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2021, November 21 ~ 2 Samuel 23:1-7; Daniel 7:9-10, 13-14; Revelation 1:4b-8; John 18:33-37

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TODAY’S READINGS IN CONTEXT
NOVEMBER 21, 2021
FEAST OF CHRIST THE KING

During this Pentecost Season, there are two “Tracks” of Scriptures that are offered, and congregations may choose which Track they will follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.

2 Samuel 23:1-7

Reading

1 These are the last words of David:
The oracle of David, son of Jesse, the oracle of the man whom God exalted, the anointed of the God of Jacob, the favorite of the Strong One of Israel:
2 The spirit of the LORD speaks through me, his word is upon my tongue.
3 The God of Israel has spoken, the Rock of Israel has said to me: One who rules over people justly, ruling in the fear of God,
4 is like the light of morning, like the sun rising on a cloudless morning, gleaming from the rain on the grassy land.
5 Is not my house like this with God? For he has made with me an everlasting covenant, ordered in all things and secure. Will he not cause to prosper all my help and my desire?
6 But the godless are all like thorns that are thrown away; for they cannot be picked up with the hand;
7 to touch them one uses an iron bar or the shaft of a spear. And they are entirely consumed in fire on the spot.

Commentary

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covered the period from just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 640 BCE to 550 BCE and continued to be revised even after that.

The authors of the Deuteronomic Books artfully wove their stories from numerous sources. They then used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

The Book of Samuel (to the extent it may be historical) covered from the end of the time of the Judges (c.1030 BCE) to the last years of the Reign of David (c. 965 BCE). Most scholars agree that it was compiled from multiple sources. For this reason, there are at least nine stories in the Book that are repeated but in a different (and sometimes contradictory) form.

Today’s readings are presented as David’s “last words” – a poetic literary tradition similar to the “last words” of Jacob (Gen. 49) and Moses (Deut. 32). The reading is inserted between a long psalm of praise (2 Sam. 22) that is essentially the same as Psalm 18, and a recounting of the warriors whom David had (2 Sam. 23:8-39), including (somewhat ironically) Uriah the Hittite, the husband of Bathsheba whom David had murdered.

The “last words” alluded to the anointing of David as king (v.1) and the “everlasting covenant” (v. 5) that the House of David would rule forever (2 Sam. 7:16). Notwithstanding his flaws, David was consistently presented as the favorite of YHWH, the “Strong One of Israel” (v.1).

Daniel 7:9-10, 13-14

Reading

9 As I watched, thrones were set in place, and an Ancient One took his throne, his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels were burning fire.
10 A stream of fire issued and flowed out from his presence. A thousand thousands served him,
and ten thousand times ten thousand stood attending him. The court sat in judgment, and the books were opened.
13 As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him.
14 To him was given dominion and glory and kingship, that all peoples, nations, and languages
should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed.

Commentary

The Book of Daniel has two distinct parts. Chapters 1 to 6 are stories of Daniel in the Court of the Babylonian Kings and the Persian Kings just before, during and just after the Babylonian Exile (587-539 BCE). Because the kings in the stories were presented as ignorant (but not malevolent), scholars date these six chapters to the 4th Century BCE when Judea was under the generally benevolent rule of the Persians (539-333 BCE) and the Greeks (333 to 281 BCE). Chapters 2 to 7 of the Book were written in Aramaic rather than in Hebrew.

Chapters 7 to 12 were written later – during the oppression of Antiochus IV Epiphanes (175-164 BCE) whose desecration of the Temple led to the Maccabean Revolt in 167 BCE.

These later chapters presented an apocalyptic vision – a situation so dire that an external intervention (such as by God) was needed to put things right. Like other apocalyptic writings, the Book of Daniel used dramatic images to describe the conflict between good and evil.

Today’s reading is part of Daniel’s dream in which his vision of God (“the Ancient One”) bears strong similarities to the visions of God in Isaiah 6 and Ezekiel 1. Daniel then saw (as part of the divine intervention) “one like a human being coming with the clouds of heaven” (v.13) who was presented before the Ancient One and given everlasting dominion over others.

“A human being” or “THE human being” (the fullness of being a human) in Aramaic is “bar adam” – which is translated literally as “son of a human” or the son of “adam” – the first earthling. It is also translated as “Son of Man,” a title attributed to Jesus of Nazareth in the Gospels. The messianic use of this title is also found in postbiblical Jewish literature such as 1 Enoch and 2 Esdras.

In Israel in the period following the Maccabean Revolt, the “one like a human being” would have been understood as the angel Michael, the protector of Israel who opposed the four beasts who were also a part of Daniel’s “vision” (Dan.7:17). These four “beasts” were typically interpreted as the Babylonians, Medes, Persians, and Greeks.

The Book of Daniel said that his visions occurred during the Babylonian Captivity. If that were the case, the vision of the “four beasts” would be an extraordinarily accurate foretelling of the history of Israel during and after the Captivity. In reality, however, these chapters were written around 165 BCE – well after each of the ”four beasts” had dominated Israel.

Revelation 1:4b-8

Reading

4b Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.

To him who loves us and freed us from our sins by his blood, 6 and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.

7 Look! He is coming with the clouds; every eye will see him, even those who pierced him;
and on his account all the tribes of the earth will wail. So it is to be. Amen.

8 “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.

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 presented 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 had a profound knowledge of the Hebrew Bible. More than half the verses in Revelation allude to passages in the Hebrew Bible. His reference in today’s reading to Jesus as “coming with the clouds” tied back to today’s reading in Dan. 7:13. The reference to “those who pierced him” was derived from a Messianic oracle in Zech. 12:10. The statement that Jesus’ side was pierced appears only in the Gospel According to John, and John 19:37 explicitly referred to this verse in Zechariah.

John 18:33-37

Reading

33 Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?” 34 Jesus answered, “Do you ask this on your own, or did others tell you about me?” 35 Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” 36 Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” 37 Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died on the cross at the time lambs were being sacrificed at the Temple for the Passover Seders to be held that night.

Today’s reading contains a substantially expanded version of the exchange between Jesus and Pilate as compared to the Synoptic Gospels. In the Synoptic Gospels, Pilate asked Jesus if he was the King of the Jews, and Jesus remained silent or responded, “You say so.” In this account, Jesus’ responses are more extensive.

2021, August 8 ~ 2 Samuel 18:5-9,15, 31-33; 1 Kings 19:4-8; Ephesians 4:25-5:2; John 6:35,41-51

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TODAY’S READINGS IN CONTEXT
AUGUST 8, 2021

During this Pentecost Season, there are two “Tracks” of Scriptures that are offered, and congregations may choose which Track they will follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.

2 Samuel 18:5-9, 15, 31-33

Reading

5 The king, David, ordered Joab and Abishai and Ittai, saying, “Deal gently for my sake with the young man Absalom.” And all the people heard when the king gave orders to all the commanders concerning Absalom.

6 So the army went out into the field against Israel; and the battle was fought in the forest of Ephraim. 7 The men of Israel were defeated there by the servants of David, and the slaughter there was great on that day, twenty thousand men. 8 The battle spread over the face of all the country; and the forest claimed more victims that day than the sword. Absalom happened to meet the servants of David.

9 Absalom was riding on his mule, and the mule went under the thick branches of a great oak. His head caught fast in the oak, and he was left hanging between heaven and earth, while the mule that was under him went on.

15 And ten young men, Joab’s armor-bearers, surrounded Absalom and struck him, and killed him.

31 Then the Cushite came; and the Cushite said, “Good tidings for my LORD the king! For the LORD has vindicated you this day, delivering you from the power of all who rose up against you.” 32 The king said to the Cushite, “Is it well with the young man Absalom?” The Cushite answered, “May the enemies of my LORD the king, and all who rise up to do you harm, be like that young man.”

33 The king was deeply moved, and went up to the chamber over the gate, and wept; and as he went, he said, “O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!”

Commentary

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covered the period from just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 640 BCE to 550 BCE and continued to be revised even after that.

The authors of the Deuteronomic Books artfully wove their stories from numerous sources. They then used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

The Book of Samuel (to the extent it may be historical) covers from the end of the time of the Judges (c.1030 BCE) to the last years of the Reign of David (c. 965 BCE).

Today’s reading has fast forwarded from last week’s reading in which Nathan told David that YHWH said, “I will raise up trouble against you from within your own house” (2 Sam. 12:11).

In the intervening chapters, Amnon (David’s oldest son) became infatuated with his half-sister (Tamar) and raped her. David learned of this but declined to punish Amnon “because he loved him, for he was his firstborn” (13:21). Absalom (David’s third son) was Tamar’s full brother and got revenge by having his servants kill Amnon. In fear, Absalom ran away and lived with his maternal grandfather. After five years, he was allowed to see David and was subservient to him.

This subservience was short-lived. Absalom ingratiated himself with the people of Israel and led a revolt against David. David fled from Jerusalem and Absalom moved into David’s house and took all his concubines (a symbol of kingship). Absalom brought his army to pursue David but was persuaded by a person secretly sympathetic to David to hold off on attacking David. (This gave David time to regroup.)

David was now ready to attack Absalom’s troops but told his generals to “be gentle” with Absalom (v.5). In this way, the Deuteronomist absolved David of Absalom’s death.

Absalom was described as very beautiful (14:25) and had such a great head of hair that when he had it cut at the end of each year, the cut hair weighed five pounds (14:26). Because of his beautiful hair, he was ensnared by the oak tree (v.9) and was killed by Joab and his men. (Joab was always fiercely loyal to David).

In the omitted verses (16-34), Joab dissuaded people from bringing news of Absalom’s death to David and sent a “Cushite” (an Ethiopian) (v.21) instead. When David got the report, he was (according to the Deuteronomist) less interested in the victory over Absalom’s troops than he was about Absalom’s fate. He bemoaned Absalom’s death and said he would have preferred to die himself (v.33).

In the verses that follow today’s reading, Joab scolded David for caring more about his rebellious son than all the persons who were loyal to David and helped him regain his throne.

The balance of 2 Samuel relates the return of David to power and consolidation of his reign. Next week, the Lectionary introduces the reign of Solomon.

1 Kings 19:4-8

Reading

4 Elijah went a day’s journey into the wilderness and came and sat down under a solitary broom tree. He asked that he might die: “It is enough; now, O LORD, take away my life, for I am no better than my ancestors.” 5 Then he lay down under the broom tree and fell asleep. Suddenly an angel touched him and said to him, “Get up and eat.” 6 He looked, and there at his head was a cake baked on hot stones, and a jar of water. He ate and drank and lay down again. 7 The angel of the LORD came a second time, touched him, and said, “Get up and eat, otherwise the journey will be too much for you.” 8 He got up, and ate and drank; then he went in the strength of that food forty days and forty nights to Horeb the mount of God.

Commentary

The authors of the Book of Kings also wrote the books of Deuteronomy, Joshua, Judges and Samuel, usually called the “Deuteronomic History,” a didactic history of Ancient Israel from the time in the Wilderness (c. 1250 BCE) to the Babylonian Captivity in 587 BCE.

These books were given their final form around 500 BCE – long after the events they described. The authors used the stories to demonstrate that it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH properly and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

Elijah and his successor, Elisha, were two of the great prophets (speakers for YHWH) in Jewish History. They opposed the (mostly) Baal-worshiping kings in Northern Israel for 90 years (from approximately 873 to 784 BCE), and their stories comprise about 40% of the Book of Kings. Elijah and Elisha are both credited with numerous healings, restoring people to life, and other extraordinary events involving food, such as the one recounted in today’s reading.

Just prior to today’s reading, Elijah invoked the power of YHWH to overcome the prophets of Baal at Mount Carmel in the Northern part of Israel. He brought fire upon a huge sacrifice, rain to end a drought, and then killed all the prophets of Baal.

The evil King of Northern Israel at the time was Ahab (873-852) and his wife was the Baal-worshiping foreigner, Jezebel. After Elijah’s deeds, Jezebel swore to kill Elijah, so he ran away as far south in Israel as he could – first to Beer-sheba (about 100 miles) and then to the wilderness where he hoped to die. In today’s reading, YHWH’s angels provided food to Elijah, so he had strength to journey to Horeb and continue his ministry.

For the Deuteronomists, the holy mountain is called “Horeb” rather than Sinai. “Sinai” is the name of the holy mountain used by the authors of Exodus, Leviticus, and Numbers. The location of the holy mountain in the Sinai Peninsula has never been determined.

Ephesians 4:25-5:2

Reading

25 Putting away falsehood, let all of us speak the truth to our neighbors, for we are members of one another. 26 Be angry but do not sin; do not let the sun go down on your anger, 27 and do not make room for the devil. 28 Thieves must give up stealing; rather let them labor and work honestly with their own hands, so as to have something to share with the needy. 29 Let no evil talk come out of your mouths, but only what is useful for building up, as there is need, so that your words may give grace to those who hear. 30 And do not grieve the Holy Spirit of God, with which you were marked with a seal for the day of redemption. 31 Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, 32 and be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you. 5:1 Therefore be imitators of God, as beloved children, 2 and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

Commentary

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 did not always agree on what it meant to be a Jesus Follower.

Because the letter contained many terms not used in Paul’s other letters and gave 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.

Because of the verses just before today’s reading, this passage appears mostly directed at the Gentile Jesus Followers. The author urged them to put away falsehood, not speak evil of others, and to put away bitterness, wrath, anger, wrangling and slander (v.4:31). He urged them live in love as Christ loved us. Describing Christ as a “fragrant sacrifice” (v.5:2) was a reference by the author to burnt offerings in the Hebrew Scriptures which are described as giving off an odor that was pleasing to YHWH, for example, Noah’s sacrifice in Gen. 8:21.

John 6:35, 41-51

Reading

35 Jesus said, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.”

41 Then the Jews began to complain about him because he said, “I am the bread that came down from heaven.” 42 They were saying, “Is not this Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” 43 Jesus answered them, “Do not complain among yourselves. 44 No one can come to me unless drawn by the Father who sent me; and I will raise that person up on the last day. 45 It is written in the prophets, ‘And they shall all be taught by God.’ Everyone who has heard and learned from the Father comes to me. 46 Not that anyone has seen the Father except the one who is from God; he has seen the Father. 47 Very truly, I tell you, whoever believes has eternal life. 48 I am the bread of life. 49 Your ancestors ate the manna in the wilderness, and they died. 50 This is the bread that comes down from heaven, so that one may eat of it and not die. 51 I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.”

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were being sacrificed at the Temple for the Passover Seder to be held that night.

Today’s reading begins with the closing verse of last week’s reading with Jesus asserting that he is the “Bread of Life.” (v.35) The “Jews” who complained (v.41) are the Temple Authorities and the Pharisees, not Jewish people generally. In verse 45a, Isaiah 54:13 is paraphrased – a portion of Isaiah of the Exile in which the prophet said that the Exiles would be taught by God and would be restored to Jerusalem.

The Fourth Gospel does not contain an Institution of the Eucharist at the Last Supper. Today’s reading is part of an extended discussion in which Jesus affirmed his relationship with the Father and asserted that – unlike manna in the desert — he is the Bread of Life that brings eternal life.

The Fourth Gospel is the most theologically dense of the four Gospels, and the theology of the Eucharist is one of the most challenging religious constructs for Christians to appreciate. To affirm that bread and wine are somehow transformed into the Body and Blood of The Christ requires a leap of faith. To affirm that ingesting the Body and Blood will transform us and put us in “common-union” with The Christ demands a leap of faith. To affirm that this union with The Christ opens us to “eternal life” (however understood) also is a faith statement.

2021, August 1 ~ 2 Samuel 11:36-12:13a; Exodus 16:2-4, 9-15; Ephesians 4:1-16; John 6:24-35

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TODAY’S READINGS IN CONTEXT
AUGUST 1, 2021

During this Pentecost Season, there are two “Tracks” of Scriptures that are offered, and congregations may choose which Track they will follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.

2 Samuel 11:26-12:13a

Reading

26 When the wife of Uriah heard that her husband was dead, she made lamentation for him. 27 When the mourning was over, David sent and brought her to his house, and she became his wife, and bore him a son.

But the thing that David had done displeased the LORD, 12:1 and the LORD sent Nathan to David. He came to him, and said to him, “There were two men in a certain city, the one rich and the other poor. 2 The rich man had very many flocks and herds; 3 but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. 4 Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man’s lamb, and prepared that for the guest who had come to him.” 5 Then David’s anger was greatly kindled against the man. He said to Nathan, “As the LORD lives, the man who has done this deserves to die; 6 he shall restore the lamb fourfold, because he did this thing, and because he had no pity.”

7 Nathan said to David, “You are the man! Thus says the LORD, the God of Israel: I anointed you king over Israel, and I rescued you from the hand of Saul; 8 I gave you your master’s house, and your master’s wives into your bosom, and gave you the house of Israel and of Judah; and if that had been too little, I would have added as much more. 9 Why have you despised the word of the LORD, to do what is evil in his sight? You have struck down Uriah the Hittite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Ammonites. 10 Now therefore the sword shall never depart from your house, for you have despised me, and have taken the wife of Uriah the Hittite to be your wife. 11 Thus says the LORD: I will raise up trouble against you from within your own house; and I will take your wives before your eyes, and give them to your neighbor, and he shall lie with your wives in the sight of this very sun. 12 For you did it secretly; but I will do this thing before all Israel, and before the sun.” 13 David said to Nathan, “I have sinned against the LORD.”

Commentary

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covered the period from just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 640 BCE to 550 BCE and continued to be revised even after that.

The authors of the Deuteronomic Books artfully wove their stories from numerous sources. They then used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

The Book of Samuel (to the extent it may be historical) covers from the end of the time of the Judges (c.1030 BCE) to the last years of the Reign of David (c. 965 BCE).

Today’s reading picks up where last week’s reading ended – David sent a letter carried by Uriah to Joab to have Uriah placed in the front lines. In the omitted verses, Uriah was killed, and Joab sent a messenger to tell David that the battle did not go well, but then to tell him that Uriah was killed so that he (David) would not become angry (v.23).

Bathsheba mourned for the prescribed seven days, and David made her one of his wives, and she bore a son.

YHWH was not pleased with David’s behavior (v.27) and sent Nathan to tell a parable to David about a rich man and a poor man. David became angry and said the rich man was required to repay the poor man fourfold (v.6). This was prescribed by Ex. 22:1 in the NRSV and by Ex. 21:37 in the Jewish Publication Society Version.

YHWH (through Nathan) verbally chastised David for his ingratitude and noted that YHWH gave David the “house” (sometimes translated as “daughters”) of Saul (“your master”), Saul’s concubines, and the house of Israel and Judah (v.8). The distinction between Israel and Judah shows that this text was written after the division that occurred in 930 BCE after Solomon’s death.

YHWH told David that the sword would never depart from his house (v.10) because David “despised” (“spurned” in the JPS) YHWH. In the balance of the Book of Samuel, most of David’s problems arose because of his sons.

In the verses just after today’s reading, Nathan told David that YHWH had remitted his sin, but YHWH afflicted the child that Bathsheba bore (v.15). David fasted and prayed for the child’s recovery, but the son died after seven days. David “consoled” Bathsheba and she bore another son.

In the NRSV, it says David named this son Solomon, but in the JPS it says “she” named him (v.24). The name “Solomon” means “his replacement.” In the next verse, YHWH named the child Jedidiah, which means “beloved of the LORD” (v.25).

Exodus 16:2-4, 9-15

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.”

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, “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 covered 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 had not yet reached Sinai, and were 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 was perceived as controlling everything in much of the Hebrew Bible, the writers of this story said 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 “heard” their complaining (v.7). YHWH “spoke” to Moses (v.4) and responded (twice – one in v.4 and again in v.11) by sending the Israelites manna and quail. The fact of two responses indicates that this story is an amalgam of two traditions.

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.

In the omitted verses (5-7) the Israelites were directed to collect manna each day, collect two days’ supply of manna on the sixth day, and not to collect manna on the Sabbath. This shows the story was written (at least in part) by the Priestly writers – for whom the Sabbath was most important.

In Numbers 11 contains another story about YHWH’s sending quail to the Israelites in such quantity that they gorged themselves and were struck by a great plague that killed many of them.

Ephesians 4:1-16

Reading

1 I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, 2 with all humility and gentleness, with patience, bearing with one another in love, 3 making every effort to maintain the unity of the Spirit in the bond of peace. 4 There is one body and one Spirit, just as you were called to the one hope of your calling, 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is above all and through all and in all.
7 But each of us was given grace according to the measure of Christ’s gift. 8 Therefore it is said,
“When he ascended on high, he made captivity itself a captive; he gave gifts to his people.”

9 (When it says, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? 10 He who descended is the same one who ascended far above all the heavens, so that he might fill all things.) 11 The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. 14 We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming. 15 But speaking the truth in love, we must grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body’s growth in building itself up in love.

Commentary

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 did not always agree on what it meant to be a Jesus Follower.

Because the letter contained many terms not used in Paul’s other letters and gave 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 continued to urge the Jewish Jesus Followers and the Gentile Jesus Followers in Ephesus to be unified in Christ. He urged 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 emphasized that there is “one God and Father of all, who is above all and through all and in all.” Christ both ascended and descended (into Sheol?) 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.

John 6:24-35

Reading

24 The next day, when the people who remained after the feeding of the five thousand saw that neither Jesus nor his disciples were there, they themselves got into the boats and went to Capernaum looking for Jesus.

25 When they found him on the other side of the sea, they said to him, “Rabbi, when did you come here?” 26 Jesus answered them, “Very truly, I tell you, you are looking for me, not because you saw signs, but because you ate your fill of the loaves. 27 Do not work for the food that perishes, but for the food that endures for eternal life, which the Son of Man will give you. For it is on him that God the Father has set his seal.” 28 Then they said to him, “What must we do to perform the works of God?” 29 Jesus answered them, “This is the work of God, that you believe in him whom he has sent.” 30 So they said to him, “What sign are you going to give us then, so that we may see it and believe you? What work are you performing? 31 Our ancestors ate the manna in the wilderness; as it is written, ‘He gave them bread from heaven to eat.’” 32 Then Jesus said to them, “Very truly, I tell you, it was not Moses who gave you the bread from heaven, but it is my Father who gives you the true bread from heaven. 33 For the bread of God is that which comes down from heaven and gives life to the world.” 34 They said to him, “Sir, give us this bread always.”

35 Jesus said to them, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.”

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were being sacrificed at the Temple for the Passover Seder to be held that night.

Today’s reading is part of a longer discussion in the Fourth Gospel that is sometimes called “The Bread of Life Discourse” that is not found in the other Canonical Gospels. Conversely, this Gospel, unlike the Synoptic Gospels, does not include an institution of the Eucharist at the Last Supper. (Instead, Jesus washes the apostles’ feet at the Last Supper in the Fourth Gospel.)

The account contains terms that have deeper meanings. In saying that the Son of Man will “give you the food that endures for eternal life” (v.27) the author drew upon the Jewish understanding of the Son of Man as the messenger of God (Dan. 7:13) who makes God known (Jn.3:13).

The references to “my Father” and the “I am” statement reflect the greater emphasis in the Fourth Gospel on the divinity of Jesus and his connection with the Father. All the “I am” statements in the Fourth Gospel echo the response from the Burning Bush in Exodus 3 – “I am what I am” – to Moses’ question about the name of God.

2021, July 25 ~ 2 Samuel 11:1-15; 2 Kings 4:42-44; Ephesians 3:14-21; John 6:1-21

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TODAY’S READINGS IN CONTEXT
JULY 25, 2021

During this Pentecost Season, there are two “Tracks” of Scriptures that are offered, and congregations may choose which Track they will follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.

2 Samuel 11:1-15

Reading

1 In the spring of the year, the time when kings go out to battle, David sent Joab with his officers and all Israel with him; they ravaged the Ammonites, and besieged Rabbah. But David remained at Jerusalem.

2 It happened, late one afternoon, when David rose from his couch and was walking about on the roof of the king’s house, that he saw from the roof a woman bathing; the woman was very beautiful. 3 David sent someone to inquire about the woman. It was reported, “This is Bathsheba daughter of Eliam, the wife of Uriah the Hittite.” 4 So David sent messengers to get her, and she came to him, and he lay with her. (Now she was purifying herself after her period.) Then she returned to her house. 5 The woman conceived; and she sent and told David, “I am pregnant.”

6 So David sent word to Joab, “Send me Uriah the Hittite.” And Joab sent Uriah to David. 7 When Uriah came to him, David asked how Joab and the people fared, and how the war was going. 8 Then David said to Uriah, “Go down to your house, and wash your feet.” Uriah went out of the king’s house, and there followed him a present from the king. 9 But Uriah slept at the entrance of the king’s house with all the servants of his lord and did not go down to his house. 10 When they told David, “Uriah did not go down to his house,” David said to Uriah, “You have just come from a journey. Why did you not go down to your house?” 11 Uriah said to David, “The ark and Israel and Judah remain in booths; and my lord Joab and the servants of my lord are camping in the open field; shall I then go to my house, to eat and to drink, and to lie with my wife? As you live, and as your soul lives, I will not do such a thing.” 12 Then David said to Uriah, “Remain here today also, and tomorrow I will send you back.” So Uriah remained in Jerusalem that day. On the next day, 13 David invited him to eat and drink in his presence and made him drunk; and in the evening he went out to lie on his couch with the servants of his lord, but he did not go down to his house.

14 In the morning David wrote a letter to Joab and sent it by the hand of Uriah. 15 In the letter he wrote, “Set Uriah in the forefront of the hardest fighting, and then draw back from him, so that he may be struck down and die.”

Commentary

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covered the period from just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 640 BCE to 550 BCE and continued to be revised even after that.

The authors of the Deuteronomic Books artfully wove their stories from numerous sources. They then used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

The Book of Samuel (to the extent it may be historical) covers from the end of the time of the Judges (c.1030 BCE) to the last years of the Reign of David (c. 965 BCE).

Today’s reading comes after three chapters that recount David’s successful wars. Wars were conducted primarily in warmer weather, and the reading notes that it was in the Spring that kings “go out to battle” (v.1). Tellingly, David sent his generals to do battle, but stayed in Jerusalem to avoid danger and took naps in the afternoon.

The story is shocking in its details. Notwithstanding the fact that he was told that the woman was married, David had her brought to him, had sex with her and got her pregnant. He then attempted a cover up his actions by urging the woman’s husband, Uriah, to “wash his feet” (v.8) — a euphemism for sexual intercourse. As a pious soldier (even though a Hittite), Uriah (who was described in Chapter 23:39 as one of David’s best soldiers), refused to go to his own home to lie with his wife, even when David got him drunk (v.13).

David trusted Uriah so much that he then gave Uriah the task of delivering his own death warrant to Joab (v.14). In the verses that follow today’s reading, Uriah was killed (v.17). In next week’s reading, David quickly took Bathsheba as one of his wives because she was pregnant, and she soon gave birth to a son (v.27).

As the stories about David progressed in the Book of Samuel, this episode will be central to the difficulties David encountered – particularly with his family.

2 Kings 4:42-44

Reading

42 A man came from Baal-shalishah, bringing food from the first fruits to the man of God: twenty loaves of barley and fresh ears of grain in his sack. Elisha said, “Give it to the people and let them eat.” 43 But his servant said, “How can I set this before a hundred people?” So he repeated, “Give it to the people and let them eat, for thus says the LORD, ‘They shall eat and have some left.’” 44 He set it before them, they ate, and had some left, according to the word of the Lord.

Commentary

The authors of the Book of Kings also wrote the books of Deuteronomy, Joshua, Judges and Samuel, usually called the “Deuteronomic History,” a didactic history of Ancient Israel from the time in the Wilderness (c. 1250 BCE) to the Babylonian Captivity in 587 BCE.

These books were given their final form around 500 BCE – long after the events they described. The authors used the stories to demonstrate that it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH properly and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

Elijah and his successor, Elisha, were two of the great prophets (speakers for YHWH) in Jewish History. They opposed the (mostly) Baal-worshiping kings in Northern Israel for 90 years (from approximately 873 to 784 BCE), and their stories comprise about 40% of the Book of Kings.

Elijah and Elisha are both credited with numerous healings, restoring people to life, and other extraordinary events involving food, such as the one recounted in today’s reading.

Prior to today’ reading, there was a famine in the land. Elisha took a limited amount of food from a man from Baal-shalishah. He directed that the food be given to 100 people, and (miraculously) there was more food left over than to begin with. The Deuteronomist recounts (v. 43) that this was caused by the power of YHWH (translated as LORD in capital letters).

In today’s passage, even the name of the town (Baal-shalishah) shows that Baal worship was continuing in Israel in the 700’s BCE. Modern archeological evidence shows that significant Baal worship also continued in Southern Israel (Judea) – alongside worship of YHWH – until the beginning of the Babylonian Captivity in 586 BCE.

Ephesians 3:14b-21

Reading

14b I bow my knees before the Father, 15 from whom every family in heaven and on earth takes its name. 16 I pray that, according to the riches of his glory, he may grant that you may be strengthened in your inner being with power through his Spirit, 17 and that Christ may dwell in your hearts through faith, as you are being rooted and grounded in love. 18 I pray that you may have the power to comprehend, with all the saints, what is the breadth and length and height and depth, 19 and to know the love of Christ that surpasses knowledge, so that you may be filled with all the fullness of God.

20 Now to him who by the power at work within us is able to accomplish abundantly far more than all we can ask or imagine, 21 to him be glory in the church and in Christ Jesus to all generations, forever and ever. Amen.

Commentary

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 did not always agree on what it meant to be a Jesus Follower.

Because the letter contained many terms not used in Paul’s other letters and gave 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 continued his efforts to unify the Jewish Jesus Followers and the Gentile Jesus Followers in Ephesus. Here, he reminded them that they are all part of the “family” of the Father (v.15) and prayed that they will be “rooted and grounded in love” (v.17). The author emphasized that the love of Christ surpasses knowledge (v.19).

Today’s reading concluded (vv. 20-21) with a “doxology” – a statement of glory and praise of God who can perfect the church through the Spirit.

John 6:1-21

Reading

1 Jesus went to the other side of the Sea of Galilee, also called the Sea of Tiberias. 2 A large crowd kept following him, because they saw the signs that he was doing for the sick. 3 Jesus went up the mountain and sat down there with his disciples. 4 Now the Passover, the festival of the Jews, was near. 5 When he looked up and saw a large crowd coming toward him, Jesus said to Philip, “Where are we to buy bread for these people to eat?” 6 He said this to test him, for he himself knew what he was going to do. 7 Philip answered him, “Six months’ wages would not buy enough bread for each of them to get a little.” 8 One of his disciples, Andrew, Simon Peter’s brother, said to him, 9 “There is a boy here who has five barley loaves and two fish. But what are they among so many people?” 10 Jesus said, “Make the people sit down.” Now there was a great deal of grass in the place; so they sat down, about five thousand in all. 11 Then Jesus took the loaves, and when he had given thanks, he distributed them to those who were seated; so also the fish, as much as they wanted. 12 When they were satisfied, he told his disciples, “Gather up the fragments left over, so that nothing may be lost.” 13 So they gathered them up, and from the fragments of the five barley loaves, left by those who had eaten, they filled twelve baskets. 14 When the people saw the sign that he had done, they began to say, “This is indeed the prophet who is to come into the world.”

15 When Jesus realized that they were about to come and take him by force to make him king, he withdrew again to the mountain by himself.

16 When evening came, his disciples went down to the sea, 17 got into a boat, and started across the sea to Capernaum. It was now dark, and Jesus had not yet come to them. 18 The sea became rough because a strong wind was blowing. 19 When they had rowed about three or four miles, they saw Jesus walking on the sea and coming near the boat, and they were terrified. 20 But he said to them, “It is I; do not be afraid.” 21 Then they wanted to take him into the boat, and immediately the boat reached the land toward which they were going.

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were being sacrificed at the Temple for the Passover Seder to be held that night.

The feeding of the multitude is the only miracle story found in all the Canonical Gospels. Multiplication of oil and grain were also miracles attributed to Elijah and Elisha.

The setting was the spring when the Passover occurs (v.4) and the reference “of the Jews” in this reading is one of the few times in the Fourth Gospel that it means the Jewish people generally rather than only the Temple Authorities. One of the roots of Passover (the Feast of the Unleavened Bread) coincided with the spring barley harvest. The loaves presented to Jesus were barley (v.9).

The collection of 12 baskets of leftovers is symbolic of the 12 tribes of Israel. The reaction of the crowd to make Jesus the king because he fed large numbers of persons is not surprising, but such an action would have been seen by Rome as treasonous. The Fourth Gospel is the only gospel that included the idea that the crowd wanted to make Jesus the king.

The story of Jesus’ walking on the water (vv.16-21) is also found in Matthew 14 and Mark 6. Calming the sea was a demonstration of Jesus’ divinity in that God makes order out of chaos (Genesis 1, Ps. 89:9). Jesus’ statement “It is I” (v.20) is also translatable as “I am” – the same words stated to Moses in the Burning Bush story in Exodus 3.

2021, July 11 ~ 2 Samuel 6:1-5, 12b-19; Amos 7:7-15; Ephesians 1:3-14; Mark 6:14-29

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TODAY’S READINGS IN CONTEXT
JULY 11, 2021

During this Pentecost Season, there are two “Tracks” of Scriptures that are offered, and congregations may choose which Track they will follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.

2 Samuel 6:1-5, 12b-19

Reading

1 David again gathered all the chosen men of Israel, thirty thousand. 2 David and all the people with him set out and went from Baale-judah, to bring up from there the ark of God, which is called by the name of the LORD of hosts who is enthroned on the cherubim. 3 They carried the ark of God on a new cart, and brought it out of the house of Abinadab, which was on the hill. Uzzah and Ahio, the sons of Abinadab, were driving the new cart 4 with the ark of God; and Ahio went in front of the ark. 5 David and all the house of Israel were dancing before the LORD with all their might, with songs and lyres and harps and tambourines and castanets and cymbals.

12b So David went and brought up the ark of God from the house of Obed-edom to the city of David with rejoicing; 13 and when those who bore the ark of the LORD had gone six paces, he sacrificed an ox and a fatling. 14 David danced before the LORD with all his might; David was girded with a linen ephod. 15 So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet.

16 As the ark of the LORD came into the city of David, Michal, the daughter of Saul, looked out of the window and saw King David leaping and dancing before the LORD; and she despised him in her heart.

17 They brought in the ark of the LORD, and set it in its place, inside the tent that David had pitched for it; and David offered burnt offerings and offerings of well-being before the LORD. 18 When David had finished offering the burnt offerings and the offerings of well-being, he blessed the people in the name of the LORD of hosts, 19 and distributed food among all the people, the whole multitude of Israel, both men and women, to each a cake of bread, a portion of meat, and a cake of raisins. Then all the people went back to their homes.

Commentary

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covered the period from just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 640 BCE to 550 BCE and continued to be revised even after that.

The authors of the Deuteronomic Books artfully wove their stories from numerous sources. They then used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

The Book of Samuel (to the extent it may be historical) covers from the end of the time of the Judges (c.1030 BCE) to the last years of the Reign of David (c. 965 BCE).

Last week’s reading was from first verses in Chapter 5 and recounted David’s anointing (again) as king over all Israel. The remaining parts of Chapter 5 tell of David’s successful campaigns against the Philistines.

In today’s reading, David brought the “Ark of God” (v.2) to Jerusalem from a small town about 10 miles west of Jerusalem. This made Jerusalem the political and the religious center of the nation. The Ark of God was seen as a symbol of the presence of YHWH and as the “throne” of YHWH. According to 1 Sam. 4:4, it contained the Tablets of the Covenant referred to in Deuteronomy 9:11. (The Ark was the holiest object in the First Temple but was not in the Second Temple.)

In the Books of Samuel and Kings, there are four persons named Abinadab: David’s older brother and the second son of Jesse; a son of Saul who was killed with Saul at Mount Gilboa; the father of one of Solomon’s sons-in-law; and a Levite who lived in the town in which the Ark resided for 20 years (after it was returned like a “hot potato” by the Philistines). It was from this town that the Ark was brought to Jerusalem by two of Abinadab’s sons.

In the omitted verses (6 to 12a), Uzzah (a son of Abinadab) touched the Ark to keep it from falling off the ox cart that was carrying it. YHWH became angry and struck Uzzah dead because of the awesome holiness of the Ark This made David angry, and he refused to bring the Ark into Jerusalem. For three months, the Ark was placed in the home of a Philistine from Gath.

During the procession into Jerusalem, David wore a linen ephod, an apron usually worn by priests (v.14). The text suggests that David was wearing little else – which caused one of his wives (Saul’s daughter, Michal) to “despise” him (v.16).

In the verses that follow today’s reading, Michal criticized David to his face for “uncovering himself” in public in front of young women. David responded by saying in effect, ”YHWH made me king instead of your father; the maids will honor me.” The chapter’s last verses say that Michal was childless to her death, presumably because David had no relations with her. If Michal had borne David a son, the child would have been a grandson of Saul, and this might have raised issues about who would succeed David.

Amos 7:7-15

Reading

7 This is what the LORD GOD showed me: the LORD was standing beside a wall built with a plumb line, with a plumb line in his hand. 8 And the LORD said to me, “Amos, what do you see?” And I said, “A plumb line.” Then the LORD said, “See, I am setting a plumb line in the midst of my people Israel; I will never again pass them by, 9 the high places of Isaac shall be made desolate, and the sanctuaries of Israel shall be laid waste, and I will rise against the house of Jeroboam with the sword.”

10 Then Amaziah, the priest of Bethel, sent to King Jeroboam of Israel, saying, “Amos has conspired against you in the very centre of the house of Israel; the land is not able to bear all his words. 11 For thus Amos has said, ‘Jeroboam shall die by the sword, and Israel must go into exile away from his land.’ ”

12 And Amaziah said to Amos, “O seer, go, flee away to the land of Judah, earn your bread there, and prophesy there; 13 but never again prophesy at Bethel, for it is the king’s sanctuary, and it is a temple of the kingdom.”

14 Then Amos answered Amaziah, “I am no prophet, nor a prophet’s son; but I am a herdsman, and a dresser of sycamore trees, 15 and the LORD took me from following the flock, and the LORD said to me, ‘Go, prophesy to my people Israel.’”

Commentary

After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (called Judea with two tribes). Each of the Kingdoms had its own king.

The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous but was a time of great inequality between rich and poor in which large landowners gained control of the lands of small farmers. (A three-liter bottle of wine is called a “Jeroboam.”)

Amos was a cattle or sheep herder and also cared for fig trees in Judea (v.14), 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, Amos told Israel/Isaac (the northern 10 tribes) that it was not measuring up to YHWH’s plumb line and that it and its “high places” (shrines) would be destroyed if it did not reform (vv.8-9).

Amos then disputed with the King’s appointed priest, Amaziah, who told Amos to stop prophesying in Israel, and to go back to Judea (vv. 12-13). Amos responded that he was not a “professional” prophet but had been called by YHWH to prophesy to Israel (vv. 14-15), thus lending additional authority to what he was saying.

In 722 BCE, just as YHWH told Amos to say, the Assyrians conquered Israel. Samaria was the capital of Israel, and because Assyrians intermarried with Samaritans, Samaritans were later looked down upon by Judeans.

Ephesians 1:3-14

Reading

3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. 5 He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, 6 to the praise of his glorious grace that he freely bestowed on us in the Beloved. 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 8 that he lavished on us. With all wisdom and insight 9 he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, 10 as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. 11 In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, 12 so that we, who were the first to set our hope on Christ, might live for the praise of his glory. 13 In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; 14 this is the pledge of our inheritance toward redemption as God’s own people, to the praise of his glory.

Commentary

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 did not always agree on what it meant to be a Jesus Follower.

Because the letter contained many terms not used in Paul’s other letters and gave 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 emphasized the shared beliefs for Jesus Followers, and that the Christ is the mediator of divine blessings. Following the theology expressed in the Fourth Gospel, the letter asserts the pre-existence of the Christ (v.4). Through adoption by God (v.5), believers are heirs of God with all the attendant rights and responsibilities.

In gathering “all things in him” (v.10), the Christ gathers both Jews and Gentiles as God’s chosen people and children. Because the letter is addressed to Ephesians (who were Gentiles), the “you” in verses 13 and 14 are Gentiles who have received the pledge of redemption.

Mark 6:14-29

Reading

14 King Herod heard of Jesus and his disciples, for Jesus’ name had become known. Some were saying, “John the baptizer has been raised from the dead; and for this reason, these powers are at work in him.” 15 But others said, “It is Elijah.” And others said, “It is a prophet, like one of the prophets of old.” 16 But when Herod heard of it, he said, “John, whom I beheaded, has been raised.”

17 For Herod himself had sent men who arrested John, bound him, and put him in prison on account of Herodias, his brother Philip’s wife, because Herod had married her. 18 For John had been telling Herod, “It is not lawful for you to have your brother’s wife.” 19 And Herodias had a grudge against him and wanted to kill him. But she could not, 20 for Herod feared John, knowing that he was a righteous and holy man, and he protected him. When he heard him, he was greatly perplexed; and yet he liked to listen to him. 21 But an opportunity came when Herod on his birthday gave a banquet for his courtiers and officers and for the leaders of Galilee. 22 When his daughter Herodias came in and danced, she pleased Herod and his guests; and the king said to the girl, “Ask me for whatever you wish, and I will give it.” 23 And he solemnly swore to her, “Whatever you ask me, I will give you, even half of my kingdom.” 24 She went out and said to her mother, “What should I ask for?” She replied, “The head of John the baptizer.” 25 Immediately she rushed back to the king and requested, “I want you to give me at once the head of John the Baptist on a platter.” 26 The king was deeply grieved; yet out of regard for his oaths and for the guests, he did not want to refuse her. 27 Immediately the king sent a soldier of the guard with orders to bring John’s head. He went and beheaded him in the prison, 28 brought his head on a platter, and gave it to the girl. Then the girl gave it to her mother. 29 When his disciples heard about it, they came and took his body, and laid it in a tomb.

Commentary

The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”

In the First Century, it was not uncommon for people to think of someone as a reincarnation of another, and Herod saw Jesus as a reincarnation of John the Baptist, particularly because of his preaching of the need for repentance.

Josephus, the First Century Jewish/Roman historian, gave more commentary in his books to John the Baptizer than he gave to Jesus of Nazareth. Josephus indicated that John was a well-known and respected figure. The Gospel of Luke claimed that Jesus and John were cousins because Mary was a “relative” of Elizabeth (Luke 1:36). Some scholars suggest that Jesus was a disciple of John’s before he began his own active ministry.

When Herod the Great died in 4 BCE, his kingdom was split into four “tetrarchs.” The Herod in this part of Mark’s Gospel was Herod Antipas who ruled as Tetrarch of Galilee and Perea from 4 BCE to 39 CE.

“Levirate” Law (Deut. 25:5-6) required a brother to marry his brother’s widow only if the couple died childless. Herod Antipas’ brother, Herod Philip, died in 24 CE but he did not die childless. John the Baptist publicly condemned Herod Antipas for marrying his brother’s wife, Herodias, as a violation of the prohibition on incest in Leviticus 18:16 and 20:21. This angered Herodias.

The text in the Gospel seems confused when it said, “when his daughter Herodias came in and danced” (v.22). Other ancient texts said, “when the daughter of Herodias herself” came in and danced. This daughter is identified as Salome by Josephus, and the story makes better sense if Salome did the dancing and was urged by her mother (Herodias) to ask for the head of John the Baptizer who was being held in prison by Herod Antipas.

2021, July 4 ~ 2 Samuel 5:1-5, 9-10; Ezekiel 2:1-5; 2 Corinthians 12:2-10; Mark 6:1-13

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TODAY’S READINGS IN CONTEXT
JULY 4, 2021

During this Pentecost Season, there are two “Tracks” of Scriptures that are offered, and congregations may choose which Track they will follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.

2 Samuel 5:1-5, 9-10

Reading

1 All the tribes of Israel came to David at Hebron, and said, “Look, we are your bone and flesh. 2 For some time, while Saul was king over us, it was you who led out Israel and brought it in. The LORD said to you: It is you who shall be shepherd of my people Israel, you who shall be ruler over Israel.” 3 So all the elders of Israel came to the king at Hebron; and King David made a covenant with them at Hebron before the LORD, and they anointed David king over Israel. 4 David was thirty years old when he began to reign, and he reigned forty years. 5 At Hebron he reigned over Judah seven years and six months; and at Jerusalem he reigned over all Israel and Judah thirty-three years.

9 David occupied the stronghold and named it the city of David. David built the city all around from the Millo inwards. 10 And David became greater and greater, for the LORD, the God of hosts, was with him.

Commentary

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covered the period from just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 640 BCE to 550 BCE and continued to be revised even after that.

The authors of the Deuteronomic Books artfully wove their stories from numerous sources. They then used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

The Book of Samuel (to the extent it may be historical) covers from the end of the time of the Judges (c.1030 BCE) to the last years of the Reign of David (c. 965 BCE).

Last week’s reading (2 Sam. 1) was David’s “lament” after the deaths of Saul and Jonathan. In the three chapters between it and today’s reading, David (who had been anointed king by Samuel in Bethlehem in 1 Sam. 16:13) was anointed king of Judah (2 Sam. 2.4), and then conducted a successful war against the sons of Saul.

In today’s reading, all the tribes assembled in Hebron, a city about 15 miles south of Jerusalem, and anointed David as king of all the tribes of Israel. In stating the David reigned “forty years” (v.5) scholars recognize the “forty” is a euphemism for a long time. Nevertheless, the dates of David’s reign are customarily set at 1005 BCE to 965 BCE.

In the omitted verses (6-8), David and his army marched against the Jebusites, who were said to be the inhabitants of Jerusalem. The “Millo” (v.9) was a landfill or fortification. In selecting Jerusalem as the capital, it was closer in geography to the Northern Tribes than other cities in Judea.

Ezekiel 2:1-5

Reading

1 The LORD said to me: O mortal, stand up on your feet, and I will speak with you. 2 And when he spoke to me, a spirit entered into me and set me on my feet; and I heard him speaking to me. 3 He said to me, Mortal, I am sending you to the people of Israel, to a nation of rebels who have rebelled against me; they and their ancestors have transgressed against me to this very day. 4 The descendants are impudent and stubborn. I am sending you to them, and you shall say to them, “Thus says the LORD GOD.” 5 Whether they hear or refuse to hear (for they are a rebellious house), they shall know that there has been a prophet among them.

Commentary

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 Zadokite priest (descended from the High Priest Zadok in the time of David and Solomon) and was among the first group of persons deported by the Babylonians to Babylon when they captured Jerusalem in 597 BCE. His name means “God strengthens.”

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).

Similar to other prophets, Ezekiel “prophesies” by speaking for God. Prophesy in the Hebrew Scriptures is not about telling the future. A prophet is one who speaks for YHWH.

Today’s reading is part of the “Call of Ezekiel” and followed the nearly psychedelic visions of God described in Chapter 1. These verses are part of the “Commissioning” of Ezekiel to give him authority to speak for YHWH and to imbue him with the spirit of God (v.2).

In verse 1, Ezekiel said that God addressed him as “O mortal” – the translation used 93 times in the Book of Ezekiel for the Hebrew words “ben adam.” “Ben adam” literally means “son of the earthling/human.” “Adam” was the “name” of the person who was fashioned from fertile earth (in Hebrew, “adamah”) by YHWH in Genesis.

“Ben adam” is elsewhere translated in Scripture as “Son of Man” or “human being” in Daniel 7:13, and Son of Man is a frequent title given to Jesus of Nazareth in the Gospels.

The charge of Israel’s rebellion against God is a constant theme in the prophets and is understood as justifying Israel’s suffering as a divine punishment.

In the verses that follow today’s reading, Ezekiel was directed by God to eat a scroll of Scripture — which Ezekiel found was as sweet as honey (3:3).

2 Corinthians 12:2-10

Reading

2 I know a person in Christ who fourteen years ago was caught up to the third heaven — whether in the body or out of the body I do not know; God knows. 3 And I know that such a person—whether in the body or out of the body I do not know; God knows — 4 was caught up into Paradise and heard things that are not to be told, that no mortal is permitted to repeat. 5 On behalf of such a one I will boast, but on my own behalf I will not boast, except of my weaknesses. 6 But if I wish to boast, I will not be a fool, for I will be speaking the truth. But I refrain from it, so that no one may think better of me than what is seen in me or heard from me, 7 even considering the exceptional character of the revelations. Therefore, to keep me from being too elated, a thorn was given me in the flesh, a messenger of Satan to torment me, to keep me from being too elated. 8 Three times I appealed to the LORD about this, that it would leave me, 9 but he said to me, “My grace is sufficient for you, for power is made perfect in weakness.” So, I will boast all the more gladly of my weaknesses, so that the power of Christ may dwell in me. 10 Therefore, I am content with weaknesses, insults, hardships, persecutions, and calamities for the sake of Christ; for whenever I am weak, then I am strong.

Commentary

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. 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.

Based on internal references in the two remaining letters to the Corinthians, scholars agree that Paul likely wrote at least four letters to the Corinthians. The so-called Second Letter to the Corinthians is composed of fragments of these letters.

In today’s reading, Paul described his own mystical experience of God as validation of his own spiritual authority. His experience was an ecstatic one (“whether in the body or out of the body I do not know” (v.3). Paul said the things he heard are “not to be told” – consistent with the notion that mystical revelations are to be kept secret.

In verse 7b, Paul then spoke of a “thorn” with which he was afflicted, the nature of which is not known. Rather than asserting the Hellenistic ideal of sufficiency to transcend hardships, Paul accepted the hardships as real and as coming from God who would also give grace that would be sufficient (v.9). His recapitulation of them (v.10) contrasted with the ecstatic experience described in verses 1-7a.

Mark 6:1-13

Reading

1 Jesus came to his hometown, and his disciples followed him. 2 On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, “Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! 3 Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” And they took offense at him. 4 Then Jesus said to them, “Prophets are not without honor, except in their hometown, and among their own kin, and in their own house.” 5 And he could do no deed of power there, except that he laid his hands on a few sick people and cured them. 6 And he was amazed at their unbelief.

Then he went about among the villages teaching. 7 He called the twelve and began to send them out two by two and gave them authority over the unclean spirits. 8 He ordered them to take nothing for their journey except a staff; no bread, no bag, no money in their belts; 9 but to wear sandals and not to put on two tunics. 10 He said to them, “Wherever you enter a house, stay there until you leave the place. 11 If any place will not welcome you and they refuse to hear you, as you leave, shake off the dust that is on your feet as a testimony against them.” 12 So they went out and proclaimed that all should repent. 13 They cast out many demons and anointed with oil many who were sick and cured them.

Commentary

The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”

The notion that a prophet has no honor in his hometown was also a common theme in the Hebrew Bible – particularly with prophets such as Jeremiah and Amos.

In Mark, the lack of faith by others in Jesus meant he “could do no deed of power” (v.5). Matthew 13:58 says, “he did not do many deeds of power there.” In Luke 4, Jesus was rejected in Nazareth but there is no mention of his not performing deeds of power.

The commissioning of the twelve is generally seen as the appointment of symbolic heads of the renewed Israel while expanding Jesus’ mission of proclamation, exorcism, and healing.

2021, June 27 ~ 2 Samuel 1:1, 17-27; Wisdom 1:13-15, 2:23-24; 2 Corinthians 8:7-15; Mark 5:21-43

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TODAY’S READINGS IN CONTEXT
JUNE 27, 2021

During this Pentecost Season, there are two “Tracks” of Scriptures offered, and congregations may choose which Track they follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.

2 Samuel 1:1, 17-27

Reading

1 After the death of Saul, when David had returned from defeating the Amalekites, David remained two days in Ziklag.

17 David intoned this lamentation over Saul and his son Jonathan. 18 (He ordered that The Song of the Bow be taught to the people of Judah; it is written in the Book of Jashar.) He said:
19 Your glory, O Israel, lies slain upon your high places! How the mighty have fallen!
20 Tell it not in Gath, proclaim it not in the streets of Ashkelon; or the daughters of the Philistines will rejoice, the daughters of the uncircumcised will exult.
21 You mountains of Gilboa, let there be no dew or rain upon you, nor bounteous fields! For there the shield of the mighty was defiled, the shield of Saul, anointed with oil no more.
22 From the blood of the slain, from the fat of the mighty, the bow of Jonathan did not turn back,
nor the sword of Saul return empty.
23 Saul and Jonathan, beloved and lovely! In life and in death they were not divided; they were swifter than eagles, they were stronger than lions.
24 O daughters of Israel, weep over Saul, who clothed you with crimson, in luxury, who put ornaments of gold on your apparel.
25 How the mighty have fallen in the midst of the battle! Jonathan lies slain upon your high places.
26 I am distressed for you, my brother Jonathan; greatly beloved were you to me; your love to me was wonderful, passing the love of women.
27 How the mighty have fallen, and the weapons of war perished!

Commentary

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covered the period from just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 640 BCE to 550 BCE and continued to be revised even after that.

The authors of the Deuteronomic Books artfully wove their stories from numerous sources. They then used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

The Book of Samuel (to the extent it may be historical) covers from the end of the time of the Judges (c.1030 BCE) to the last years of the Reign of David (c. 965 BCE).

Last week’s readings from 1 Samuel (there were two of them) gave accounts of David’s slaying of Goliath, the jealousy of Saul against David because the people acclaimed David more than Saul, and the beginning of the relationship between David and Jonathan, Saul’s son.

The remaining chapters of 1 Samuel have a “soap opera” quality about them and reflect the numerous sources from which the Book is constructed. Many of the stories in this part of 1 Samuel are not in the Septuagint (the Greek translation of the Hebrew Bible done in Alexandria from 300 BCE to 200 BCE).

In brief, although Saul was afraid of David (18:12), he offered David his first daughter in marriage, but then reneged on his promise (18:19). Saul’s next daughter, Michal, loved David (v.20) and they married, but Saul then realized YHWH was with David. Saul became David’s enemy (v.29).

From that point on, Saul tried to kill David (or hoped the Philistines would kill him) but Jonathan often thwarted Saul’s plans. At one point, Saul even tried to kill Jonathan (19:33) and pursued David to try to kill David. David had an opportunity to kill Saul but spared his life (24:10). David married two other women (25:42-43), and Saul gave Michal as a wife to another person. David spared Saul a second time (26:9), and then went over to fight for the Philistines (Chapter 27).

After Samuel died, Saul consulted a medium at Endor (the so-called “Witch of Endor”) who conjured up the spirit of Samuel. The spirit told Saul again that YHWH had rejected him because of his disobedience regarding the annihilation of Amalekites (28:18).

The Philistine leaders then decided they did not want David and his men to fight on their side (Chapter 29). David left the Philistine camp and attacked and vanquished the Amalekites (Chapter 30). The Philistines attacked Saul and killed his sons and severely wounded Saul who then fell on his own sword (31:4).

Today’s reading is from the first chapter of 2 Samuel (1 and 2 Samuel were a single book but were divided so each would fit on one scroll.)

The verses omitted from today’s reading (2-16) give an account of Saul’s death that is different from the one at the end of 1 Sam and is from a different source. In the omitted verses, an Amalekite soldier brought David the crown and armlet of Saul and told David (expecting a reward) that he had (at Saul’s request) put him out of his wounded misery by killing him (1:10). David, however, killed the Amalekite soldier because he “killed the LORD’s anointed” (v.16).

The lament of David refers to a lost type of song (“The Bow”) and a lost collection of poems that is also mentioned in Joshua 10:13. Given the strained relationship between Saul and David, the description of Saul as “beloved” (v.23) shows that these verses come from a different source. Scholars suggest that the reference to Philistines as “uncircumcised” is intended to disparage them. Scholars opine that the closeness of David’s relationship with Jonathan (“passing the love of women” in v. 26) does not necessarily imply a sexual relationship.

Wisdom 1:13-15, 2:23-24

Reading

13 God did not make death, and he does not delight in the death of the living.
14 For he created all things so that they might exist; the generative forces of the world are wholesome, and there is no destructive poison in them, and the dominion of Hades is not on earth.
15 For righteousness is immortal.

2:23 God created us for incorruption and made us in the image of his own eternity,
24 but through the devil’s envy death entered the world, and those who belong to his company experience it.

Commentary

The Book of Wisdom, also known as “The Wisdom of Solomon,” is not part of the “Canon” (accepted books) of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as “deutero-canonical” – part of a “second” Canon. In Protestant Bibles, Wisdom is not included in the Hebrew Scriptures but is part of the Apocrypha (“hidden books”).

This difference in treatment arises because in the period from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations were called the “Septuagint.” The Book of Wisdom was included in most versions of the Septuagint, but this book (among others) was not included in the Canon of the Hebrew Bible (the “TaNaKh”) when it was codified around 90 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.

Jerome included “Wisdom” and the other books that were part of the Septuagint in the Vulgate (the Latin translation of the Hebrew and the Christian Scriptures around 405 CE). Jerome wrote prefaces to some books that were not in the Jewish Canon of the Hebrew Bible. Later compilers overlooked Jerome’s prefaces, and the Council of Trent in 1546 decreed that the Roman Catholic Canon of the Old Testament included the books that were in the Septuagint.

Luther and other Protestants followed the Jewish Canon of the Hebrew Bible and put books from the Septuagint (such as Wisdom) in a separate section called the Apocrypha.

The Wisdom of Solomon purports to be written by Solomon (who reigned in Israel from 965 to 930 BCE). It was actually written in Greek by an anonymous Hellenistic Jew in the late First Century BCE or the early First Century CE. The author’s intent was to show the superiority of Judaism in terms that were relevant to persons familiar with Greek philosophy, and to encourage Jews in the Diaspora during the Greco-Roman Era. For this reason, there is an emphasis on Platonic ideas such as soul, immortality, and the guiding force of Sophia (Wisdom).

Today’s reading (v.14) refers to Hades, the Greek abode of the dead (“Sheol” in Judaism) and affirms that “righteousness” (right relation with God, others, and the world) is immortal.

2 Corinthians 8:7-15

Reading

7 As you excel in everything — in faith, in speech, in knowledge, in utmost eagerness, and in our love for you– so we want you to excel also in this generous undertaking.

8 I do not say this as a command, but I am testing the genuineness of your love against the earnestness of others. 9 For you know the generous act of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that by his poverty you might become rich. 10 And in this matter, I am giving my advice: it is appropriate for you who began last year not only to do something but even to desire to do something – 11 now finish doing it, so that your eagerness may be matched by completing it according to your means. 12 For if the eagerness is there, the gift is acceptable according to what one has– not according to what one does not have. 13 I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between 14 your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. 15 As it is written,
“The one who had much did not have too much, and the one who had little did not have too little.”

Commentary

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. 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.

Based on internal references in the two remaining letters to the Corinthians, scholars agree that Paul likely wrote at least four letters to the Corinthians. The so-called Second Letter to the Corinthians is composed of fragments of these letters.

Today’s reading contains part of Paul’s exhortation to Jesus Followers in Corinth to give generously to a collection Paul was taking up on behalf of the Jerusalem Jesus Follower community. Chapter 9 repeats much of Chapter 8 and may be from a different letter that made the same appeal for the poor in Jerusalem.

In verse 15, Paul paraphrased Exodus 16:18 which described the amount of manna each Israelite received in the Wilderness – neither too much nor too little.

Mark 5:21-43

Reading

21 When Jesus had crossed again in the boat to the other side, a great crowd gathered around him; and he was by the sea. 22 Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet 23 and begged him repeatedly, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live.” 24 So he went with him.

And a large crowd followed him and pressed in on him. 25 Now there was a woman who had been suffering from hemorrhages for twelve years. 26 She had endured much under many physicians and had spent all that she had; and she was no better, but rather grew worse. 27 She had heard about Jesus and came up behind him in the crowd and touched his cloak, 28 for she said, “If I but touch his clothes, I will be made well.” 29 Immediately her hemorrhage stopped; and she felt in her body that she was healed of her disease. 30 Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said, “Who touched my clothes?” 31 And his disciples said to him, “You see the crowd pressing in on you; how can you say, ‘Who touched me?’” 32 He looked all around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. 34 He said to her, “Daughter, your faith has made you well; go in peace and be healed of your disease.”

35 While he was still speaking, some people came from the leader’s house to say, “Your daughter is dead. Why trouble the teacher any further?” 36 But overhearing what they said, Jesus said to the leader of the synagogue, “Do not fear, only believe.” 37 He allowed no one to follow him except Peter, James, and John, the brother of James. 38 When they came to the house of the leader of the synagogue, he saw a commotion, people weeping and wailing loudly. 39 When he had entered, he said to them, “Why do you make a commotion and weep? The child is not dead but sleeping.” 40 And they laughed at him. Then he put them all outside and took the child’s father and mother and those who were with him and went in where the child was. 41 He took her by the hand and said to her, “Talitha cum,” which means, “Little girl, get up!” 42 And immediately the girl got up and began to walk about (she was twelve years of age). At this they were overcome with amazement. 43 He strictly ordered them that no one should know this and told them to give her something to eat.

Commentary

The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”

In last week’s reading, Jesus crossed to the east/Gentile side of the Sea of Galilee and calmed the storm. While there, he confronted the Gerasene Demoniac (5:2-13) and caused the evil spirits within the Demoniac to enter 2,000 swine who rushed into the sea and drowned (v.13). Not surprisingly (after this economic disaster), the people begged Jesus to leave them. The man who had been possessed by demons asked Jesus to be allowed to go with him, but Jesus refused and told him to go around the Decapolis proclaiming what had done for him (v.20).

Today’s reading picked up after Jesus returned to the western/Jewish side of the Sea of Galilee. In these verses, the author has “sandwiched” separate healing stories.

At these times, “leaders of the synagogue” (v.22) would not have been religious figures but were prominent persons in the community.

Jewish Law distinguished between a woman having her period, and one suffering from a genital hemorrhage. In either case, this woman was regarded as ritually unclean and in an continuously impure state – which also would have affected the community’s response to her. The healing occurs because of her faith.

The healing of Jairus’ daughter is not unlike Elijah’s raising of the widow’s son (1 Kings 17:22). In both stories, the child was understood by others to be dead. Noting that the girl’s age (12) is the same number of years as the woman suffered from a hemorrhage, some scholars regard the stories as a reference to the renewal of the 12 tribes of Israel. Jairus called the child “little daughter” (v. 23) and Jesus called her “little girl” (v.41) even though she was on the cusp of marriageable age in the First Century. .

2021, June 20 ~ 1 Samuel 12:1a, 4-11, 19-23, 32-49; 1 Samuel 17:57-18:10-16; Job 38:1-11; 2 Corinthians 6:1-13; Mark 4:35-41

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TODAY’S READINGS IN CONTEXT
JUNE 20, 2021

During this Pentecost Season, there are two “Tracks” of Scriptures that are offered, and congregations may choose which Track they will follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.

Today, Track 1 offers two different readings from 1 Samuel 17 so there are a total of five readings.

1 Samuel 17:1a, 4-11, 19-23, 32-49

Reading

1a The Philistines gathered their armies for battle. 4 And there came out from the camp of the Philistines a champion named Goliath, of Gath, whose height was six cubits and a span. 5 He had a helmet of bronze on his head, and he was armed with a coat of mail; the weight of the coat was five thousand shekels of bronze. 6 He had greaves of bronze on his legs and a javelin of bronze slung between his shoulders. 7 The shaft of his spear was like a weaver’s beam, and his spear’s head weighed six hundred shekels of iron; and his shield-bearer went before him. 8 He stood and shouted to the ranks of Israel, “Why have you come out to draw up for battle? Am I not a Philistine, and are you not servants of Saul? Choose a man for yourselves and let him come down to me. 9 If he is able to fight with me and kill me, then we will be your servants; but if I prevail against him and kill him, then you shall be our servants and serve us.” 10 And the Philistine said, “Today I defy the ranks of Israel! Give me a man, that we may fight together.” 11 When Saul and all Israel heard these words of the Philistine, they were dismayed and greatly afraid.

19 Now Saul, and they, and all the men of Israel, were in the valley of Elah, fighting with the Philistines. 20 David rose early in the morning, left the sheep with a keeper, took the provisions, and went as Jesse had commanded him. He came to the encampment as the army was going forth to the battle line, shouting the war cry. 21 Israel and the Philistines drew up for battle, army against army. 22 David left the things in charge of the keeper of the baggage, ran to the ranks, and went and greeted his brothers. 23 As he talked with them, the champion, the Philistine of Gath, Goliath by name, came up out of the ranks of the Philistines, and spoke the same words as before. And David heard him.

32 David said to Saul, “Let no one’s heart fail because of him; your servant will go and fight with this Philistine.” 33 Saul said to David, “You are not able to go against this Philistine to fight with him; for you are just a boy, and he has been a warrior from his youth.” 34 But David said to Saul, “Your servant used to keep sheep for his father; and whenever a lion or a bear came, and took a lamb from the flock, 35 I went after it and struck it down, rescuing the lamb from its mouth; and if it turned against me, I would catch it by the jaw, strike it down, and kill it. 36 Your servant has killed both lions and bears; and this uncircumcised Philistine shall be like one of them, since he has defied the armies of the living God.” 37 David said, “The LORD, who saved me from the paw of the lion and from the paw of the bear, will save me from the hand of this Philistine.” So Saul said to David, “Go, and may the LORD be with you!”

38 Saul clothed David with his armor; he put a bronze helmet on his head and clothed him with a coat of mail. 39 David strapped Saul’s sword over the armor, and he tried in vain to walk, for he was not used to them. Then David said to Saul, “I cannot walk with these; for I am not used to them.” So David removed them. 40 Then he took his staff in his hand, and chose five smooth stones from the wadi, and put them in his shepherd’s bag, in the pouch; his sling was in his hand, and he drew near to the Philistine.

41 The Philistine came on and drew near to David, with his shield-bearer in front of him. 42 When the Philistine looked and saw David, he disdained him, for he was only a youth, ruddy and handsome in appearance. 43 The Philistine said to David, “Am I a dog, that you come to me with sticks?” And the Philistine cursed David by his gods. 44 The Philistine said to David, “Come to me, and I will give your flesh to the birds of the air and to the wild animals of the field.” 45 But David said to the Philistine, “You come to me with sword and spear and javelin; but I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied. 46 This very day the LORD will deliver you into my hand, and I will strike you down and cut off your head; and I will give the dead bodies of the Philistine army this very day to the birds of the air and to the wild animals of the earth, so that all the earth may know that there is a God in Israel, 47 and that all this assembly may know that the LORD does not save by sword and spear; for the battle is the LORD’s and he will give you into our hand.”

48 When the Philistine drew nearer to meet David, David ran quickly toward the battle line to meet the Philistine. 49 David put his hand in his bag, took out a stone, slung it, and struck the Philistine on his forehead; the stone sank into his forehead, and he fell face down on the ground.

Commentary

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covered the period from just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 640 BCE to 550 BCE and continued to be revised even after that.

The authors of the Deuteronomic Books artfully wove their stories from numerous sources. They then used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

The Book of Samuel (to the extent it may be historical) covers from the end of the time of the Judges (c.1030 BCE) to the last years of the Reign of David (c. 965 BCE).

The story of the killing of Goliath appears twice in the Book of Samuel. The older version is in 2 Sam. 21:19, in which Goliath of Gath was killed by Elhanan, the son of a Bethlehemite. Today’s account is the better-known story. In the Bible, it follows an account in which Saul (who was being tormented by “an evil spirit”) sent messengers to Jesse (David’s father) to have David come to him to play his lyre for him. David’s music soothed Saul and the evil spirit departed from Saul when David played (16:23). David’s lyre playing became the basis for the fiction that David was the author of the psalms.

The description of Goliath is fearsome. A cubit was about 18” so he was 9 feet tall. His armor weighed about 130 pounds and his spear weighed 15 pounds. Scholars have noted that the shepherd boy vs. the giant incorporated many fairy tale motifs.

Having each side represented by a hero was not uncommon in literature, particularly in The Iliad in which Paris opposed Menelaus and Hector opposed Ajax.

In today’s reading, David was sent by Jesse to bring food to his three older brothers who were in Saul’s army. In this version of the Goliath story, it appeared that David met Saul for the first time when David volunteered to fight the Philistine (vv. 31-37). (As an attempt to reconcile the accounts, verse 15 – a later addition — suggests David was shuttling back and forth from playing his lyre for Saul and then returning to Bethlehem to watch the flocks.)

The promise by Saul to give his daughter in marriage (v.25) to the person who defeated Goliath was upheld, and one of David’s first wives was Michel (18:27). (Michel loved David (18:20) and served him well for many years, choosing David over her father in some instances. She was later effectively banished because she criticized David for dancing naked in the streets of Jerusalem after he brought the Ark of Covenant there. (2 Sam.6:20-23.)

Referring to the Philistine as “uncircumcised” (v.26) was intended as an insult and may also reflect a later addition. In opposition to the Philistine’s taunts, David gave a theological speech about the power of YHWH (vv.45-47).

In today’s reading, David killed Goliath with the stone. In the verses that follow, David beheaded Goliath (v.51) and brought the head to Jerusalem (v.54). This is clearly an anachronism, because – according to another tradition — Jerusalem was not conquered by David until later (2 Sam. 5:6-9).

1 Samuel 17:57-18:5, 10-16

Reading

57 On David’s return from killing the Philistine, Abner took him and brought him before Saul, with the head of the Philistine in his hand. 58 Saul said to him, “Whose son are you, young man?” And David answered, “I am the son of your servant Jesse the Bethlehemite.”

18:1 When David had finished speaking to Saul, the soul of Jonathan was bound to the soul of David, and Jonathan loved him as his own soul. 2 Saul took him that day and would not let him return to his father’s house. 3 Then Jonathan made a covenant with David, because he loved him as his own soul. 4 Jonathan stripped himself of the robe that he was wearing, and gave it to David, and his armor, and even his sword and his bow and his belt. 5 David went out and was successful wherever Saul sent him; as a result, Saul set him over the army. And all the people, even the servants of Saul, approved.

10 The next day an evil spirit from God rushed upon Saul, and he raved within his house, while David was playing the lyre, as he did day by day. Saul had his spear in his hand 11 and Saul threw the spear, for he thought, “I will pin David to the wall.” But David eluded him twice.

12 Saul was afraid of David, because the LORD was with him but had departed from Saul. 13 So Saul removed him from his presence and made him a commander of a thousand; and David marched out and came in, leading the army. 14 David had success in all his undertakings; for the LORD was with him. 15 When Saul saw that he had great success, he stood in awe of him. But all Israel and Judah loved David; for it was he who marched out and came in leading them.

Commentary

The alternative Track 1 Reading for today continued the account in Samuel after the killing of Goliath. It was derived from another source — as shown by the anomaly that David brought the Philistine’s head to Saul (v.57), even though v.54 said he brought it to Jerusalem. David’s introduction to Saul by Abner was presented as if it were the first meeting between David and Saul (Saul asked David who was his father in v.58), notwithstanding the stories in Chapter 16 and the conversation between David and Saul in Chapter 17.

Scholars agree that verses 1-5 are an insert to establish the depth of the relationship between Saul’s son, Jonathan, and David. The omitted verses (6-9) stated that the crowds gave greater glory to David than to Saul because of his prowess in battle, and this made Saul angry and jealous of David (v.9).

This jealousy explained Saul’s throwing a spear at David while he was playing his lyre (v.11). Saul’s decision to put David in charge of a large army group (a “thousand”) was done because Saul was afraid to have David nearby and hoped David might be killed in battle.

The relationship between David and Jonathan is developed in the balance of 1 Samuel, and Jonathan (like his sister, Michel) was loyal to David rather than his father.

Job 38:1-11

Reading

1 The LORD answered Job out of the whirlwind:
2 “Who is this that darkens counsel by words without knowledge?
3 Gird up your loins like a man, I will question you, and you shall declare to me.

4 “Where were you when I laid the foundation of the earth? Tell me, if you have understanding.
5 Who determined its measurements—surely you know! Or who stretched the line upon it?
6 On what were its bases sunk, or who laid its cornerstone
7 when the morning stars sang together, and all the heavenly beings shouted for joy?

8 “Or who shut in the sea with doors when it burst out from the womb?—
9 when I made the clouds its garment, and thick darkness its swaddling band,
10 and prescribed bounds for it, and set bars and doors,
11 and said, ‘Thus far shall you come, and no farther, and here shall your proud waves be stopped’?”

Commentary

The Book of Job is a unique poetic story in the Hebrew Scriptures. Job was presented as a righteous person (in right relation with God and others) and as a non-Jew living in the land of Uz (somewhere in what is now Saudi Arabia).

Satan (the “adversary” – not the post-First Century name of the devil) made a wager with God that Job was righteous only because he had health, family, and riches. Satan bet God that Job would curse God if he lost his family, health, and wealth.

Satan took everything from Job, but Job did not curse God. His friends came to “comfort” him and (using typical Deuteronomic thought) told him that his deprivations must be the result of a sin by him or his forebears.

Job denied this reasoning and (contrary to the claim in the traditional translation of Jas. 5:11) Job was anything but “patient.” He “endured,” was steadfast and in some respects, defiant. He asked for someone to judge whether a God who caused a person to suffer is really a just God and worthy to be called “God.” He asked to confront God face-to-face.

Today’s reading is the beginning of a four-chapter “response” by God to Job. The “response” is structured by the author (called “Poet-Job”) as a series of rhetorical questions from God to Job that demonstrated the complexity of created reality and presented an imaginative inspection of the cosmos. God did not, however, give Job a “straight answer” to his question.

After the theophany (the appearance of God to Job), Job acknowledged his limitations as a human (“dust and ashes”). In a later-added Epilogue, Job’s riches were restored, he had another family, and the LORD told Job’s friends that they had not “spoken the truth about Me as did My servant Job (42:7).

The Book of Job does not “answer” the question “Why do bad things happen to good people?” Bad things just happen, and humans cannot demand that a God of Mystery must act in a certain way to be “worthy” to be known as God.

2 Corinthians 6:1-13

Reading

1 As we work together with Christ, we urge you also not to accept the grace of God in vain. 2 For he says, “At an acceptable time I have listened to you, and on a day of salvation I have helped you.”

See, now is the acceptable time; see, now is the day of salvation! 3 We are putting no obstacle in anyone’s way, so that no fault may be found with our ministry, 4 but as servants of God we have commended ourselves in every way: through great endurance, in afflictions, hardships, calamities, 5 beatings, imprisonments, riots, labors, sleepless nights, hunger; 6 by purity, knowledge, patience, kindness, holiness of spirit, genuine love, 7 truthful speech, and the power of God; with the weapons of righteousness for the right hand and for the left; 8 in honor and dishonor, in ill repute and good repute. We are treated as impostors, and yet are true; 9 as unknown, and yet are well known; as dying, and see– we are alive; as punished, and yet not killed; 10 as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing everything.

11 We have spoken frankly to you Corinthians; our heart is wide open to you. 12 There is no restriction in our affections, but only in yours. 13 In return — I speak as to children — open wide your hearts also.

Commentary

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. 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.

Based on internal references in the two remaining letters to the Corinthians, scholars agree that Paul likely wrote at least four letters to the Corinthians. The so-called Second Letter to the Corinthians is composed of fragments of these letters.

Paul’s relationship with the Corinthians was sometimes strained (2:2-4). In today’s reading, Paul paraphrased Isaiah 49:8 in which the prophet, speaking for YHWH, told the Judeans that they would be delivered from the Babylonian Exile. Paul used this verse to urge the Corinthians to accept God’s grace as an inbreaking of salvation.

He continued his defense of his ministry (v.3), enumerated his sufferings (v.4-5), defended his works (v.6-7), and countered charges against him (v.8-10). He claimed that his affection for the Corinthians is unrestricted, but the affections of the Corinthians are limited (v.11).

Paul’s use of contrasting pairs in verses 8-10 are not paradoxes to show that he was imperturbable (like an ideal sage in Stoic philosophy) but antitheses to refute charges made against him.

Mark 4:35-41

Reading

35 When evening had come, Jesus said to his disciples, “Let us go across to the other side.” 36 And leaving the crowd behind, they took him with them in the boat, just as he was. Other boats were with him. 37 A great windstorm arose, and the waves beat into the boat, so that the boat was already being swamped. 38 But he was in the stern, asleep on the cushion; and they woke him up and said to him, “Teacher, do you not care that we are perishing?” 39 He woke up and rebuked the wind, and said to the sea, “Peace! Be still!” Then the wind ceased, and there was a dead calm. 40 He said to them, “Why are you afraid? Have you still no faith?” 41 And they were filled with great awe and said to one another, “Who then is this, that even the wind and the sea obey him?”

Commentary

The Gospel According to Mark was the first Gospel that was written and is generally dated to the time around the Destruction of the Temple in 70 CE. Mark’s Gospel is the shortest gospel and forms the core for the Gospels According to Matthew and Luke (both of which were written around 85 CE). Over 50% of the material in those two Gospels is based on Mark. Because these three Gospels follow similar chronologies of Jesus’ life and death, they are called “Synoptic Gospels” for the Greek words meaning “Same Look/View.”

Today’s reading (and readings that follow up to Chapter 8) emphasize Jesus’ connection to both Moses and Elijah with sea crossings, exorcisms, healings, and wilderness feedings. These actions occur in the face of opposition and the disciples’ misunderstandings about the person of Jesus and his ministry.

In today’s story, Jesus was going from the Jewish/Western side of the Sea of Galilee to the Gentile/Eastern side. Like Jonah, Jesus was asleep in the boat during a storm. The disciples were presented here (and elsewhere) by Mark as uncomprehending, weak-willed or cowardly. The boat may also be a symbol for the small Jesus Follower community in 70 CE.

The sea was often portrayed as a metaphor for confusion or chaos. Control of the sea and the restoration of order (shalom) was a divine power.

2020, December 20 ~ 2 Samuel 7:1-11,16; Romans 16:25-27; Luke 1:26-38

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2 Samuel 7:1-11,16

Reading

1 When the king was settled in his house, and the LORD had given him rest from all his enemies around him, 2 the king said to the prophet Nathan, “See now, I am living in a house of cedar, but the ark of God stays in a tent.” 3 Nathan said to the king, “Go, do all that you have in mind; for the LORD is with you.”

4 But that same night the word of the LORD came to Nathan: Go and tell my servant David: 5 Thus, says the LORD: Are you the one to build me a house to live in? 6 I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. 7 Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, “Why have you not built me a house of cedar?” 8 Now therefore thus you shall say to my servant David: Thus says the LORD of hosts: I took you from the pasture, from following the sheep to be prince over my people Israel; 9 and I have been with you wherever you went, and have cut off all your enemies from before you; and I will make for you a great name, like the name of the great ones of the earth. 10 And I will appoint a place for my people Israel and will plant them, so that they may live in their own place, and be disturbed no more; and evildoers shall afflict them no more, as formerly, 11 from the time that I appointed judges over my people Israel; and I will give you rest from all your enemies. Moreover, the LORD declares to you that the LORD will make you a house. 16 Your house and your kingdom shall be made sure forever before me; your throne shall be established forever.

Commentary

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covers the period from the time just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 650 BCE to 550 BCE and continued to be revised even after that.

The Deuteronomists emphasized that YHWH controls history, and when the people (and their kings) worshiped YHWH properly, good things would happen to them. When they worshiped false gods, however, bad events would overtake them.

Today’s reading and the omitted verses (vv.12-15) were set in the early part of the Reign of King David (1005 to 965 BCE). This chapter is one of the most important passages in the Deuteronomic Histories. It combined the themes of Jerusalem as the divinely chosen center for worship (v.10), David’s offspring (v.12) building a house for YHWH (which Solomon did according to 1 Kings 6), and the Davidic line as the chosen dynasty in Judea (v.16).

The chapter was also central to the Deuteronomists’ belief that even if the kings and people strayed in their exclusive worship of YHWH, over the long term, YHWH’s steadfast love would be unwavering (v.15) and the line/house of David would be “established forever” (v.16).

In the 600’s BCE, YHWH’s unconditional promises were seen as “explaining” (in retrospect) the Judeans’ independent survival after the Assyrians conquered the Northern 10 tribes in 722 BCE.

The Babylonian Captivity (587 to 539 BCE), however, presented a major theological disconnect for the Judeans. How were they to explain the loss of the land promised by YHWH to Abraham and the end of the Davidic line in 587 BCE?

During and after the Exile, the prophets (especially Second Isaiah and Ezekiel) began to resolve this disconnect by affirming that YHWH’s promises were still in force but had been temporarily suspended because of the failure of the Judeans to uphold their part of the covenant with YHWH – to worship YHWH faithfully and to live justly.

Continuing to the First Century (and even for some Jews today), one of the characteristics of the awaited Messiah would be that the Messiah would come from the House of David.

Romans 16:25-27

Reading

25 Now to God who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages 26 but is now disclosed, and through the prophetic writings is made known to all the Gentiles, according to the command of the eternal God, to bring about the obedience of faith – 27 to the only wise God, through Jesus Christ, to whom be the glory forever! Amen.

Commentary

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

The “backstory” is that the Roman Emperor Claudius expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community. (Jesus Followers were not called “Christians” until the 80’s.)

Paul was a Jew who became a Jesus Follower who saw the Jesus Follower Movement as part of a broader Judaism. As such, he continued to have expectations about the fullness of the Coming of the Messiah/the Christ. Reflecting his Jewish roots, Paul exhorted the Jesus Follower Community in Rome to follow the Commandments, particularly to love one another as neighbors.

Today’s verses are the concluding blessing in the letter. Some ancient manuscripts of Paul’s letter do not contain these verses.

Luke 1:26-38

26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. 28 And he came to her and said, “Greetings, favored one! The Lord is with you.” 29 But she was much perplexed by his words and pondered what sort of greeting this might be. 30 The angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31 And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32 He will be great and will be called the Son of the Most High and the Lord God will give to him the throne of his ancestor David. 33 He will reign over the house of Jacob forever, and of his kingdom there will be no end.” 34 Mary said to the angel, “How can this be, since I am a virgin?” 35 The angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. 36 And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37 For nothing will be impossible with God.” 38 Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” Then the angel departed from her.

2020, March 22 ~ 1 Samuel 16:1-13 and Ephesians 5:8-14

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1 Samuel 16:1-13

Reading

1 The LORD said to Samuel, “How long will you grieve over Saul? I have rejected him from being king over Israel. Fill your horn with oil and set out; I will send you to Jesse the Bethlehemite, for I have provided for myself a king among his sons.” 2 Samuel said, “How can I go? If Saul hears of it, he will kill me.” And the LORD said, “Take a heifer with you, and say, ‘I have come to sacrifice to the LORD.’ 3 Invite Jesse to the sacrifice, and I will show you what you shall do; and you shall anoint for me the one whom I name to you.” 4 Samuel did what the LORD commanded and came to Bethlehem. The elders of the city came to meet him trembling, and said, “Do you come peaceably?” 5 He said, “Peaceably; I have come to sacrifice to the LORD; sanctify yourselves and come with me to the sacrifice.” And he sanctified Jesse and his sons and invited them to the sacrifice.

6 When they came, he looked on Eliab and thought, “Surely the LORD’s anointed is now before the LORD.” 7 But the LORD said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him; for the LORD does not see as mortals see; they look on the outward appearance, but the LORD looks on the heart.” 8 Then Jesse called Abinadab, and made him pass before Samuel. He said, “Neither has the LORD chosen this one.” 9 Then Jesse made Shammah pass by. And he said, “Neither has the LORD chosen this one.” 10 Jesse made seven of his sons pass before Samuel, and Samuel said to Jesse, “The LORD has not chosen any of these.” 11 Samuel said to Jesse, “Are all your sons here?” And he said, “There remains yet the youngest, but he is keeping the sheep.” And Samuel said to Jesse, “Send and bring him; for we will not sit down until he comes here.” 12 He sent and brought him in. Now he was ruddy, and had beautiful eyes, and was handsome. The LORD said, “Rise and anoint him; for this is the one.” 13 Then Samuel took the horn of oil, and anointed him in the presence of his brothers; and the spirit of the LORD came mightily upon David from that day forward. Samuel then set out and went to Ramah.

Commentary

The authors of the Book of Samuel were also the authors of the books of Deuteronomy, Joshua, Judges and Kings, books that were given their final form around 550 BCE – long after the events they described.

The authors artfully wove together numerous sources. They used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)

The chronological dating of the stories in Chapters 15 and 16 (assuming David’s sole reign over Israel began around 1005 BCE) would be in the period from 1025 to 1015 BCE.

In Chapter 15, just before today’s reading, YHWH (through Samuel) directed Saul, the first king of a united Israel, to attack the Amalekites and kill every person and animal. Saul obeyed by killing all the Amalekites but brought back the King of the Amalekites and some of the best sheep and cattle which he said he would offer as a sacrifice to YHWH.

YHWH told Samuel he regretted that he made Saul king because Saul disobeyed Him. Some scholars see the story of YHWH’s displeasure at Saul as a later insert intended to reflect that only priests (not kings) oversaw sacrifices.

In today’s reading, YHWH told Samuel to go to Bethlehem to anoint a new king from among Jesse’s sons (v.1). Samuel realized this would be a treasonous act because Israel already had a king, Saul (v.2a). But YHWH told Samuel to engage in a subterfuge and pretend he was going to Bethlehem to offer a sacrifice for YHWH (v.2b and 3). The elders of the city met Samuel – a person of great influence – and were concerned to know if he came in peace (v.4).

Samuel met Jesse’s seven oldest sons, but none of them was approved by YHWH. Jesse finally called for his eighth and youngest son, the shepherd boy David, and YHWH told Samuel to anoint David as king. Samuel did so, and the spirit of YHWH came mightily upon David (v.13).

At this point, then, Israel had two anointed kings – Saul and David. Much of the rest of 1 Samuel reflects the tensions and conflicts between Saul and David. 1 Samuel ends with the death of Saul.

Ephesians 5:8-14

Reading

8 Once you were darkness, but now in the Lord you are light. Live as children of light— 9 for the fruit of the light is found in all that is good and right and true. 10 Try to find out what is pleasing to the Lord. 11 Take no part in the unfruitful works of darkness, but instead expose them. 12 For it is shameful even to mention what such people do secretly; 13 but everything exposed by the light becomes visible, 14 for everything that becomes visible is light. Therefore, it says,
“Sleeper, awake! Rise from the dead, and Christ will shine on you.”

Commentary

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 means to be a Jesus Follower. This letter was written by one of Paul’s disciples and was intended to unify the Ephesus community.

Because the letter contains many terms not used in Paul’s other letters and gave 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 part of a longer ethical exhortation which relied on apocalyptic imagery for the hostile spiritual powers (darkness) and God and Christ (light).

Scholars have speculated that verse 14 was part of a Baptismal hymn in use at the time.