-centeredness and self-interest) that is grounded in sin (our personal egoism). Paul said it is through the Spirit that we can be rescued from “this body of death” (v.24).
2020, August 2 ~ Genesis 32:22-31; Isaiah 55:1-5; and Romans 9:1-5
/in Uncategorized /by Thomas O'BrienDuring Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Genesis 32:22-31
Reading
22 The same night Jacob got up and took his two wives, his two maids, and his eleven children, and crossed the ford of the Jabbok. 23 He took them and sent them across the stream, and likewise everything that he had. 24 Jacob was left alone; and a man wrestled with him until daybreak. 25 When the man saw that he did not prevail against Jacob, he struck him on the hip socket; and Jacob’s hip was put out of joint as he wrestled with him. 26 Then he said, “Let me go, for the day is breaking.” But Jacob said, “I will not let you go, unless you bless me.” 27 So he said to him, “What is your name?” And he said, “Jacob.” 28 Then the man said, “You shall no longer be called Jacob, but Israel, for you have striven with God and with humans, and have prevailed.” 29 Then Jacob asked him, “Please tell me your name.” But he said, “Why is it that you ask my name?” And there he blessed him. 30 So Jacob called the place Peniel, saying, “For I have seen God face to face, and yet my life is preserved.” 31 The sun rose upon him as he passed Penuel, limping because of his hip.
Commentary
The word “Genesis” means “origin” and the Book of Genesis starts with the Creation Stories and concludes with the death of Joseph (Jacob’s son) in Egypt. If the stories about Abraham, Isaac and Jacob are historical, these events took place in the 1700’s BCE.
Today’s reading continues the stories of the patriarchs. Last week, Jacob found his wife Rachel in Haran (the land from which Abraham came) and was tricked into working for his uncle, Laban, for 14 years. In the chapters between that reading and today’s reading, Jacob had 11 sons (six by Leah, Rachel’s older sister; two by Bilhah, Rachel’s maid; two by Zilpah, Leah’s maid; and one by Rachel). These sons (along with the last born, Benjamin, will be basis for the 12 tribes of Israel.
Jacob and his wives, children and flocks then traveled from Haran toward Canaan, but had to pass near Edom, the land of his twin brother, Esau (whose birthright Jacob had taken). Jacob learned that Esau was coming toward him with 400 men, so he divided all that he had into two groups so that one group might be preserved if Esau attacked him. He then sent Esau a substantial gift of livestock in hopes of appeasing him.
Today’s reading recounts Jacob’s wrestling with someone identified variously as a man (v.24), a spirit/angel (which would disappear at daybreak, v.26), and as God (v.28). Jacob’s tried to obtain the wrestler’s name (v.29) which would have given him “control” over the wrestler, but this was refused. Instead, God gave Jacob a new name so that he was no longer known as Jacob (“supplanter”) but as “Israel,” which originally meant “El rules” but the text says it means “one who strives with God and humans” (v.28).
“El” is the most ancient name for God, and the suffix “el” appears in many other names that have meanings “of God” such as Gabriel (God is my strength), Daniel (God is my judge), Beth-el (House of God) and “Peniel” (Face of God), v.30.
In the remaining chapters of Genesis, the name used this patriarch will sometimes be “Jacob” and sometimes be “Israel” depending on the source of the story.
Isaiah 55:1-5
Reading
1 Thus says the LORD: “Ho, everyone who thirsts, come to the waters; and you that have no money, come, buy and eat! Come, buy wine and milk without money and without price.
2 Why do you spend your money for that which is not bread, and your labor for that which does not satisfy? Listen carefully to me, and eat what is good, and delight yourselves in rich food.
3 Incline your ear, and come to me; listen, so that you may live. I will make with you an everlasting covenant, my steadfast, sure love for David.
4 See, I made him a witness to the peoples, a leader and commander for the peoples.
5 See, you shall call nations that you do not know, and nations that do not know you shall run to you, because of the LORD your God, the Holy One of Israel, for he has glorified you.”
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is from the last chapter of Second Isaiah and encouraged the Judeans in Exile to participate in the restoration that will occur after the Exile ends. The prophet promised a new covenant, and said the promise made to David of an everlasting kingdom (2 Sam. 7:11) would be extended to all Judeans (v.3).
The prophet also said that “nations” would run to the Judeans (v.5) because of YHWH. The words nations, peoples, foreigners and Gentiles are used y (depending on context) in translating the Hebrew word “goyim.”
Romans 9:1-5
Reading
1 I am speaking the truth in Christ — I am not lying; my conscience confirms it by the Holy Spirit — 2 I have great sorrow and unceasing anguish in my heart. 3 For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh. 4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; 5 to them belong the patriarchs, and from them, according to the flesh, comes the Messiah, who is over all, God blessed forever. Amen.
Commentary
Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) – about ten years before the first Gospel (Mark) was written – to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The “backstory” is that the Roman Emperor Claudius expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community.
Paul was a Jew who became a Jesus Follower and saw the Jesus Follower Movement as part of a broader Judaism. To emphasize his own Jewishness to the Roman Jesus Follower community, Paul gave a deeply personal message in which he spoke of the Israelites as his own people (v.3), whose adoption by God preceded that of the Gentiles (v.4). He affirmed the continuing covenants between God and the Jews.
Paul used words that are translated as “the flesh” in a variety of ways. In this reading, “according to the flesh” (v. 3 and v.5) show that he (Paul) was a born a Jew and that the Messiah (the Christ) also was a Jew whom came from them “according to the flesh.”
In other contexts, Paul used “the flesh” to mean our human tendency towards self-centeredness and self-interest) that is grounded in sin (our personal egoism). Unfortunately, the terms “the flesh” and “sins of the flesh” often have been misunderstood as condemning the human body. Paul is clear that “sins of the flesh” is a much broader construct and includes mental activities such as idolatry, sorcery, envy, jealousy, enmity, and anger (Gal. 5:19-21).
2020, July 26 ~ Genesis 29:15-28; 1 Kings 3:5-12; and Romans 8:26-39
/in Uncategorized /by Thomas O'BrienDuring Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Genesis 29:15-28
Reading
15 Laban said to Jacob, “Because you are my kinsman, should you therefore serve me for nothing? Tell me, what shall your wages be?” 16 Now Laban had two daughters; the name of the elder was Leah, and the name of the younger was Rachel. 17 Leah’s eyes were lovely, and Rachel was graceful and beautiful. 18 Jacob loved Rachel; so he said, “I will serve you seven years for your younger daughter Rachel.” 19 Laban said, “It is better that I give her to you than that I should give her to any other man; stay with me.” 20 So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her.
21 Then Jacob said to Laban, “Give me my wife that I may go in to her, for my time is completed.” 22 So Laban gathered together all the people of the place, and made a feast. 23 But in the evening, he took his daughter Leah and brought her to Jacob; and he went in to her. 24 (Laban gave his maid Zilpah to his daughter Leah to be her maid.) 25 When morning came, it was Leah! And Jacob said to Laban, “What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?” 26 Laban said, “This is not done in our country—giving the younger before the firstborn. 27 Complete the week of this one, and we will give you the other also in return for serving me another seven years.” 28 Jacob did so, and completed her week; then Laban gave him his daughter Rachel as a wife.
Commentary
The word “Genesis” means “origin” and the Book of Genesis starts with the Creation Stories and concludes with the death of Joseph (Jacob’s son) in Egypt. If the stories about Abraham, Isaac and Jacob are historical, these events took place in the 1700’s BCE.
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.
Today’s story is the concluding part of Jacob’s journey to find a wife in the land from which Abraham came, Haran. Like many other Biblical men, Jacob met his wife Rachel at a well. Rachel was Jacob’s first cousin in that her father, Laban, was Rebekah’s brother. When Jacob saw Rachel, he kissed her (v.11), and agreed to work for Laban for seven years so Rachel would be his wife (v.18).
Previously, Jacob (with Rebekah’s assistance) had tricked his father Isaac into giving him the blessing that belonged to Esau, his older twin brother. When the time came for Jacob to marry Rachel, in a clearly ironic twist, Laban tricked the trickster Jacob by substituting his older daughter (Leah) for Rachel in Jacob’s tent on his wedding night (v.23).
Jacob was understandably unhappy about this but agreed with Laban to “complete Leah’s week” of marriage festivities, and Laban gave Rachel to Jacob as another wife (v.28). Jacob worked for Laban for another seven years (v.30). Leah bore Jacob’s first four sons, including Judah.
Continuing the theme of the “barren matriarch” that began with Sarah and Rebekah, Rachel was unable to conceive until Jacob had already sired a total of 10 sons by Leah, Rachel’s maid (Bilhah) and Leah’s maid (Zilpah). After many years, Rachel gave birth to Joseph (who had the famous coat) and later died in childbirth when Jacob’s last son, Benjamin, was born.
1 Kings 3:5-12
Reading
5 At Gibeon the Lord appeared to Solomon in a dream by night; and God said, “Ask what I should give you.” 6 And Solomon said, “You have shown great and steadfast love to your servant my father David, because he walked before you in faithfulness, in righteousness, and in uprightness of heart toward you; and you have kept for him this great and steadfast love, and have given him a son to sit on his throne today. 7 And now, O LORD my God, you have made your servant king in place of my father David, although I am only a little child; I do not know how to go out or come in. 8 And your servant is in the midst of the people whom you have chosen, a great people, so numerous they cannot be numbered or counted. 9 Give your servant therefore an understanding mind to govern your people, able to discern between good and evil; for who can govern this your great people?”
10 It pleased the Lord that Solomon had asked this. 11 God said to him, “Because you have asked this, and have not asked for yourself long life or riches, or for the life of your enemies, but have asked for yourself understanding to discern what is right, 12 I now do according to your word. Indeed, I give you a wise and discerning mind; no one like you has been before you and no one like you shall arise after you.”
Commentary
The authors of the Book of Kings also wrote the books of Deuteronomy, Joshua, Judges and Samuel, usually called the “Deuteronomic History,” a didactic history of Ancient Israel from the time in the Wilderness (c. 1250 BCE) to the Babylonian Captivity in 587 BCE.
These books were given their final form around 500 BCE – long after the events they described. The authors used the stories to demonstrate that it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH properly 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.)
Prior to today’s story, Solomon (who was David’s son by Bathsheba, and not the oldest of David’s sons) acceded to the throne upon David’s death in about 965 BCE through the machinations of Bathsheba and the prophet Nathan. Solomon was anointed king even before David’s death, and then ruthlessly eliminated those who might have challenged him as king.
Today’s story is a dream sequence in which Solomon asked YHWH for wisdom, and YHWH granted him a wise and discerning mind (v.12). As events will unfold in the Book of Kings, Solomon ruled Israel harshly and married many foreign wives who turned his heart away from YHWH (1 Kings 11). According to the Deuteronomists, Solomon’s harsh rule contributed greatly to the breakup of the Kingdom in 930 BCE when Solomon died. Eventually, both the Northern Kingdom (Israel) and the Southern Kingdom (Judea) were conquered.
Romans 8:26-39
Reading
26 The Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. 27 And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.
28 We know that all things work together for good for those who love God, who are called according to his purpose. 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. 30 And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.
31 What then are we to say about these things? If God is for us, who is against us? 32 He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else? 33 Who will bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us. 35 Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, “For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.”
38 No, in all these things we are more than conquerors through him who loved us. 39 For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.
Commentary
Paul’s letter to the Romans is his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) – about ten years before the first Gospel (Mark) was written.
Today’s reading concludes Paul’s theologically dense discussion in Chapter 8. His theology included the idea that even if matters are not going well (v.36), God’s purpose nevertheless prevails (v.28). He asserted “foreknowledge” on God’s part (v.29) and predestination (v.30).
The reading concluded with an oft-quoted affirmation that nothing can separate us from the love of God in Christ Jesus (vv. 38-39).
2020, July 19 ~ Genesis 28:10-19a; Isaiah 44:6-8; and Romans 8:12-25
/in Uncategorized /by Thomas O'BrienDuring Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Genesis 28.10-19a
Reading
10 Jacob left Beer-sheba and went toward Haran. 11 He came to a certain place and stayed there for the night, because the sun had set. Taking one of the stones of the place, he put it under his head and lay down in that place. 12 And he dreamed that there was a ladder set up on the earth, the top of it reaching to heaven; and the angels of God were ascending and descending on it. 13 And the LORD stood beside him and said, “I am the LORD, the God of Abraham your father and the God of Isaac; the land on which you lie I will give to you and to your offspring; 14 and your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south; and all the families of the earth shall be blessed in you and in your offspring. 15 Know that I am with you and will keep you wherever you go, and will bring you back to this land; for I will not leave you until I have done what I have promised you.” 16 Then Jacob woke from his sleep and said, “Surely the LORD is in this place—and I did not know it!” 17 And he was afraid, and said, “How awesome is this place! This is none other than the house of God, and this is the gate of heaven.”
18 So Jacob rose early in the morning, and he took the stone that he had put under his head and set it up for a pillar and poured oil on the top of it. 19a He called that place Bethel.
Commentary
The word “Genesis” means “origin” and the Book of Genesis starts with the Creation Stories and concludes with the death of Joseph (Jacob’s son) in Egypt.
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.
Today’s story occurred after Jacob (with Rebekah’s connivance) tricked Isaac into giving him the blessing that should have gone to Jacob’s older twin brother, Esau. Jacob and Esau parted company, and Isaac directed Jacob to go to Haran (where Abraham came from) to find a suitable (i.e. non-Canaanite) wife.
Enroute, Jacob dreamt of a ladder (or stairway) with angels descending and ascending from heaven to earth. In Jacob’s dream, YHWH stood beside Jacob and reaffirmed (vv.13-14) the promise of extensive lands and many offspring that was made to Abraham in various forms in Genesis 12.
When Jacob awoke, he said this was a holy place and the “house of God” (v.19). He named the place “Bethel” because in Hebrew, “Beth” means house (as in “Bethlehem” – house of bread), and “el” is the most ancient name for God. The suffix “el” appears in many names that have meanings “of God” such as Gabriel (God is my strength), Daniel (God is my judge) and the like.
Isaiah 44:6-8
Reading
6 Thus says the LORD, the King of Israel, and his Redeemer, the LORD of hosts: I am the first and I am the last; besides me there is no god.
7 Who is like me? Let them proclaim it, let them declare and set it forth before me. Who has announced from of old the things to come? Let them tell us what is yet to be.
8 Do not fear, or be afraid; have I not told you from of old and declared it? You are my witnesses! Is there any god besides me? There is no other rock; I know not one.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is part of Second Isaiah in which the prophet speaks for YHWH to the Judeans in Exile and reassures them that YHWH is “first and last” (v.6), unique (v.7) and the “rock” upon which they can rely (v.8). Because of YHWH’s power, the Judeans in Babylon were assured by Isaiah that they would return to Jerusalem.
Romans 8:12-25
Reading
12 Brothers and sisters, we are debtors, not to the flesh, to live according to the flesh — 13 for if you live according to the flesh, you will die; but if by the Spirit you put to death the deeds of the body, you will live. 14 For all who are led by the Spirit of God are children of God. 15 For you did not receive a spirit of slavery to fall back into fear, but you have received a spirit of adoption. When we cry, “Abba! Father!” 16 it is that very Spirit bearing witness with our spirit that we are children of God, 17 and if children, then heirs, heirs of God and joint heirs with Christ– if, in fact, we suffer with him so that we may also be glorified with him.
18 I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. 19 For the creation waits with eager longing for the revealing of the children of God; 20 for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope 21 that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. 22 We know that the whole creation has been groaning in labor pains until now; 23 and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. 24 For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? 25 But if we hope for what we do not see, we wait for it with patience.
Commentary
Paul’s letter to the Romans is his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) – about ten years before the first Gospel (Mark) was written.
Today’s reading continues Paul’s extended discussion of sin, the flesh, and the Spirit. For Paul, “the flesh” is our human tendency towards self-centeredness and self-interest. “Sin” is our personal egoism that leads to “death” (both spiritual and physical). Life in the Spirit of God (or the Spirit of Christ Jesus) leads to wholeness and life.
Paul emphasized that as children of God, we are heirs of God and joint heirs with the Christ – if we suffer with him (v.17), we will be glorified with him. This suffering can take many forms, including rejection by those who embrace the values of the world/the flesh.
Paul also introduced the sense of “now, but not yet” in terms of the glory to be revealed (vv.19-23), and that God’s purposes for us are greater than the present time indicated (v.25).
2020, July 12 ~ Genesis 25:19-34; Isaiah 55:10-13; and Romans 8:1-11
/in Uncategorized /by Thomas O'BrienDuring Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Genesis 25:19-34
Reading
19 These are the descendants of Isaac, Abraham’s son: Abraham was the father of Isaac, 20 and Isaac was forty years old when he married Rebekah, daughter of Bethuel the Aramean of Paddan-aram, sister of Laban the Aramean.21 Isaac prayed to the LORD for his wife, because she was barren; and the LORD granted his prayer, and his wife Rebekah conceived. 22 The children struggled together within her; and she said, “If it is to be this way, why do I live?” So she went to inquire of the LORD. 23 And the LORD said to her, “Two nations are in your womb, and two peoples born of you shall be divided; the one shall be stronger than the other, the elder shall serve the younger.”
24 When her time to give birth was at hand, there were twins in her womb. 25 The first came out red, all his body like a hairy mantle; so they named him Esau. 26 Afterward his brother came out, with his hand gripping Esau’s heel; so he was named Jacob. Isaac was sixty years old when she bore them.
27 When the boys grew up, Esau was a skillful hunter, a man of the field, while Jacob was a quiet man, living in tents. 28 Isaac loved Esau, because he was fond of game; but Rebekah loved Jacob.
29 Once when Jacob was cooking a stew, Esau came in from the field, and he was famished. 30 Esau said to Jacob, “Let me eat some of that red stuff, for I am famished!” (Therefore he was called Edom.) 31 Jacob said, “First sell me your birthright.” 32 Esau said, “I am about to die; of what use is a birthright to me?” 33 Jacob said, “Swear to me first.” So he swore to him, and sold his birthright to Jacob. 34 Then Jacob gave Esau bread and lentil stew, and he ate and drank, and rose and went his way. Thus Esau despised his birthright.
Commentary
The word “Genesis” means “origin” and the Book of Genesis starts with the Creation Stories and concludes with the death of Joseph (Jacob’s son) in Egypt.
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.
Today’s reading comes after the burial of Abraham by his sons Ishmael and Isaac (25:10), and a list of the 12 tribes descended from Ishmael residing in the deserts on both sides of the Red Sea (25:13-15).
The birth of Jacob and Esau is an etiology, a story of origins (in Greek, “etio” means a beginning and “logo” is a story). An anthropomorphic (humanlike) YHWH tells Rebekah she has two nations in her womb (v.23). Jacob (whose name means “supplanter”) will become the father of the 12 tribes of Israel, and Esau (whose name means “red”) will be the father of the Edomites, traditional enemies of Israel. Esau is described as “hairy” (v.25), and the Hebrew word for hairy is a play on the word “Seir” – a region in Edom.
In the story, the younger son Jacob buys Esau’s “birthright” (blessing, family leadership and a double share of inheritance when Isaac dies) for a bowl of stew. Esau is presented as dull-witted, willing to give up his birthright because he is temporarily famished. This is a slap at the Edomites whom Israel dominated during the reigns of David and Solomon (1005-930 BCE), and who pillaged Jerusalem during the middle years of the Babylonian Exile (587-539 BCE).
Isaiah 55:10-13
Reading
10 As the rain and the snow come down from heaven, and do not return there until they have watered the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater,
11 so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and succeed in the thing for which I sent it.
12 For you shall go out in joy and be led back in peace; the mountains and the hills before you
shall burst into song, and all the trees of the field shall clap their hands.
13 Instead of the thorn shall come up the cypress; instead of the brier shall come up the myrtle
and it shall be to the Lord for a memorial, for an everlasting sign that shall not be cut off.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is the closing verses of Second Isaiah. It emphasizes the effectiveness of YHWH’s word (v.11) and the joy the people would experience (v.12) when the Exile ends when Cyrus the Great of Persia conquered the Babylonians in 539 BCE and allowed the Judeans to return to Jerusalem.
Romans 8:1-11
Reading
1 There is [therefore] no condemnation for those who are in Christ Jesus. 2 For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. 3 For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh, 4 so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. 5 For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. 6 To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7 For this reason the mind that is set on the flesh is hostile to God; it does not submit to God’s law– indeed it cannot, 8 and those who are in the flesh cannot please God.
9 But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. 10 But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness. 11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you.
Commentary
Paul’s letter to the Romans is his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) – about ten years before the first Gospel (Mark) was written.
Today’s reading continues Paul’s extended discussion of law, sin, the flesh, and the Spirit. For Paul, “the flesh” is not our bodies as such, but our human tendency towards self-centeredness and self-interest. “Sin” for Paul is our personal egoism that leads to “death,” both spiritual and physical (v.6). (Paul takes literally the story of Adam’s disobedience as the cause of human mortality.)
Life in the Spirit leads to wholeness and Eternal Life (v.10). Paul uses “law” in diverse ways – in some places, it means the Jewish Law (v.3), but in other contexts it means a “way of living” as in “the law of the Spirit in the life of Christ Jesus” (v.2) and “the law of sin and death” (v.2).
2020, July 5 ~ Genesis 24:34-38, 42-49, 58-67; Zechariah 9:9-12; and Romans 7:15-25a
/in Uncategorized /by Thomas O'BrienDuring Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Genesis 24:34-38, 42-49, 58-67
Reading
34 The servant said to Laban, “I am Abraham’s servant. 35 The LORD has greatly blessed my master, and he has become wealthy; he has given him flocks and herds, silver and gold, male and female slaves, camels and donkeys. 36 And Sarah my master’s wife bore a son to my master when she was old; and he has given him all that he has. 37 My master made me swear, saying, ‘You shall not take a wife for my son from the daughters of the Canaanites, in whose land I live; 38 but you shall go to my father’s house, to my kindred, and get a wife for my son.’
42 “I came today to the spring, and said, ‘O LORD, the God of my master Abraham, if now you will only make successful the way I am going! 43 I am standing here by the spring of water; let the young woman who comes out to draw, to whom I shall say, “Please give me a little water from your jar to drink,” 44 and who will say to me, “Drink, and I will draw for your camels also” —let her be the woman whom the LORD has appointed for my master’s son.’
45 “Before I had finished speaking in my heart, there was Rebekah coming out with her water jar on her shoulder; and she went down to the spring and drew. I said to her, ‘Please let me drink.’ 46 She quickly let down her jar from her shoulder, and said, ‘Drink, and I will also water your camels.’ So I drank, and she also watered the camels. 47 Then I asked her, ‘Whose daughter are you?’ She said, ‘The daughter of Bethuel, Nahor’s son, whom Milcah bore to him.’ So I put the ring on her nose, and the bracelets on her arms. 48 Then I bowed my head and worshiped the LORD, and blessed the LORD, the God of my master Abraham, who had led me by the right way to obtain the daughter of my master’s kinsman for his son. 49 Now then, if you will deal loyally and truly with my master, tell me; and if not, tell me, so that I may turn either to the right hand or to the left.”
58 And they called Rebekah, and said to her, “Will you go with this man?” She said, “I will.” 59 So they sent away their sister Rebekah and her nurse along with Abraham’s servant and his men. 60 And they blessed Rebekah and said to her, “May you, our sister, become thousands of myriads; may your offspring gain possession of the gates of their foes.” 61 Then Rebekah and her maids rose up, mounted the camels, and followed the man; thus the servant took Rebekah, and went his way. 62 Now Isaac had come from Beer-lahai-roi and was settled in the Negeb. 63 Isaac went out in the evening to walk in the field; and looking up, he saw camels coming. 64 And Rebekah looked up, and when she saw Isaac, she slipped quickly from the camel, 65 and said to the servant, “Who is the man over there, walking in the field to meet us?” The servant said, “It is my master.” So she took her veil and covered herself. 66 And the servant told Isaac all the things that he had done. 67 Then Isaac brought her into his mother Sarah’s tent. He took Rebekah, and she became his wife; and he loved her. So Isaac was comforted after his mother’s death.
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 Stories to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical. The Abraham stories are set around 1750 BCE.
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.
Today’s reading is the conclusion of the story of how Abraham’s servant – not named in Chapter 24, but thought to be Eliezer of Damascus (Gen. 15:2) – obtained a wife for Isaac by going back to Haran, the land from which Abraham came.
Because of the emphasis on Isaac’s not taking a wife from the Canaanites (v.37) and the references to God as YHWH (“LORD” in the NRSV), the story is attributed to the Deuteronomic writers (650 to 550 BCE).
Abraham’s servant did what everyone looking for a wife does – he went to a well where women draw water. (Jacob and Moses also met their wives this way.) He encountered Rebekah, who was Isaac’s first cousin, once removed. (Her father, Bethuel, was Isaac’s first cousin.)
Rebekah’s brother, Laban, met with Eliezer (vv. 31-49) who recounted his conversation with Rebekah in which she answered Eliezer’s questions satisfactorily (v.46). Laban and Bethuel gave her to Eliezer to be Isaac’s wife (v.51) and Eliezer brought her to Isaac (v.67).
In future readings, Rebekah will give birth to twin brothers, Esau and Jacob.
Zechariah 9:9-12
Reading
9 Rejoice greatly, O daughter Zion! Shout aloud, O daughter Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey.
10 He will cut off the chariot from Ephraim and the war horse from Jerusalem; and the battle bow shall be cut off, and he shall command peace to the nations; his dominion shall be from sea to sea, and from the River to the ends of the earth.
11 As for you also, because of the blood of my covenant with you, I will set your prisoners free from the waterless pit.
12 Return to your stronghold, O prisoners of hope; today I declare that I will restore to you double.
Commentary
The Book of Zechariah is the longest and most obscure of the “Minor” Prophets (so called because their books are much shorter than the three “Major Prophets” – Isaiah, Jeremiah, and Ezekiel). The Book has 14 chapters, and Chapters 9 to 14 are referred to as “Second Zechariah” or “An Oracle” – the superscription at the beginning of Chapter 9. First Zechariah is dated to about 525 to 500 BCE and Second Zechariah is dated to about 400 to 300 BCE.
Today’s reading is one of the many (sometimes contradictory) descriptions of the anticipated Messiah found in the Hebrew Bible. The image presented here is a king who brings peace and rides on a donkey (v.9) rather than on a war-horse. The king’s dominion is not only over Israel, but is from sea to sea, from “the River” (the Euphrates in northern Syria) to the ends of the earth (v.10).
The Hebrew Bible contains many parallelisms, and the description of the king “on a donkey, on a colt, the foal of a donkey” (v.9) was intended to describe one animal. The Gospel of Matthew (unlike Mark and Luke) treated the phrase as describing two animals (Matt.21.5).
This peace-bringing king cuts off the instruments of war from “Ephraim” which was pre-Exilic Northern Israel, named for its most powerful tribe, and Jerusalem (v.10), the capital of Judea.
Romans 7:15-25a
Reading
15 I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. 16 Now if I do what I do not want, I agree that the law is good. 17 But in fact it is no longer I that do it, but sin that dwells within me. 19 For I know that nothing good dwells within me, that is, in my flesh. I can will what is right, but I cannot do it. 19 For I do not do the good I want, but the evil I do not want is what I do. 20 Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.
21 So I find it to be a law that when I want to do what is good, evil lies close at hand. 22 For I delight in the law of God in my inmost self, 23 but I see in my members another law at war with the law of my mind, making me captive to the law of sin that dwells in my members. 24 Wretched man that I am! Who will rescue me from this body of death? 25 Thanks be to God through Jesus Christ our Lord!
Commentary
Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The Roman Emperor Claudius had expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community.
Paul was a Jew who became a Jesus Follower and who saw the Jesus Follower Movement as part of a broader Judaism. As such, he continued to have expectations about the fullness of the Coming of the Messiah/the Christ. The term “Christian” had not been invented in his lifetime.
Today’s reading is part of Paul’s extended discussion of the law, sin, the flesh, and the Spirit. As a First Century Jew, Paul was ambivalent regarding the Law. He saw the Jewish Law as “spiritual” (v.14), but as a Jesus Follower, he recognized that mere obedience to the Law would not lead to wholeness/salvation.
Without the Spirit, Paul asserted, even outward obedience to the Law could be a manifestation of “the flesh” (our human tendency towards self-centeredness and self-interest) that is grounded in sin (our personal egoism). Paul said it is through the Spirit that we can be rescued from “this body of death” (v.24).
2020, June 28~ Genesis 22:1-14; Jeremiah 28:5-9; and Romans 6:12-23
/in Uncategorized /by Thomas O'BrienDuring Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Genesis 22:1-14
Reading
1 God tested Abraham. He said to him, “Abraham!” And he said, “Here I am.” 2 He said, “Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains that I shall show you.” 3 So Abraham rose early in the morning, saddled his donkey, and took two of his young men with him, and his son Isaac; he cut the wood for the burnt offering, and set out and went to the place in the distance that God had shown him. 4 On the third day Abraham looked up and saw the place far away. 5 Then Abraham said to his young men, “Stay here with the donkey; the boy and I will go over there; we will worship, and then we will come back to you.” 6 Abraham took the wood of the burnt offering and laid it on his son Isaac, and he himself carried the fire and the knife. So the two of them walked on together. 7 Isaac said to his father Abraham, “Father!” And he said, “Here I am, my son.” He said, “The fire and the wood are here, but where is the lamb for a burnt offering?” 8 Abraham said, “God himself will provide the lamb for a burnt offering, my son.” So the two of them walked on together.
9 When they came to the place that God had shown him, Abraham built an altar there and laid the wood in order. He bound his son Isaac, and laid him on the altar, on top of the wood. 10 Then Abraham reached out his hand and took the knife to kill his son. 11 But the angel of the LORD called to him from heaven, and said, “Abraham, Abraham!” And he said, “Here I am.” 12 He said, “Do not lay your hand on the boy or do anything to him; for now I know that you fear God, since you have not withheld your son, your only son, from me.” 13 And Abraham looked up and saw a ram, caught in a thicket by its horns. Abraham went and took the ram and offered it up as a burnt offering instead of his son. 14 So Abraham called that place “The LORD will provide”; as it is said to this day, “On the mount of the LORD it shall be provided.”
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 Stories to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical. The Abraham stories are set around 1750 BCE.
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.
At Sarah’s insistence, Abraham gave up his firstborn son, Ishmael, in the prior chapter, and the reader is told (v.1) that God then tested Abraham by asking him to give up his promised heir, Isaac. Just as Abraham was asked by God in Chapter 12 to “go from your country,” in today’s reading he is asked to “go to the land of Moriah” to sacrifice his “only” (v.2) son, the son whom he loves.
It is difficult to know how old Isaac is in the story. He is old enough to carry the wood for the burnt offering (v.6) and to ask about the lamb for the sacrifice (v.7).
The location of Moriah is not known, but 2 Chronicles 3:1 (written around 450 BCE) identified it as the Temple Mount in Jerusalem, a tradition that continues to today.
Although the Binding of Isaac (as the story is known in Jewish tradition) has been understood by some as a condemnation of child sacrifice, most scholars reject the idea that there was a general practice of child sacrifice in Ancient Israel, particularly because of the large number of verses in the Bible that condemn the practice as Canaanite idol worship.
Based on Surah 37 of the Quran, most Muslims believe that the son whom Abraham was asked to sacrifice is Ishmael.
Jeremiah 28:5-9
Reading
5 The prophet Jeremiah spoke to the prophet Hananiah in the presence of the priests and all the people who were standing in the house of the LORD; 6 and the prophet Jeremiah said, “Amen! May the LORD do so; may the LORD fulfill the words that you have prophesied and bring back to this place from Babylon the vessels of the house of the LORD, and all the exiles. 7 But listen now to this word that I speak in your hearing and in the hearing of all the people. 8 The prophets who preceded you and me from ancient times prophesied war, famine, and pestilence against many countries and great kingdoms. 9 As for the prophet who prophesies peace, when the word of that prophet comes true, then it will be known that the LORD has truly sent the prophet.”
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 most of the Judean leaders to Babylon in 597 and took most of the treasures from the Temple. In 586, the Babylonians deported a larger number (the beginning of the Babylonian Exile) and destroyed the Temple. 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 Ancient 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, and the English word “jeremiad” means a long, mournful complaint or lamentation, a list of woes.
Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were likely 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 prose style and is set in the period from 597 to 594 BCE. A false prophet, Hananiah, prophesied that the treasures from the Temple that were taken as spoils by the Babylonian King, Nebuchadnezzar, would be returned soon (v.3) – even though Judah had not repented and Babylon was as strong as ever.
In today’s verses and the ones that follow, Jeremiah said he hoped Hananiah’s prophesies would come true (v.6), but then denied that Hananiah has a commission from God and asserted that the Babylonians would enslave the Judeans.
Romans 6:12-23
Reading
12 Do not let sin exercise dominion in your mortal bodies, to make you obey their passions. 13 No longer present your members to sin as instruments of wickedness but present yourselves to God as those who have been brought from death to life and present your members to God as instruments of righteousness. 14 For sin will have no dominion over you since you are not under law but under grace.
15 What then? Should we sin because we are not under law but under grace? By no means! 16 Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God that you, having once been slaves of sin, have become obedient from the heart to the form of teaching to which you were entrusted, 18 and that you, having been set free from sin, have become slaves of righteousness. 19 I am speaking in human terms because of your natural limitations. For just as you once presented your members as slaves to impurity and to greater and greater iniquity, so now present your members as slaves to righteousness for sanctification.
20 When you were slaves of sin, you were free in regard to righteousness. 21 So what advantage did you then get from the things of which you now are ashamed? The end of those things is death. 22 But now that you have been freed from sin and enslaved to God, the advantage you get is sanctification. The end is eternal life. 23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.
Commentary
Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The Roman Emperor Claudius had expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community.
Paul was a Jew who became a Jesus Follower and who saw the Jesus Follower Movement as part of a broader Judaism. As such, he continued to have expectations about the fullness of the Coming of the Messiah/the Christ. The term “Christian” had not been invented in his lifetime.
Today’s reading continues Paul’s discussion of the effects of Baptism (which joins us in the death of Christ Jesus and unites us with him in overcoming death through resurrection).
In speaking of “sin” (rather than “sins”), Paul was referring to the human propensity to assert our own ego and power rather than living as “instruments of righteousness” (v.13) i.e. living in right relationships with God and others.
When Paul referred negatively to “the law” (v.14), he expressed the view that mere obedience to rules will not bring about human wholeness or salvation or righteousness or Eternal Life, terms which Paul uses interchangeably.
2020, June 21 ~ Genesis 21:8-21; Jeremiah 20:7-13; and Romans 6:1b-11
/in Uncategorized /by Thomas O'BrienDuring Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Genesis 21:8-21
Reading
8 The child grew and was weaned; and Abraham made a great feast on the day that Isaac was weaned. 9 But Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, playing with her son Isaac. 10 So she said to Abraham, “Cast out this slave woman with her son; for the son of this slave woman shall not inherit along with my son Isaac.” 11 The matter was very distressing to Abraham on account of his son. 12 But God said to Abraham, “Do not be distressed because of the boy and because of your slave woman; whatever Sarah says to you, do as she tells you, for it is through Isaac that offspring shall be named for you. 13 As for the son of the slave woman, I will make a nation of him also, because he is your offspring.” 14 So Abraham rose early in the morning, and took bread and a skin of water, and gave it to Hagar, putting it on her shoulder, along with the child, and sent her away. And she departed and wandered about in the wilderness of Beer-sheba.
15 When the water in the skin was gone, she cast the child under one of the bushes. 16 Then she went and sat down opposite him a good way off, about the distance of a bowshot; for she said, “Do not let me look on the death of the child.” And as she sat opposite him, she lifted up her voice and wept. 17 And God heard the voice of the boy; and the angel of God called to Hagar from heaven, and said to her, “What troubles you, Hagar? Do not be afraid; for God has heard the voice of the boy where he is. 18 Come, lift up the boy and hold him fast with your hand, for I will make a great nation of him.” 19 Then God opened her eyes and she saw a well of water. She went, and filled the skin with water, and gave the boy a drink.
20 God was with the boy, and he grew up; he lived in the wilderness and became an expert with the bow. 21 He lived in the wilderness of Paran; and his mother got a wife for him from the land of Egypt.
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 Stories 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”).
The verses before today’s reading tell of the conception of Isaac by the 90+ year old Sarah and his birth when Abraham was 100 (v.5). Hagar, Sarah’s Egyptian slave, gave birth to Abraham’s first son, Ishmael, 14 years before Isaac’s birth when Abraham was 86 (16:16). Hagar is presented as a person who speaks directly with YHWH (16:10-12) and names God as “El-roi” – God who sees (16:13).
Today’s account is another etiology – a story of the origins of the non-Jewish Semitic peoples who claim their ancestral fatherhood through Ishmael. In the story, God said, “I will make a great nation of him” to Abraham (v.13) and to Hagar (v.18).
God urged Abraham to acquiesce to Sarah’s demand that he cast out the slave woman, Hagar, and her son (v. 10). Although the passage refers to Ishmael as a “boy” and as a “child” (v.16), the chronology of the over-all story indicates that these events occurred after Isaac had been weaned (v.8), so it means two years had passed since his birth, and Ishmael would have been 16 years old. When Hagar and Ishmael ran out of water and food, God heard Hagar’s lament (“Ishmael” means “God hears”) and protected both Hagar and Ishmael.
Based on the Quran, Mohammed (who was from what is now Saudi Arabia) traced his hereditary roots to Abraham through Ishmael. Muslims trace their religious roots to Abraham.
Jeremiah 20:7-13
Reading
7 O LORD, you have enticed me, and I was enticed; you have overpowered me, and you have prevailed. I have become a laughingstock all day long; everyone mocks me.
8 For whenever I speak, I must cry out, I must shout, “Violence and destruction!” For the word of the LORD has become for me a reproach and derision all day long.
9 If I say, “I will not mention him, or speak any more in his name,” then within me there is something like a burning fire shut up in my bones; I am weary with holding it in, and I cannot.
10 For I hear many whispering: “Terror is all around! Denounce him! Let us denounce him!” All my close friends are watching for me to stumble. “Perhaps he can be enticed, and we can prevail against him, and take our revenge on him.”
11 But the L0RD is with me like a dread warrior; therefore, my persecutors will stumble, and they will not prevail. They will be greatly shamed, for they will not succeed. Their eternal dishonor will never be forgotten.
12 O LORD of hosts, you test the righteous, you see the heart and the mind; let me see your retribution upon them, for to you I have committed my cause.
13 Sing to the LORD; praise the LORD! For he has delivered the life of the needy from the hands of evildoers.
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 most of the Judean leaders to Babylon in 597 and a larger number in 586 (the beginning of 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 Ancient 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, and the English word “jeremiad” means a long, mournful complaint or lamentation, a list of woes.
Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were likely 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 is the fifth (of six) of Jeremiah’s laments. In it, he claimed that YHWH exerted such irresistible power over him that he could not help but proclaim the unpopular message that unless the king and people reformed, they would be overcome by Babylon and be in captivity.
Notwithstanding his lament, Jeremiah expressed confidence in God’s protection for those who rely on YHWH (v. 13).
Romans 6:1b-11
Reading
1b Should we continue in sin in order that grace may abound? 2 By no means! How can we who died to sin go on living in it? 3 Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? 4 Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life.
5 For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him so that the body of sin might be destroyed, and we might no longer be enslaved to sin. 7 For whoever has died is freed from sin. 8 But if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 The death he died, he died to sin, once for all; but the life he lives, he lives to God. 11So you also must consider yourselves dead to sin and alive to God in Christ Jesus.
Commentary
Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The Roman Emperor Claudius had expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community.
Paul was a Jew who became a Jesus Follower and who saw the Jesus Follower Movement as part of a broader Judaism. As such, he continued to have expectations about the fullness of the Coming of the Messiah/the Christ. The term “Christian” had not been invented in his lifetime.
Today’s reading is a discussion by Paul of the effects of Baptism. In Baptism, we are united with Christ Jesus in his death, we will be united with the Christ in resurrection (v. 5), and we should consider ourselves “dead to sin and alive to God in Christ Jesus” (v.11). For Paul, “sin” (as contrasted with “sins”) can be understood as our human propensity to put ourselves and our egos in first place rather than (as Jesus did) having the good of others as our primary focus.
2020, June 14 ~ Genesis 18:1-15, 21:1-7; Exodus 19:2-8a; and Romans 5:1-8
/in Uncategorized /by Thomas O'BrienDuring Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Genesis 18:1-15, 21:1-7
Reading
18:1 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.” 7 Abraham ran to the herd, and took a calf, tender and good, and gave it to the servant, who hastened to prepare it. 8 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.” And Sarah was listening at the tent entrance behind him. 11 Now Abraham and Sarah were old, advanced in age; it had ceased to be with Sarah after the manner of women. 12 So Sarah laughed to herself, saying, “After I have grown old, and my husband is old, shall I have pleasure?” 13 The LORD said to Abraham, “Why did Sarah laugh, and say, ‘Shall I indeed bear a child, now that I am old?’ 14 Is anything too wonderful for the LORD? At the set time I will return to you, in due season, and Sarah shall have a son.” 15 But Sarah denied, saying, “I did not laugh”; for she was afraid. He said, “Oh yes, you did laugh.”
21:1 The LORD dealt with Sarah as he had said, and the LORD did for Sarah as he had promised. 2 Sarah conceived and bore Abraham a son in his old age, at the time of which God had spoken to him. 3 Abraham gave the name Isaac to his son whom Sarah bore him. 4 And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. 5 Abraham was a hundred years old when his son Isaac was born to him. 6 Now Sarah said, “God has brought laughter for me; everyone who hears will laugh with me.” 7 And she said, “Who would ever have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.”
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” (also identified as YHWH in verse 13) who came to Abraham’s tent at Mamre (whose oaks were regarded as oracles). They predicted that Sarah (who was over 90 years old) would have a son in a year. Sarah’s laughed. This anticipated the name of her son, Isaac (which means “he laughs”). Abraham’s hospitality to the three sacred figures was overwhelming: an entire calf and three “measures” of flour (about 63 quarts of flour).
Exodus 19:2-8a
Reading
2 The Israelites had journeyed from Rephidim, entered the wilderness of Sinai, and camped in the wilderness; Israel camped there in front of the mountain. 3 Then Moses went up to God; the Lord called to him from the mountain, saying, “Thus you shall say to the house of Jacob, and tell the Israelites: 4 You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. 5 Now therefore, if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, 6 but you shall be for me a priestly kingdom and a holy nation. These are the words that you shall speak to the Israelites.”
7 So Moses came, summoned the elders of the people, and set before them all these words that the Lord had commanded him. 8 The people all answered as one: “Everything that the Lord has spoken we will do.”
Commentary
The Book of Exodus is the second book of the Bible, and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.
Like Genesis, Exodus is an amalgam of religious traditions. Today’s reading is from the Priestly writer – shown by the emphasis on precise dates. The events occurred “on the very day” of the third new moon after leaving Egypt, the day the Israelites reached Sinai. (The holy mountain is called “Horeb” by other writers even within Exodus – for example, Ex. 3:1.)
YHWH proposed a conditional covenant to Moses and the Israelites (“If you obey my voice” v.5), and all the people responded that they would do all that YHWH had spoken (v.8). In the chapters that follow (20 to 23), the Law was given.
In later tradition, the giving of the Law at Sinai became the theological basis in Judaism for the Feast of Weeks/Pentecost, a feast that originally celebrated the spring barley harvest (Ex. 23.16) and occurred 50 days after Passover.
Romans 5:1-8
Reading
1 Since we are justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. 3 And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.
6 For while we were still weak, at the right time Christ died for the ungodly. 7 Indeed, rarely will anyone die for a righteous person– though perhaps for a good person someone might actually dare to die. 8 But God proves his love for us in that while we still were sinners Christ died for us.
Commentary
Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The Roman Emperor Claudius had expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community.
Paul was a Jew who became a Jesus Follower who saw the Jesus Follower Movement as part of a broader Judaism and continued to have expectations about the fullness of the Coming of the Messiah/the Christ. The term “Christian” had not been invented in his lifetime.
Paul uses some words that are difficult for us. He says we are “justified” in verse 1. This means living in “righteousness” or in a right relationship with God and others – being “justified” as a page of type is “justified” when the margins are square on both the left and the right.
Paul’s use of the word “faith” (v.1) is better understood as “faithfulness” because the Greek word has an active aspect. Today, “Faith” is often understood as intellectual assent to one or more propositions. “Faithfulness” is active living into one’s beliefs through grace and trust in God.
Paul died in 63 or 64 CE. All during Paul’s life, animal sacrifices at the Jerusalem Temple (which was destroyed by the Romans in 70 CE) were a way Jews were reconciled to YHWH. It is therefore not surprising that Paul used “sacrifice” language to interpret the meaning of the Crucifixion: “Christ died for us” (v.8); and we are “justified by his blood” (v. 9).
2020, June 7 ~ Genesis 1:1-2:4a and 2 Corinthians 13:11-13
/in Uncategorized /by Thomas O'BrienGenesis 1:1-2.4a
Reading
1 In the beginning when God created the heavens and the earth, 2 the earth was a formless void and darkness covered the face of the deep, while a wind from God swept over the face of the waters. 3 Then God said, “Let there be light”; and there was light. 4 And God saw that the light was good; and God separated the light from the darkness. 5 God called the light Day, and the darkness he called Night. And there was evening and there was morning, the first day.
6 And God said, “Let there be a dome in the midst of the waters, and let it separate the waters from the waters.” 7 So God made the dome and separated the waters that were under the dome from the waters that were above the dome. And it was so. 8 God called the dome Sky. And there was evening and there was morning, the second day.
9 And God said, “Let the waters under the sky be gathered together into one place, and let the dry land appear.” And it was so. 10 God called the dry land Earth, and the waters that were gathered together he called Seas. And God saw that it was good. 11 Then God said, “Let the earth put forth vegetation: plants yielding seed, and fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. 12 The earth brought forth vegetation: plants yielding seed of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that it was good. 13 And there was evening and there was morning, the third day.
14 And God said, “Let there be lights in the dome of the sky to separate the day from the night; and let them be for signs and for seasons and for days and years, 15 and let them be lights in the dome of the sky to give light upon the earth.” And it was so. 16 God made the two great lights—the greater light to rule the day and the lesser light to rule the night—and the stars. 17 God set them in the dome of the sky to give light upon the earth, 18 to rule over the day and over the night, and to separate the light from the darkness. And God saw that it was good. 19 And there was evening and there was morning, the fourth day.
20 And God said, “Let the waters bring forth swarms of living creatures, and let birds fly above the earth across the dome of the sky.” 21 So God created the great sea monsters and every living creature that moves, of every kind, with which the waters swarm, and every winged bird of every kind. And God saw that it was good. 22 God blessed them, saying, “Be fruitful and multiply and fill the waters in the seas, and let birds multiply on the earth.” 23 And there was evening and there was morning, the fifth day.
24 And God said, “Let the earth bring forth living creatures of every kind: cattle and creeping things and wild animals of the earth of every kind.” And it was so. 25 God made the wild animals of the earth of every kind, and the cattle of every kind, and everything that creeps upon the ground of every kind. And God saw that it was good.
26 Then God said, “Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth.”
27 So God created humankind in his image, in the image of God he created them; male and female he created them.
28 God blessed them, and God said to them, “Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the air and over every living thing that moves upon the earth.” 29 God said, “See, I have given you every plant yielding seed that is upon the face of all the earth, and every tree with seed in its fruit; you shall have them for food. 30 And to every beast of the earth, and to every bird of the air, and to everything that creeps on the earth, everything that has the breath of life, I have given every green plant for food.” And it was so. 31 God saw everything that he had made, and indeed, it was very good. And there was evening and there was morning, the sixth day.
2:1 Thus the heavens and the earth were finished, and all their multitude. 2 And on the seventh day God finished the work that he had done, and he rested on the seventh day from all the work that he had done. 3 So God blessed the seventh day and hallowed it, because on it God rested from all the work that he had done in creation.
4a These are the generations of the heavens and the earth when they were created.
Commentary
The word “Genesis” means “origin” and the Book of Genesis starts with the Creation Stories and concludes with the death of Joseph (Jacob’s son) in Egypt. The Book 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.
Today’s reading is the First Creation Story. (The Second Creation Story begins at 2.4b and tells of YHWH’s forming the earthling – adam – out of the fertile earth – adamah – and breathing life into the earthling.) Even the name of God is different in the Second Creation Story.
The First Creation Story is structured as seven days in which God — Elohim (literally, “the gods”) in the Hebrew – brings order (Shalom) to all reality by separating its component parts. It is noteworthy that creation is not presented as a creation out of nothing but rather an ordering of the earth, the waters, light, and time. (The already-existing earth is described as “formless” and darkness is said to cover the already-existing waters in verse 2.)
This Story is similar in structure to the seven-day Babylonian Creation Story which the Jewish People encountered during the Babylonian Captivity (587-539 BCE). For this reason and because of the emphasis on the Sabbath on the seventh day, scholars generally agree that this First Creation Story was composed by the “Priestly” authors in the period from 550 to 450 BCE.
This reading is selected for Trinity Sunday because (among other things) the name of God in Hebrew in this account (Elohim) is a plural word (Hebrew words ending in “im” are plurals) and because Verse 1:26 says “Let us make humankind in our image.” Male and female are created at the same time and both are in the image of God (v.27).
Christian interpreters have sometimes also seen “the wind from God” (v.2) as the Holy Spirit, the third person of the Trinity.
2 Corinthians 13:11-13
Reading
11 Finally, brothers and sisters, farewell. Put things in order, listen to my appeal, agree with one another, live in peace; and the God of love and peace will be with you. 12 Greet one another with a holy kiss. All the saints greet you.
13 The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you.
Commentary
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was Hellenistic and emphasized reason, secular wisdom, and a hierarchical structure in society. Paul’s relationship with the community was often strained.
Most scholars believe that the letter is a composite of several letters because Paul’s tone shifts so significantly within the letter. It moves from conciliatory (Chapter 2) to argumentative (Chapters 3 to 5), to reconciling (Chapters 6 and 7), to appealing for funds (Chapters 8 and 9), to attacking “super-apostles” (Chapter 11), to a defensive tone regarding accusations he has enriched himself from the collections (Chapter 12).
Today’s reading is the concluding part of this Second Letter and is both an appeal for good behavior on the part of the Corinthians (v.11 and 12) and a benediction upon them (v.13).
2020, May 31 ~ Acts 2:1-21, 1 Corinthians 12:3b-13, and Numbers 11:24-30
/in Uncategorized /by Thomas O'BrienToday’s Lectionary Readings offer a choice of two readings from the following three offerings.
Acts 2:1-21
Reading
1 When the day of Pentecost had come, the disciples were all together in one place. 2 And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting. 3 Divided tongues, as of fire, appeared among them, and a tongue rested on each of them. 4 All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability.
5 Now there were devout Jews from every nation under heaven living in Jerusalem. 6 And at this sound the crowd gathered and was bewildered, because each one heard them speaking in the native language of each. 7 Amazed and astonished, they asked, “Are not all these who are speaking Galileans? 8 And how is it that we hear, each of us, in our own native language? Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya belonging to Cyrene, and visitors from Rome, both Jews and proselytes, 11 Cretans and Arabs– in our own languages we hear them speaking about God’s deeds of power.” 12 All were amazed and perplexed, saying to one another, “What does this mean?” 13 But others sneered and said, “They are filled with new wine.”
14 But Peter, standing with the eleven, raised his voice and addressed them, “Men of Judea and all who live in Jerusalem, let this be known to you, and listen to what I say. 15 Indeed, these are not drunk, as you suppose, for it is only nine o’clock in the morning. 16 No, this is what was spoken through the prophet Joel:
17 In the last days it will be, God declares, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.
18 Even upon my slaves, both men and women, in those days I will pour out my Spirit; and they shall prophesy.
19 And I will show portents in the heaven above and signs on the earth below, blood, and fire, and smoky mist.
20 The sun shall be turned to darkness and the moon to blood, before the coming of the Lord’s great and glorious day.
21 Then everyone who calls on the name of the Lord shall be saved.’ ”
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with an account of the Ascension of Jesus and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.
Today’s reading is an account of the giving of the Holy Spirit to the disciples on Pentecost. (Another account is given in John 20.22 when the resurrected Jesus breathes the Holy Spirit upon the disciples on the evening of Easter.)
Pentecost was a well-established Jewish Feast ordained by Lev. 23 to celebrate the spring barley harvest 50 days after Passover. It was also known as the Feast of Weeks and Jewish tradition held that the gift of the Law was given on this day on Mount Sinai. It was one of the three feasts in Judaism that called for Jews to come to Jerusalem. For this reason, Jews and proselytes (full converts to Judaism) gathered in Jerusalem for the Feast.
The “violent wind” (v.2) is likely a reference back to the “wind from God” that swept over the waters in the First Creation Story (Gen. 1:2) and recognizes that breath is the sign of life, as when YHWH breathed life into the earthling in the Second Creation Story (Gen. 2:7).
In describing the disciples speaking other languages, the author signifies a reversal of the confusion caused by the multiplicity of languages “resulting” from the Tower of Babel story in Genesis Chapter 11.
The listing of countries is generally from east to west, suggesting universal participation in the Pentecost event.
The author’s paraphrase of Joel 2:24-32a softens the “great and terrible” Day of the Lord in Joel 2:31 to one that is “great and glorious” (v.20).
1 Cor. 12:3b-13
Reading
3b No one can say “Jesus is Lord” except by the Holy Spirit.
4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of services, but the same Lord; 6 and there are varieties of activities, but it is the same God who activates all of them in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.
12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13 For in the one Spirit we were all baptized into one body– Jews or Greeks, slaves or free– and we were all made to drink of one Spirit.
Commentary
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.
Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
In today’s reading, Paul emphasizes diversity in unity, and uses the metaphor of the body as unifying the members and their different gifts of the Spirit (vv. 12-13). This discussion is a basis for his exhortation in the verses that follow (vv. 14-20) that even an individualistic attitude by any member of the body would not make it any less a part of the whole body.
Numbers 11:24-30
Reading
24 Moses went out and told the people the words of the LORD; and he gathered seventy elders of the people and placed them all around the tent. 25 Then the LORD came down in the cloud and spoke to him and took some of the spirit that was on him and put it on the seventy elders; and when the spirit rested upon them, they prophesied. But they did not do so again.
26 Two men remained in the camp, one named Eldad, and the other named Medad, and the spirit rested on them; they were among those registered, but they had not gone out to the tent, and so they prophesied in the camp. 27 And a young man ran and told Moses, “Eldad and Medad are prophesying in the camp.” 28 And Joshua son of Nun, the assistant of Moses, one of his chosen men, said, “My LORD Moses, stop them!” 29 But Moses said to him, “Are you jealous for my sake? Would that all the LORD’s people were prophets, and that the LORD would put his spirit on them!” 30 And Moses and the elders of Israel returned to the camp.
Commentary
Numbers is the fourth book of the Torah (Hebrew meaning “teaching” or “Law”), also known by Christians as the Pentateuch (Greek meaning “Five Books”). Numbers (like the last half of Exodus, and all of Leviticus and Deuteronomy) is set in the time the Israelites were in the Wilderness before entering the Promised Land. If the time in the Wilderness is historical (no archeological evidence has ever been found to support it), this would have been around 1250 BCE.
Most of the book of Numbers was written by the “Priestly Source” during the Babylonian Exile (587 to 539 BCE) and in the 100 years after the Exile.
In the verses before today’s reading, the Israelites complained “in the hearing of YHWH” (v.1) about their lack of meat and the lack of variety in their food (all they had was manna). YHWH (translated as “LORD” in the NRSV) became angry and burned some outlying parts of their camp. Moses was also displeased with them and told YHWH that the Israelites were “too heavy” a burden for him (v.14). YHWH told Moses to gather 70 elders and bring them to the tent of meeting (v.16).
Today’s reading describes the imparting the spirit of “prophesy” (the ability to speak for God) on the 70 elders. This sharing of the spirit caused concern, however, among some of Moses’ followers, and Moses reassured them that the spirit of YHWH may be shared. The story reflected the Hebrew Bible’s ambivalence about prophesy generally and the inherent tension between prophets and priests.