2025, July 20 ~ Amos 8:1-12; Genesis 18:1-10a; Colossians 1:15-28; Luke 10:38-42
TODAY’S READINGS IN CONTEXT
JULY 20, 2025
During Pentecost Season 2025, 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.
Amos 8:1-12
Reading
1 This is what the LORD GOD showed me — a basket of summer fruit. 2 He said, “Amos, what do you see?” And I said, “A basket of summer fruit.” Then the LORD said to me, “The end has come upon my people Israel; I will never again pass them by. 3 The songs of the temple shall become wailings in that day,” says the LORD GOD; “the dead bodies shall be many, cast out in every place. Be silent!”
4 Hear this, you that trample on the needy, and bring to ruin the poor of the land, 5 saying, “When will the new moon be over so that we may sell grain; and the sabbath, so that we may offer wheat for sale? We will make the ephah small and the shekel great, and practice deceit with false balances, 6 buying the poor for silver and the needy for a pair of sandals and selling the sweepings of the wheat.”
7 The LORD has sworn by the pride of Jacob: Surely, I will never forget any of their deeds.
8 Shall not the land tremble on this account, and everyone mourn who lives in it, and all of it rise like the Nile, and be tossed about and sink again, like the Nile of Egypt?
9 On that day, says the LORD GOD, I will make the sun go down at noon, and darken the earth in broad daylight.
10 I will turn your feasts into mourning, and all your songs into lamentation; I will bring sackcloth on all loins, and baldness on every head; I will make it like the mourning for an only son, and the end of it like a bitter day.
11 The time is surely coming, says the LORD GOD, when I will send a famine on the land; not a famine of bread, or a thirst for water, but of hearing the words of the LORD.
12 They shall wander from sea to sea, and from north to east; they shall run to and fro, seeking the word of the LORD, but they shall not find it.
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.
Amos was a cattle herder and cared for fig trees in Judea, but he was called by YHWH to go north to prophesy (speak for the LORD) against the evils in 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. He used vivid language and called for justice and righteousness, social equality, and concern for the disadvantaged.
His writings included announcements that the “Day of the LORD” (when YHWH would intervene in human affairs) was imminent and urged that the special covenant with the LORD entailed special ethical responsibilities. Some of his presentations are indictments, some are exhortations, and others are visions.
The Jewish Study Bible points out that Amos (c. 760 BCE) stressed social and political ills in Israel whereas Hosea (740-730 BCE) largely was concerned with improper religious worship.
In today’s reading, Amos criticized the unfair and fraudulent business practices of the wealthy and their impatience for the Holy Days to pass (v.5) so they could resume bilking the poor, enslaving them (v.6), and taking their lands.
An ephah (v.5) was about 35 pounds and making an “ephah small” would be done to cheat the customer. “False balances” (v.5) are scales that were rigged in favor of the seller.
According to The New Oxford Annotated Bible, “buying the poor … and needy” likely referred to outright slavery as opposed to “selling the righteous” (2:6) into debt slavery.
The reading has some clever linguistic aspects. According to The NOAB, in verse 2, the basket of fruit symbolized the immanence of Israel’s end. It also points out that the Hebrew words for “fruit” (qayits) and for “end” (qets) sound alike. In effect, Amos saw fruit but YHWH saw the end of Israel as an independent nation.
The reading described the “Day of the LORD” as a time of terror and mourning and darkness at noon (v. 9 and 5:20). This was a motif used by the authors of the Gospels in describing events surrounding the Crucifixion (see Mark 15:33). The NOAB notes that a solar eclipse was a customary portent for divine punishment and elicited mourning rituals. “Mourning for an only son” (v.10) is a phrase later used by Jeremiah in anticipating the conquest by the Babylonians (Jer. 6:26).
The JSB notes that some Rabbinic Sources in the Talmud expressed concern that verses 11-12 pointed to a time when the Torah would be forgotten. In an apparent response to this concern, the rabbis at Jamnia (Yabneh) in 110 CE put great emphasis on teaching and preserving the Torah.
The New Jerome Biblical Commentary says: “Because Israel has refused to heed Yahweh’s word, spoken through his prophets, he threatens an appropriate punishment — the complete cessation of the divine word in Israel. This word was important to the nation not only in the religious realm but also in the political as well. Without it – at least in theory – it would be impossible to select new leaders, to know when to wage war, etc.”
Amos said that YHWH would remember the misdeeds and punish the evildoers. In 722 BCE, only 30 years later, Assyria conquered Israel and scattered its wealthy class.
Genesis 18:1-10a
Reading
1 The LORD appeared to Abraham by the oaks of Mamre, as he sat at the entrance of his tent in the heat of the day. 2 He looked up and saw three men standing near him. When he saw them, he ran from the tent entrance to meet them, and bowed down to the ground. 3 He said, “My lord, if I find favor with you, do not pass by your servant. 4 Let a little water be brought, and wash your feet, and rest yourselves under the tree. 5 Let me bring a little bread, that you may refresh yourselves, and after that you may pass on — since you have come to your servant.” So they said, “Do as you have said.” 6 And Abraham hastened into the tent to Sarah, and said, “Make ready quickly three measures of choice flour, knead it, and make cakes.” 8 Abraham ran to the herd, and took a calf, tender and good, and gave it to the servant, who hastened to prepare it. Then he took curds and milk and the calf that he had prepared and set it before them; and he stood by them under the tree while they ate.
9 They said to him, “Where is your wife Sarah?” And he said, “There, in the tent.” 10 Then one said, “I will surely return to you in due season, and your wife Sarah shall have a son.”
Commentary
Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (“five books”) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical.
The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah called “J” (Jahwistic), “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.
The first 11 Chapters of Genesis are called the “primeval history” which ends with the Tower of Babel story — an “etiology” (story of origins) relating to the scattering of humankind and the multiplicity of languages. The last chapter of the primeval history also traces Abram’s lineage back to Noah’s son, Shem (which means “name” in Hebrew and from which we get the word “Semites”).
Today’s reading is prefaced (v.1) by the statement that the LORD appeared to Abraham at Mamre. It then shifted to an account of three “men” (v.2) who came to Abraham’s tent at Mamre (whose oaks/terebinths were regarded as oracles). The New Oxford Annotated Bible says that the motif of divine visitors is widespread in folklore. The account fluidly shifts from the LORD (v.1) to “three men” (v.2) to “they” (v.9) to “one” (v.10) to “the LORD” (v.13) and to “I” and “he” in the verses immediately following.
Abraham’s hospitality to the three sacred figures was overwhelming: an entire calf and three “measures” of flour. Three measures of flour (v. 6) would have been the equivalent of about 150 pounds of flour and would have produced a huge amount of bread. Slaughtering an entire calf (v.7) would have produced about 500 pounds of meat if the calf were between 6 and 12 months old. Quite a feast for three men!
One of the “men” predicted that Sarah (who was over 90 years old by this time) would have a son in a year (v.10). In the verses that follow today’s reading, Sarah’s laughed (v.12) when she heard what the man said. This laugh anticipated the name of her son, Isaac (which means “he laughs”).
Later verses speak of the fulfillment of God’s promise of a son to this aged couple. The JSB observes that there is a midrash (interpretation) that the LORD “dealt with” (NRSV) or “took note of” (JPS) Sarah on Rosh Ha-Shanah. For this reason, today’s reading is the introductory part of the first Torah Reading on Rosh Ha-Shanah in synagogues today.
Colossians 1:15-28
Reading
15 Christ Jesus is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers — all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.
21 And you who were once estranged and hostile in mind, doing evil deeds, 22 he has now reconciled in his fleshly body through death, so as to present you holy and blameless and irreproachable before him — 23 provided that you continue securely established and steadfast in the faith, without shifting from the hope promised by the gospel that you heard, which has been proclaimed to every creature under heaven. I, Paul, became a servant of this gospel.
24 I am now rejoicing in my sufferings for your sake, and in my flesh, I am completing what is lacking in Christ’s afflictions for the sake of his body, that is, the church. 25 I became its servant according to God’s commission that was given to me for you, to make the word of God fully known, 26 the mystery that has been hidden throughout the ages and generations but has now been revealed to his saints. 27 To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. 28 It is he whom we proclaim, warning everyone and teaching everyone in all wisdom, so that we may present everyone mature in Christ.
Commentary
Colossae was a town in the Lycus valley in what is now western Türkiye. According to The NJBC, it had a flourishing wool and textile industry. The population consisted of native Phrygians, Greeks and a sizable community of Jews — perhaps as many as 10,000.
A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (three chapters) and expressed concern about apocalyptic and mystical practices that were inconsistent with Paul’s understanding of being a Jesus Follower.
Scholars debate whether this letter was written by Paul or by his disciples in the decades after Paul’s death in 63 CE. It lacks many terms used in Paul’s authentic letters and its style is more liturgical than Paul’s other letters.
The New Oxford Annotated Bible points out that “the letter presents the idea that the believers’ lives are completely transformed by Christ’s death and resurrection instead of Paul’s usual tension between the only partially fulfilled present and the future resurrection and full enjoyment of Christ’s benefits.”
The Jewish Annotated New Testament notes that the authentic epistles speak of “justification” and “sanctification” in the present tense but reserve “salvation” for the future. In Colossians, salvation is a present reality and justification has no place at all. The JANT also observes that Colossians contains a “hierarchical description of household relations” whereas “Paul’s own description of marital relationships is remarkably nonhierarchical (cf. 1 Cor 7.14).”
Today’s reading is highly theological. All of the descriptions in these readings apply to “our Lord Jesus Christ” (v.3), “Christ Jesus, (v.4), “the Lord” (v.10) and “the beloved Son of the Father” (v.13). It describes “him” as the “image of the invisible God” and the “firstborn of all creation” (v.15). He is said to exist before all things, and to have created the thrones, dominions, rulers and powers (in other words, all concentrations of power, secular and divine). He is that in which all things hold together (v.17) and maintains the universal order, a concept that is found in Philo of Alexandria.
Colossians has a “High Christology” in the sense that on a spectrum from “Jesus of Nazareth, the Christ, was fully human” to “Jesus, the Christ, is fully divine,” the presentation is much closer to the latter than the former. The JANT opines that this Christology is “more exalted” than any other New Testament Book.
The Christ more than rules the world: He has a greater role in creation (v.16) than Wisdom had in Proverbs 8. He is not only the firstborn of all creation (v.15), he is the principle of creation. He is also described as the firstborn from the dead (v.18) so that his resurrection is a prelude to the final resurrection. Just as the LOGOS is the organizing principle in John 1:1, so too is the Christ (v.17).
The fulness of God (v.19) dwelt in “our Lord Jesus Christ” (v.3).
The author referred to Gentiles as “estranged” from God (v.21) before receiving the good news. According to The JANT, the word “estranged” appeared only in the “Deutero-Pauline” letters such as Ephesians – the ones written by Paul’s disciples after Paul’s death.
The JANT points out that “faith” (or pistis) (v.23) shifted from meaning faithfulness, trust, and trustworthiness (as in Paul’s authentic letters) to a “belief” in specific statements.
In verses 23 to 29, the author of Colossians self-identified as “Paul.” In the seven authentic letters written by Paul himself, it was very rare for Paul to use his own name, except in the greetings in the letters.
As to the sufferings (v.24), The JANT explains: “For Paul to be an apostle is to imitate the Messiah in his suffering. …The authors of Ephesians and Colossians emphasize this theme. …This suffering is necessary to complete the Messiah’s mission.”
The New Jerome Biblical Commentary has an extended discussion of today’s reading. In part, it states: “It has long been recognized that verses 15-20 are an independent unit that has the character of a primitive Christian hymn…. The style and content of these verses may also be compared with the Qumran hymns and the prologue to the Gospel of John…. It is suggested that it was not composed by the author of the letter but that it is traditional material adapted by the author of Colossians to serve the instructional purposes of the letter….[Scholars have identified numerous philosophical and scriptural sources of these the verses] but these descriptions must be weighed against the atmosphere of syncretism that pervaded Asia Minor at this time….
“In the false teaching in Colossae, [the entities in verse 16] may have been thought of as rivals of Christ or beings that provided supplementary power to that of Christ (2:10,15). Such a belief grew out of a complex and highly developed angelology that was widespread at this time….
“The image of Christ as the head of the body represents a development over the Pauline idea…. In Colossians, the importance and dignity of Jesus’ human body and its saving function contrast with the depreciation of the body that seems to have been part of the false teaching of Colossae 2:18,21,23. The ‘mystery’ (v.27) refers to the divine plan of history in contrast to its use in the so-called mystery cults where mysteries were cosmic, metaphysical, or philosophical secrets available to a few privileged initiates.”
Luke 10:38-42
Reading
38 As Jesus and his disciples went on their way, Jesus entered a certain village, where a woman named Martha welcomed him into her home. 39 She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. 40 But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” 41 But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; 42 there is need of only one thing. Mary has chosen the better part, which will not be taken away from her.”
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.
Today’s reading follows last week’s Parable of the Good Samaritan. According to John 11:1, Martha, Mary, and their brother Lazarus (who is not mentioned in any gospel except John) lived in Bethany, a town east of Jerusalem. Because Martha welcomed Jesus into “her” home (v.1), she is presented as a householder, and therefore a person of means.
According to The New Oxford Annotated Bible, “this enigmatic account affirms the importance of listening to Jesus and at the same time the account shows Jesus’ openness to and acceptance of women among his followers.”
The NJBC states that this passage shows “Lule’s universalism as he depicts Jesus thrice acting contrary to Jewish cultural norms: Jesus is alone with women who are not his relatives; a woman serves him; Jesus is teaching a woman in her own house.”