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2017, November 5 ~ Joshua 3:7-17; Micah 3:5-12; 1 Thessalonians 2:9-13

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During the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.

In many Episcopal congregations, instead of the readings discussed below, the readings for All Saints’ Day will be used on Sunday, November 5, 2017.

Joshua 3:7-17

The Book of Joshua is part of the “Deuteronomic History” (Deuteronomy, Joshua, Judges, Samuel and Kings). These books are didactic – the message was that the fortunes of Ancient Israel depended on faithfulness of the people and their kings in worshiping YHWH.

The Book of Joshua covers the entry of the Israelites into the Promised Land by crossing the River Jordan, the swift conquest by Joshua of the people that were in the land (starting with Jericho), allocation of lands among the tribes, and concludes with the “Covenant at Shechem” by which the people swore (acting as their own witnesses) to be faithful to YHWH. If the events are historical, they would have occurred around 1200 BCE.

In today’s reading, YHWH committed continuing faithfulness to Joshua and directed that the Ark of the Covenant (which contained the tablets Moses brought down from Mount Sinai/Horeb) be carried by priests across the Jordan. Just as with the Sea of Reeds/Red Sea, the River Jordan stopped flowing and the people walked across the riverbed.

Micah 3:5-12

Micah was among the earliest of the 12 “Minor Prophets.” Their works are much shorter than those of the “Major Prophets” (Isaiah, Jeremiah and Ezekiel), and were assembled on one scroll in the Hebrew Bible. Most scholars date Micah’s prophesies to 722 to 700 BCE. This short Book is in three sections: oracles of judgment and condemnation, particularly of Jerusalem (Ch. 1-3); oracles of hope (Ch. 4-5); and a lawsuit by God, a judgment by God, and a lament that moves to hope (Ch.6-7).

In today’s reading, Micah condemned the false prophets in Jerusalem who gave favorable prophesies to those with means, but not to those in need (v.5). He warned the rulers of Jerusalem/Zion that the city and the Temple would be destroyed because of their corruption (v.11-12). He stated that the fate of Samaria/Israel/Jacob (conquered by the Assyrians in 722 BCE) would also befall Jerusalem. Jerusalem was conquered by the Babylonians in 597 BCE.

1 Thessalonians 2:9-13

Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Thessaloniki is a seaport and was the capital of Macedonia. The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul tells of his efforts in bringing the good news to the Thessalonians, and rejoices that they accepted the word as God’s word at work within them.

2017, October 1 ~ Exodus 17:1-7; Ezekiel 18:1-4, 25-32; Philippinans 2:1-13

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During the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered.  Scripture in Context will discuss both readings and the reading from the Christian Scriptures.

Exodus 17:1-7 

Today’s reading recounts Moses’ striking a rock at Horeb (another name for the mountain called “Sinai” in other Torah sources) to provide water for the Israelites during the time in the Wilderness. This story also appears in Numbers 20:2-13, but there Moses struck the rock twice (not having enough confidence in YHWH). For this reason, he and Aaron were not permitted to enter the Promised Land with the Israelites.

Archeologists cannot determine the location of the Wilderness of Sin or Rephidim, and many doubt that these accounts are historical.  No evidence of substantial numbers of persons in the Sinai Peninsula has ever been found. Numbers 1:46 says the men older than 20 years numbered more than 603,000. Adding women and children would bring the total to over 1.2 million persons. If each received a half pound of food and a pint of water each day, 300 tons of food and 150,000 gallons of water would have been needed every day for 40 years.

The accounts are a reminder that even if the Bible is not always historically or scientifically true, the stories are “profoundly true” and help us understand our relationships with God and others.

Ezekiel 18:1-4, 25-32 

Ezekiel is one of the three “Major” Prophets – because of the length of the books of Isaiah, Jeremiah and Ezekiel. Ezekiel was a priest who was among the first group of persons deported by the Babylonians when they captured Jerusalem in 597 BCE.

In today’s reading, YHWH is presented as rejecting the idea that a prior generation’s wrongs will be borne by later generations (v.3). A major emphasis in the Book of Ezekiel is on personal responsibility rather than seeing acts of prior generations as the cause of the current situation. This was a new development in the Theology of Ancient Israel. Ezekiel presents repentance as the way to a restored life (vv.27-32).

Philippians 2:1-13  

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul) and most of its inhabitants were Roman citizens. Paul has a deep affection for the Jesus Followers in Philippi, and thanks them for gifts sent to him in prison (4:18).

The last part of today’s reading is derived from a hymn that was already in use in Jesus Follower communities, perhaps in a Baptism liturgy.  Its statements are not only religious, they are also political. The Roman Caesars claimed to be “in the form of God” and (as rulers) to be the “Lord.”

By contrast, instead of exploiting his connectedness to God, Jesus took the form of a slave/servant and emptied himself (poured himself out) for others. For this, he has been highly exalted (resurrected). As the Christ/Messiah, he is also called “Lord” and at the name of Jesus, (rather than at Caesar’s name) every knee should bend.

Acts 2:1-21, 1 Cor. 12:3b-13 & Num. 11:24-30

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Acts 2:1-21

The book, “The Acts of the Apostles,” was written by the author of the Gospel According to Luke around 85 to 90 CE. Today’s reading is an account of the giving of the Holy Spirit to the disciples on Pentecost. (Another account is given in John 20.22 when the resurrected Jesus breathes the Holy Spirit upon the disciples on the evening of Easter.)

Pentecost was a well-established Jewish Feast ordained by Lev. 23 to celebrate the spring barley harvest 50 days after Passover. It was also known as the Feast of Weeks and Jewish tradition held that the gift of the Law was given on this day. It was one of the three feasts in Judaism that called for Jews to come to Jerusalem. For this reason, Jews and proselytes (full converts to Judaism) gathered in Jerusalem for the Feast.

The “violent wind” (v.2) is likely a reference to the “wind from God” that swept over the waters in the First Creation Story (Gen. 1:2) and recognizes that breath is the sign of life, as when YHWH breathed life into the earthling in the Second Creation Story (Gen. 2:7).

In describing the disciples speaking other languages, the author signifies a reversal of the confusion caused by the multiplicity of languages “resulting” from the Tower of Babel story in Genesis 11.

1 Cor. 12:3b-13

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

In today’s reading, Paul emphasizes diversity in unity, and uses the metaphor of the body as unifying the members and their different gifts of the Spirit (vv. 12-13). This discussion is a basis for his exhortation in the verses that follow (vv. 14-20) that even an individualistic attitude by any member would not make it any less a part of the whole body.

Num. 11:24-30

Numbers is the fourth book of the Torah (Hebrew meaning “teaching” or “Law”), known in Greek as the Pentateuch (“Five Books”). It describes the time of the Israelites in the Wilderness before entering the Promised Land. If the time in the Wilderness is historical (no archeological evidence has ever been found to support it), this would have been around 1250 BCE.

Most of the book of Numbers was written by the “Priestly Source” during the Babylonian Exile (587-539 BCE) and the 100 years after the Exile.

Today’s reading describes imparting the spirit of “prophesy” (ability to speak for God) on 70 elders. This sharing of the spirit causes concern among some of Moses’ followers, and Moses reassures them that the spirit of YHWH may be shared. The story reflects the Hebrew Bible’s ambivalence about prophesy generally.

2017, February 26 ~ Exodus 24:12-18 & 2 Peter 1:16-21

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Exodus 24:12-18

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

Today’s reading recounts Moses’ first time going up Mount Sinai to receive the Law written by YHWH. While there for 40 days and 40 nights, Moses had a “theophany” – a direct appearance of God (v. 17).

In the Chapters that follow today’s reading (25 to 31), God gave explicit instructions about actions for Moses and the Israelites to take to enable them to travel with YHWH to the Promised Land.

But because Moses was away from the Israelites for a long time (in both the Hebrew and Christian Scriptures, the number “40” is a euphemism for a “long time” – whether in years or days), the Israelites built the Golden Calf (Ch. 32). When Moses came down, he smashed the tablets of the Law given to him by God. When Moses went up the mountain a second time and had a face-to-face meeting with God, his face shone so brightly that it had to be covered with a veil when he came down (34:33), a story that forms a basis for the Transfiguration of Jesus in today’s Gospel.

2 Peter 1:16-21

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

The Second Letter of Peter was likely written around the year 100 CE (Peter died much earlier) and it is written in the popular Greek rhetorical style of the age. The letter is presented as a “testament” by Peter based on his own experiences.

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

2017, January 1 ~ Numbers 6:22-27 & Galatians 4:4-7 & Philippians 2:5-11

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Numbers 6:22-27

Numbers is the fourth book of the Torah (Hebrew meaning “teaching” or “Law”)/the Pentateuch (Greek meaning “Five Books”). It describes the time of the Israelites in the Wilderness before entering the Promised Land. If the time in the Wilderness is historical (no archeological evidence has ever been found to support it), this would have been around 1250 BCE.

Most of the book of Numbers was written by the “Priestly Source” during the Babylonian Exile (587-539 BCE) and the 100 years after the Exile. Today’s reading is a Blessing from Yahweh (“LORD” in all capital letters in the NRSV) before they go into the Wilderness. This Blessing was likely delivered at public gatherings at the sanctuary in Jerusalem. Two silver plaques dated to the 7th and 6th Centuries BCE were found outside Jerusalem and contain versions of this Blessing – attesting to its traditional usage.

Galatians 4:4-7

Galatia was a large Roman province in what is now western Turkey. This letter was likely written by Paul in the late 40’s or early 50’s (CE), and deals in part with controversies between Jewish Jesus Followers and Gentile Jesus Followers regarding the continuing importance of Torah (Law) and whether Gentile Jesus Followers had to be circumcised and follow the Kosher dietary laws.

In today’s reading, Paul emphasizes that Jesus of Nazareth was a human and a Jew (“born of a woman under the law”) to “redeem those under the law” (the Jews). The Greek word translated as “redeem” means to buy back, as in redeeming something at a pawn shop. All persons, because of the Spirit of the Son, are children of God who can call God “Abba” (Aramaic for father) and are heirs of the Kingdom.

Philippians 2:5-11

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul) and most of its inhabitants were Roman citizens. Paul has a deep affection for the Jesus Followers in Philippi, and thanks them for gifts sent to him in prison (4:18).

Today’s reading is derived from a hymn that was already in use in Jesus Follower communities, perhaps in a Baptism liturgy. Its statements are not only religious, they are also political. The Roman Caesars claimed to be “in the form of God” and “Lord.” Instead of exploiting his connectedness to God, Jesus took the form of a slave/servant and emptied himself (poured himself out) for others. For this, he has been highly exalted (resurrected). As the Christ, he is also called “Lord” and at the name of Jesus, every knee should bend.

2016, September 4 ~ Deuteronomy 30:15-20 & Philemon 1:1-21

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Deuteronomy 30: 15-20

Deuteronomy is the fifth (and last) book of the Torah. It is structured as Moses’ final speech to the Israelites just before they enter the Promised Land (which, if the events are historical, would have been around 1225 BCE).

“Deuteronomy” comes from Greek words meaning “Second Law.” The book is presented as a “restatement’ of the laws in Exodus, Leviticus and Numbers. Although much of the book was written in the reign of Josiah (640 to 609 BCE), there were later revisions during and after the Exile (587-539 BCE).

All the Deuteronomic books (Deuteronomy, Joshua, Judges, Samuel and Kings) contain an over-arching theme that “explains” Ancient Israel’s Exile and Judea’s subjugation to other nations. Rather than seeing the Exile and the other conquests of Judea as the result of the greater economic and military might of foreign nations, they are portrayed as the result of failing to obey the commandments of the LORD (v. 16) and being “led astray to bow down to other gods and serve them” (v.17). Verses 16 and 17 start with “if” and reflect the Deuteronomists’ understanding that the Covenant with the LORD was conditional. Judea failed to live up to its part of the covenant, and this is why it suffered.

Philemon 1: 1-21

The Letter to Philemon is the shortest of the letters attributed to Paul, and is presented as his last letter in the Bible. (When Jerome translated the letters for the Vulgate, he arranged them from the longest to the shortest on the theory that the longer letters were more important.) Today’s reading contains all but three of the verses of the entire letter.

The letter is written from prison, but the site is not specified. Paul is sending the slave Onesimus (whose name means “helpful”) back to Philemon with a request to free him as a “brother in the Lord” (v. 16). Paul notes that he converted Philemon (“owing me in your own self” v.19).

2016, July 10th ~ Deuteronomy 30:9-14 & Colossians 1:1-14

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Deuteronomy 30:9-14
Deuteronomy is the fifth (and last) book of the Torah and is presented as if it were Moses’ final speech to the Israelites just before they enter the Promised Land. “Deuteronomy” comes from Greek words that mean “Second Law” and the book is a “restatement’ of the laws in Exodus, Leviticus and Numbers. There were later revisions to the book of Deuteronomy after the Exile ended in 539 BCE, but the bulk of the book is generally dated to the reign of Josiah from 640 to 609 BCE. The first part of today’s reading expresses a theme found in all the Deuteronomic books (Deuteronomy, Joshua, Judges, Samuel and Kings): “if you do good, you will get good, but if you do bad, you will get bad.” Reference to the “book of the law” in verse 10 may be a later addition because most scholars agree that the Torah was finalized and codified in the 5th Century BCE. Verses 11 to 14 challenge assumptions that divine wisdom is not knowable, and the reference to the “word” being “in your mouth” (v. 14) reflects the reality that oral transmission was prevalent in non-literate societies.

Colossians 1:1-14
Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (four chapters) and expresses concern about practices that are inconsistent with Paul’s understanding of being a Jesus Follower. Scholars debate whether it was written by Paul or his disciples in the decade after Paul’s death in 62 CE. In today’s reading, the author emphasizes faith, love and hope as key Christian virtues (vv. 4-5) and adopts an apocalyptic theme in contrasting light and darkness (vv. 12-13). He expresses the theme that believers are redeemed and receive forgiveness of sin in Christ (v. 14). “Redemption” conveys the sense of being bought back, the way something already owned is redeemed from a pawn shop.