Kings – Scripture In Context – weekly offerings by Tom O’Brien, a Canon and Examining Chaplain for Holy Scripture in the Episcopal Diocese of Southeast Florida

2024, February 11 ~ 2 Kings 2:1-12; 2 Corinthians 4:3-6; Mark 9:2-9

January 31, 2024/in Uncategorized /by Thomas O'Brien

TODAY’S READINGS IN CONTEXT
FEBRUARY 11, 2024

2 Kings 2:1-12

Reading

1 When the LORD was about to take Elijah up to heaven by a whirlwind, Elijah and Elisha were on their way from Gilgal. 2 Elijah said to Elisha, “Stay here; for the LORD has sent me as far as Bethel.” But Elisha said, “As the LORD lives, and as you yourself live, I will not leave you.” So they went down to Bethel. 3 The company of prophets who were in Bethel came out to Elisha, and said to him, “Do you know that today the LORD will take your master away from you?” And he said, “Yes, I know; keep silent.”

4 Elijah said to him, “Elisha, stay here; for the LORD has sent me to Jericho.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.” So they came to Jericho. 5 The company of prophets who were at Jericho drew near to Elisha, and said to him, “Do you know that today the LORD will take your master away from you?” And he answered, “Yes, I know; be silent.”

6 Then Elijah said to him, “Stay here; for the LORD has sent me to the Jordan.” But he said, “As the LORD lives, and as you yourself live, I will not leave you.” So the two of them went on. 7 Fifty men of the company of prophets also went, and stood at some distance from them, as they both were standing by the Jordan. 8 Then Elijah took his mantle and rolled it up and struck the water; the water was parted to the one side and to the other, until the two of them crossed on dry ground.

9 When they had crossed, Elijah said to Elisha, “Tell me what I may do for you, before I am taken from you.” Elisha said, “Please let me inherit a double share of your spirit.” 10 He responded, “You have asked a hard thing; yet, if you see me as I am being taken from you, it will be granted you; if not, it will not.” 11 As they continued walking and talking, a chariot of fire and horses of fire separated the two of them, and Elijah ascended in a whirlwind into heaven. 12 Elisha kept watching and crying out, “Father, father! The chariots of Israel and its horsemen!” But when he could no longer see him, he grasped his own clothes and tore them in two pieces.

Commentary

The Book of Kings is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a didactic history of Ancient Israel from the time in the Wilderness (c. 1250 BCE, if the account is historical) 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 in these books to demonstrate that God controls history and 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.)

After Solomon’s death in 928 BCE, the nation divided in two. The Northern Kingdom consisted of 10 tribes and was called “Israel.” The Southern Kingdom had two tribes, Judah and Benjamin and was called “Judea.” For the most part, the Deuteronomists portrayed the Kings of the North as unfaithful to YHWH, and Ahab (873-852 BCE) was one of the worst offenders. Because Elijah defeated and killed hundreds of Ahab’s prophets at Mount Carmel, Ahab’s wife (the Baal-worshiping foreigner, Jezebel), vowed revenge upon Elijah and caused him to flee to Beersheba in the south.

Today’s story recounts the succession of the prophet Elijah by his faithful disciple, Elisha, who asks for a “double share” (the share of an oldest son) of Elijah’s spirit (v.9). According to Biblical chronology, the events took place about 840 BCE, after the reigns of Ahab and the two kings who followed him. The New Jerome Biblical Commentary opines that the Deuteronomists included the stories of Elijah’s succession by Elisha and Elisha’s later actions because the stories “exemplify the conception of the prophet as the dominant figure throughout Israel’s history.”

The account of the transfer of spirit from Elijah to Elisha has many parallels to the stories of Moses and his successor, Joshua. Elijah and Elisha crossed from the west bank of the Jordan River to the east bank (v.8), just as Moses and Joshua crossed the Sea of Reeds. After Elijah was taken up to heaven in a fiery chariot in the area near Mount Nebo where Moses died (v.11), Elisha parted the Jordan and crossed to the west side just as Joshua did (v.14). The NJBC notes that Elisha used Elijah’s cloak to perform these extraordinary acts because one’s clothes were seen as an extension of the person.

Because Elijah was raised to heaven “in a whirlwind” (v.1), he is thought not to have died. The Jewish Study Bible notes that Enoch in Gen. 5:24 was also understood in some Jewish traditions as not having died (“Enoch walked with God; then he was no more, for God took him.”).

The text of today’s reading does not explain how the “disciples of the prophets” (v.3) or Elisha knew that the LORD would take Elijah away.

The JSB observes that Elijah’s assumption into the heavens “became the stuff of many legends in Judaism and traditions about him in prophetic circles. These legends suggest that Elijah periodically returns to the earth.” This return to earth was seen as a harbinger of the coming of the Messiah (Mal. 3:23-24). Even today, a place/chair for Elijah is left open at table (and often the doors of homes are left open) at Passover Seders in the event Elijah might return that night. In many ways, John the Baptist was portrayed as an Elijah-like figure in the Gospels.

2 Corinthians 4:3-6

Reading

3 Even if our gospel is veiled, it is veiled to those who are perishing. 4 In their case the god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God. 5 For we do not proclaim ourselves; we proclaim Jesus Christ as Lord and ourselves as your slaves for Jesus’ sake. 6 For it is the God who said, “Let light shine out of darkness,” who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.

Commentary

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

Paul’s controversies with the Corinthians continued, and he wrote a number of letters to them. The Second Letter is a composite of fragments from these letters. In the Second Letter, Paul countered the positions of some Jewish Jesus Followers who were disagreeing with Paul and undermining his authority. The Jewish Annotated New Testament suggests that the letters were intended to maintain the exclusivity of Paul’s relationship with the Jesus Follower community it Corinth (with him as its apostle) and to maintain the gospel of Jesus as Paul proclaimed it.

The New Oxford Annotated Bible says: “This challenge to his missionary activity prompted Paul to visit Corinth a second time. The result was unfortunate: Evidently a member of the congregation offended him grievously (2.5-6); he later called this the ‘painful visit’ (2.1; 7.2). After his bitter departure, Paul wrote what he called the ‘letter of tears’ (2.4;7.8), a letter that is now lost. “Either despite or because of its severity, this letter evidently succeeded in persuading the majority of the church in Corinth to Paul’s position, as Titus reported when he met Paul in Macedonia (7.6-7).”

Today’s reading is part of the climax to Paul’s defense of his ministry and his response to a question of his competence raised in Chapter 2. The JANT understands verse 3 (“The gospel is veiled to those who are perishing”) to mean that the people who do not see the Gospel’s truth are spiritually blind and that is not a failing of Paul’s teaching. Paul’s reference to “the god of this world” (v.4) meant the Roman authorities as well as the secular wisdom of the current age. Paul affirmed that Jesus the Christ is the “image of God” (v.4) and the “Lord” (v.5). Paul paraphrased part of the First Creation Story (Genesis 1:3) regarding the creation of light and said that the light of the knowledge of God is found in Jesus the Christ (v.6).

Today’s reading comes right after Paul’s interpretation (3:16) of Exodus 34:29-35, in which Moses’ face shone after talking with God and receiving the tablets of the Law.

Mark 9:2-9

Reading

2 Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves. And he was transfigured before them, 3 and his clothes became dazzling white, such as no one on earth could bleach them. 4 And there appeared to them Elijah with Moses, who were talking with Jesus. 5 Then Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah.” 6 He did not know what to say, for they were terrified. 7 Then a cloud overshadowed them, and from the cloud there came a voice, “This is my Son, the Beloved; listen to him!” 8 Suddenly when they looked around, they saw no one with them any more, but only Jesus.

9 As they were coming down the mountain, he ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead.

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 is an account of the Transfiguration and is found in all three Synoptic Gospels, but not in the Fourth Gospel. In Mark’s account, Jesus took his “inner circle” (Peter, James, and John) and went up on an unspecified mountain (sometimes identified as Mount Tabor or as Mount Hermon) where he was “transfigured” (v.2). The NJBC says Jesus’ form was changed (metamorphōthe) and that the disciples were “granted a glimpse of him in his glorious state.” He appeared with Moses (the lawgiver) and Elijah (the great prophet whose return would be a sign of the coming of the Messiah). The NJBC says the inclusion of Moses and Elijah shows “the road upon which Jesus is embarking is in accord with the law and the prophets.”

Because the original ending of Mark’s Gospel did not include any resurrection appearances by Jesus, The JANT notes that some scholars see the Transfiguration account in today’s reading as a resurrection appearance placed back into the lifetime of Jesus.

Moses (representing the covenant of the Torah) and Elijah (representing prophetic denunciations of corruption and idolatry) were the two greatest prophets of the Hebrew Bible. Although Moses’ death is recorded, his burial place is unknown (Deut.34:6) and Elijah was taken up to heaven in fiery chariot. Accordingly, both were seen to stand in God’s presence and to communicate God’s word.

The JANT points out that “dazzling” clothes (v.3) suggest a mystical experience, citing Moses and Daniel 12:3 (“Those who are wise shall shine like the brightness of the sky”).

Peter addressed Jesus as “rabbi” (v.5). The JANT points out that “Rabbi” in Hebrew means “my great one” or teacher and that it was not yet (in the first half of the First Century CE) a technical term for a religious leader.

Peter’s suggestion to make three dwellings (v.5) is reminiscent of Sukkot, the Feast of Booths/Tabernacles. Sukkot is a harvest festival and a reminder of living in tents during the Israelites’ time in the Wilderness. In First Century Israel, it was one of the three feasts each year during which Jews were expected to make a pilgrimage for a week to the Temple in Jerusalem.

The JANT points out that the cloud (v.7) evokes the cloud of the LORD’s presence on Mount Sinai (Ex. 24:15-18) and the cloud of the tent of meeting (Ex. 40:34-38). It also is the cloud that led the Israelites in the Wilderness (Ex.13:23).

The “voice” (v.7) is similar to the voice and words spoken at Jesus’ baptism (1:11), except that now the others present hear the voice.

The reference to the “Son of Man” (v.9) is a reminder of the messianic vision in Daniel 7:13 – “I saw one like a human being [son of man] coming with the clouds of heaven.” Ordering the disciples to “tell no one about what they had seen” (v.9) is consistent with the “Messianic Secret” concept in Mark that Jesus’ Messiahship was not to be known by others (including his disciples) until his Crucifixion and Resurrection.

2023, August 13 ~ Genesis 37:1-4,12-28; 1 Kings 19:9-18; Romans 10:5-15; Matthew 14:22-33

August 3, 2023/in Uncategorized /by Thomas O'Brien

TODAY’S READINGS IN CONTEXT
AUGUST 13, 2023

During Pentecost Season 2023, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.

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

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

Genesis 37:1-4, 12-28

Reading

1 Jacob settled in the land where his father had lived as an alien, the land of Canaan. 2 This is the story of the family of Jacob.

Joseph, being seventeen years old, was shepherding the flock with his brothers; he was a helper to the sons of Bilhah and Zilpah, his father’s wives; and Joseph brought a bad report of them to their father. 3 Now Israel loved Joseph more than any other of his children, because he was the son of his old age; and he had made him a long robe with sleeves. 4 But when his brothers saw that their father loved him more than all his brothers, they hated him, and could not speak peaceably to him.

12 Now his brothers went to pasture their father’s flock near Shechem. 13 And Israel said to Joseph, “Are not your brothers pasturing the flock at Shechem? Come, I will send you to them.” He answered, “Here I am.” 14 So he said to him, “Go now, see if it is well with your brothers and with the flock; and bring word back to me.” So he sent him from the valley of Hebron.

He came to Shechem, 15 and a man found him wandering in the fields; the man asked him, “What are you seeking?” 16 “I am seeking my brothers,” he said; “tell me, please, where they are pasturing the flock.” 17 The man said, “They have gone away, for I heard them say, ‘Let us go to Dothan.’“ So Joseph went after his brothers, and found them at Dothan.18 They saw him from a distance, and before he came near to them, they conspired to kill him. 19 They said to one another, “Here comes this dreamer. 20 Come now, let us kill him and throw him into one of the pits; then we shall say that a wild animal has devoured him, and we shall see what will become of his dreams.” 21 But when Reuben heard it, he delivered him out of their hands, saying, “Let us not take his life.” 22 Reuben said to them, “Shed no blood; throw him into this pit here in the wilderness, but lay no hand on him” — that he might rescue him out of their hand and restore him to his father. 23 So when Joseph came to his brothers, they stripped him of his robe, the long robe with sleeves that he wore; 24 and they took him and threw him into a pit. The pit was empty; there was no water in it.

25 Then they sat down to eat; and looking up they saw a caravan of Ishmaelites coming from Gilead, with their camels carrying gum, balm, and resin, on their way to carry it down to Egypt. 26 Then Judah said to his brothers, “What profit is it if we kill our brother and conceal his blood? 27 Come, let us sell him to the Ishmaelites, and not lay our hands on him, for he is our brother, our own flesh.” And his brothers agreed. 28 When some Midianite traders passed by, they drew Joseph up, lifting him out of the pit, and sold him to the Ishmaelites for twenty pieces of silver. And they took Joseph to Egypt.

Commentary

The word “Genesis” means “origin” and the Book of Genesis starts with the two Creation Stories and concludes with the death of Joseph (Jacob’s son) in Egypt. If the stories about Abraham, Isaac and Jacob are historical, these events took place in the period from 1900 to 1700 BCE.

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

Today’s reading jumps from the marriage of Jacob and Rachel (Chapter 29) to the long and remarkably cohesive story of Joseph and his brothers in Chapters 37 to 50. In the intervening chapters (29 to 37) Jacob had 12 sons, six by Leah, two by Leah’s maid (Zilpah), two by Rachel’s maid (Bilhah), and two by Rachel (Joseph and Benjamin). He also had a daughter, Dinah, by Leah. As the stories continued, Jacob left Haran and traveled to Canaan, wrestled with an angel/God who changed his name to “Israel” (Ch. 32) and encountered (and reconciled with) Esau along the way (Ch. 33).

Joseph was Jacob’s 11th son; his mother was Rachel, Jacob’s favorite wife. Joseph’s older brothers had antipathy and resentment toward him because of a “bad report” Joseph gave to Jacob (v. 2) and because of Jacob’s giving Joseph a robe with sleeves (not many colors notwithstanding the LXX) (v.3), a sign of royalty (See 2 Sam. 13:18). This animosity was enhanced when Joseph recounted to his brothers (in verses 5 to 11) two dreams which he interpreted as showing that he would lord over his older brothers. The New Oxford Annotated Bible notes that Jacob saw the dream as predicting that he and Joseph’s mother, Rachel, would join the brothers in submitting to Joseph (v.10). The NAOB suggests that “this episode was probably part of an independent Joseph story that originally did not follow an account of Rachel’s death [Gen.35:19].”

The New Jerome Biblical Commentary observes that the enmity caused by Joseph’s reports comes from “P”; the enmity from favoritism is from “J”; and the hostility from the “ruling” dreams is from “E.”

According to the story, Joseph traveled a long distance to find his brothers. It is about 50 miles from the valley of Hebron (v.14) to Shechem and another 20 miles north from Shechem to Dothan (v.17), a town along a trade route from Syria to Egypt, where Joseph was thrown into a pit. The NOAB observes that the pits were cisterns for storing rain water and sometimes used to imprison people. It continues: “The advice of Reuben and Judah reflects the ancient idea that blood cannot be “concealed” (v.26) but cries out for requital (See 4:10-11 [Cain and Abel].” It shows the brothers’ callousness that after throwing Joseph in a pit, they sat down to eat (v.25).

Joseph was sold into slavery (depending on the source) to Ishmaelites (v.27) (the descendants of Abraham’s son by Sarah’s maid, Hagar) or to Midianites (v.28). Joseph was and saved from death by the oldest brother, Reuben (v.22) (who planned to rescue him), and the fourth oldest brother, Judah (v.27).The Jewish Study Bible observes that Reuben and the Midianites are derived from the “E” version of the story and Judah and the Ishmaelites fare rom the “J” version.

Continuing this inconsistency from multiple sources, the story later says that Joseph was sold to Potiphar in Egypt by the Midianites (v.36) and by the Ishmaelites (39:1). Judah later took the leadership role in dealing with Joseph in Egypt. Judah’s tribe eventually inhabited Jerusalem and the area around it.

The multiplicity of sources is also shown by Jacob’s name being recounted as “Israel” (v.3) and elsewhere as Jacob (42:4).

The JSB points out that the patriarchal narrative is replete with appearances of God or his messengers and oracles from them, but Joseph never sees or hears God or his messengers. The only direct revelation in these chapters comes to Jacob in chapter 46. In the Joseph story, God is understood as working in hidden ways – secretly guiding the course of human events and even bringing good out of human evil (50:20).

1 Kings 19:9-18

Reading

9 At Horeb, the mount of God, Elijah came to a cave, and spent the night there. Then the word of the LORD came to him, saying, “What are you doing here, Elijah?” 10 He answered, “I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.”

11 He said, “Go out and stand on the mountain before the LORD, for the LORD is about to pass by.” Now there was a great wind, so strong that it was splitting mountains and breaking rocks in pieces before the LORD, but the LORD was not in the wind; and after the wind an earthquake, but the LORD was not in the earthquake; 12 and after the earthquake a fire, but the LORD was not in the fire; and after the fire a sound of sheer silence. 13 When Elijah heard it, he wrapped his face in his mantle and went out and stood at the entrance of the cave. Then there came a voice to him that said, “What are you doing here, Elijah?” 14 He answered, “I have been very zealous for the LORD, the God of hosts; for the Israelites have forsaken your covenant, thrown down your altars, and killed your prophets with the sword. I alone am left, and they are seeking my life, to take it away.” 15 Then the LORD said to him, “Go, return on your way to the wilderness of Damascus; when you arrive, you shall anoint Hazael as king over Aram. 16 Also you shall anoint Jehu son of Nimshi as king over Israel; and you shall anoint Elisha son of Shaphat of Abel-meholah as prophet in your place. 17 Whoever escapes from the sword of Hazael, Jehu shall kill; and whoever escapes from the sword of Jehu, Elisha shall kill. 18 Yet I will leave seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that has not kissed him.”

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.)

After Solomon’s death in 928 BCE, the nation divided in two. The Northern Kingdom consisted of 10 tribes and was called “Israel.” The Southern Kingdom had two tribes, Judah and Benjamin and was called “Judea.” For the most part, the Deuteronomists portrayed the Kings of the North as unfaithful to YHWH, and Ahab (873-852 BCE) was one of the worst offenders. His wife was the Baal-worshiping foreigner, Jezebel.

The prophet Elijah is the subject of today’s reading. Just prior to these verses, Elijah invoked the power of YHWH to overcome the prophets of Baal at Mount Carmel in the Northern part of Israel. He successfully urged YHWH to bring fire upon a huge sacrifice and then to bring rain to end a drought. Elijah then killed all the prophets of Baal (1 Kings 18).

King Ahab told his Baal-worshiping wife, Jezebel, what Elijah had done (19:1). Jezebel swore to kill Elijah (v.2), so he ran away as far south in Israel as he could – first to Beer-sheba and then to the Wilderness where he hoped to die (v.4). (The theme of a prophet wishing to die out of a sense of isolation and failure was repeated in Jonah 4:3.)

YHWH’s angels provided food to Elijah so he could journey to Horeb (meaning “dry place”) and continue his ministry (v.5,7). For the Deuteronomists, the holy mountain was called “Horeb” rather than Sinai. “Sinai” was the name used by most of the authors of Exodus, Leviticus, and Numbers. Elijah’s receiving food in the wilderness was parallel to Hagar’s story in Genesis 21:19 and gave him strength for the journey to Horeb which took “forty days and forty nights” (v.8). Horeb was also the place where Moses had the Burning Bush experience (Ex. 3:1).

The Jewish Study Bible points out that, depending on the terrain, a person could cover 15-25 miles a day walking. If Elijah walked for 40 days and 40 nights, he could have covered between 600 and 1,000 miles. The JSB suggests that 40 is merely a “formulaic number” for “a long time” and is not to be taken literally.

When Elijah was at Horeb, the voice of YHWH came to him in the silence (vv.12-13) and told him to anoint Hazael as king of Aram (modern Syria). YHWH also told Elijah to commit treason by anointing Jehu as King of Israel even while Ahab was still alive (v.16). The NAOB says: “The new order is to succeed the old, and it is that order which will bring about the final victory over Baal worship, not through obviously spectacular demonstrations of divine power as in chapter 18, but through the (quieter) political processes as God removes certain kings and sets up others.”

This is not the first instance of treasonous activity in the Deuteronomists’ accounts. YHWH told Samuel to anoint David as King even though the anointed king, Saul, was still alive. (1 Sam.16:13).

The NAOB observes that “the emphasis at Carmel had been on God’s spectacular ways and particularly on his use of fire. The emphasis here is upon God’s quiet ways. He is not to be found on this occasion in the spectacular elements of the storm outside the cave.”

Romans 10:5-15

Reading

5 Moses writes concerning the righteousness that comes from the law, that “the person who does these things will live by them.” 6 But the righteousness that comes from faith says, “Do not say in your heart, ‘Who will ascend into heaven?’” (that is, to bring Christ down) 7 “or ‘Who will descend into the abyss?’” (that is, to bring Christ up from the dead). 8 But what does it say? “The word is near you, on your lips and in your heart” (that is, the word of faith that we proclaim); 9 because if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. 10 For one believes with the heart and so is justified, and one confesses with the mouth and so is saved. 11 The scripture says, “No one who believes in him will be put to shame.” 12 For there is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call on him. 13 For, “Everyone who calls on the name of the Lord shall be saved.”

14 But how are they to call on one in whom they have not believed? And how are they to believe in one of whom they have never heard? And how are they to hear without someone to proclaim him? 15 And how are they to proclaim him unless they are sent? As it is written, “How beautiful are the feet of those who bring good news!”

Commentary

Paul’s letter to the Romans was his longest, last, and most complex letter. It was written in the late 50s or early 60s (CE) (about 10 years before the earliest Gospel (Mark) was written) to a Jesus Follower community that Paul did not establish. Among many 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 in 49 CE, Emperor Claudius expelled all Jews from Rome, including Jewish Jesus Followers. The next Emperor was Nero who reigned from 54 to 68 CE. Nero reversed his predecessor’s decree and allowed Jews to return to Rome. This return caused tensions within the Jesus Follower Community in which Gentiles had become prominent.

Paul died in 63 or 64 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul saw the Jesus Follower Movement as part of a broader Judaism and continued to have expectations about the fullness of the Coming of the Messiah/the Christ. The term “Christian” had not been invented in his lifetime.

The NJBC interprets the verses preceding today’s reading as follows: “They explain how Paul could not only regard Christ as the goal of the law but also look upon uprightness through faith in him as a way to fulfill the law itself and uphold all that it stood for. The prized status of uprightness before God is now available to everyone through faith.”

According to The NAOB, the righteousness from the law and righteousness from faith are not opposed since there is only God’s righteousness (v.3). It continues: “The promise of life to the person who does these things (Lev 18.5) requires not human effort to produce the messiah, but faith in the messiah whom God has sent. Such is Paul’s christological reading of Deut 30.11-14.”

Regarding today’s reading, The NAOB suggests that in verses 5-13, “using a common Jewish technique, Paul interprets one passage of scripture (Lev. 18.5) in light of others.” (Lev.18:5 reads: “You shall keep my statutes and my ordinances; by doing so one shall live; I am the LORD.”) Paul then used Deut. 30:14 (“The word is very near you.”) which Paul paraphrased in v.8; Isaiah 28:16b (“One who trusts [in the LORD] will not panic”) which Paul loosely paraphrased in verse 11; and Joel 2:32a (“Then everyone who calls on the name of the LORD will be saved”) which Paul quoted in verse 13.

Paul used terms in Romans that need to be unpacked. “Righteousness” (v.5) is understood as being in right relationships with God and others and is sometimes translated as “justified.” A “just” person is also a “righteous” person, and “justified” (v.10) is used the same way that a page of type is “justified” – all the margins are straight and in order. The Jewish Annotated New Testament notes: “Righteousness is an expression of one’s intent, of doing right for the right reasons.”

“Faith” (v.6) is not used as an intellectual assent to one or more propositions. The Greek word for “faith” (pistis) has an active aspect and should be more properly understood as “faithfulness” – active living into one’s beliefs through grace and trust in God. Paul emphasized that “belief” is a matter of the heart (v.10), not the intellect.

As a Jewish Jesus Follower, Paul continued to respect the “law” (the Torah) but emphasized that mere obedience to the Law was not sufficient for salvation, wholeness, or righteousness. Righteousness is a matter of the heart and living in active faithfulness just as Jesus the Christ was faithful to the God of Love. The NAOB observes: “For Paul, observing Torah involves being faithful to the revelation of Christ; he is not arguing for Torah’s abolition but for recognizing its goals.”

In verse 9, Paul once again asserted God’s agency in raising Jesus from the dead. The NJBC notes that in verse 10, Paul was implying that one should not “overstress the differences between justification and salvation.”

In verses 12 and 13, Paul continued his call for unity between the Jewish Jesus Followers and the Gentile Jesus Followers (“no distinction between Jew and Greek”). The NJBC also observes: “Paul’s use of Kyrios can only refer to Jesus who is the risen Lord of the Jew and Greek.”

“Kyrios” was the Greek word used in the Septuagint to translate “YHWH,” so Paul was making a clear equivalence between YHWH as LORD and Jesus the Christ as LORD.

In the concluding verses (14 and 15), Paul asserted that God was remaining faithful to Israel by having the “good news” preached to them. Verse 15 is a paraphrase of Isaiah 52:7 (“How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation…”)

Matthew 14:22-33

Reading

22 Jesus made the disciples get into the boat and go on ahead to the other side, while he dismissed the crowds. 23 And after he had dismissed the crowds, he went up the mountain by himself to pray. When evening came, he was there alone, 24 but by this time the boat, battered by the waves, was far from the land, for the wind was against them. 25 And early in the morning he came walking toward them on the sea. 26 But when the disciples saw him walking on the sea, they were terrified, saying, “It is a ghost!” And they cried out in fear. 27 But immediately Jesus spoke to them and said, “Take heart, it is I; do not be afraid.”

28 Peter answered him, “Lord, if it is you, command me to come to you on the water.” 29 He said, “Come.” So Peter got out of the boat, started walking on the water, and came toward Jesus. 30 But when he noticed the strong wind, he became frightened, and beginning to sink, he cried out, “Lord, save me!” 31 Jesus immediately reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?” 32 When they got into the boat, the wind ceased. 33 And those in the boat worshiped him, saying, “Truly you are the Son of God.”

Commentary

The Gospel of Matthew highlights Jesus’ origins and identity. Written around 85 CE by an anonymous author, the Gospel began Jesus’ genealogy with Abraham and depicted Jesus as a teacher of the Law like Moses. More than any other Gospel, Matthew quoted from the Hebrew Scriptures (using the Greek Septuagint translation) to illustrate that Jesus was the Messiah.

Because it was written after the Destruction of the Temple in 70 CE, the Gospel reflected the controversies between the Jesus Followers and the Pharisees for control of Judaism going forward. Accordingly, the Gospel contains many harsh sayings about the Pharisees. The Gospel is aimed primarily at the late First Century Jewish Jesus Follower community.

The Gospel relied heavily on the Gospel of Mark and included all but 60 verses from Mark. Like Luke, Matthew also used a “Sayings Source” (called “Q” by scholars) which are stories and sayings found in Matthew and Luke but not in Mark and John. There are also a substantial number of stories that are unique to Matthew: the Annunciation of Jesus’ conception was revealed to Joseph in a dream (rather than by an angel to Mary as in Luke); the Visit of the Magi; the Slaughter of the Innocents by Herod; the Flight to Egypt; the Laborers in the Vineyard; and the earthquake on Easter Morning, among others.

Today’s reading follows the story of the feeding of the 5,000 and is a story that shows Jesus’ dominion over nature. It appears in Mark and John, but not in Luke.

The NAOB points out that Jesus’ response “it is I” is literally “I am” – a reference to the divine name in Ex. 3:14 and a clear identification by the author of Jesus with God. It also notes that the story with Peter (vv. 28-31) is not found in Mark or John and is an echo of Psalm 69:1-3.

The JANT observes that the disciples’ calling Jesus “Son of God” (v.33) indicated the author’s assertion of Jesus’ divine nature. The JANT goes on to say that the phrase “may have been a messianic reference [citing sources]; no Jewish texts identify the Messiah as the son of God.”

2023, July 30 ~ Genesis 29:15-28; 1 Kings 3:5-12; Romans 8:26-39; Matthew 13:31-33, 44-52

July 18, 2023/in Uncategorized /by Thomas O'Brien

TODAY’S READINGS IN CONTEXT
JULY 30, 2023

During Pentecost Season 2023, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.

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

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

Genesis 29:15-28

Reading

15 Laban said to Jacob, “Because you are my kinsman, should you therefore serve me for nothing? Tell me, what shall your wages be?” 16 Now Laban had two daughters; the name of the elder was Leah, and the name of the younger was Rachel. 17 Leah’s eyes were lovely, and Rachel was graceful and beautiful. 18 Jacob loved Rachel; so he said, “I will serve you seven years for your younger daughter Rachel.” 19 Laban said, “It is better that I give her to you than that I should give her to any other man; stay with me.” 20 So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her.

21 Then Jacob said to Laban, “Give me my wife that I may go in to her, for my time is completed.” 22 So Laban gathered together all the people of the place and made a feast. 23 But in the evening, he took his daughter Leah and brought her to Jacob; and he went in to her. 24 (Laban gave his maid Zilpah to his daughter Leah to be her maid.) 25 When morning came, it was Leah! And Jacob said to Laban, “What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?” 26 Laban said, “This is not done in our country — giving the younger before the firstborn. 27 Complete the week of this one, and we will give you the other also in return for serving me another seven years.” 28 Jacob did so and completed her week; then Laban gave him his daughter Rachel as a wife.

Commentary

The word “Genesis” means “origin” and the Book of Genesis starts with the two Creation Stories and concludes with the death of Joseph (Jacob’s son) in Egypt. If the stories about Abraham, Isaac and Jacob are historical, these events took place in the period from 1900 to 1700 BCE.

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

Today’s story is the concluding part of Jacob’s journey to find a wife in the land from which Abraham came, Haran. Like many other Biblical men, Jacob met his wife Rachel at a well. Rachel was Jacob’s first cousin in that her father, Laban, was Rebekah’s brother. Although Jacob was previously described in 25:27 as “a mild man who stayed in camp” (JPS) or “a quiet man, living in tents” (NRSV), when he saw Rachel he performed a feat of great strength and singlehandedly rolled the stone from the mouth of the well – a task that would have required the efforts of all the other shepherds who were there (v.10). The New Jerome Biblical Commentary notes that Jacob, the “heelgripper” (25:26), “knows how to seize the opportunity.”

When Jacob saw Rachel, he kissed her (v.11), and agreed to work for Laban for seven years so Rachel would be his wife (v.18). Scholars note that this story contains one of the few accounts of romantic love in the Bible.

Previously, Jacob (with Rebekah’s assistance) had tricked his father Isaac into giving him the blessing that belonged to Esau, his older twin brother (27:5-29). When the time came for Jacob to marry Rachel, in a clearly ironic twist, Laban tricked the trickster Jacob by substituting his older daughter (Leah) for Rachel in Jacob’s tent on his wedding night (v.23). The New Oxford Annotated Bible suggests that this exchange could be made because the bride was brought veiled to the bridegroom (24:65). The NJBC observes that although Leah’s eyes were described as “lovely” (v.17), the Hebrew word is “rak” which can also mean dull and without luster.

Jacob was understandably unhappy about this development but agreed with Laban to “complete Leah’s week” of marriage festivities, and Laban gave Rachel to Jacob as another wife (v.28). Jacob worked for Laban for another seven years (v.30). Leah bore Jacob’s first four sons, including Judah.

Continuing the theme of the “barren matriarch” that began with Sarah and Rebekah, Rachel was unable to conceive until Jacob had already sired a total of ten sons by Leah, Rachel’s maid (Bilhah) and Leah’s maid (Zilpah). After many years, Rachel gave birth to Joseph (who had the famous coat) (30:22-24) and later died in childbirth when Jacob’s last son, Benjamin, was born (35:19).

1 Kings 3:5-12

Reading

5 At Gibeon the LORD appeared to Solomon in a dream by night; and God said, “Ask what I should give you.” 6 And Solomon said, “You have shown great and steadfast love to your servant my father David, because he walked before you in faithfulness, in righteousness, and in uprightness of heart toward you; and you have kept for him this great and steadfast love and have given him a son to sit on his throne today. 7 And now, O LORD my God, you have made your servant king in place of my father David, although I am only a little child; I do not know how to go out or come in. 8 And your servant is in the midst of the people whom you have chosen, a great people, so numerous they cannot be numbered or counted. 9 Give your servant therefore an understanding mind to govern your people, able to discern between good and evil; for who can govern this your great people?”

10 It pleased the LORD that Solomon had asked this. 11 God said to him, “Because you have asked this, and have not asked for yourself long life or riches, or for the life of your enemies, but have asked for yourself understanding to discern what is right, 12 I now do according to your word. Indeed, I give you a wise and discerning mind; no one like you has been before you and no one like you shall arise after you.”

Commentary

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

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

Prior to today’s story, Solomon (who was David’s son by Bathsheba, and not the oldest of David’s sons) acceded to the throne upon David’s death in about 965 BCE through the machinations of Bathsheba and the prophet Nathan (1 Kings 1). Solomon was anointed king even before David’s death, and then ruthlessly eliminated those who might have challenged him as king (1 Kings 2).

Immediately before today’s reading, the author reported that Solomon made a marriage alliance with the Pharaoh and took Pharaoh’s daughter and brought her to Jerusalem (v.1) — an action which The NAOB describes as “questionable from a moral point of view” (see Deut. 17:16). The marriage, along with having other foreign wives was noted in 11:1 as one of the reasons for YHWH’s anger with Solomon (11:9). The Jewish Study Bible observes: “Since Egyptian sources indicate it is unlikely that the actual daughter of a reigning pharaoh would have been given in marriage to a non-Egyptian, “daughter” may refer to a woman closely related or descended from the royal family.”

In addition, “the people were sacrificing at high places” (v.2) – another violation of Deuteronomic Law – although (according to The JSB) this prohibition did not arise until after Solomon built the First Temple.

The NJBC takes a more generous view. It sees the marriage as “a common political practice of the day” and notes that worship of YHWH at high places was acceptable before Solomon built the First Temple. The NJBC observes that “Solomon loved YHWH, offered incense at high places” and made an extravagant (1,000 burnt offerings) at Gibeon (v.3).

Today’s story is recounted as a dream sequence in which Solomon asked YHWH for wisdom, and YHWH granted him a wise and discerning mind (v.12). The NAOB suggests that the phrase “not knowing how to go out and come in” (v.7) likely implied a lack of military experience. The notion that the people were “so numerous that they cannot not be numbered or counted” is likely a reference back to the census taken by David (2 Sam. 24) that made YHWH angry – perhaps because it was an act of pride on David’s part.

As events unfolded in 1 Kings, Solomon gained great wealth, expanded Israel’s borders, and exhibited wisdom in the famous “cut the baby in half” incident (3:16-28). But as his rule progressed, he governed Israel harshly and married many foreign wives who turned his heart away from YHWH (1 Kings 11).

According to the Deuteronomists, Solomon’s harsh rule contributed greatly to the breakup of the Kingdom in 930 BCE when he died (1 Kings 12 and 13). Eventually, both the Northern Kingdom (Israel) and the Southern Kingdom (Judea) were conquered, respectively, by the Assyrians in 722 BCE and the Babylonians (587 BCE).

Romans 8:26-39

Reading

26 The Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. 27 And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God.

28 We know that all things work together for good for those who love God, who are called according to his purpose. 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. 30 And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.

31 What then are we to say about these things? If God is for us, who is against us? 32 He who did not withhold his own Son, but gave him up for all of us, will he not with him also give us everything else? 33 Who will bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn? It is Christ Jesus, who died, yes, who was raised, who is at the right hand of God, who indeed intercedes for us. 35 Who will separate us from the love of Christ? Will hardship, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, “For your sake we are being killed all day long; we are accounted as sheep to be slaughtered.”

38 No, in all these things we are more than conquerors through him who loved us. 39 For I am convinced that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

Commentary

Paul’s letter to the Romans was his longest, last, and most complex letter. It was written in the late 50s or early 60s (CE) (about 10 years before the earliest Gospel (Mark) was written) to a Jesus Follower community that Paul did not establish. Among many 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 in 49 CE, Emperor Claudius expelled all Jews from Rome, including Jewish Jesus Followers. The next Emperor was Nero who reigned from 54 to 68 CE. Nero reversed his predecessor’s decree and allowed Jews to return to Rome. This return caused tensions within the Jesus Follower Community in which Gentiles had become prominent.

Paul died in 63 or 64 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul saw the Jesus Follower Movement as part of a broader Judaism and continued to have expectations about the fullness of the Coming of the Messiah/the Christ. The term “Christian” had not been invented in his lifetime.

Today’s reading concludes Paul’s theologically dense discussion in Chapter 8. The NAOB interprets the earlier portions of this chapter as follows: The inclinations of human “flesh” prevented earlier generations – including those who received the law at Mount Sinai — from fulfilling the “just requirement of the law.” The law is “thus weakened by the flesh” but Christ satisfied “the just requirement” through “his own act of righteousness.” The law’s “just requirement” is the standard of righteous living.

The NAOB continues that when Paul spoke of “the law of the spirit of life and of death” he was not referring to two different laws but rather to God’s law experienced under two opposing dominions — sin and of righteousness.

Paul’s theology included the idea that “all things work together for good for those who love God” (v.28). Even if matters are not going well, God’s purpose nevertheless prevails (v.28). Paul asserted “foreknowledge” on God’s part (v.29) and predestination (v.30). The Jewish Annotated New Testament points out that Paul assumed in verse 30 that justification and glorification have been accomplished.

Verses 31 to 35 are presented as rhetorical questions, and The JANT suggests that verse 34b is also a rhetorical question even though the NRSV does not translate or punctuate it that way.

In verse 36, Paul quoted Psalm 44:22, a psalm in which Israel stated that it was being mistreated and implored God to intervene on its behalf.

The reading concluded with an oft-quoted affirmation that nothing can separate us from the love of God in Christ Jesus (vv. 38-39).

Matthew 13:31-33,44-52

Reading

31 Jesus put before the crowds another parable: “The kingdom of heaven is like a mustard seed that someone took and sowed in his field; 32 it is the smallest of all the seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.”

33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed in with three measures of flour until all of it was leavened.”

44 “The kingdom of heaven is like treasure hidden in a field, which someone found and hid; then in his joy he goes and sells all that he has and buys that field.

45 “Again, the kingdom of heaven is like a merchant in search of fine pearls; 46 on finding one pearl of great value, he went and sold all that he had and bought it.

47 “Again, the kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind; 48 when it was full, they drew it ashore, sat down, and put the good into baskets but threw out the bad. 49 So it will be at the end of the age. The angels will come out and separate the evil from the righteous 50 and throw them into the furnace of fire, where there will be weeping and gnashing of teeth.

51 “Have you understood all this?” They answered, “Yes.” 52 And he said to them, “Therefore every scribe who has been trained for the kingdom of heaven is like the master of a household who brings out of his treasure what is new and what is old.”

Commentary

The Gospel of Matthew highlights Jesus’ origins and identity. Written around 85 CE by an anonymous author, the Gospel began Jesus’ genealogy with Abraham and depicted Jesus as a teacher of the Law like Moses. More than any other Gospel, Matthew quoted from the Hebrew Scriptures (using the Greek Septuagint translation) to illustrate that Jesus was the Messiah.

Because it was written after the Destruction of the Temple in 70 CE, the Gospel reflected the controversies between the Jesus Followers and the Pharisees for control of Judaism going forward. Accordingly, the Gospel contains many harsh sayings about the Pharisees. The Gospel is aimed primarily at the late First Century Jewish Jesus Follower community.

The Gospel relied heavily on the Gospel of Mark and included all but 60 verses from Mark. Like Luke, Matthew also used a “Sayings Source” (called “Q” by scholars) which are stories and sayings found in Matthew and Luke but not in Mark and John. There are also a substantial number of stories that are unique to Matthew: the Annunciation of Jesus’ conception was revealed to Joseph in a dream (rather than by an angel to Mary as in Luke); the Visit of the Magi; the Slaughter of the Innocents by Herod; the Flight to Egypt; the Laborers in the Vineyard; and the earthquake on Easter Morning, among others.

Out of respect for his Jewish Jesus Follower audience, Matthew did not refer to “the Kingdom of God,” but instead to the “kingdom of heaven.”

The parables/comparisons to the kingdom of heaven in today’s readings are all intended to convey the great value of seeking the kingdom of heaven wholeheartedly and the enormous impact that seeking the kingdom will have in the world. The parables, do not, however, make sense on a literal or practical level.

No sane farmer would sow a mustard seed in his field. A mustard bush is like kudzu – it grows wild and takes over everything in its path. Moreover, what person cultivating a field wants birds in his field where they will eat the seeds and the crops? On a non-literal level, however, the parable emphasized the enormous impact a person who is righteous (in right relation with God, others and oneself) can have. The JANT notes that Jesus was using hyperbole to refer to the growth of the kingdom of heaven.

It would be an extraordinary First Century woman who would have “three measures” (v.33) of flour – about 60 pounds. Is she making bread for the entire village? The JANT observes that it is “an account of unexpected exaggeration.” The New Jerome Biblical Commentary points out: “Leaven in Jewish tradition often had the symbolic meaning of evil, the proneness or tendency to sin in an individual, connected with the rituals of Passover as the feast of Unleavened Bread.”

Selling everything one owns (v.44) to buy a field to get a “treasure” also makes no practical sense. What would this person be left with after having the treasure? No home, no other assets to buy food or anything else. What would the person do with the treasure? Similarly, the pearl merchant was said to “sell all that he had” (v. 46). Now what? The JANT points out that in Rabbinic Literature, pearls relate to piety and Torah Study.

The comparison of the kingdom of heaven to the net (v.47) describes an apocalyptic process in which the good will be separated from the bad at the end of the age (v.48). The JANT says, “Fishermen in the Sea of Galilee would have had to separate kosher and non-kosher fish from their nets.”

Some commentators take Jesus’ question “Have you understood all this?” (v.51) as ironic in that the later behaviors of the disciples showed that they did not fully understand the importance of giving one’s full efforts to the kingdom of heaven.

Jesus’ rejoinder (vv.52-53) is interpreted by The JANT as a positive reference to “Matthew’s own scribes (citing references).” The JANT understands “what is old and what is new” as “implying that older Torah teachings are still valid, but Jesus’ new interpretations must be heeded as well. The rabbis [in the Talmud] also utilized ‘old’ and ‘new’ to refer to the teachings of the Torah and the scribal interpretations of those teachings, respectively [citing Talmud sources].”

2022, October 9 ~ Jeremiah 29:1,4-7; 2 Kings 5:1-3, 7-15c; 2 Timothy 2:8-15; Luke 17:11-19

September 26, 2022/in Uncategorized /by Thomas O'Brien

TODAY’S READINGS IN CONTEXT
OCTOBER 9, 2022

During Pentecost Season 2022, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.

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

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

Jeremiah 29:1, 4-7

Reading

1 These are the words of the letter that the prophet Jeremiah sent from Jerusalem to the remaining elders among the exiles, and to the priests, the prophets, and all the people, whom Nebuchadnezzar had taken into exile from Jerusalem to Babylon.

4 Thus says the LORD of hosts, the God of Israel, to all the exiles whom I have sent into exile from Jerusalem to Babylon: 5 Build houses and live in them; plant gardens and eat what they produce. Take wives and have sons and daughters; 6 take wives for your sons, and give your daughters in marriage, that they may bear sons and daughters; multiply there, and do not decrease. 7 But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.

Commentary

After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported many Judean leaders to Babylon in 597 and a larger number in 586 (the Babylonian Exile). Jeremiah’s prophesy (i.e., speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.

Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 to 586 BCE) and the First Century. In the Dead Sea Scrolls, there were different versions of the Book of Jeremiah. The Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.

Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word-for-word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)

Today’s reading is part of an extended insertion in the Book of Jeremiah that begins with Chapter 26. The incidents reported in these four chapters (26-29) represent an early interpretation of the significance of the life and message of Jeremiah and were likely written by the Deuteronomists in 75 years the after the Exile (which ended in 539 BCE).

The “elders among the exiles” (v.1) would have been those leaders sent to Babylon in the first wave of the Exile in 597 BCE. (A larger group was sent in 586 when the Temple was destroyed.)

The “directions” given by YHWH in verses 4 to 7 are what actually – as a matter of history – had happened in Babylon when the Exiles were there. In effect, after the Exile, the Deuteronomists interpreted the behaviors of the Judeans in Babylon during the Exile as reflecting the “will” of YHWH. Later in the chapter, the Deuteronomist said that YHWH will “visit” the Judeans only after their seventy years in Babylon (597 to 539 BCE) are completed (v.10).

2 Kings 5:1-3, 7-15c

Reading

1 Naaman, commander of the army of the king of Aram, was a great man and in high favor with his master, because by him the LORD had given victory to Aram. The man, though a mighty warrior, suffered from leprosy. 2 Now the Arameans on one of their raids had taken a young girl captive from the land of Israel, and she served Naaman’s wife. 3 She said to her mistress, “If only my LORD were with the prophet who is in Samaria! He would cure him of his leprosy.”

7 When the king of Israel read the letter, he tore his clothes and said, “Am I God, to give death or life, that this man sends word to me to cure a man of his leprosy? Just look and see how he is trying to pick a quarrel with me.”

8 But when Elisha the man of God heard that the king of Israel had torn his clothes, he sent a message to the king, “Why have you torn your clothes? Let him come to me, that he may learn that there is a prophet in Israel.” 9 So Naaman came with his horses and chariots and halted at the entrance of Elisha’s house. 10 Elisha sent a messenger to him, saying, “Go, wash in the Jordan seven times, and your flesh shall be restored and you shall be clean.” 11 But Naaman became angry and went away, saying, “I thought that for me he would surely come out, and stand and call on the name of the LORD his God, and would wave his hand over the spot, and cure the leprosy! 12 Are not Abana and Pharpar, the rivers of Damascus, better than all the waters of Israel? Could I not wash in them, and be clean?” He turned and went away in a rage. 13 But his servants approached and said to him, “Father, if the prophet had commanded you to do something difficult, would you not have done it? How much more, when all he said to you was, `Wash, and be clean’?” 14 So he went down and immersed himself seven times in the Jordan, according to the word of the man of God; his flesh was restored like the flesh of a young boy, and he was clean.

15 Then he returned to the man of God, he and all his company; he came and stood before him and said, “Now I know that there is no God in all the earth except in Israel.”

Commentary

The authors of the Book of Kings were also the authors of the books of Deuteronomy, Joshua, Judges and Samuel. These books were given their final form around 550 BCE – long after the events they described. The authors used the stories in these books to demonstrate 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.)

After Solomon’s death in 928 BCE, the nation divided in two. The Northern Kingdom consisted of 10 tribes and was called “Israel.” The Southern Kingdom had two tribes, Judah and Benjamin and was called “Judea.” For the most part, the Deuteronomists portrayed the Kings of the North as unfaithful to YHWH, and Ahab (873-852 BCE) was one of the worst offenders. His wife was the Baal-worshiping foreigner, Jezebel.

Consistent with the theological view that YHWH controlled all that occurs, the authors of Kings asserted, somewhat surprisingly, that YHWH gave victory to Naaman, a general of Aram (modern Syria) over Israel around 850 BCE (v. 1). This occurred presumably because King Ahab and his successors did not worship YHWH faithfully.

Elisha, the successor to Elijah, was in Samaria, the capital of Northern Israel at this time. The King of Aram heard from his wife (who learned from an Israeli slave girl) that Elisha was a prophet who could cure Naaman of his leprosy (which could have been any skin ailment). The King sent Naaman to Elisha and to the King of Israel along with staggeringly generous offerings (750 lbs. of silver and 150 lbs. of gold). Naaman also had a letter from the King of Aram to the King of Israel asking that Naaman be cured of his leprosy (v.5).

The King of Israel’s reaction emphasized that YHWH controlled life and death (v.7) and it also showed the foolishness of the Kings of Israel. The King refused the gifts and (in his anger and frustration) was about to tell Naaman to return to Aram. Elisha prevailed on the King of Israel to allow Naaman to come to see that he (Elisha) was a true prophet (speaker for God).

Elisha’s prescription did not involve divine guidance or prayer as Naaman expected (v.13). Instead, Elisha directed Naaman to wash seven times in the River Jordan. After initially refusing to do so, Naaman’s servants convinced him, and he went to the River Jordan and was healed (v.14).

In the verses that follow today’s reading, Naaman stated that YHWH’s power was not territorially limited to the lands of Israel and Judea – it extended to the whole world (v.15), an important theological message the Deuteronomists sought to convey. Naaman also took some soil from Israel so he could make offerings to YHWH (v.17).

The Jewish Study Bible points out: “One motif of the story is that people of higher status are dependent on people of lower status: Naaman on counsel from his wife reporting information from and Israelite slave girl (vv.2-3); the king of Aram on the king of Israel, and the latter on Elisha (vv.5-8); and Naaman on the advice of his own servants and Elisha (vv.13-15).”

2 Timothy 2:8-15

Reading

8 Remember Jesus Christ, raised from the dead, a descendant of David — that is my gospel, 9 for which I suffer hardship, even to the point of being chained like a criminal. But the word of God is not chained. 10 Therefore I endure everything for the sake of the elect, so that they may also obtain the salvation that is in Christ Jesus, with eternal glory. 11 The saying is sure: If we have died with him, we will also live with him; 12 if we endure, we will also reign with him;
if we deny him, he will also deny us; 13if we are faithless, he remains faithful — for he cannot deny himself.

14 Remind them of this and warn them before God that they are to avoid wrangling over words, which does no good but only ruins those who are listening. 15 Do your best to present yourself to God as one approved by him, a worker who has no need to be ashamed, rightly explaining the word of truth.

Commentary

The Letters to Timothy and Titus are called “Pastoral Letters” because they concerned the internal life, governance and behavior of the early Christian churches and their members. Most scholars agree they were written in the early Second Century in Paul’s name by some of his followers (Paul died in 63 CE). Writing a document in someone else’s name was a common practice in the First and Second Centuries. By then, the Jesus Follower Community had become more institutionalized and concerns about “heresy” had arisen.

The Pastoral letters were written to Paul’s “co-workers” but have a broader audience. By the time they were written, Paul was regarded as an authoritative figure of the past.

2 Timothy is more personal than 1 Timothy. The author, writing as Paul, treated Timothy as his “beloved child,” loyal disciple and his spiritual heir. In the letter, Paul was portrayed as near death.

Today’s reading includes a synopsis of the “gospel” (good news) that Paul preached in his epistles (e.g. Rom. 1.3). Jesus is the Messiah, was resurrected, and is a royal ruler (v.8). A recitation of hardships was a common motif in Paul’s epistles and are repeated here (vv.9-10) to emphasize the depth of “Paul’s” faithfulness.

The sayings in verses 11 to 13 are likely a quotation from a hymn that would have been used in the Jesus Follower Community early in the Second Century.

Luke 17:11-19

Reading

11 On the way to Jerusalem Jesus was going through the region between Samaria and Galilee. 12 As he entered a village, ten lepers approached him. Keeping their distance, 13 they called out, saying, “Jesus, Master, have mercy on us!” 14 When he saw them, he said to them, “Go and show yourselves to the priests.” And as they went, they were made clean. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice. 16 He prostrated himself at Jesus’ feet and thanked him. And he was a Samaritan. 17 Then Jesus asked, “Were not ten made clean? But the other nine, where are they? 18 Was none of them found to return and give praise to God except this foreigner?” 19 Then he said to him, “Get up and go on your way; your faith has made you well.”

Commentary

The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.

The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, and the Good Samaritan.

In today’s reading, Jesus was traveling between the Galilee and Samaria (v.11). The 10 lepers who approached nevertheless “kept their distance” (v.12) as prescribed by Leviticus 13.

Jesus directed the lepers to “show themselves to the priests” (v.14), so the “other nine” – presumably Jewish — lepers would have gone to Jerusalem where the priests were at the Temple. On the other hand, as The Jewish Annotated New Testament points out, the Samaritan leper would have been going to Mount Gerizim in Samaria.

Commentators point out that the phrase translated as “made you well” is the Greek word “sesōken” which is literally translated as “saved you.”

2022, July 3 ~ 2 Kings 5:1-14; Isaiah 66:10-14; Galatians 6:1-16; Luke 10:1-11, 16-20

June 20, 2022/in Uncategorized /by Thomas O'Brien

TODAY’S READINGS IN CONTEXT
JULY 3, 2022

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

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

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

2 Kings 5:1-14

Reading

1 Naaman, commander of the army of the king of Aram, was a great man and in high favor with his master, because by him the LORD had given victory to Aram. The man, though a mighty warrior, suffered from leprosy. 2 Now the Arameans on one of their raids had taken a young girl captive from the land of Israel, and she served Naaman’s wife. 3 She said to her mistress, “If only my LORD were with the prophet who is in Samaria! He would cure him of his leprosy.” 4 So Naaman went in and told his LORD just what the girl from the land of Israel had said. 5 And the king of Aram said, “Go then, and I will send along a letter to the king of Israel.”

He went, taking with him ten talents of silver, six thousand shekels of gold, and ten sets of garments. 6 He brought the letter to the king of Israel, which read, “When this letter reaches you, know that I have sent to you my servant Naaman, that you may cure him of his leprosy.” 7 When the king of Israel read the letter, he tore his clothes and said, “Am I God, to give death or life, that this man sends word to me to cure a man of his leprosy? Just look and see how he is trying to pick a quarrel with me.”