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.
Exodus 32:1-14
Reading
1 When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron, and said to him, “Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.” 2 Aaron said to them, “Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” 3 So all the people took off the gold rings from their ears, and brought them to Aaron. 4 He took the gold from them, formed it in a mold, and cast an image of a calf; and they said, “These are your gods, O Israel, who brought you up out of the land of Egypt!” 5 When Aaron saw this, he built an altar before it; and Aaron made proclamation and said, “Tomorrow shall be a festival to the LORD.” 6 They rose early the next day and offered burnt offerings and brought sacrifices of well-being; and the people sat down to eat and drink and rose up to revel.
7 The LORD said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; 8 they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’” 9 The LORD said to Moses, “I have seen this people, how stiff-necked they are. 10 Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation.”
11 But Moses implored the LORD his God, and said, “O LORD, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, ‘It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth’? Turn from your fierce wrath; change your mind and do not bring disaster on your people. 13 Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, ‘I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.’” 14 And the LORD changed his mind about the disaster that he planned to bring on his people.
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.
Today’s reading is separated by 11 Chapters from last week’s reading in which YHWH gave the Decalogue and the people asked Moses to serve as their covenant mediator by speaking directly with YHWH (Ex. 20:19).
Chapters 21 to 23 contain ordinances called the “Covenant Collection.” Moses and the people ratified the Covenant (24:8), and Moses went up to the top of Mount Sinai (24:18). In Chapters 25 to 31, YHWH was said to give instructions to Moses on building and furnishing a Tabernacle, ordaining priests, and priests’ vestments. YHWH emphasized that observance of the sabbath was the sign of the perpetual covenant between HYWH and the Israelites (31:16). Finally, YHWH gave Moses two tablets on which YHWH had written the covenant (31:18).
Chapters 25 to 31 contain the instructions about the way in which YHWH would dwell among the Israelites and be acknowledged as their God. Because the Golden Calf story follows soon after these instructions, the author of Exodus wanted to emphasize that making an idol was a perverted, humanly devised means of securing God’s presence and a violation of YHWH’s instructions.
The Golden Calf story has some curious elements. The gold for the idol presumably comes from the gold jewelry that was mysteriously given to the Israelites by Egyptians when they were leaving Egypt (12.35-36). Aaron, who was Moses’ brother and the first High Priest, led the idolatry (v.5).
The calf was a symbol of strength and fertility, key elements in Baal worship that was present in Israel until the Exile (587 BCE). The “festival” described in verses 5 and 6 was not for the worship of some other “gods,” but was a festival to YHWH (v.6). Making the idol itself, however, was a violation of the commandment that no idols of God could be made (20:4).
In anger, YHWH told Moses that the Israelites were “your” people (v.7) and that YHWH was going to “consume” them (v.10). In urging YHWH to change his mind, Moses appealed both to YHWH’s reputation with other nations and his earlier unconditional promises to the patriarchs (v.12-14). After Moses broke the two covenant tablets in anger, he ground the golden calf into powder, mixed it with water and made the people drink the mixture (v.19-20).
The idea that an anthropomorphic YHWH could have a change of mind (v.14) is also found in the story of the decision by God to destroy mankind by the Great Flood (Gen. 6:6), and when Abraham negotiated with YHWH to dissuade God from destroying Sodom and Gomorrah (Gen. 18:23-32).
Isaiah 25:1-9
Reading
1 O LORD, you are my God; I will exalt you; I will praise your name; for you have done wonderful things, plans formed of old, faithful, and sure.
2 For you have made the city a heap, the fortified city a ruin; the palace of aliens is a city no more, it will never be rebuilt.
3 Therefore strong peoples will glorify you; cities of ruthless nations will fear you.
4 For you have been a refuge to the poor, a refuge to the needy in their distress, a shelter from the rainstorm and a shade from the heat. When the blast of the ruthless was like a winter rainstorm,
5 the noise of aliens like heat in a dry place, you subdued the heat with the shade of clouds; the song of the ruthless was stilled.
6 On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wines, of rich food filled with marrow, of well-aged wines strained clear.
7 And he will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations;
8 he will swallow up death forever. Then the LORD God will wipe away the tears from all faces, and the disgrace of his people he will take away from all the earth, for the LORD has spoken.
9 It will be said on that day, Lo, this is our God; we have waited for him, so that he might save us. This is the LORD for whom we have waited; let us be glad and rejoice in his salvation.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were made from about 700 BCE to about 300 BCE, and then assembled into a single book.
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 Israel and Judea to repent in the years before Israel was conquered by the Assyrians in 722 BCE and 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 four chapters (24-27) that are called the “Isaiah Apocalypse” because of the eschatological (end times) themes in them. Although they are included in First Isaiah (Ch. 1-39), most scholars date these four chapters to the Persian Period (539-333 BCE) or the early Hellenistic Period (333-300 BCE).
Today’s reading is in the form of a psalm and contains two distinct themes. Verses 1-5 began with praise for YHWH and then recounted the destruction of an unidentified city (v.2). Some scholars suggest that the verse is a “look back” and that city may be Nineveh, the capital of the Assyrian Empire, that was destroyed by the Babylonians in 612 BCE.
The last four verses depicted God’s victory over evil and sorrow. The image used is an eschatological banquet reminiscent of the banquet on Mount Sinai alluded to in Exodus 24:11. Because YHWH will “swallow up death forever” (v.8), it reversed the customary image of death swallowing up everything. These verses are often read at funerals.
Philippians 4:1-9
Reading
1 My brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.
2 I urge Euodia and I urge Syntyche to be of the same mind in the Lord. 3 Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.
4 Rejoice in the Lord always; again, I will say, Rejoice. 5 Let your gentleness be known to everyone. The Lord is near. 6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
8 Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. 9 Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had deep affection for the Jesus Followers in Philippi and had founded the Jesus Follower community there in 50-51 CE (Acts 16:11-40). Paul thanked the Philippians for gifts sent to him in prison (4:18). Paul wrote this letter from prison, but it is not clear if he was in Rome, Caesarea, or Ephesus.
Euodia and Syntyche were women leaders in the Jesus Follower community in Philippi and were likely heads of house-churches. Paul saw their disagreement as harmful to the community. He urged them “to be of the same mind in the Lord” (v.2) and asked an unidentified “loyal companion” to assist them in resolving their differences (v.3).
As the early (c. 55-60 CE) Jesus Follower community tried to determine what it meant to be a Jesus Follower in terms of beliefs and practices, it is not surprising that disagreements arose. At the time of Paul’s writing to the Philippians, none of the Gospels had been written (“Mark” was written around 70 CE) and it took many years for “orthodox” positions and practices to develop.
2020, November 15 ~ Judges 4:1-7; Zephaniah 1:7,12-18; 1 Thessalonians 5:1-11
/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.
Judges 4:1-7
Reading
1 The Israelites again did what was evil in the sight of the LORD, after Ehud died. 2 So the LORD sold them into the hand of King Jabin of Canaan, who reigned in Hazor; the commander of his army was Sisera, who lived in Harosheth-ha-goiim. 3 Then the Israelites cried out to the LORD for help; for he had nine hundred chariots of iron and had oppressed the Israelites cruelly twenty years.
4 At that time Deborah, a prophetess, wife of Lappidoth, was judging Israel. 5 She used to sit under the palm of Deborah between Ramah and Bethel in the hill country of Ephraim; and the Israelites came up to her for judgment. 6 She sent and summoned Barak son of Abinoam from Kedesh in Naphtali, and said to him, “The LORD, the God of Israel, commands you, ‘Go, take position at Mount Tabor, bringing ten thousand from the tribe of Naphtali and the tribe of Zebulun. 7 I will draw out Sisera, the general of Jabin’s army, to meet you by the Wadi Kishon with his chariots and his troops; and I will give him into your hand.’”
Commentary
The Book of Judges is part of the “Deuteronomic History” consisting of Deuteronomy, Joshua, Judges, Samuel, and Kings. The over-all message of these books is that the fortunes of Ancient Israel depended on faithfulness of the people and their kings in worshiping YHWH. The Deuteronomists were generally opposed to Israel’s having a temporal king, and there are numerous statements in favor of a theocracy, in which the king of Israel is YHWH (8.23).
This Book “recounted” the “history” of Israel from the death of Joshua to the time of Samuel. If it is historical, the time would have been from about 1,200 to 1,050 BCE.
The Book of Judges described a downward spiral in the moral, religious, and political fortunes of Israel. The recurring pattern was one of worshiping false gods, enemies overcoming the Israelites, a “judge” (a person who set things right) arising, and after the time of the judge, the people backsliding into false worship, and the cycle repeating itself.
The book has six major judge cycles, and the judgeship of Samson (who failed to observe most of the laws of the Torah) was seen as the moral nadir of the period of the Judges.
Today’s reading begins after the death of the Moabite king Ehud in a graphic and scatological manner (3:21-22) and picks up the story of the third judge of Israel, Deborah.
Deborah commanded the Israelite general Barak to assemble an army to defeat King Jabin of Canaan and his general, Sisera (v.6-7), notwithstanding the enormity of Jabin’s forces (900 iron chariots) (v.3). Speaking for YHWH, Deborah assured Barak that YHWH would give him the victory (v.7).
In the verses that follow today’s reading, Barak declined to oppose Sisera unless Deborah would go to the battle with him (v.8). She agreed to accompany him but told him that a woman would have the honor of killing Sisera (v.9).
Barak assembled an army and Sisera was defeated (v.16). Sisera escaped on foot but was seduced by a non-Israelite woman who killed him while he was sleeping by driving a tent peg into his temple. (v.21). There are many famous paintings of this scene.
Zephaniah 1:7, 12-18
Reading
7 Be silent before the LORD God! For the day of the LORD is at hand; the LORD has prepared a sacrifice, he has consecrated his guests.
12 At that time I will search Jerusalem with lamps, and I will punish the people who rest complacently on their dregs, those who say in their hearts, “The LORD will not do good,
nor will he do harm.”
13 Their wealth shall be plundered, and their houses laid waste. Though they build houses,
they shall not inhabit them; though they plant vineyards, they shall not drink wine from them.
14 The great day of the LORD is near, near and hastening fast; the sound of the day of the LORD is bitter, the warrior cries aloud there.
15 That day will be a day of wrath, a day of distress and anguish, a day of ruin and devastation,
a day of darkness and gloom, a day of clouds and thick darkness,
16 a day of trumpet blast and battle cry against the fortified cities and against the lofty battlements.
17 I will bring such distress upon people that they shall walk like the blind; because they have sinned against the LORD, their blood shall be poured out like dust, and their flesh like dung.
18 Neither their silver nor their gold will be able to save them on the day of the LORD’s wrath; in the fire of his passion the whole earth shall be consumed; for a full, a terrible end he will make of all the inhabitants of the earth.
Commentary
Zephaniah is another of the “Minor” Prophets. He was a prophet to Judea during the reign of the good King Josiah (640-609 BCE). Because Zephaniah prophesied against many of the practices prohibited by the Book of Deuteronomy, his prophesy is generally dated to the time just before Josiah’s reforms began in 621 BCE. (The Book of Deuteronomy was “discovered” in 622 BCE according to 2 Kings 22).
The Book of Zephaniah is only three chapters, and most of the Book concerned the Day of the LORD/YHWH in which YHWH will pour out anger on the people. In today’s reading, the prophet (speaking for YHWH) described punishments for those who rely on their wealth (v.18) or do not recognize the power of YHWH (v.12).
In the last part of Chapter 3, however, the message in the Book shifted to oracles of salvation so that the “proudly exultant ones” (3:11) will be removed and only the humble and lowly will be left (3:12). The “remnant” (3:13) — a code word for the Judeans in exile in Babylon – will return to Jerusalem.
1 Thessalonians 5:1-11
Reading
1 Now concerning the times and the seasons, brothers and sisters, you do not need to have anything written to you. 2 For you yourselves know very well that the day of the Lord will come like a thief in the night. 3 When they say, “There is peace and security,” then sudden destruction will come upon them, as labor pains come upon a pregnant woman, and there will be no escape! 4 But you, beloved, are not in darkness, for that day to surprise you like a thief; 5 for you are all children of light and children of the day; we are not of the night or of darkness. 6 So then let us not fall asleep as others do but let us keep awake and be sober; 7 for those who sleep, sleep at night, and those who are drunk get drunk at night. 8 But since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. 9 For God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, so that whether we are awake or asleep we may live with him. 11 Therefore encourage one another and build up each other, as indeed you are doing.
Commentary
Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Accordingly, it is the oldest writing in the Christian Scriptures.
Thessalonica is a seaport city and was the capital of Macedonia. Even today, Thessaloniki (as it is now called) is a charming city of one million persons, and the cultural center of Greece. The saying there is that “Thessaloniki is to Athens as San Francisco is to Los Angeles.”
The letter encouraged the community to be steadfast in the face of persecution. Today’s reading is from the last chapter in the letter. Paul expressed his expectation that the day of the Lord (v.2) was immanent and would be sudden and unexpected (v.3). He reinterpreted the Day of the Lord, however, from a day of punishment (as it is often described by the Prophets, including Zephaniah) and instead presented the Day of the Lord as a return of the Christ (4:17-18). He urged the Thessalonians to be ready and reassured them that they were destined for salvation (v.9).
2020, November 8 ~ Joshua 24:1-3a,14-25; Wisdom 6:12-16; Amos 5:18-24; 1 Thessalonians 4:13-18
/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.
Today, in Track 2, congregations are offered a choice of a reading from the Wisdom of Solomon or a reading from Amos.
The reading from the Epistles is the same in both tracks.
Joshua 24:1-3a, 14-25
Reading
1 Joshua gathered all the tribes of Israel to Shechem, and summoned the elders, the heads, the judges, and the officers of Israel; and they presented themselves before God. 2 And Joshua said to all the people, “Thus says the LORD, the God of Israel: Long ago your ancestors—Terah and his sons Abraham and Nahor—lived beyond the Euphrates and served other gods. 3 Then I took your father Abraham from beyond the River and led him through all the land of Canaan and made his offspring many.
14 “Now therefore revere the LORD and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt and serve the LORD. 15 Now if you are unwilling to serve the LORD, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve the LORD.”
16 Then the people answered, “Far be it from us that we should forsake the LORD to serve other gods; 17 for it is the LORD our God who brought us and our ancestors up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight. He protected us along all the way that we went, and among all the peoples through whom we passed; 18 and the LORD drove out before us all the peoples, the Amorites who lived in the land. Therefore, we also will serve the LORD, for he is our God.”
19 But Joshua said to the people, “You cannot serve the LORD, for he is a holy God. He is a jealous God; he will not forgive your transgressions or your sins. 20 If you forsake the LORD and serve foreign gods, then he will turn and do you harm, and consume you, after having done you good.” 21 And the people said to Joshua, “No, we will serve the LORD!” 22 Then Joshua said to the people, “You are witnesses against yourselves that you have chosen the LORD, to serve him.” And they said, “We are witnesses.” 23 He said, “Then put away the foreign gods that are among you, and incline your hearts to the LORD, the God of Israel.” 24 The people said to Joshua, “The LORD our God we will serve, and him we will obey.” 25 So Joshua made a covenant with the people that day, and made statutes and ordinances for them at Shechem.
Commentary
The authors of the Book of Joshua also wrote the books of Deuteronomy, Judges, Samuel, and Kings, 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.)
Today’s reading is from the last chapter of the Book of Joshua. In the earlier chapters, the Israelites (led by Joshua) entered and swiftly (and in an idealize manner) conquered the Promised Land. After allocating the lands among the tribes, the Israelites entered the “Covenant at Shechem” described in today’s reading. If the events are historical, they would have occurred around 1200 BCE.
Shechem was a major religious city in Northern Israel and part of the tribe of Ephraim (one of Joseph’s sons). Joseph’s bones were buried there. Locating the making of the Covenant at Shechem showed its importance.
The Covenant is structured as a typical Middle Eastern suzerainty treaty in which the Lord (in this case, YHWH) recounted all that was done for the Israelites (vv.2-13) and the “vassal” (the Israelites) agreed to obey and serve YHWH.
Here, the Israelites swore, acting as their own witnesses against themselves (v.22), to revere and serve YHWH and to put away foreign gods (vv. 16-23). After the Covenant was made, Joshua died (v.29). After Joshua’s death, there was a downward moral and religious spiral that is recounted in the Book of Judges.
Today’s reading established the legal predicate for the Deuteronomists’ conclusion that Israel’s failure to live up to this Covenant was the cause of the conquest of Northern Israel in 722 BCE and the Babylonian Captivity in 587 BCE.
Wisdom 6:12-16
Reading
12 Wisdom is radiant and unfading, and she is easily discerned by those who love her, and is found by those who seek her.
13 She hastens to make herself known to those who desire her.
14 One who rises early to seek her will have no difficulty, for she will be found sitting at the gate.
15 To fix one’s thought on her is perfect understanding, and one who is vigilant on her account will soon be free from care,
16 because she goes about seeking those worthy of her, and she graciously appears to them in their paths, and meets them in every thought.
Commentary
The full title of this Book is “The Wisdom of Solomon.” This book is not in the Hebrew Bible but is in the Apocrypha (hidden books) in Protestant Bibles and is in the Wisdom Books in Roman Catholic Bibles. Like other Wisdom Literature, it is (incorrectly) attributed to Solomon who reigned a United Israel from 968 to 928 BCE.
The Book of Wisdom was written in Greek by a Jew in the late First Century BCE to Jews living outside Israel (most likely in Alexandria). It encouraged them to maintain their Judaism while integrating it with Hellenistic culture. The author used a number of Greek literary and philosophical ideas (such as using a Greek listing of virtues and immortality). He portrayed Wisdom as an emanation of divine power that pervades the entire world and finds its most perfect expression in the revelations to Israel.
Today’s reading celebrated Wisdom (“Sophia” in Greek) and described her (as does Chapter 8 in Proverbs) as a woman whom one should seek (v.12).
Amos 5:18-24
Reading
18 Thus says the LORD, the God of hosts, the LORD: Alas for you who desire the day of the LORD! Why do you want the day of the LORD? It is darkness, not light;
19 as if someone fled from a lion and was met by a bear; or went into the house and rested a hand against the wall and was bitten by a snake.
20 Is not the day of the LORD darkness, not light, and gloom with no brightness in it?
21 I hate, I despise your festivals, and I take no delight in your solemn assemblies.
22 Even though you offer me your burnt offerings and grain offerings, I will not accept them;
and the offerings of well-being of your fatted animals I will not look upon.
23 Take away from me the noise of your songs; I will not listen to the melody of your harps.
24 But let justice roll down like waters, and righteousness like an everflowing stream.
Commentary
After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (called Judea with two tribes). Each of the Kingdoms had its own king.
The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous, but a time of great inequality between rich and poor in which large landowners gained control of the lands of small farmers.
Amos was a cattle herder and cared for fig trees in Judea, but he was called by YHWH to go north to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought in Israel about God.
In today’s reading, YHWH told Israel that the “Day of the LORD/YHWH” will be a time of darkness (v.20), and that instead of empty rituals (vv.20-23), YHWH desired justice and righteousness (v. 24). This was a major reinterpretation of the Day of the LORD and emphasized that Israel would also be accountable on that day.
1 Thessalonians 4:13-18
Reading
13 We do not want you to be uninformed, brothers and sisters, about those who have died, so that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died. 15 For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. 16 For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. 18 Therefore encourage one another with these words.
Commentary
Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Accordingly, it is the oldest writing in the Christian Scriptures.
Thessalonica is a seaport city and was the capital of Macedonia. Even today, Thessaloniki (as it is now called) is a charming city of one million persons, and the cultural center of Greece. The saying there is that “Thessaloniki is to Athens as San Francisco is to Los Angeles.”
According to Acts 16 and 17, Paul went to Philippi and then to Thessalonica. He spoke gratefully in Philippians 4:16 of gifts sent to him by Philippians when he was in Thessalonica.
The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul reassured the people that even those who died before the Parousia (Second Coming) will participate fully in it (v.14). Paul also expected the end times (not the end of the world, but the end of the world as we know it) to come during Paul’s own lifetime (v.17).
The idea of a Second Coming developed early in the Jesus Follower Movement because, in his earthly life, Jesus of Nazareth did not fulfill all the traditional “job descriptions” of the Messiah – the nation was not unified; the Romans were not expelled; Shalom (peace and order) did not reign. The expectation developed that at the Second Coming, the Kingdom of God/Heaven will be accomplished and the coming of the Messiah will be fulfilled.
2020, November 1 (All Saints Day) ~ Revelation 7:9-17 and 1 John 3:1-3
/in Uncategorized /by Thomas O'BrienRevelation 7:9-17
Reading
9 After this I, John, looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. 10 They cried out in a loud voice, saying, “Salvation belongs to our God who is seated on the throne, and to the Lamb!”
11 And all the angels stood around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, 12 singing,
“Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might
be to our God forever and ever! Amen.”
13 Then one of the elders addressed me, saying, “Who are these, robed in white, and where have they come from?” 14 I said to him, “Sir, you are the one that knows.” Then he said to me, “These are they who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb.
15 “For this reason they are before the throne of God, and worship him day and night within his temple, and the one who is seated on the throne will shelter them.
16 They will hunger no more, and thirst no more; the sun will not strike them, nor any scorching heat;
17 for the Lamb at the center of the throne will be their shepherd, and he will guide them to springs of the water of life, and God will wipe away every tear from their eyes.”
Commentary
The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or of heaven, or both). Apocalyptic writing generally described a dire situation ruled by evil powers that can be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.
Like apocalyptic writings in the Hebrew Bible, the Book of Revelation used dualistic (either/or) language and extreme images and metaphors to describe the conflict between good and evil. Apocalyptic literature is often presented as a revelation from God conveyed by an angel or other heavenly body. Apocalyptic writings used symbolic language to convey God’s hidden plan and presents a vision of an eschatological victory leading to a “New Jerusalem.”
The author of Revelation identified himself as “John” but most scholars conclude that the author was not John the Apostle because of (among other things) the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date Revelation to the late First Century. The author of Revelation has a profound knowledge of the Hebrew Bible and more than half the verses in Revelation allude to passages in the Hebrew Bible.
In today’s reading, those who worship the Lamb have symbols of righteousness (white robes) and victory (palm branches) (v. 9) because blood (sacrifice) leads to victory (white). The idyllic state that is described in verse 16 (hunger and thirst no more) is derived from Isaiah 49:10. Paradoxically, the Lamb is also the shepherd (verse 17). God as “shepherd” is best known from Psalm 23 and the Fourth Gospel.
1 John 3:1-3
Reading
1 See what love the Father has given us, that we should be called children of God; and that is what we are. The reason the world does not know us is that it did not know him. 2 Beloved, we are God’s children now; what we will be has not yet been revealed. What we do know is this: when he is revealed, we will be like him, for we will see him as he is. 3 And all who have this hope in him purify themselves, just as he is pure.
Commentary
The author of the First Letter of John was likely a disciple of the author of the Fourth Gospel, and part of a group of teachers (“We declare to you” – 1:1). The letter was written after 100 CE to a group of Jesus Followers who were receiving conflicting messages about the messiahship of Jesus. Some false teachers denied the humanity of Jesus; others denied the equivalence of the Son and the Father. The letter was written in opposition to these false teachers.
Eusebius (c.260-340 CE) attributed the letter the author of the Fourth Gospel. Eusebius was a bishop who wrote the first “history” of Christianity during and after the reign of the Roman Emperor Constantine (272-337 CE). Scholars today recognize that although some phrases in 1 John remind readers of the Fourth Gospel, both the language and the theology indicate that it was written by a person who was part of a group of followers of the author of the Fourth Gospel.
Today’s reading emphasizes that God shares God’s love with us, and we can therefore be called “children of God.” As such, we are called to become like Jesus the Christ.
2020, October 25 ~ Deuteronomy 34:1-12; Leviticus 19:1-2, 15-18; and 1 Thessalonians 2:1-8
/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.
Deuteronomy 34:1-12
Reading
1 Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho, and the LORD showed him the whole land: Gilead as far as Dan, 2 all Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the Western Sea, 3 the Negeb, and the Plain—that is, the valley of Jericho, the city of palm trees—as far as Zoar. 4 The LORD said to him, “This is the land of which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants’; I have let you see it with your eyes, but you shall not cross over there.” 5 Then Moses, the servant of the LORD, died there in the land of Moab, at the LORD’s command. 6 He was buried in a valley in the land of Moab, opposite Beth-peor, but no one knows his burial place to this day. 7 Moses was one hundred twenty years old when he died; his sight was unimpaired, and his vigor had not abated. 8 The Israelites wept for Moses in the plains of Moab thirty days; then the period of mourning for Moses was ended.
9 Joshua son of Nun was full of the spirit of wisdom, because Moses had laid his hands on him; and the Israelites obeyed him, doing as the LORD had commanded Moses.
10 Never since has there arisen a prophet in Israel like Moses, whom the LORD knew face to face. 11 He was unequaled for all the signs and wonders that the LORD sent him to perform in the land of Egypt, against Pharaoh and all his servants and his entire land, 12 and for all the mighty deeds and all the terrifying displays of power that Moses performed in the sight of all Israel.
Commentary
Deuteronomy is the fifth (and last) book of the Torah and (as a literary device) is presented as Moses’ final speech to the Israelites just before they entered the Promised Land.
“Deuteronomy” comes from Greek words that mean “Second Law” and was structured as if it were a “restatement” of the laws found in the books of Exodus, Leviticus, and Numbers. Parts of Deuteronomy were revised as late as 450 BCE, but the bulk of the book is generally dated to the reign of King Josiah of Judea (640-609 BCE).
It is also the first book of the didactic “Deuteronomic History” which consists of Deuteronomy, Joshua, Judges, Samuel, and Kings. This “History” taught that when the people and kings of Israel and Judea worshiped YHWH properly, they prospered, but when they worshiped false gods, other nations (Assyria in 722 BCE and Babylon in 587 BCE) conquered them. For the Deuteronomists, these conquests occurred because of false worship, not because the Assyrians and Babylonians were wealthier countries with larger armies. In this way, the Deuteronomists “preserved” the notions of YHWH’s being the all-powerful protector of Israel and Judea and that YHWH controlled everything that occurred.
Today’s reading is the last chapter of the Torah and a segue to the Book of Joshua. It recounted Moses’ death “at the LORD’s command” (v.5) rather than his dying of old age or an infirmity. This is seen in Jewish commentaries as a great blessing on Moses. Moses’ authority was passed to Joshua (v.9), the main character in the next book of the Bible.
Moses’ burial site is unknown (v. 6) lest it become a place of veneration. Mount Nebo and Pisgah (v.1) are different places, but the authors of the book treated them as the same place to respect two different traditions about the place of Moses’ death and burial.
The statement that Moses knew YHWH “face to face” (v.10) became part of Israel’s Messianic expectation when combined with Deut. 18:18 (“I [YHWH] will raise up for them a prophet like you [Moses] from among their own people.”) The Gospel According to Matthew (unlike the other Gospels) especially portrayed Jesus of Nazareth as the New Moses.
Ironically (and reflecting different religious and theological traditions within the Torah), last week’s reading specifically said Moses could not see YHWH’s face and live (Ex. 33:20-23).
Leviticus 19:1-2, 15-18
Reading
1 The LORD spoke to Moses, saying: 2 Speak to all the congregation of the people of Israel and say to them: You shall be holy, for I the LORD your God am holy.
15 You shall not render an unjust judgment; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor. 16 You shall not go around as a slanderer among your people, and you shall not profit by the blood of your neighbor: I am the LORD.
17 You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. 18 You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the LORD.
Commentary
Leviticus is the third book of the Torah and is mostly concerned with laws and the worship of YHWH. The book gets its name from the priests who were of the Tribe of Levi. It is part of the Priestly writings and dated to the time of the Exile (587-539 BCE) and after the Exile.
Today’s reading is part of the “Holiness Code” written after the Exile that comprises Chapters 17 to 26. The opening verses call the people of Israel (and us) to be “holy” – which is understood as being “separate” (that is, not OF this world and its values, even though we are IN this world). The call to be “holy” is also found in Exodus 19:6 and Numbers 15:40.
Verse 18 (“love your neighbor as yourself”) became the Second Great Commandment in the Gospels when combined with Deut. 6:5 (“love the LORD [YHWH] your God”) (Mark 12:31).
The second part of the reading (vv. 15-18) has a tone very much like the Ten Commandments but assumes a settled society. Verse 15 is directed at judges to make fair decisions. Verse 16 prohibits spreading false rumors or profiting when a neighbor is falsely accused. Scholars suggest that verse 17 is better rendered as “Do hate your kinsfolk in your heart, rather correct your kinsman lest you incur guilt because of him.”
1 Thessalonians 2:1-8
Reading
1 You yourselves know, brothers and sisters, that our coming to you was not in vain, 2 but though we had already suffered and been shamefully mistreated at Philippi, as you know, we had courage in our God to declare to you the gospel of God in spite of great opposition. 3 For our appeal does not spring from deceit or impure motives or trickery, 4 but just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts. 5 As you know and as God is our witness, we never came with words of flattery or with a pretext for greed; 6 nor did we seek praise from mortals, whether from you or from others, 7 though we might have made demands as apostles of Christ. But we were gentle among you, like a nurse tenderly caring for her own children. 8 So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us.
Commentary
Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Accordingly, it is the oldest writing in the Christian Scriptures.
Thessalonica is a seaport city and was the capital of Macedonia. Even today, Thessaloniki (as it is now called) is a charming city of one million persons, and the cultural center of Greece. The saying there is that “Thessaloniki is to Athens as San Francisco is to Los Angeles.”
According to Acts 16 and 17, Paul went to Philippi and then to Thessalonica. He spoke gratefully in Philippians 4:16 of gifts sent to him by Philippians when he was in Thessalonica. In today’s reading, Paul spoke of having been “shamefully mistreated at Philippi” (v.2). This may refer to his imprisonment described in Acts 16:16-40 for exorcising a slave-girl who was engaged in divination and was verbally harassing Paul.
The letter to the Thessalonians encouraged the Jesus Follower community to be steadfast in the face of persecution. Paul emphasized the sincerity of his preaching to them and asserted that he considered himself entrusted with the gospel by God (v.4).
,
Paul was never bashful about making the claim that he was an “apostle” (v.7) – one who is sent out with the Gospel message. In the same verse, he also described himself as a “nurse.” In Greek, the word he used is better understood as a “wet nurse” – one who feeds children from her breast, an image that conveyed Paul’s great care for the Thessalonians.
2020, October 18 ~ Exodus 33:12-23; Isaiah 45:1-7; and 1 Thessalonians 1:1-10
/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.
Exodus 33:12-23
Reading
12 Moses said to the LORD, “See, you have said to me, ‘Bring up this people’; but you have not let me know whom you will send with me. Yet you have said, ‘I know you by name, and you have also found favor in my sight.’ 13 Now if I have found favor in your sight, show me your ways, so that I may know you and find favor in your sight. Consider too that this nation is your people.” 14 He [YHWH] said, “My presence will go with you, and I will give you rest.” 15 And he [Moses] said to him, “If your presence will not go, do not carry us up from here. 16 For how shall it be known that I have found favor in your sight, I, and your people, unless you go with us? In this way, we shall be distinct, I and your people, from every people on the face of the earth.”
17 The LORD said to Moses, “I will do the very thing that you have asked; for you have found favor in my sight, and I know you by name.” 18 Moses said, “Show me your glory, I pray.” 19 And he said, “I will make all my goodness pass before you, and will proclaim before you the name, ‘The LORD’; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy. 20 But,” he [YHWH] said, “you cannot see my face; for no one shall see me and live.” 21 And the LORD continued, “See, there is a place by me where you shall stand on the rock; 22 and while my glory passes by I will put you in a cleft of the rock, and I will cover you with my hand until I have passed by; 23 then I will take away my hand, and you shall see my back; but my face shall not be seen.”
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.
Today’s reading follows the story of the Golden Calf. After Moses broke the tablets of the 10 Words, he berated Aaron, who in turn blamed the people. (32:21-24). Moses then directed the Levites to kill 3,000 Israelites for making an idol and using it as a means to have YHWH’s presence (32:27-28). YHWH sent a plague upon the people (v.35) and told Moses to lead the people to the Promised Land (33:1). YHWH also told Moses that YHWH’s angel would go before them, but not YHWH lest YHWH “consume” these “stiff necked people.” (33:2-3)
In today’s reading, Moses again sought reassurance that YHWH would accompany the Israelites (v.12). Although YHWH had declined to do so because of the misguided attempt (through the golden calf) to secure YHWH’s presence, YHWH relented because of the special relationship to Moses – he knew Moses “by name” (v.13). YHWH then agreed to accompany them (vv.14 and 17)
YHWH also reconfirmed his name in terms that were just as elliptical as the name given in the Burning Bush story – “I will be what I will be.” (3:14). Here, the name was revealed as “I will be gracious to whom I will be gracious and will show mercy on whom I will show mercy” (v.19). All these names emphasize that God is a mystery that can never be fully understood or contained.
Although YHWH is assumed to have a human form – with a hand, back and face in v. 23 – God’s face can never be seen.
Isaiah 45:1-7
Reading
1 Thus says the LORD to his anointed, to Cyrus, whose right hand I have grasped to subdue nations before him and strip kings of their robes, to open doors before him — and the gates shall not be closed:
2 I will go before you and level the mountains, I will break in pieces the doors of bronze
and cut through the bars of iron,
3 I will give you the treasures of darkness and riches hidden in secret places, so that you may know that it is I, the LORD, the God of Israel, who call you by your name.
4 For the sake of my servant Jacob, and Israel my chosen, I call you by your name, I surname you, though you do not know me.
5 I am the LORD, and there is no other; besides me there is no god. I arm you, though you do not know me,
6 so that they may know, from the rising of the sun and from the west, that there is no one besides me; I am the LORD, and there is no other.
7 I form light and create darkness. I make weal and create woe; I the LORD do all these things.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were made from about 700 BCE to about 300 BCE, and then assembled into a single book.
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 Israel and Judea to repent in the years before Israel was conquered by the Assyrians in 722 BCE and 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 ended.
The Persian King, Cyrus II (558-530 BCE), defeated the Babylonians in 539 BCE and decreed the return of the Judeans to Jerusalem in the next year (Ezra 1:1-4).
In today’s reading, Isaiah spoke for YHWH to Cyrus and described him as “YHWH’s anointed” (v.1) to free the Judeans from the Babylonian Exile (587-539 BCE) and to spread YHWH’s fame (vv.4, 6). Cyrus was described as a “Messiah” commissioned by YHWH to conquer Babylon, and therefore to play a significant role in the restoration of Jerusalem. The verses state that YHWH controls everything (vv.5-7) and dictates the course of history. (On a cylinder inscribed in 538 BCE, Cyrus attributed his victory to Marduk, the god of Babylon).
Cyrus was the only non-Israelite called an “anointed” in the Hebrew Bible. Others who were anointed in the Hebrew Bible were kings, priests, and some prophets.
The Persians ruled over Israel and Judea until 333 BCE when Alexander the Great defeated them. The Persian Period (539-333) was generally one of peace and prosperity in Judea and saw a substantial number of texts composed that are part of the Hebrew Bible.
1 Thessalonians 1:1-10
Reading
1 Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.
2 We always give thanks to God for all of you and mention you in our prayers, constantly 3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. 4 For we know, brothers and sisters beloved by God, that he has chosen you, 5 because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of persons we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, 7 so that you became an example to all the believers in Macedonia and in Achaia. 8 For the word of the Lord has sounded forth from you not only in Macedonia and Achaia, but in every place your faith in God has become known, so that we have no need to speak about it. 9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead– Jesus, who rescues us from the wrath that is coming.
Commentary
Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Thessaloniki is a seaport and was the capital of Macedonia. Both Macedonia and Achaia (Greece) were Roman provinces.
In speaking of a “church” (v.1), Paul used the term for a citizen assembly. Paul’s reference to faith, love, and hope (v.3) is a familiar combination that he used in many other letters. The letter encouraged the community to be steadfast in the face of persecution.
Paul is clear in referring to Jesus of Nazareth as “the Christ” (Greek for “the Messiah”) but recognized that not all of the events expected from the coming of the Messiah had been accomplished. Paul therefore expected a parousia – a Second Coming – when Jesus would come and rule. Much of the letter to the Thessalonians encourages them to remain steadfast until these end times occur.
2020, October 11 ~ Exodus 32:1-14; Isaiah 25:1-9; and Philippians 4:1-9
/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.
Exodus 32:1-14
Reading
1 When the people saw that Moses delayed to come down from the mountain, the people gathered around Aaron, and said to him, “Come, make gods for us, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.” 2 Aaron said to them, “Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me.” 3 So all the people took off the gold rings from their ears, and brought them to Aaron. 4 He took the gold from them, formed it in a mold, and cast an image of a calf; and they said, “These are your gods, O Israel, who brought you up out of the land of Egypt!” 5 When Aaron saw this, he built an altar before it; and Aaron made proclamation and said, “Tomorrow shall be a festival to the LORD.” 6 They rose early the next day and offered burnt offerings and brought sacrifices of well-being; and the people sat down to eat and drink and rose up to revel.
7 The LORD said to Moses, “Go down at once! Your people, whom you brought up out of the land of Egypt, have acted perversely; 8 they have been quick to turn aside from the way that I commanded them; they have cast for themselves an image of a calf, and have worshiped it and sacrificed to it, and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’” 9 The LORD said to Moses, “I have seen this people, how stiff-necked they are. 10 Now let me alone, so that my wrath may burn hot against them and I may consume them; and of you I will make a great nation.”
11 But Moses implored the LORD his God, and said, “O LORD, why does your wrath burn hot against your people, whom you brought out of the land of Egypt with great power and with a mighty hand? 12 Why should the Egyptians say, ‘It was with evil intent that he brought them out to kill them in the mountains, and to consume them from the face of the earth’? Turn from your fierce wrath; change your mind and do not bring disaster on your people. 13 Remember Abraham, Isaac, and Israel, your servants, how you swore to them by your own self, saying to them, ‘I will multiply your descendants like the stars of heaven, and all this land that I have promised I will give to your descendants, and they shall inherit it forever.’” 14 And the LORD changed his mind about the disaster that he planned to bring on his people.
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.
Today’s reading is separated by 11 Chapters from last week’s reading in which YHWH gave the Decalogue and the people asked Moses to serve as their covenant mediator by speaking directly with YHWH (Ex. 20:19).
Chapters 21 to 23 contain ordinances called the “Covenant Collection.” Moses and the people ratified the Covenant (24:8), and Moses went up to the top of Mount Sinai (24:18). In Chapters 25 to 31, YHWH was said to give instructions to Moses on building and furnishing a Tabernacle, ordaining priests, and priests’ vestments. YHWH emphasized that observance of the sabbath was the sign of the perpetual covenant between HYWH and the Israelites (31:16). Finally, YHWH gave Moses two tablets on which YHWH had written the covenant (31:18).
Chapters 25 to 31 contain the instructions about the way in which YHWH would dwell among the Israelites and be acknowledged as their God. Because the Golden Calf story follows soon after these instructions, the author of Exodus wanted to emphasize that making an idol was a perverted, humanly devised means of securing God’s presence and a violation of YHWH’s instructions.
The Golden Calf story has some curious elements. The gold for the idol presumably comes from the gold jewelry that was mysteriously given to the Israelites by Egyptians when they were leaving Egypt (12.35-36). Aaron, who was Moses’ brother and the first High Priest, led the idolatry (v.5).
The calf was a symbol of strength and fertility, key elements in Baal worship that was present in Israel until the Exile (587 BCE). The “festival” described in verses 5 and 6 was not for the worship of some other “gods,” but was a festival to YHWH (v.6). Making the idol itself, however, was a violation of the commandment that no idols of God could be made (20:4).
In anger, YHWH told Moses that the Israelites were “your” people (v.7) and that YHWH was going to “consume” them (v.10). In urging YHWH to change his mind, Moses appealed both to YHWH’s reputation with other nations and his earlier unconditional promises to the patriarchs (v.12-14). After Moses broke the two covenant tablets in anger, he ground the golden calf into powder, mixed it with water and made the people drink the mixture (v.19-20).
The idea that an anthropomorphic YHWH could have a change of mind (v.14) is also found in the story of the decision by God to destroy mankind by the Great Flood (Gen. 6:6), and when Abraham negotiated with YHWH to dissuade God from destroying Sodom and Gomorrah (Gen. 18:23-32).
Isaiah 25:1-9
Reading
1 O LORD, you are my God; I will exalt you; I will praise your name; for you have done wonderful things, plans formed of old, faithful, and sure.
2 For you have made the city a heap, the fortified city a ruin; the palace of aliens is a city no more, it will never be rebuilt.
3 Therefore strong peoples will glorify you; cities of ruthless nations will fear you.
4 For you have been a refuge to the poor, a refuge to the needy in their distress, a shelter from the rainstorm and a shade from the heat. When the blast of the ruthless was like a winter rainstorm,
5 the noise of aliens like heat in a dry place, you subdued the heat with the shade of clouds; the song of the ruthless was stilled.
6 On this mountain the LORD of hosts will make for all peoples a feast of rich food, a feast of well-aged wines, of rich food filled with marrow, of well-aged wines strained clear.
7 And he will destroy on this mountain the shroud that is cast over all peoples, the sheet that is spread over all nations;
8 he will swallow up death forever. Then the LORD God will wipe away the tears from all faces, and the disgrace of his people he will take away from all the earth, for the LORD has spoken.
9 It will be said on that day, Lo, this is our God; we have waited for him, so that he might save us. This is the LORD for whom we have waited; let us be glad and rejoice in his salvation.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were made from about 700 BCE to about 300 BCE, and then assembled into a single book.
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 Israel and Judea to repent in the years before Israel was conquered by the Assyrians in 722 BCE and 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 four chapters (24-27) that are called the “Isaiah Apocalypse” because of the eschatological (end times) themes in them. Although they are included in First Isaiah (Ch. 1-39), most scholars date these four chapters to the Persian Period (539-333 BCE) or the early Hellenistic Period (333-300 BCE).
Today’s reading is in the form of a psalm and contains two distinct themes. Verses 1-5 began with praise for YHWH and then recounted the destruction of an unidentified city (v.2). Some scholars suggest that the verse is a “look back” and that city may be Nineveh, the capital of the Assyrian Empire, that was destroyed by the Babylonians in 612 BCE.
The last four verses depicted God’s victory over evil and sorrow. The image used is an eschatological banquet reminiscent of the banquet on Mount Sinai alluded to in Exodus 24:11. Because YHWH will “swallow up death forever” (v.8), it reversed the customary image of death swallowing up everything. These verses are often read at funerals.
Philippians 4:1-9
Reading
1 My brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.
2 I urge Euodia and I urge Syntyche to be of the same mind in the Lord. 3 Yes, and I ask you also, my loyal companion, help these women, for they have struggled beside me in the work of the gospel, together with Clement and the rest of my co-workers, whose names are in the book of life.
4 Rejoice in the Lord always; again, I will say, Rejoice. 5 Let your gentleness be known to everyone. The Lord is near. 6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
8 Finally, beloved, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is pleasing, whatever is commendable, if there is any excellence and if there is anything worthy of praise, think about these things. 9 Keep on doing the things that you have learned and received and heard and seen in me, and the God of peace will be with you.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had deep affection for the Jesus Followers in Philippi and had founded the Jesus Follower community there in 50-51 CE (Acts 16:11-40). Paul thanked the Philippians for gifts sent to him in prison (4:18). Paul wrote this letter from prison, but it is not clear if he was in Rome, Caesarea, or Ephesus.
Euodia and Syntyche were women leaders in the Jesus Follower community in Philippi and were likely heads of house-churches. Paul saw their disagreement as harmful to the community. He urged them “to be of the same mind in the Lord” (v.2) and asked an unidentified “loyal companion” to assist them in resolving their differences (v.3).
As the early (c. 55-60 CE) Jesus Follower community tried to determine what it meant to be a Jesus Follower in terms of beliefs and practices, it is not surprising that disagreements arose. At the time of Paul’s writing to the Philippians, none of the Gospels had been written (“Mark” was written around 70 CE) and it took many years for “orthodox” positions and practices to develop.
2020, October 4 ~ Exodus 20:1-4, 7-9, 12-20; Isaiah 5:1-7; Philippians 3:4b-14
/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.
Exodus 20:1-4, 7-9, 12-20
Reading
1 Then God spoke all these words:
2 I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery; 3 you shall have no other gods before me.
4 You shall not make for yourself an idol, whether in the form of anything that is in heaven above, or that is on the earth beneath, or that is in the water under the earth.
7 You shall not make wrongful use of the name of the LORD your God, for the LORD will not acquit anyone who misuses his name.
8 Remember the sabbath day and keep it holy. 9 For six days you shall labor and do all your work.
12 Honor your father and your mother, so that your days may be long in the land that the LORD your God is giving you.
13 You shall not murder.
14 You shall not commit adultery.
15 You shall not steal.
16 You shall not bear false witness against your neighbor.
17 You shall not covet your neighbor’s house; you shall not covet your neighbor’s wife, or male or female slave, or ox, or donkey, or anything that belongs to your neighbor.
18 When all the people witnessed the thunder and lightning, the sound of the trumpet, and the mountain smoking, they were afraid and trembled and stood at a distance, 19 and said to Moses, “You speak to us, and we will listen; but do not let God speak to us, or we will die.” 20 Moses said to the people, “Do not be afraid; for God has come only to test you and to put the fear of him upon you so that you do not sin.”
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.
Today’s reading is set at Mount Sinai (“Horeb” in other parts of Exodus and in Deuteronomy) during the time in the Wilderness. In a theophany (an “appearance” of the Divine) in thunder, lightning, and smoke (v. 18), YHWH gave the Decalogue – literally, the ten “words” (v.1) – often called the Ten Commandments. The words are presented as God’s words.
The structure of the Decalogue was as an exclusive covenant similar to a Lord-Vassal relationship in the Ancient Middle East: YHWH recounted what had been done for the Israelites (v.2) and then directed reciprocal obligations of the Israelites (vv. 3-17). There are no punishments stated for not obeying the words, but the omitted verses (5 and 6) state that the guilt of the parents who reject YHWH will be visited upon the children to the third and fourth generations.
The Commandments are divided into two groups: duties to God (vv. 2,4,7,8) and to other humans (vv.12-17). Because Ancient Israel was a patriarchal society, the Ten Words were addressed to males. Wives “belonged to” men, just as houses, oxen and other items did (v.17).
This version of the Decalogue is called the “Priestly Decalogue” because of its emphasis on the Sabbath, particularly in the omitted verses 10 and 11. Other versions of the Decalogue appear in Exodus 34:11-26 (the “Ritual Decalogue”) and in Deuteronomy 5:6-21, and both are different in some respects from the Priestly Decalogue.
In the Deuteronomic version of the 10 Commandments, for example, wives do not “belong” to men (Dt. 5:21), and the rationale for observing the Sabbath is the liberation from Egypt rather than YHWH’s resting on the seventh day of creation (vv.9-11).
Isaiah 5:1-7
Reading
1 Let me sing for my beloved my love-song concerning his vineyard: My beloved had a vineyard
on a very fertile hill.
2 He dug it and cleared it of stones, and planted it with choice vines; he built a watchtower in the midst of it, and hewed out a wine vat in it; he expected it to yield grapes, but it yielded wild grapes.
3 And now, inhabitants of Jerusalem and people of Judah, judge between me and my vineyard.
4 What more was there to do for my vineyard that I have not done in it? When I expected it to yield grapes, why did it yield wild grapes?
5 And now I will tell you what I will do to my vineyard. I will remove its hedge, and it shall be devoured; I will break down its wall, and it shall be trampled down.
6 I will make it a waste; it shall not be pruned or hoed, and it shall be overgrown with briers and thorns; I will also command the clouds that they rain no rain upon it.
7 For the vineyard of the LORD of hosts is the house of Israel, and the people of Judah are his pleasant planting; he expected justice, but saw bloodshed; righteousness, but heard a cry!
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were made from about 700 BCE to about 300 BCE, and then assembled into a single book.
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 Israel and Judea to repent in the years before Israel was conquered by the Assyrians in 722 BCE and 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 verses from First Isaiah (c. 730 BCE) used a vineyard as a metaphor for Israel (the northern 10 tribes) and Judea. It began as a love song but turned into an indictment of Israel and Judea. In speaking for YHWH, the prophet spoke in the third person (vv. 1-2) and expressed how his beloved (YHWH) loved the vineyard and cared for it.
In verses 3 to 6, YHWH was the speaker and expressed disappointed that the carefully cultivated vineyard yielded only “wild grapes” (v.4) unsuitable for wine. In verses 5 and 6, YHWH said the vineyard would become “a waste.” (The Assyrians conquered Israel in 722 BCE, and the Babylonians conquered Judea in 597 and destroyed the Temple in 586 BCE.)
In Verse 7, the voice is again that of the prophet. This verse contains two word plays in Hebrew: YHWH expected justice (mishpat) but saw bloodshed (mishpah) and expected righteousness (tsedaqah) but heard a cry (tse’aqah).
Philippians 3:4b-14
Reading
4b If anyone else has reason to be confident in the flesh, I have more: 5 circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless.
7 Yet whatever gains I had, these I have come to regard as loss because of Christ. 8 More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. 10 I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11 if somehow I may attain the resurrection from the dead.
12 Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own. 13 Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18). Paul wrote this letter from prison, but it is not clear if he was in Rome, Caesarea, or Ephesus.
Today’s reading follows verses (2-4a) in which Paul opposed “Judaisers” – Jesus Followers who claimed that a person needed to be circumcised to be a Jesus Follower. (This was a major issue in the early Jesus Follower Movement.)
In later epistles, Paul used “flesh” to mean human weakness. Here, however, he used it to mean an emphasis on physical rituals (v. 4b). Paul spoke of his own Jewish credentials (v.5-6) but rejected them as “rubbish” (his actual word in Greek is “dog poop”) because he is now in “righteousness” (a right relationship) with God through his faith in the resurrection of Jesus the Christ (v.9-10).
These verses also reflect Paul’s view that “righteousness” did not come through his own efforts by obeying the law (v.9) but from God through faith. “Faith” for Paul was not a matter of intellectual assent to a series of propositions (as it has become for post-Enlightenment persons). The Greek word pistis that Paul used (usually translated as “faith”) has an active component and is better understood as “faithfulness” – the active living into a life of love.
2020, September 27 ~ Exodus 17:1-7; Ezekiel 18:1-4, 25-32; and Philippians 2:1-13
/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.
Exodus 17:1-7
Reading
1 From the wilderness of Sin the whole congregation of the Israelites journeyed by stages, as the LORD commanded. They camped at Rephidim, but there was no water for the people to drink. 2 The people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test the LORD?” 3 But the people thirsted there for water; and the people complained against Moses and said, “Why did you bring us out of Egypt, to kill us and our children and livestock with thirst?” 4 So Moses cried out to the LORD, “What shall I do with this people? They are almost ready to stone me.” 5 The LORD said to Moses, “Go on ahead of the people, and take some of the elders of Israel with you; take in your hand the staff with which you struck the Nile, and go. 6 I will be standing there in front of you on the rock at Horeb. Strike the rock, and water will come out of it, so that the people may drink.” Moses did so, in the sight of the elders of Israel. 7 He called the place Massah and Meribah, because the Israelites quarreled and tested the LORD, saying, “Is the LORD among us or not?”
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.
Today’s reading recounts Moses’ striking a rock at Horeb (another name for the mountain called “Sinai” in other Torah sources) to provide water for the Israelites during the time in the Wilderness. This story also appears in Numbers 20:2-13, but there Moses struck the rock twice (which was understood as his not having enough confidence in YHWH). For this lack of faith, he and Aaron were not permitted to enter the Promised Land with the Israelites.
The “test” by the Israelites (v.2) was their demand for proof that YHWH was among them and controlling events (v.7). The names given to the places (v.7) reflect the Hebrew words for “quarrel” and “test.”
Archeologists cannot determine the location of the Wilderness of Sin or Rephidim, and most scholars doubt that these accounts are historical. No evidence of substantial numbers of persons inhabiting the Sinai Peninsula at any time before 1000 BCE has ever been found.
Moreover, Numbers 1:46 contains a “census” of the Israelites in the Wilderness and says the men older than 20 years numbered more than 603,000. Adding women and children would bring the total number of persons to over 1.2 million. If each person received a half pound of food and a pint of water each day, 300 tons of food and 150,000 gallons of water would have been needed every day for 40 years.
The accounts are a reminder, however, that even if the Bible is not always historically or scientifically true, the stories are “profoundly true” and intended to help us understand our relationships with God and others.
Ezekiel 18:1-4, 25-32
Reading
1 The word of the LORD came to me: 2 What do you mean by repeating this proverb concerning the land of Israel, “The parents have eaten sour grapes, and the children’s teeth are set on edge”? 3 As I live, says the LORD God, this proverb shall no more be used by you in Israel. 4 Know that all lives are mine; the life of the parent as well as the life of the child is mine: it is only the person who sins that shall die.
25 Yet you say, “The way of the LORD is unfair.” Hear now, O house of Israel: Is my way unfair? Is it not your ways that are unfair? 26 When the righteous turn away from their righteousness and commit iniquity, they shall die for it; for the iniquity that they have committed they shall die. 27 Again, when the wicked turn away from the wickedness they have committed and do what is lawful and right, they shall save their life. 28 Because they considered and turned away from all the transgressions that they had committed, they shall surely live; they shall not die. 29 Yet the house of Israel says, “The way of the LORD is unfair.” O house of Israel, are my ways unfair? Is it not your ways that are unfair?
30 Therefore I will judge you, O house of Israel, all of you according to your ways, says the LORD God. Repent and turn from all your transgressions; otherwise iniquity will be your ruin. 31 Cast away from you all the transgressions that you have committed against me and get yourselves a new heart and a new spirit! Why will you die, O house of Israel? 32 For I have no pleasure in the death of anyone, says the LORD God. Turn, then, and live.
Commentary
Ezekiel (whose name means “God strengthens”) is one of the three “Major” Prophets – so called because of the length of the books of Isaiah, Jeremiah, and Ezekiel. Ezekiel was a priest who was among the first group of persons deported by the Babylonians when they captured Jerusalem in 597 BCE.
In today’s reading, YHWH was presented as rejecting the idea that a prior generation’s wrongs are borne by later generations (v.3). This is at variance with other portions of the Hebrew Bible in which the sins of the parents are visited upon the children to the third and fourth generation (Ex. 34:7) or to the next generation (1 Kings 21:29).
For Ezekiel, the fall of Jerusalem and fall of the House of David in 586 BCE was seen as resulting from the actions of the kings who reigned after the death of Josiah in 609 BCE during the years prior to the Exile.
A major emphasis in the Book of Ezekiel was on personal moral responsibility rather than seeing acts of prior generations as the cause of current situations. This was a new development in the theology of Ancient Israel. As a corollary to this, Ezekiel said that because the community in Exile was responsible for its own plight, repentance by that community was the way to a restored life (vv.27-32).
Philippians 2:1-13
Reading
1 If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, 2 make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. 3 Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. 4 Let each of you look not to your own interests, but to the interests of others. Let the same mind be in you that was in Christ Jesus, 6 who, though he was in the form of God, did not regard equality with God as something to be exploited,
7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form,
8 he humbled himself and became obedient to the point of death — even death on a cross.
9 Therefore God also highly exalted him and gave him the name that is above every name,
10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth,
11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
12 Therefore, my beloved, just as you have always obeyed me, not only in my presence, but much more now in my absence, work out your own salvation with fear and trembling; 13 for it is God who is at work in you, enabling you both to will and to work for his good pleasure.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18). Paul wrote this letter from prison, but it is not clear if he was in Rome, Caesarea, or Ephesus.
The last part of today’s reading is derived from a hymn that was already in use in Jesus Follower communities, perhaps in a Baptism liturgy. Its statements are not only religious, they are also political. The Roman Caesars claimed to be “in the form of God” and (as rulers) to be the “Lord.” This hymn affirms the Jesus as The Christ was both divine and human. Instead of exploiting his being “in the form of God” (v.6), — that is sharing the essence and nature of God — Jesus also had the form of (the essence or nature of) a human/slave/servant (v.7) and emptied himself (poured himself out) for others. For this, he has been highly exalted (resurrected) by God (v.9).
As the Christ/Messiah, he is also “Lord” and Paul asserted that at the name of Jesus (rather than at Caesar’s name) every knee should bend.
2020, September 20 ~ Exodus 16:2-15; Jonah 3:10-4:11; and Philippians 1:21-30
/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.
Exodus 16:2-15
Reading
2 The whole congregation of the Israelites complained against Moses and Aaron in the wilderness. 3 The Israelites said to them, “If only we had died by the hand of the LORD in the land of Egypt, when we sat by the fleshpots and ate our fill of bread; for you have brought us out into this wilderness to kill this whole assembly with hunger.”
4 Then the LORD said to Moses, “I am going to rain bread from heaven for you, and each day the people shall go out and gather enough for that day. In that way I will test them, whether they will follow my instruction or not. 5 On the sixth day, when they prepare what they bring in, it will be twice as much as they gather on other days.” 6 So Moses and Aaron said to all the Israelites, “In the evening you shall know that it was the LORD who brought you out of the land of Egypt, 7 and in the morning you shall see the glory of the LORD, because he has heard your complaining against the LORD. For what are we, that you complain against us?” 8 And Moses said, “When the LORD gives you meat to eat in the evening and your fill of bread in the morning, because the LORD has heard the complaining that you utter against him—what are we? Your complaining is not against us but against the LORD.”
9 Then Moses said to Aaron, “Say to the whole congregation of the Israelites, ‘Draw near to the LORD, for he has heard your complaining.’“ 10 And as Aaron spoke to the whole congregation of the Israelites, they looked toward the wilderness, and the glory of the LORD appeared in the cloud. 11 The LORD spoke to Moses and said, 12 “I have heard the complaining of the Israelites; say to them, ‘At twilight you shall eat meat, and in the morning you shall have your fill of bread; then you shall know that I am the LORD your God.’“
13 In the evening quails came up and covered the camp; and in the morning there was a layer of dew around the camp. 14 When the layer of dew lifted, there on the surface of the wilderness was a fine flaky substance, as fine as frost on the ground. 15 When the Israelites saw it, they said to one another, “What is it?” For they did not know what it was. Moses said to them, “It is the bread that the LORD has given you to eat.
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.
Today’s reading was set one month after the Crossing of the Sea of Reeds. As in numerous other places in stories set in the time in the Wilderness, the Israelites complained about their food, water, and other matters, in a manner that (for the reader) is mildly humorous.
This reading combines two traditional stories – finding manna and the arrival of quail (meat). An expanded story about food – particularly quail — is in Chapter 11 of the Book of Numbers.
The manna story is Priestly (dated to about 550-450 BCE) as shown by the prohibition on collecting manna on the Sabbath (v. 5). Manna (which is an Arabic word that means “what is it?”) is the carbohydrate-rich excretion of two scale insects that feed on twigs of tamarisk trees. It can be purchased, even today, in the Arab Quarter of Jerusalem.
One of the overarching themes of the Book of Exodus is acknowledging that YHWH is Israel’s God, and Moses and Aaron emphasized this to the Israelites (v. 6-7).
Jonah 3:10-4:11
Reading
3:10 When God saw what the people of Nineveh did, how they turned from their evil ways, God changed his mind about the calamity that he had said he would bring upon them; and he did not do it.
4:1 But this was very displeasing to Jonah, and he became angry. 2 He prayed to the LORD and said, “O LORD! Is not this what I said while I was still in my own country? That is why I fled to Tarshish at the beginning; for I knew that you are a gracious God and merciful, slow to anger, and abounding in steadfast love, and ready to relent from punishing. 3 And now, O LORD, please take my life from me, for it is better for me to die than to live.” 4 And the LORD said, “Is it right for you to be angry?” 5 Then Jonah went out of the city and sat down east of the city and made a booth for himself there. He sat under it in the shade, waiting to see what would become of the city.
6 The LORD God appointed a bush, and made it come up over Jonah, to give shade over his head, to save him from his discomfort; so Jonah was very happy about the bush. 7 But when dawn came up the next day, God appointed a worm that attacked the bush, so that it withered. 8 When the sun rose, God prepared a sultry east wind, and the sun beat down on the head of Jonah so that he was faint and asked that he might die. He said, “It is better for me to die than to live.”
9 But God said to Jonah, “Is it right for you to be angry about the bush?” And he said, “Yes, angry enough to die.” 10 Then the LORD said, “You are concerned about the bush, for which you did not labor and which you did not grow; it came into being in a night and perished in a night. 11 And should I not be concerned about Nineveh, that great city, in which there are more than a hundred and twenty thousand persons who do not know their right hand from their left, and also many animals?”
Commentary
The Book of Jonah is one of the shortest in the Bible and is included in the Bible with the 12 Minor Prophets. Even though Jonah is never described in the Book as a “prophet,” he is a “reluctant prophet” who speaks for YHWH (translated as “LORD” in the NRSV) by urging the Assyrians to repent (3:4). Ironically, although Jonah initially rejects YHWH’s call, he is — according to the story – the most successful prophet ever.
The Book of Jonah was written during the “Persian Period” (539 BCE to 333 BCE). The story, however, was necessarily set hundreds of years earlier in the period of Assyrian power – a time of Assyrian conquests and threats against Israel and Judea (850 to 650 BCE).
Sending Jonah to convert Nineveh (the Assyrian capital, and modern-day Mosul) at the height of Assyria’s power would be seen by everyone as a “Mission Impossible” task. When told by God to go to Nineveh, Jonah got on a ship for Tarshish (the end of the earth for a Mediterranean person, namely, Spain) – about as far from Assyria as he could possibly go.
Notwithstanding his attempts to avoid his mission to Nineveh, the story recounted that Jonah was thrown overboard by the sailors, swallowed by a fish, spit out by the fish on the shore and went to Nineveh. Once there, he warned the Assyrians of impending destruction if they did not repent. To Jonah’s amazement, the Assyrians and their king repented. God’s mind was changed, and God decided not to punish them.
Today’s reading recounts Jonah’s anger with God for being merciful to the Assyrians. Echoing YHWH’s “self-description” in Exodus 34:6 that God is merciful and abounding in steadfast love, Jonah told YHWH that he fled to Tarshish precisely because he knew God would be willing to relent from punishing the Assyrians (4:2). Jonah wanted Nineveh to be punished and was so angry about God’s relenting that he preferred to die (4:3, 4:8) rather than see the “enemy” repent and receive God’s mercy.
The Jonah story is not history. Nineveh never repented in the 8th Century BCE. The Assyrian Empire destroyed the Northern 10 tribes (Israel) in 722 BCE. Assyria put Judea under siege for many years around 700 BCE. By the time of the writing of this story, Nineveh had long since been destroyed by the Babylonians in 612 BCE.
The Book of Jonah emphasized the inclusivity of God’s love and mercy for all, not just the people of Israel and Judea. Similarly, the Book of Ruth (in which a Moabite woman – the Moabites were a hated enemy of Judea — became the great grandmother of King David) and portions of the Book of Isaiah convey the message that God’s mercy and love are inclusive.
Other books of the Bible, such as Ezra and Nehemiah (written around 450 BCE), required the Jewish people be exclusive. Some of the Jews who remained in Jerusalem during the Exile had intermarried. After the Exile, they were required by Ezra to send away their foreign wives and the children they had by them (Ezra 10:3).
The tension (and disagreement within Judaism) between inclusivity and exclusivity continued into the First Century of the Common Era. In opposition to the exclusivist Sadducees, Jesus of Nazareth was clearly presented in the Gospels as an inclusivist.
Philippians 1:21-30
Reading
21 To me, living is Christ and dying is gain. 22 If I am to live in the flesh, that means fruitful labor for me; and I do not know which I prefer. 23 I am hard pressed between the two: my desire is to depart and be with Christ, for that is far better; 24 but to remain in the flesh is more necessary for you. 25 Since I am convinced of this, I know that I will remain and continue with all of you for your progress and joy in faith, 26 so that I may share abundantly in your boasting in Christ Jesus when I come to you again.
27 Only, live your life in a manner worthy of the gospel of Christ, so that, whether I come and see you or am absent and hear about you, I will know that you are standing firm in one spirit, striving side by side with one mind for the faith of the gospel, 28 and are in no way intimidated by your opponents. For them this is evidence of their destruction, but of your salvation. And this is God’s doing. 29 For he has graciously granted you the privilege not only of believing in Christ, but of suffering for him as well—30 since you are having the same struggle that you saw I had and now hear that I still have.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18). Paul wrote this letter from prison, but it is not clear if he was in Rome, Caesarea, or Ephesus.
Today’s reading reflects Paul’s tension between living in the flesh and seeing dying as “gain” for living in Christ (v. 21). In his epistles, Paul used the phrase “living in the flesh” in two different ways – to denote a life that is governed by the values of the world and, in other contexts, to simply be alive as a human being. Here, he used it in the latter sense.
Paul’s exhortation to “live in a manner worthy of the gospel of Christ” (v.27) was a subversive statement for Roman citizens in that it presented Jesus the Christ as Lord rather than Caesar. Paul recognized that having Jesus as Lord might lead to suffering but that it would bring salvation (wholeness) for the Philippians (vv. 28-29).
2020, September 13 ~ Exodus 14:19-31; Genesis 50:15-21; and Romans 14:1-12
/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.
Exodus 14:19-31
Reading
19 The angel of God who was going before the Israelite army moved and went behind them; and the pillar of cloud moved from in front of them and took its place behind them. 20 It came between the army of Egypt and the army of Israel. And so the cloud was there with the darkness, and it lit up the night; one did not come near the other all night.
21 Then Moses stretched out his hand over the sea. The LORD drove the sea back by a strong east wind all night and turned the sea into dry land; and the waters were divided. 22 The Israelites went into the sea on dry ground, the waters forming a wall for them on their right and on their left. 23 The Egyptians pursued, and went into the sea after them, all of Pharaoh’s horses, chariots, and chariot drivers. 24 At the morning watch the LORD in the pillar of fire and cloud looked down upon the Egyptian army and threw the Egyptian army into panic. 25 He clogged their chariot wheels so that they turned with difficulty. The Egyptians said, “Let us flee from the Israelites, for the LORD is fighting for them against Egypt.”
26 Then the LORD said to Moses, “Stretch out your hand over the sea, so that the water may come back upon the Egyptians, upon their chariots and chariot drivers.” 27 So Moses stretched out his hand over the sea, and at dawn the sea returned to its normal depth. As the Egyptians fled before it, the LORD tossed the Egyptians into the sea. 28 The waters returned and covered the chariots and the chariot drivers, the entire army of Pharaoh that had followed them into the sea; not one of them remained. 29 But the Israelites walked on dry ground through the sea, the waters forming a wall for them on their right and on their left.
30 Thus, the LORD saved Israel that day from the Egyptians; and Israel saw the Egyptians dead on the seashore. 31 Israel saw the great work that the LORD did against the Egyptians. So, the people feared the LORD and believed in the LORD and in his servant Moses.
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.
Today’s reading tells the story of the deliverance of the Israelites from Pharaoh by the parting of the Sea of Reeds. Just before this account, (somewhat curiously) YHWH told Moses that he would “harden the hearts of the Egyptians so I will gain glory for myself over Pharaoh and all his army” (14.17). In this portion of the Exodus, the focus was on the power of YHWH (translated as LORD in the NRSV) versus the power of Pharaoh (whom Egyptians saw as a god). The exercise of YHHW’s power led the Israelites to “fear the LORD and believe in YHWH and his servant Moses” (v. 31).
The story of the deliverance through the sea (“yam suf” in Hebrew and variously translated as Sea of Reeds, Sea of the End, or Red Sea) is found a number of times in Exodus and in Psalms 78:13, 53 and 106:9. The oldest account is the “Song of Moses” and is in poetry form in Chapter 15:1-20, just after today’s reading. In that reading, Miriam (identified as Aaron’s sister) is described as a prophet because she led the celebration of the deliverance (15:20).
Genesis 50:15-21
Reading
15 Realizing that their father was dead, Joseph’s brothers said, “What if Joseph still bears a grudge against us and pays us back in full for all the wrong that we did to him?” 16 So they approached Joseph, saying, “Your father gave this instruction before he died, 17 ‘Say to Joseph: I beg you, forgive the crime of your brothers and the wrong they did in harming you.’ Now therefore please forgive the crime of the servants of the God of your father.” Joseph wept when they spoke to him. 18 Then his brothers also wept, fell down before him, and said, “We are here as your slaves.” 19 But Joseph said to them, “Do not be afraid! Am I in the place of God? 20 Even though you intended to do harm to me, God intended it for good, in order to preserve a numerous people, as he is doing today. 21 So have no fear; I myself will provide for you and your little ones.” In this way he reassured them, speaking kindly to them.
Commentary
The word “Genesis” means “origin” and the Book of Genesis starts with Creation 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 as late as 450 BCE.
Today’s reading is from the last chapter of Genesis. Jacob/Israel had died and was buried in Canaan (Gen.50:1-14). Afterwards, Joseph and his brothers returned to Egypt. Joseph’s brothers then offered themselves as Joseph’s slaves (thereby fulfilling Joseph’s dream in Genesis 37:9-10) but Joseph forgave them for their treatment of him.
He told them that even though they intended to do harm to him, God intended their sale of him into slavery “for good, in order to preserve a numerous people” (v. 20). This statement reflects two important theological ideas of the authors of Genesis and Exodus – that God controls everything and God’s purposes are not always readily apparent.
Other portions of the Hebrew Scriptures, such as much of the Deuteronomic History, Ezekiel, and some of the Minor Prophets, emphasize the importance of human “agency” and the idea that the decisions which people make have an effect on outcomes.
Romans 14:1-12
Reading
1 Welcome those who are weak in faith, but not for the purpose of quarreling over opinions. 2 Some believe in eating anything, while the weak eat only vegetables. 3 Those who eat must not despise those who abstain, and those who abstain must not pass judgment on those who eat; for God has welcomed them. 4 Who are you to pass judgment on servants of another? It is before their own lord that they stand or fall. And they will be upheld, for the Lord is able to make them stand.
5 Some judge one day to be better than another, while others judge all days to be alike. Let all be fully convinced in their own minds. 6 Those who observe the day, observe it in honor of the Lord. Also, those who eat, eat in honor of the Lord, since they give thanks to God; while those who abstain, abstain in honor of the Lord and give thanks to God.
7 We do not live to ourselves, and we do not die to ourselves. 8 If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. 9 For to this end Christ died and lived again, so that he might be Lord of both the dead and the living.
10 Why do you pass judgment on your brother or sister? Or you, why do you despise your brother or sister? For we will all stand before the judgment seat of God. 11 For it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall give praise to God.” 12 So then, each of us will be accountable to God.
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.
In today’s reading, Paul urged Gentile Jesus Followers not to look down on Jewish Jesus Followers who follow the Kosher laws (v. 2-3) and who observe the Lord’s Day (Sabbath) on a different day (v. 5-6). Paul emphasized that Jews and Gentiles both live in honor of the Lord (v.8). Paraphrasing (and expanding) Isaiah 45:23b, Paul urged both groups to honor God and reminded them that they will each be accountable in their own ways (v.12).