During the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.
In many Episcopal congregations, instead of the readings discussed below, the readings for All Saints’ Day will be used on Sunday, November 5, 2017.
Joshua 3:7-17
The Book of Joshua is part of the “Deuteronomic History” (Deuteronomy, Joshua, Judges, Samuel and Kings). These books are didactic – the message was that the fortunes of Ancient Israel depended on faithfulness of the people and their kings in worshiping YHWH.
The Book of Joshua covers the entry of the Israelites into the Promised Land by crossing the River Jordan, the swift conquest by Joshua of the people that were in the land (starting with Jericho), allocation of lands among the tribes, and concludes with the “Covenant at Shechem” by which the people swore (acting as their own witnesses) to be faithful to YHWH. If the events are historical, they would have occurred around 1200 BCE.
In today’s reading, YHWH committed continuing faithfulness to Joshua and directed that the Ark of the Covenant (which contained the tablets Moses brought down from Mount Sinai/Horeb) be carried by priests across the Jordan. Just as with the Sea of Reeds/Red Sea, the River Jordan stopped flowing and the people walked across the riverbed.
Micah 3:5-12
Micah was among the earliest of the 12 “Minor Prophets.” Their works are much shorter than those of the “Major Prophets” (Isaiah, Jeremiah and Ezekiel), and were assembled on one scroll in the Hebrew Bible. Most scholars date Micah’s prophesies to 722 to 700 BCE. This short Book is in three sections: oracles of judgment and condemnation, particularly of Jerusalem (Ch. 1-3); oracles of hope (Ch. 4-5); and a lawsuit by God, a judgment by God, and a lament that moves to hope (Ch.6-7).
In today’s reading, Micah condemned the false prophets in Jerusalem who gave favorable prophesies to those with means, but not to those in need (v.5). He warned the rulers of Jerusalem/Zion that the city and the Temple would be destroyed because of their corruption (v.11-12). He stated that the fate of Samaria/Israel/Jacob (conquered by the Assyrians in 722 BCE) would also befall Jerusalem. Jerusalem was conquered by the Babylonians in 597 BCE.
1 Thessalonians 2:9-13
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. The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul tells of his efforts in bringing the good news to the Thessalonians, and rejoices that they accepted the word as God’s word at work within them.
2017, November 26 ~ Ezekiel 34:11-16, 20-24; Ephesians 1:15-23
/in Uncategorized /by Thomas O'BrienEzekiel 34:11-16, 20-24
Ezekiel 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.
The Book of Ezekiel is in three parts: (1) Chapters 1 to 24 are prophesies of doom against Jerusalem before the destruction of the Temple in 586 BCE; (2) Chapters 25 to 32 are prophesies against foreign nations; and (3) Chapters 33 to 48 are prophesies of hope for the Judeans written during the Babylonian Exile (586-539 BCE).
Two of Ezekiel’s most enduring theological developments were the notions that through repentance, sin could be forgiven and Israel could live into a restored covenantal relationship with YHWH, and that the Jews had to accept personal responsibility for their own situation rather than blaming it on the sins of their predecessors.
In today’s reading, Ezekiel speaks for YHWH who is presented as a shepherd who will bring the Judeans into their own land, Jerusalem (v.13). These assertions follow a condemnation of the “shepherds of Israel” (the kings) who took care of themselves but did not feed the sheep (v. 2-10). YHWH says that a new Davidic ruler will be installed over the people (v. 23-24).
The creation of a new Davidic order became an important part of the Messianic expectations in Israel from the time of Babylonian Exile.
Ephesians 1:15-23
Ephesus was a large and prosperous city in what is now western Turkey. In the Acts of the Apostles and 1 Corinthians, Paul is said to have visited there. In Ephesus, there were Jesus Followers who were Jews and Jesus Followers who were Gentiles, and they didn’t always agree on what it meant to be a Jesus Follower.
Because the letter contains a number of terms not used in Paul’s other letters and gives new meanings to some of Paul’s characteristic terms, most scholars believe that this letter was written by one of Paul’s disciples late in the First Century. The letter was intended to unify the Jesus Follower community in Ephesus. The first three chapters are theological teachings and the last three chapters consist of ethical exhortations.
Today’s reading is an introductory thanksgiving prayer for wisdom and for knowledge of the power of Jesus the Christ. The author affirms that this power was given to the Christ through the Resurrection and the seating of the Christ at God’s right hand (v.20). The Resurrection and exaltation has given the Christ power over hostile spiritual powers (“rule, power and dominion”) for all time (v.21-22). The author speaks of the church as the body of the Christ (v.23).
2017, November 19 ~ Judges 4:1-7; Zephaniah 1:7, 12-18; 1 Thessalonians 5:1-11
/in Uncategorized /by Thomas O'BrienDuring the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss these readings and the reading from the Christian Scriptures.
Judges 4:1-7
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 sets 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 is seen as the moral nadir of the period of the Judges.
Today’s reading begins of the story of the third judge, Deborah, who commanded the general Barak to assemble an army to defeat King Jabin of Canaan and his general, Sisera, notwithstanding the enormity of Jabin’s forces (900 iron chariots). Sisera was defeated and died a graphically wretched death at the hands of a woman (4.21).
Zephaniah 1:7,12-18
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). Zephaniah is only three chapters, and most of the Book concerns 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 shifts to oracles of salvation so that the “proudly exultant ones” will be removed and only the humble and lowly will be left.
1 Thessalonians 5:1-11
The 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. The letter encouraged the community to be steadfast in the face of persecution. Paul expected the Parousia (Second Coming of Christ) to be immanent, and emphasized that it would be sudden and unexpected. For this reason, he urged them to be ready for it at all times. Paul reassured the Thessalonians, however, that they were destined for salvation (v.9).
2017, November 12 ~ 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 the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss these readings and the reading from the Christian Scriptures.
Joshua 24:1-3a, 14-25
The Book of Joshua 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.
After entering, conquering, and 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. The Israelites swore (acting as their own witnesses) to revere and serve YHWH and to put away foreign gods. Today’s reading lays the 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
The full title of this Book is “The Wisdom of Solomon.” It 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. Today’s reading celebrates Wisdom (“Sophia” in Greek) and describes her (as does Chapter 8 in Proverbs) as a woman whom one should seek (v.12).
Amos 5:18-24
After Solomon died in 928 BCE, the Kingdom of Israel split into the North (called Israel) and the South (Judea). The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and a time of great inequality between rich and poor. Amos prophesied (spoke for YHWH) against Israel from about 760 to 750 BCE. He is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). In today’s reading, YHWH tells 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 desires justice and righteousness (v. 24).
1 Thessalonians 4:13-18
The 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. The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul reassures the people that even those who die before the Parousia (Second Coming) will participate fully in it. 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. At the Second Coming, all will be fulfilled.
2017, November 5 ~ Joshua 3:7-17; Micah 3:5-12; 1 Thessalonians 2:9-13
/in Uncategorized /by Thomas O'BrienDuring the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.
In many Episcopal congregations, instead of the readings discussed below, the readings for All Saints’ Day will be used on Sunday, November 5, 2017.
Joshua 3:7-17
The Book of Joshua is part of the “Deuteronomic History” (Deuteronomy, Joshua, Judges, Samuel and Kings). These books are didactic – the message was that the fortunes of Ancient Israel depended on faithfulness of the people and their kings in worshiping YHWH.
The Book of Joshua covers the entry of the Israelites into the Promised Land by crossing the River Jordan, the swift conquest by Joshua of the people that were in the land (starting with Jericho), allocation of lands among the tribes, and concludes with the “Covenant at Shechem” by which the people swore (acting as their own witnesses) to be faithful to YHWH. If the events are historical, they would have occurred around 1200 BCE.
In today’s reading, YHWH committed continuing faithfulness to Joshua and directed that the Ark of the Covenant (which contained the tablets Moses brought down from Mount Sinai/Horeb) be carried by priests across the Jordan. Just as with the Sea of Reeds/Red Sea, the River Jordan stopped flowing and the people walked across the riverbed.
Micah 3:5-12
Micah was among the earliest of the 12 “Minor Prophets.” Their works are much shorter than those of the “Major Prophets” (Isaiah, Jeremiah and Ezekiel), and were assembled on one scroll in the Hebrew Bible. Most scholars date Micah’s prophesies to 722 to 700 BCE. This short Book is in three sections: oracles of judgment and condemnation, particularly of Jerusalem (Ch. 1-3); oracles of hope (Ch. 4-5); and a lawsuit by God, a judgment by God, and a lament that moves to hope (Ch.6-7).
In today’s reading, Micah condemned the false prophets in Jerusalem who gave favorable prophesies to those with means, but not to those in need (v.5). He warned the rulers of Jerusalem/Zion that the city and the Temple would be destroyed because of their corruption (v.11-12). He stated that the fate of Samaria/Israel/Jacob (conquered by the Assyrians in 722 BCE) would also befall Jerusalem. Jerusalem was conquered by the Babylonians in 597 BCE.
1 Thessalonians 2:9-13
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. The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul tells of his efforts in bringing the good news to the Thessalonians, and rejoices that they accepted the word as God’s word at work within them.
2017, November 1 or 5 (All Saints’ Day) ~ Revelation 7:9-17; 1 John 3:1-3
/in Uncategorized /by Thomas O'BrienIn many Episcopal congregations, the Readings on Sunday, November 5, 2017 will be the Readings from All Saints’ Day. In the Roman Catholic tradition, these readings will be read on November 1, 2017.
Revelation 7:9-17
The Book of Revelation is also known as the “Apocalypse” (Greek meaning “unveiling” or “disclosure” of a new age or heaven, or both). Apocalyptic writing usually describes 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 other apocalyptic writings, the Book of Revelation uses dualistic images and metaphors to describe the conflict between good and evil.
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
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.
2017, October 29 ~ Deuteronomy 34:1-12; Leviticus 19:1-2,15-18; 1 Thessalonians 2:1-8
/in Uncategorized /by Thomas O'BrienDuring the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.
Deuteronomy 34:1-12
Deuteronomy is the fifth (and last) book of the Torah and (except for today’s reading) is presented as Moses’ final speech to the Israelites just before they entered the Promised Land. “Deuteronomy” comes from Greek words that mean “Second Law” and is structured as a “restatement’ of the laws in Exodus, Leviticus and Numbers. Parts of it were revised in the 5th Century BCE, but the bulk of the book is generally dated to the reign of Josiah (640-609 BCE).
It is the first book of the “Deuteronomic History” – a didactic history of Ancient Israel from the Wilderness to the Babylonian Exile (587 BCE), including Joshua, Judges, Samuel and Kings.
Today’s reading is the last chapter of the Torah and a segue to the Book of Joshua. It recounted Moses’ death and the passing of authority to Joshua. Moses’ burial site is unknown (v. 6) lest it become a place of veneration. Mount Nebo and Pisgah are different places, but the author treats them as the same in order to respect different traditions about the place of Moses’ death.
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 especially emphasized 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
Leviticus is the third book of the Torah and is mostly concerned with a variety of 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 last verse (“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”).
1 Thessalonians 2:1-8
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. The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul emphasized the sincerity of his preaching to them, and that he considered himself entrusted with the gospel by God (v.4).
2017, October 22 ~ Exodus 33:12-23; Isaiah 45:1-7; 1 Thessalonians 1:1-10
/in Uncategorized /by Thomas O'BrienDuring the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.
Exodus 33:12-23
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 worshiping an idol (32:27-28). YHWH told Moses to lead the people to the Promised Land (33:1).
In today’s reading, Moses sought reassurance that YHWH would accompany the Israelites (v.12) and told YHWH that the Israelites would be different from other peoples (v.16). Because YHWH knew Moses “by name” (v.17), YHWH agreed to accompany them and reconfirmed his name in terms that were 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.
Isaiah 45: 1-7
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written by “Isaiah of Jerusalem” in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and gives encouragement to the Judeans who returned to Jerusalem after the Exile.
In today’s reading, Isaiah spoke for YHWH and said that Cyrus was “YHWH’s anointed” to free the Judeans from the Babylonian Exile (587-539 BCE). In other words, Cyrus was described as a Messiah commissioned by YHWH to conquer Babylon. 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). The Persians ruled over Israel and Judea until 333 BCE when Alexander the Great defeated them. Cyrus was the only non-Israelite called “anointed” in the Hebrew Bible. Others who were anointed were kings, priests and some prophets.
1 Thessalonians 1:1-10
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.
2017, October 15 ~ Exodus 32:1-14; Isaiah 25:1-9; and Philippians 4:1-9
/in Uncategorized /by Thomas O'BrienDuring the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.
Exodus 32:1-14
The Book of Exodus is the second book of the Bible, and covers the period from slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.
Although separated by 11 Chapters, today’s reading picks up where last week’s reading left off – with the people asking 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 then ratified the Covenant (24:8), and Moses went up to the top of Mount Sinai (24:18). In Chapters 25 to 31, YHWH gave instruction to Moses on building and furnishing a Tabernacle, ordaining priests and priests’ vestments. Finally, YHWH gave Moses two tablets on which YHWH had written the covenant (31:18).
The familiar story of the Golden Calf has some noteworthy details. Gold earrings (v.3) were given (mysteriously) to the Israelites by Egyptians when leaving Egypt (12.36). Aaron, who was Moses’ brother and the first High Priest, led the idolatry (v.5)! The calf is a symbol of strength and fertility, key elements in Baal worship that was present in Israel until the Exile (587 BCE). YHWH told Moses the Israelites were “your” people (v.7). In urging YHWH to change his mind, Moses appealed to YHWH’s reputation and his earlier promises (v. 12-14). After Moses broke the tablets, he ground the golden calf into powder and made the people drink it (v.19-20).
Isaiah 25:1-9
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written by “Isaiah of Jerusalem” in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE.
Today’s reading is part of what is often called the “Isaiah Apocalypse” (Chapters 24-27) because of the eschatological (end times) themes in them. This reading is in the form of a psalm and depicts an eschatological banquet reminiscent of the banquet on Mount Sinai alluded to in Exodus 24:11. Because Lord God will “swallow up death forever” (v.8), the image of death swallowing up everything is reversed. These verses are often read at Christian funerals.
Philippians 4:1-9
Philippi was a major city in Macedonia (northern Greece) on the Roman road to Byzantium (Istanbul). Paul had deep affection for the Jesus Followers in Philippi (v.1). He 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 and urged them “to be of the same mind in the Lord” (v.2). As the early (c. 60 CE) Jesus Follower community tried to determine what it meant to be a Jesus Follower, it is not surprising that disagreements arose. These kinds of disagreements continue to today.
2017, October 8 ~ Exodus 20:1-4, 7-9, 12-20; Isaiah 5:1-7; Philippians 3:4b-14
/in Uncategorized /by Thomas O'BrienDuring the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.
Exodus 20:1-4, 7-9, 12-20
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 (appearance of the Divine) in thunder, lightning and smoke (v. 18), YHWH gave the Decalogue – the ten “words” (v.1) – often called the Ten Commandments. The structure of the Decalogue was a covenant: YHWH recounted what had been done for the Israelites (v.2) and then directed reciprocal obligations of the Israelites (v. 3-17). Because Ancient Israel was a patriarchal society, the words were addressed to men, and wives “belonged to” men, just as houses and other items did (v.17).
This version of the Decalogue is called the “Priestly Decalogue.” Other versions of the Decalogue appear in Exodus 34:11-26 (the “Ritual Decalogue”) and in Deuteronomy 5:6-21. In the Deuteronomic version, wives do not “belong” to men (Dt. 5:21), and the rationale for the Sabbath is the liberation from Egypt rather than YHWH’s resting on the seventh day of creation.
Isaiah 5:1-7
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and were written by “Isaiah of Jerusalem” in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and gives encouragement to the Judeans who returned to Jerusalem after the Exile.
Today, Isaiah spoke for YHWH and expressed love for the vineyard (Israel – the northern 10 tribes) and its plantings (Judea/Judah). Verse 7 contains a double word play in Hebrew: YHWH expected justice (mishpat) but saw bloodshed (mishpah), expected righteousness (tsedaqah) but heard a cry (tse’aqah). As a result, the vineyard will be destroyed (v. 5-6). The Assyrians conquered Israel in 722 BCE, and the Babylonians conquered Judea in 597 and 587 BCE.
Philippians 3:4b-14
Philippi was a major city in Macedonia (northern Greece) on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. He 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. Paul spoke of his own Jewish credentials (v.4-6) but rejected them as “rubbish” (his actual word in Greek is much stronger) because he is now in “righteousness” (a right relationship) with God through his faith in the resurrection of Jesus the Christ (v.9-10).
2017, October 1 ~ Exodus 17:1-7; Ezekiel 18:1-4, 25-32; Philippinans 2:1-13
/in Uncategorized /by Thomas O'BrienDuring the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.
Exodus 17:1-7
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 (not having enough confidence in YHWH). For this reason, he and Aaron were not permitted to enter the Promised Land with the Israelites.
Archeologists cannot determine the location of the Wilderness of Sin or Rephidim, and many doubt that these accounts are historical. No evidence of substantial numbers of persons in the Sinai Peninsula has ever been found. Numbers 1:46 says the men older than 20 years numbered more than 603,000. Adding women and children would bring the total to over 1.2 million persons. If each 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 that even if the Bible is not always historically or scientifically true, the stories are “profoundly true” and help us understand our relationships with God and others.
Ezekiel 18:1-4, 25-32
Ezekiel is one of the three “Major” Prophets – 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 is presented as rejecting the idea that a prior generation’s wrongs will be borne by later generations (v.3). A major emphasis in the Book of Ezekiel is on personal responsibility rather than seeing acts of prior generations as the cause of the current situation. This was a new development in the Theology of Ancient Israel. Ezekiel presents repentance as the way to a restored life (vv.27-32).
Philippians 2:1-13
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul) and most of its inhabitants were Roman citizens. Paul has a deep affection for the Jesus Followers in Philippi, and thanks them for gifts sent to him in prison (4:18).
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.”
By contrast, instead of exploiting his connectedness to God, Jesus took the form of a slave/servant and emptied himself (poured himself out) for others. For this, he has been highly exalted (resurrected). As the Christ/Messiah, he is also called “Lord” and at the name of Jesus, (rather than at Caesar’s name) every knee should bend.