Tag Archive for: Exodus

You are here: / / Exodus

Posts

2020, August 23 ~ Exodus 1:8-2:10; Isaiah 51:1-6; Romans 12:1-8

/in /by

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 1:8-2:10

Reading

1:8 Now a new king arose over Egypt, who did not know Joseph. 9 He said to his people, “Look, the Israelite people are more numerous and more powerful than we. 10 Come, let us deal shrewdly with them, or they will increase and, in the event of war, join our enemies and fight against us and escape from the land.” 11 Therefore they set taskmasters over them to oppress them with forced labor. They built supply cities, Pithom and Rameses, for Pharaoh. 12 But the more they were oppressed, the more they multiplied and spread, so that the Egyptians came to dread the Israelites. 13 The Egyptians became ruthless in imposing tasks on the Israelites, 15 and made their lives bitter with hard service in mortar and brick and in every kind of field labor. They were ruthless in all the tasks that they imposed on them.

15 The king of Egypt said to the Hebrew midwives, one of whom was named Shiphrah and the other Puah, 16 “When you act as midwives to the Hebrew women, and see them on the birthstool, if it is a boy, kill him; but if it is a girl, she shall live.” 17 But the midwives feared God; they did not do as the king of Egypt commanded them, but they let the boys live. 18 So the king of Egypt summoned the midwives and said to them, “Why have you done this, and allowed the boys to live?” 19 The midwives said to Pharaoh, “Because the Hebrew women are not like the Egyptian women; for they are vigorous and give birth before the midwife comes to them.” 20 So God dealt well with the midwives; and the people multiplied and became very strong. 21 And because the midwives feared God, he gave them families. 22 Then Pharaoh commanded all his people, “Every boy that is born to the Hebrews you shall throw into the Nile, but you shall let every girl live.”

2:1 Now a man from the house of Levi went and married a Levite woman. 2 The woman conceived and bore a son; and when she saw that he was a fine baby, she hid him three months. 3 When she could hide him no longer, she got a papyrus basket for him, and plastered it with bitumen and pitch; she put the child in it and placed it among the reeds on the bank of the river. 4 His sister stood at a distance, to see what would happen to him.

5 The daughter of Pharaoh came down to bathe at the river, while her attendants walked beside the river. She saw the basket among the reeds and sent her maid to bring it. 6 When she opened it, she saw the child. He was crying, and she took pity on him, “This must be one of the Hebrews’ children,” she said. 7 Then his sister said to Pharaoh’s daughter, “Shall I go and get you a nurse from the Hebrew women to nurse the child for you?” 8 Pharaoh’s daughter said to her, “Yes.” So the girl went and called the child’s mother. 9 Pharaoh’s daughter said to her, “Take this child and nurse it for me, and I will give you your wages.” So, the woman took the child and nursed it. 10 When the child grew up, she brought him to Pharaoh’s daughter, and she took him as her son. She named him Moses, “because,” she said, “I drew him out of the water.”

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 the familiar story of the rescue of Moses by Pharaoh’s daughter from the reeds in the Nile River. The same story was told of Sargon of Akkad (2300 BCE) and likely was the model for the Moses story. In Hebrew, the word for “ark” in the Noah story is the same word used for “basket” (v.2:3) in the Moses story. (Just as Noah’s ark rescued humankind, Moses liberated the Israelites from Pharaoh.) Moses’ priestly role is emphasized by stating that both his father and mother were Levites (v. 2:1). Moses’ sister (v. 2:4 and 7) will later be identified as Miriam (15:20).

Although the text (2:10) says Moses’ name was related to the fact that he was drawn out of the water, “Moses” is derived from an Egyptian word that means “son” or “to beget a child” and is found in names of Egyptian deities such as Thut-mose.

Isaiah 51:1-6

Reading

1 Listen to me, you that pursue righteousness, you that seek the LORD. Look to the rock from which you were hewn, and to the quarry from which you were dug.
2 Look to Abraham your father and to Sarah who bore you; for he was but one when I called him, but I blessed him and made him many.
3 For the LORD will comfort Zion; he will comfort all her waste places, and will make her wilderness like Eden, her desert like the garden of the LORD; joy and gladness will be found in her, thanksgiving and the voice of song.

4 Listen to me, my people, and give heed to me, my nation; for a teaching will go out from me,
and my justice for a light to the peoples.
5 I will bring near my deliverance swiftly, my salvation has gone out and my arms will rule the peoples; the coastlands wait for me, and for my arm they hope.
6 Lift up your eyes to the heavens, and look at the earth beneath; for the heavens will vanish like smoke, the earth will wear out like a garment, and those who live on it will die like gnats;
but my salvation will be forever, and my deliverance will never be ended.

Commentary

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

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

Today’s reading is a powerful affirmation that the promises to Abraham regarding the land and descendants (v.2) will be kept by YHWH, and Israel will be a teacher to “the peoples” (v.5). The promise of “salvation” (v.5 and 6) is the restoration of Jerusalem and the promise will even survive the created order.

The word for “peoples” is sometimes translated as “nations” or “pagans” or “Gentiles” depending on the context.

Romans 12:1-8

Reading

1 I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. 2 Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God– what is good and acceptable and perfect.

3 For by the grace given to me I say to everyone among you not to think of yourself more highly than you ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. 4 For as in one body we have many members, and not all the members have the same function, 5 so we, who are many, are one body in Christ, and individually we are members one of another. 6 We have gifts that differ according to the grace given to us: prophecy, in proportion to faith; 7 ministry, in ministering; the teacher, in teaching; 8 the exhorter, in exhortation; the giver, in generosity; the leader, in diligence; the compassionate, in cheerfulness.

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.

Today’s reading is built on the theology expressed by Paul in earlier chapters and emphasized that all members – Jewish and Gentile – of the Jesus Follower Community in Rome were “brothers and sisters” (v.1). They should not be “conformed to this world” (v.2), which is another way Paul spoke of being “subject to the flesh” – having earthly values. Paul urged the Jewish and Gentile Jesus Followers to be humble (v.3). Using the familiar metaphor of the body for the Community, Paul stated that they are one body in Christ (v.5) with many members with separate roles to play (vv.6-8).

2020, June 14 ~ Genesis 18:1-15, 21:1-7; Exodus 19:2-8a; and Romans 5:1-8

/in /by

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

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

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

Genesis 18:1-15, 21:1-7

Reading

18:1 The Lord appeared to Abraham by the oaks of Mamre, as he sat at the entrance of his tent in the heat of the day. 2 He looked up and saw three men standing near him. When he saw them, he ran from the tent entrance to meet them, and bowed down to the ground. 3 He said, “My lord, if I find favor with you, do not pass by your servant. 4 Let a little water be brought, and wash your feet, and rest yourselves under the tree. 5 Let me bring a little bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.” So they said, “Do as you have said.” 6 And Abraham hastened into the tent to Sarah, and said, “Make ready quickly three measures of choice flour, knead it, and make cakes.” 7 Abraham ran to the herd, and took a calf, tender and good, and gave it to the servant, who hastened to prepare it. 8 Then he took curds and milk and the calf that he had prepared and set it before them; and he stood by them under the tree while they ate.

9 They said to him, “Where is your wife Sarah?” And he said, “There, in the tent.” 10 Then one said, “I will surely return to you in due season, and your wife Sarah shall have a son.” And Sarah was listening at the tent entrance behind him. 11 Now Abraham and Sarah were old, advanced in age; it had ceased to be with Sarah after the manner of women. 12 So Sarah laughed to herself, saying, “After I have grown old, and my husband is old, shall I have pleasure?” 13 The LORD said to Abraham, “Why did Sarah laugh, and say, ‘Shall I indeed bear a child, now that I am old?’ 14 Is anything too wonderful for the LORD? At the set time I will return to you, in due season, and Sarah shall have a son.” 15 But Sarah denied, saying, “I did not laugh”; for she was afraid. He said, “Oh yes, you did laugh.”

21:1 The LORD dealt with Sarah as he had said, and the LORD did for Sarah as he had promised. 2 Sarah conceived and bore Abraham a son in his old age, at the time of which God had spoken to him. 3 Abraham gave the name Isaac to his son whom Sarah bore him. 4 And Abraham circumcised his son Isaac when he was eight days old, as God had commanded him. 5 Abraham was a hundred years old when his son Isaac was born to him. 6 Now Sarah said, “God has brought laughter for me; everyone who hears will laugh with me.” 7 And she said, “Who would ever have said to Abraham that Sarah would nurse children? Yet I have borne him a son in his old age.”

Commentary

Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (“five books”) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical.

The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.

The first 11 Chapters of Genesis are called the “primeval history” which ends with the Tower of Babel story — an “etiology” (story of origins) relating to the scattering of humankind and the multiplicity of languages. The last chapter of the primeval history also traces Abram’s lineage back to Noah’s son, Shem (which means “name” in Hebrew and from which we get the word “Semites”).

Today’s reading is the account of three “men” (also identified as YHWH in verse 13) who came to Abraham’s tent at Mamre (whose oaks were regarded as oracles). They predicted that Sarah (who was over 90 years old) would have a son in a year. Sarah’s laughed. This anticipated the name of her son, Isaac (which means “he laughs”). Abraham’s hospitality to the three sacred figures was overwhelming: an entire calf and three “measures” of flour (about 63 quarts of flour).

Exodus 19:2-8a

Reading

2 The Israelites had journeyed from Rephidim, entered the wilderness of Sinai, and camped in the wilderness; Israel camped there in front of the mountain. 3 Then Moses went up to God; the Lord called to him from the mountain, saying, “Thus you shall say to the house of Jacob, and tell the Israelites: 4 You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to myself. 5 Now therefore, if you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples. Indeed, the whole earth is mine, 6 but you shall be for me a priestly kingdom and a holy nation. These are the words that you shall speak to the Israelites.”

7 So Moses came, summoned the elders of the people, and set before them all these words that the Lord had commanded him. 8 The people all answered as one: “Everything that the Lord has spoken we will do.”

Commentary

The Book of Exodus is the second book of the Bible, and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.

Like Genesis, Exodus is an amalgam of religious traditions. Today’s reading is from the Priestly writer – shown by the emphasis on precise dates. The events occurred “on the very day” of the third new moon after leaving Egypt, the day the Israelites reached Sinai. (The holy mountain is called “Horeb” by other writers even within Exodus – for example, Ex. 3:1.)

YHWH proposed a conditional covenant to Moses and the Israelites (“If you obey my voice” v.5), and all the people responded that they would do all that YHWH had spoken (v.8). In the chapters that follow (20 to 23), the Law was given.

In later tradition, the giving of the Law at Sinai became the theological basis in Judaism for the Feast of Weeks/Pentecost, a feast that originally celebrated the spring barley harvest (Ex. 23.16) and occurred 50 days after Passover.

Romans 5:1-8

Reading

1 Since we are justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. 3 And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

6 For while we were still weak, at the right time Christ died for the ungodly. 7 Indeed, rarely will anyone die for a righteous person– though perhaps for a good person someone might actually dare to die. 8 But God proves his love for us in that while we still were sinners Christ died for us.

Commentary

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

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

Paul was a Jew who became a Jesus Follower who saw the Jesus Follower Movement as part of a broader Judaism and continued to have expectations about the fullness of the Coming of the Messiah/the Christ. The term “Christian” had not been invented in his lifetime.

Paul uses some words that are difficult for us. He says we are “justified” in verse 1. This means living in “righteousness” or in a right relationship with God and others – being “justified” as a page of type is “justified” when the margins are square on both the left and the right.

Paul’s use of the word “faith” (v.1) is better understood as “faithfulness” because the Greek word has an active aspect. Today, “Faith” is often understood as intellectual assent to one or more propositions. “Faithfulness” is active living into one’s beliefs through grace and trust in God.

Paul died in 63 or 64 CE. All during Paul’s life, animal sacrifices at the Jerusalem Temple (which was destroyed by the Romans in 70 CE) were a way Jews were reconciled to YHWH. It is therefore not surprising that Paul used “sacrifice” language to interpret the meaning of the Crucifixion: “Christ died for us” (v.8); and we are “justified by his blood” (v. 9).

2020, March 15 ~ Exodus 17:1-7 and Romans 5:1-11

/in /by

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, the second book of the Bible, covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the months in the Wildernesses of Sin, of Paran and of Zin, all of which are in the Sinai Peninsula. The accounts of various “events” in Exodus differ in many ways from the accounts in Numbers and Deuteronomy.

The Book of Exodus (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.

The story in Chapter 16 is considered part of the oldest traditions. The people complained about not getting enough food, and YHWH told Moses that He would “rain bread from heaven.” This was “manna,” a Hebrew word that means “What is it?” Manna is real stuff and can be purchased even now in Arab markets in Jerusalem. It is the carbohydrate-rich excretions of insects that feed on the twigs of tamarisk trees. It has a mildly sweet taste.

In today’s reading, the Israelites quarreled with Moses and asked (rhetorically) if he brought them out of Egypt only so they could die of thirst. YHWH is portrayed anthropomorphically and told Moses to strike a rock with his staff to get water.

Israel’s lack of trust in YHWH reappears in the Book of Deuteronomy (and other books by the Deuteronomists – Joshua, Judges, Samuel and Kings) as the reason the fortunes of Israel and Judea declined, and the people were conquered by the Assyrians and the Babylonians.

Romans 5:1-11

Reading

1 Since we are justified by faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. 3 And not only that, but we also boast in our sufferings, knowing that suffering produces endurance, 4 and endurance produces character, and character produces hope, 5 and hope does not disappoint us, because God’s love has been poured into our hearts through the Holy Spirit that has been given to us.

6 For while we were still weak, at the right time Christ died for the ungodly. 7 Indeed, rarely will anyone die for a righteous person– though perhaps for a good person someone might actually dare to die. 8 But God proves his love for us in that while we still were sinners Christ died for us. 9 Much more surely then, now that we have been justified by his blood, will we be saved through him from the wrath of God. 10 For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life. 11 But more than that, we even boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.

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 10 years before the earliest Gospel (Mark) was written, to a Jesus Follower community that Paul did not establish.

Paul used some words that are difficult for us. He said we are “justified by faith” in verse 1. “Justified” means living in “righteousness” or in a right relationship with God and others – being “justified” as a page of type is “justified” when the margins are square on both the left and the right.

Paul’s use of “faith” is better understood today as “faithfulness” because of the active aspect of the Greek word Paul used. For many modern persons, “Faith” is an intellectual assent to one or more propositions. “Faithfulness,” however, is active living into one’s beliefs through grace and trust in God.

Paul was a Jew who became a Jesus Follower (the term “Christian” hadn’t been invented in Paul’s lifetime). All during Paul’s life, animal sacrifices were made at the Jerusalem Temple as a way Jews were reconciled to YHWH. Animal sacrifices continued until the Temple was destroyed by the Romans in 70 CE – after Paul’s death in 63 CE.

It is therefore not surprising that Paul used “sacrifice” language to interpret the meaning of the Crucifixion: “Christ died for us” (v.8); we are “justified by his blood” (v. 9); and “we were reconciled to God through the death of his Son (v.10a).

Paul went beyond the sacrifice language, however, and stated we are “saved” [i.e. made whole as human beings] by the life of Jesus the Christ. (v.10b).

2020, February 23 ~ Exodus 24:12-18 and 2 Peter 1:16-21

/in /by

Exodus 24:12-18

Reading

12 The Lord said to Moses, “Come up to me on the mountain, and wait there; and I will give you the tablets of stone, with the law and the commandment, which I have written for their instruction.” 13 So Moses set out with his assistant Joshua, and Moses went up into the mountain of God. 14 To the elders he had said, “Wait here for us, until we come to you again; for Aaron and Hur are with you; whoever has a dispute may go to them.”

15 Then Moses went up on the mountain, and the cloud covered the mountain. 16 The glory of the Lord settled on Mount Sinai, and the cloud covered it for six days; on the seventh day he called to Moses out of the cloud. 17 Now the appearance of the glory of the Lord was like a devouring fire on the top of the mountain in the sight of the people of Israel. 18 Moses entered the cloud and went up on the mountain. Moses was on the mountain for forty days and forty nights.

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’ first time going up Mount Sinai to receive the Law written by YHWH (v.12b). In other places in Exodus, including a verse in this Chapter (24:4), it was Moses who wrote down the words of the LORD, rather than the LORD.

The text refers to the holy mountain as “Sinai” – the term used by the Priestly writers who authored a portion of the Book of Exodus – rather than “Horeb,” the term used by other sources/writers of the Book of Exodus and the Torah (the first five books of the Bible).

While Moses was on the mountain for 40 days and 40 nights, he had a “theophany” – a direct appearance of God (v. 17) and received detailed instructions for worship that are recounted in Chapters 24 to 31 – matters of great importance to priests.

As a sequel to today’s reading, because Moses was away from the Israelites for a long time (in both the Hebrew and Christian Scriptures, the number “40” is a euphemism for a “long time” – whether in years or days), the Israelites felt abandoned and built the Golden Calf (Ch. 32). When Moses came down, he smashed the tablets of the Law given to him by God (32:21), a symbol that the covenant with YHWH had been broken by the people.

When Moses went up the mountain a second time (34:4) and had a face-to-face meeting with God, his face shone so brightly that it had to be covered with a veil when he came down (34:33). This story forms a basis for the story of the Transfiguration of Jesus in today’s Gospel.

2 Peter 1:16-21

Reading

16 We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. 17 For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, “This is my Son, my Beloved, with whom I am well pleased.” 18 We ourselves heard this voice come from heaven, while we were with him on the holy mountain.

19 So we have the prophetic message more fully confirmed. You will do well to be attentive to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts. 20 First of all you must understand this, that no prophecy of scripture is a matter of one’s own interpretation, because no prophecy ever came by human will, but men and women moved by the Holy Spirit spoke from God.

Commentary

In the First Century, it was not uncommon to write something in another person’s name so that the writing would have extra “authority” – particularly when the writer believed he knew what the “authority” (in this case, Peter) would have said.

The Second Letter of Peter was likely written around the year 100 CE (Peter died much earlier) and it was written in the popular Greek rhetorical style of the age, not a style that would have been customary for a Galilean fisherman. The letter was presented as a “testament” (final advice and warnings) by Peter based on his own experiences. It is not clear if the author of 1 Peter and 2 Peter were the same person.

This short (three chapters) letter emphasizes the dangers of false prophets and presents a vision of the world so corrupt that it can be saved only by the Second Coming of the Christ.

In today’s reading, “Peter” claims he was an eyewitness to the Transfiguration of Jesus where he heard the voice of God declare that Jesus was God’s Son and God’s Beloved. “Peter” concluded that prophesy comes from God to humans who are moved by the Spirit to speak for God.

2019, March 24 ~ Exodus 3:1-15 and 1 Corinthians 10:1-13

/in /by

Exodus 3:1-15

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.

Just prior to today’s story, Moses escaped from Pharaoh who heard that Moses killed an Egyptian who was beating a “Hebrew” (2:11-12). Moses went to Midian, which is east of the Sinai Peninsula and the Gulf of Aqaba, about 250 miles southeast of Egypt. There, he married the daughter of the high priest, Reuel (2:18).

Today’s reading is the first account of the “Call of Moses” at Mount Horeb (sometimes called “Sinai” as in Ex. 19:11). (A second – and different – account of the call of Moses is in Exodus 6.) In today’s story, Moses saw a burning bush (v.2) when he was tending the flocks of his father-in-law, Jethro (v.1).

The fact that the holy mountain has two names (Horeb and Sinai) and that Jethro is also called Reuel (2:18), all show that today’s reading (like most of the Torah) was woven together from several sources. The verses that refer to God as “LORD” are translations of YHWH, the sacred name in the “J” (Yahwistic) Source. The verses in today’s reading that use the word “God” are translations of the Hebrew word “Elohim” and are from the “E” (Elohistic) Source. YHWH was presented in the Torah as anthropomorphic – a God who spoke with humans and walked in the Garden of Eden. Elohim, on the other hand, was remote and transcendent. Verse 15 of today’s reading presented both understandings of the Sacred.

When Moses asked for God’s name (v.13), he was seeking to “control” God. Names in Ancient Israel described who and what something or someone was. In Genesis, Adam named the animals and later – as a sign of the disorder from the Disobedience Event – named the woman “Eve.” Naming meant that the name-giver had some control over what or who was named.

Instead of being told a name, Moses received four Hebrew letters that emphasized the unfathomable mystery of God (v.14). These four letters (YHWH) are variously translated as “I AM WHO I AM” or “I WILL BE WHAT I WILL BE” or “I AM BECOMING WHAT I AM BECOMING.” In addition to emphasizing the Mystery of God, the “name” also conveys God’s dynamism and changing manifestations.

1 Corinthians 10:1-13

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. The culture of Corinth was Hellenistic, with an emphasis on reason and secular wisdom.

In today’s reading, Paul used examples from stories of the Israelites in the Wilderness to warn the Corinthians against idolatry and eating food offered to idols. In 10:7, he referred unfavorably to the Israelites’ eating and drinking after worshiping the Golden Calf (Ex. 32:6). As a self-described Pharisee (Phil. 3:5), Paul knew the Hebrew Scriptures well and often invoked them to emphasize his messages.

2019, March 3 ~ Exodus 34:29-35 and 2 Corinthians 3:12-4:2

/in /by

Exodus 34:29-35

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.

Because of this reading from the Hebrew Bible and today’s Gospel reading, many Christians refer to this Sunday as “Transfiguration Sunday.” In this reading, Moses’ face shone when he came down from Mount Sinai after speaking with YHWH (translated as LORD in all capital letters). On the mountain, he wrote the “words of the covenant” (the Ten Commandments or the Ten Words) on tablets as directed by YHWH (34:27). Moses put a veil over his face after he gave the people the Commandments and he removed the veil whenever he spoke to YHWH face-to-face.

The account in today’s reading is Moses’ second return from the top of Mount Sinai. Just a few chapters earlier, Moses came down from the mountain with the Commandments written by YHWH in the first account (31:18). When Moses and YHWH saw that the Israelites built a Golden Calf, YHWH threatened to destroy them. Moses pleaded with YHWH to reverse that decision and YHWH relented (Chapters 32 and 33),

Moses’ speaking with God face-to-face became an important aspect of the description of the expected Messiah when this account in Exodus was combined with two verses in the Book of Deuteronomy. In one verse, YHWH promised to “raise up for them [the people of Israel] a prophet like you [Moses].” (Deut. 18.18) The other verse stated that no other prophet in Israel has been known by God face-to-face (Deut. 34.10).

Today’s Gospel reading presents Jesus of Nazareth as conversing with Moses and Elijah, and notes that “the appearance of his face changed and his clothes became dazzling white” (LK 9:29).

2 Corinthians 3:12- 4:2

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.

Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. Paul’s Second Letter to the Corinthians was written in opposition to “false apostles” (11.13) and seems to be a composite of fragments from other letters that have been lost, some of which are referred to in the letter we have.

Moses’ veil is presented as a protection for the Israelites (Ex. 34:35). But in today’s reading, Paul reinterpreted the veil worn by Moses as a metaphor for unenlightenment (vv.14-15). Paul stated the veil is only set aside in Christ (v.14) and we now see the glory of the Lord because we have “unveiled faces” and are being “transformed from one degree of glory to another (v.18).

2018, September 30 ~ Numbers 11:4-6,10-16, 24-29 and James 5:13-20

/in /by

Numbers 11:4-6, 10-16, 24-29

Numbers is the fourth book of the Torah (Hebrew meaning “teaching” or “Law”), also known by Christians as the Pentateuch (Greek meaning “Five Books”). Numbers (like the last half of Exodus, and all of Leviticus and Deuteronomy) is set in the time the Israelites were in the Wilderness before entering the Promised Land. If the time in the Wilderness is historical (no archaeological evidence has ever been found to support it), this would have been around 1250 BCE.

Most of the book of Numbers was written by the “Priestly Source” during the Babylonian Exile (587-539 BCE) and in the 100 years after the Exile. Today’s reading is one of four stories in the Torah in which the Israelites complained about their food or water or both. (The other three are in Exodus 16, and Numbers 20 and 21.)

In today’s reading, the Israelites complained about the lack of water, vegetables and meat. YHWH became very angry with the people, and Moses lamented to YHWH that his burden in dealing with the Israelites was too great. After Moses’ lament to YHWH, YHWH directed that 70 elders be gathered and YHWH took some of Moses’ “spirit” so this group of 70 could “prophesy” (speak for God). The reading concludes with two other men having prophetic powers – a story reflecting some ambivalence in the Bible about who can speak for God.

In the verses that follow today’s reading, YHWH caused large numbers of quail to fall on the camp of the Israelites to a depth of three feet. The Israelites gorged themselves on the meat and suffered a great plague that killed many of them. (Lesson: Be careful what you ask for; you just might get it!)

James 5:13-20

The authorship of this Epistle is not known, but it has traditionally been attributed to James, the brother of Jesus and leader of the Jesus Follower community in Jerusalem.

This James (sometimes called “James the Just”) is to be distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus).

The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works and ethical behavior. This emphasis has been understood by some (including Luther) as being opposed to Paul’s position (particularly in Romans) that one is saved by Faith alone.

Today’s reading concludes the letter. It urges Jesus Followers to pray and to sing songs of praise. The author cites the example of Elijah to show the power of prayer – a reference to the story in the Book of Kings in which Elijah defeated the priests of Baal who were the agents of the evil King of Israel, Ahab. The Epistle concludes with an exhortation to bring back sinners from their wanderings.

2018, August 5 ~ Exodus 16:2-4, 9-15 and Ephesians 4:1-16

/in /by

Exodus 16: 2-4, 9-15

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), the Exodus itself, and the early months in the Wilderness.

In today’s reading, the Israelites have not yet reached Sinai, and are complaining (once again) to Moses that it would have been better to have died at the hand of YHWH (!) in Egypt than to starve in the Wilderness.

Because YHWH is perceived as controlling everything in most of the Hebrew Bible, the writers of this story say that the Israelites’ deaths in Egypt would have been at the hand of YHWH (v.3) rather than at the hand of Pharaoh.

The God presented in this story is very human-like. YHWH “hears” their complaining (v.7). YHWH “speaks” to Moses (v.4) and responds by sending them manna.

Man hu are the Hebrew words for “What is it?” (v. 15), so the name of the substance is also a play on words. “Manna” is a real thing. The New Oxford Annotated Bible says it is “the carbohydrate-rich excretion of two scale-insects that feed on the twigs of the tamarisk tree.”

In Israel today, something called “manna” is sometimes available for purchase in Arab markets. It is sweet and sticky.

Ephesians 4:1-16

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.

In today’s reading, the author continues to urge the Jewish Jesus Followers and the Gentile Jesus Followers in Ephesus to be unified in Christ. He urges them to be humble, patient, “bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace” (v.3).

He emphasizes that there is “one God and Father of all, who is above all and through all and in all.” Christ both ascended and descended so that he might come to all persons. Each person has different gifts for the body’s growth in building itself up in love (v.11-12). A perfect (i.e. complete) church is modeled on Christ himself.

2018, March 4 ~ Exodus 20:1-17 and 1 Corinthians 1:18-25

/in /by

Exodus 20:1-17

The Book of Exodus is the second book of the Torah/Pentateuch, 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 it, YHWH (“LORD” in all capital letters in the NRSV) 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 10 words were addressed to men (in the second person singular), and wives “belonged to” men, just as are houses, slaves, animals and other items (v.17). Each of the “words” is absolute and unconditional.

This is one of three versions of the Decalogue and is called the “Priestly Decalogue” because it refers to the Priestly account of creation in which God rested on the seventh day. 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 observing the Sabbath is the liberation from Egypt rather than God’s resting on the seventh day of creation.

1 Corinthians 1:18-25

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

In today’s reading, Paul continued his criticism of the “wisdom of the world” and asserted that “God’s foolishness is wiser than human wisdom” (v.25). He explained that selfless love (the cross) is foolishness to those who rely on the wisdom of the world (v. 18, 20). God’s wisdom (v. 21) is the plan of salvation, and includes the crucifixion of the Christ/Messiah/Anointed One of God. For Jews, a crucified Messiah was indeed a “stumbling block” (v. 23), and it was also inconsistent with the secular wisdom of the Greeks.

2017, October 22 ~ Exodus 33:12-23; Isaiah 45:1-7; 1 Thessalonians 1:1-10

/in /by

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.

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.