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2023,November 12 ~ Joshua 24:1-3a, 14-25; Wisdom 6:12-16; Amos 5:18-24; 1 Thessalonians 4:13-18; Matthew 25:1-13

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TODAY’S READINGS IN CONTEXT
NOVEMBER 12, 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. This week, Track 2 offers a choice of readings between the Wisdom of Solomon or Amos.

The readings from the Epistle and the Gospel are the same in both tracks.

Joshua 24:1-3a, 14-25

Reading

1 Joshua gathered all the tribes of Israel to Shechem, and summoned the elders, the heads, the judges, and the officers of Israel; and they presented themselves before God. 2 And Joshua said to all the people, “Thus says the LORD, the God of Israel: Long ago your ancestors —Terah and his sons Abraham and Nahor — lived beyond the Euphrates and served other gods. 3 Then I took your father Abraham from beyond the River and led him through all the land of Canaan and made his offspring many.

14 “Now therefore revere the LORD and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt and serve the LORD. 15 Now if you are unwilling to serve the LORD, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve the LORD.”

16 Then the people answered, “Far be it from us that we should forsake the LORD to serve other gods; 17 for it is the LORD our God who brought us and our ancestors up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight. He protected us along all the way that we went, and among all the peoples through whom we passed; 18 and the LORD drove out before us all the peoples, the Amorites who lived in the land. Therefore, we also will serve the LORD, for he is our God.”

19 But Joshua said to the people, “You cannot serve the LORD, for he is a holy God. He is a jealous God; he will not forgive your transgressions or your sins. 20 If you forsake the LORD and serve foreign gods, then he will turn and do you harm, and consume you, after having done you good.” 21 And the people said to Joshua, “No, we will serve the LORD!” 22 Then Joshua said to the people, “You are witnesses against yourselves that you have chosen the LORD, to serve him.” And they said, “We are witnesses.” 23 He said, “Then put away the foreign gods that are among you, and incline your hearts to the LORD, the God of Israel.” 24 The people said to Joshua, “The LORD our God we will serve, and him we will obey.” 25 So Joshua made a covenant with the people that day, and made statutes and ordinances for them at Shechem.

Commentary

The authors of the Book of Joshua also wrote the books of Deuteronomy, Judges, Samuel, and Kings. These five books are 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. The Book of Joshua portrays in a simplified form the fulfillment of God’s covenantal promises to the patriarchs and serves as an introduction to the subsequent stories in the Deuteronomic History.

Portions of these five books were first written during the reign of King Josiah (640-609 BCE) and 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.)

Today’s reading is from the last chapter of the Book of Joshua. The New Jerome Biblical Commentary sees it as a relatively late addition to the book of Joshua and as an appropriate finale to the book.

In the earlier chapters, the Israelites (led by Joshua) entered and swiftly (and in an idealized manner) conquered the Promised Land. For example, The Jewish Study Bible points out that archeological evidence shows that the walls of Jericho ceased to exist long before any conquest in the 1200s BCE. It sees the story more symbolic than historical. The conquest involved – according to the story – the extermination of everyone and everything in Jericho except the prostitute Rahab and her family because they had hidden Joshua’s spies before the attack (6:17-19). After allocating the lands among the tribes, the Israelites entered the “Covenant at Shechem” described in today’s reading.

Shechem was a major political and religious city in Northern Israel and part of the tribe of Ephraim (one of Joseph’s sons). Joseph’s bones were buried there. Locating the making of the Covenant at Shechem showed its importance.

The Covenant is structured as a typical Middle Eastern suzerainty treaty in which the Lord (in this case, YHWH) recounted all that was done for the Israelites (vv.2-13) and the “vassal” (the Israelites) agreed to obey and serve YHWH.

Here, the Israelites swore, acting as their own witnesses against themselves (v.22), to revere and serve YHWH and to put away foreign gods (vv. 16-23). After the Covenant was made, Joshua died (v.29). After Joshua’s death, there was a downward moral and religious spiral in Israel that was recounted in the Book of Judges.

Today’s reading established the legal predicate for the Deuteronomists’ conclusion that Israel’s failure to live up to this Covenant was the cause of the conquest of Northern Israel in 722 BCE and the Babylonian Captivity in 587 BCE. The NJBC points out that verse 20 is a “succinct summary of the Deuteronomic theology.”

Wisdom 6:12-16

Reading

12 Wisdom is radiant and unfading, and she is easily discerned by those who love her, and is found by those who seek her.
13 She hastens to make herself known to those who desire her.
14 One who rises early to seek her will have no difficulty, for she will be found sitting at the gate.
15 To fix one’s thought on her is perfect understanding, and one who is vigilant on her account will soon be free from care,
16 because she goes about seeking those worthy of her, and she graciously appears to them in their paths, and meets them in every thought.

Commentary

The full title of this Book is “The Wisdom of Solomon.” This book is not in the Hebrew Bible but is in the Apocrypha (hidden books) in Protestant Bibles and is in the Wisdom Books in Roman Catholic Bibles.

Like other Wisdom Literature, it is (incorrectly) attributed to Solomon who reigned a United Israel from 968 to 928 BCE.

Although the author quotes portions of Solomon’s prayer for wisdom (1 Kings 3:6-9) in the first person (8:21-9:18), scholars agree that the Book of Wisdom was written in Greek by a Jew in the late First Century BCE to Jews living outside Israel (most likely in Alexandria). It encouraged them to maintain their Judaism while integrating it with Hellenistic culture.

The NJBC notes that the author used the Septuagint (LXX) version of the Hebrew Bible in composing the book. The author also used a number of Greek literary and philosophical ideas (such as immortality and a Greek listing of virtues). He portrayed Wisdom as an emanation of divine power that pervades the entire world and finds its most perfect expression in the revelations to Israel. According to The NJBC, the author’s view of immortality was not derived from the nature of the soul but from one’s relationship with God.

The NJBC concludes that the author attempted to create “a synthesis between anthropocentric Greek humanism and a theocentric Hebrew humanism by broadening the purely ethical connotations of wisdom to include the profane learning of Hellenism.”

Today’s reading celebrated Wisdom (“Sophia” in Greek) and described her (as does Chapter 8 in Proverbs) as a woman whom one should seek (v.12).

Amos 5:18-24

Reading

18 Thus says the LORD, the God of hosts, the LORD: Alas for you who desire the day of the LORD! Why do you want the day of the LORD? It is darkness, not light;
19 as if someone fled from a lion and was met by a bear; or went into the house and rested a hand against the wall and was bitten by a snake.
20 Is not the day of the LORD darkness, not light, and gloom with no brightness in it?
21 I hate, I despise your festivals, and I take no delight in your solemn assemblies.
22 Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the offerings of well-being of your fatted animals I will not look upon.
23 Take away from me the noise of your songs; I will not listen to the melody of your harps.
24 But let justice roll down like waters, and righteousness like an everflowing stream.

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 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 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.

Today’s reading amounted to a reversal of the prior understanding of the “Day of the LORD/YHWH.” The NJBC points out that the Day of the LORD had been understood as a day of rejoicing because YHWH’s enemies were assumed to be the same as Israel’s. But because of Israel’s failure to observe the covenant, the prophet (speaking for YHWH) said the Day of the LORD/YHWH will be a time of darkness (v.20). Amos/YHWH said that instead of empty rituals (vv.20-23), YHWH desired justice and righteousness (v. 24).

This was a major reinterpretation of the Day of the LORD and emphasized that Israel would also be accountable on that day. The Jewish Study Bible points out: “The text does not state that sacrifices – or any other cultic rituals – are wrong per se, but rather that those brought by people who behave in a manner offensive to God are unacceptable to God.”

The New Oxford Annotated Bible points out that the “festivals” and “assemblies” in v.21 referred to the three major pilgrimage feasts in Judaism: Passover, Pentecost and Sukkot.

1 Thessalonians 4:13-18

Reading

13 We do not want you to be uninformed, brothers and sisters, about those who have died, so that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died. 15 For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. 16 For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. 18 Therefore encourage one another with these words.

Commentary

Thessalonica is a seaport city and was the capital of Macedonia. It was an important city in Paul’s day for economic, commercial and political reasons. Even today, Thessaloniki (as it is now called) is a charming city of one million persons, and the cultural center of Greece. The saying there is that “Thessaloniki is to Athens as San Francisco is to Los Angeles.”

Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Accordingly, it is the oldest writing in the Christian Scriptures. According to Acts 16 and 17, Paul went to Philippi and then to Thessalonica. He spoke gratefully in Philippians 4:16 of gifts sent to him by Philippians when he was in Thessalonica.

The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul (apparently responding to a question from some of the Thessalonians) reassured them that even those who die before the Parousia (Second Coming) will participate fully in it (v.14). Paul also expected the end times (not the end of the world, but the end of the world as we know it) to come during Paul’s own lifetime (v.17).

The idea of a Second Coming developed early in the Jesus Follower Movement because, in his earthly life, Jesus of Nazareth did not fulfill all the traditional “job descriptions” of the Messiah – the nation was not unified; the Romans were not expelled; Shalom (peace and order) did not reign. The expectation developed that at the Second Coming, the Kingdom of God/Heaven will be accomplished and the coming of the Messiah will be fulfilled.

The Jewish Annotated New Testament points out that verse 14 is a clear statement by Paul that those who had faith in Jesus will be resurrected. The JANT goes on to note that verses 16 and 17 are the primary source of the idea of the “Rapture” – a view developed in the late 19th Century that the righteous will be taken to heaven and escape the eschatological tribulation – the “wrath that is coming” (1:10).

Matthew 25:1-13

Reading

1 Jesus said, “Then the kingdom of heaven will be like this. Ten bridesmaids took their lamps and went to meet the bridegroom. 2 Five of them were foolish, and five were wise. 3 When the foolish took their lamps, they took no oil with them; 4 but the wise took flasks of oil with their lamps. 5 As the bridegroom was delayed, all of them became drowsy and slept. 6 But at midnight there was a shout, ‘Look! Here is the bridegroom! Come out to meet him.’ 7 Then all those bridesmaids got up and trimmed their lamps. 8 The foolish said to the wise, ‘Give us some of your oil, for our lamps are going out.’ 9 But the wise replied, ‘No! there will not be enough for you and for us; you had better go to the dealers and buy some for yourselves.’ 10 And while they went to buy it, the bridegroom came, and those who were ready went with him into the wedding banquet; and the door was shut. 11 Later the other bridesmaids came also, saying, ‘Lord, lord, open to us.’ 12 But he replied, ‘Truly I tell you, I do not know you.’ 13 Keep awake therefore, for you know neither the day nor the hour.”

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 is described by The NAOB as “an apocalyptic parable that exhorts the community not to lose hope or patience and to remain prepared.” The NAOB notes that typically lamps were carried in the procession with the bridegroom who would be coming from the house of the bride’s parents to his own house, and everyone would take part in the procession. The NAOB observes that the omission of the phrase “and the bride” in verse 1 may indicate an effort to allegorize the bridegroom as the Messiah. The translator’s notes point out, however, that these words are included in other ancient authorities.

The JANT and The NJBC see the oil for the lamps as an allegory for good works, suggesting that the foolish bridesmaids did not have sufficient good works. The NJBC continues: “The refusal by the wise does not constitute lack of charity or helpfulness. Their good works are not completely transferable.” Given the fact that Matthew’s Gospel was aimed at the Jewish Jesus Follower community, the emphasis on works is understandable.

2022, September 25 ~ Jeremiah 32:1-3a, 6-15; Amos 6:1a, 4-7; 1 Timothy 6:6-19; Luke 16:19-31

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TODAY’S READINGS IN CONTEXT
SEPTEMBER 25, 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 32:1-3a, 6-15

Reading

1 The word that came to Jeremiah from the LORD in the tenth year of King Zedekiah of Judah, which was the eighteenth year of Nebuchadnezzar. 2 At that time the army of the king of Babylon was besieging Jerusalem, and the prophet Jeremiah was confined in the court of the guard that was in the palace of the king of Judah, 3 where King Zedekiah of Judah had confined him.

6 Jeremiah said, The word of the LORD came to me: 7 Hanamel son of your uncle Shallum is going to come to you and say, “Buy my field that is at Anathoth, for the right of redemption by purchase is yours.” 8 Then my cousin Hanamel came to me in the court of the guard, in accordance with the word of the LORD, and said to me, “Buy my field that is at Anathoth in the land of Benjamin, for the right of possession and redemption is yours; buy it for yourself.” Then I knew that this was the word of the LORD.

9 And I bought the field at Anathoth from my cousin Hanamel, and weighed out the money to him, seventeen shekels of silver. 10 I signed the deed, sealed it, got witnesses, and weighed the money on scales. 11 Then I took the sealed deed of purchase, containing the terms and conditions, and the open copy; 12 and I gave the deed of purchase to Baruch son of Neriah son of Mahseiah, in the presence of my cousin Hanamel, in the presence of the witnesses who signed the deed of purchase, and in the presence of all the Judeans who were sitting in the court of the guard. 13 In their presence I charged Baruch, saying, 14 Thus says the LORD of hosts, the God of Israel: Take these deeds, both this sealed deed of purchase and this open deed, and put them in an earthenware jar, in order that they may last for a long time. 15 For thus says the LORD of hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land.

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 a portion of an extended post-Exilic prose insert that begins at Jer. 31:38. The New Oxford Annotated Bible refers to this section as an “Appendix” to the “Book of Consolation” (Chapters 30 and 31) in which the writer said that YHWH would restore Judea after the Exile.

Today’s reading purported to be set in 588 BCE (v.1), just before the Exile began. The NOAB notes that chronologically, this Chapter should follow Chapter 37. In 588, the Babylonians invaded Jerusalem for a second time, and King Zedekiah imprisoned Jeremiah. The Jewish Study Bible says that the grounds for Jeremiah’s imprisonment would have been “treason because of his claims that God had given Jerusalem into the hands of Nebuchadnezzar.” Jeremiah was able, however, (through Baruch) to arrange the purchase of land even though he was in prison.

Jeremiah’s purchase of land was intended to show a faith in the future restoration of Judea and was a metaphor for God’s promise to restore Jerusalem. The purchase price of 17 shekels of silver would have been seven ounces of silver (about $150 today) – a price much lower than the prices of other sales recorded in the Bible.

The sale of the land to Jeremiah by his cousin Hanamel was consistent with the law in Leviticus 25:25 that if a family member has financial difficulties, his land should be sold to a relative. The NAOB characterized this (vv.9-14) as “the most detailed account of a business transaction in the Bible.”

Baruch, referred to in v.13, was Jeremiah’s secretary and was said to have recorded portions of what became the “Book of Jeremiah” (Jer. 36:4).

Amos 6:1a, 4-7

Reading

1 Alas for those who are at ease in Zion, and for those who feel secure on Mount Samaria.
4 Alas for those who lie on beds of ivory, and lounge on their couches, and eat lambs from the flock, and calves from the stall;
5 who sing idle songs to the sound of the harp, and like David improvise on instruments of music;
6 who drink wine from bowls, and anoint themselves with the finest oils, but are not grieved over the ruin of Joseph!
7 Therefore they shall now be the first to go into exile, and the revelry of the loungers shall pass away.

Commentary

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

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

Amos was a cattle 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, terms that deal with social equality and concern for the disadvantaged.

The writings included announcements that the “Day of the LORD” 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.

In today’s reading, Amos (speaking for YHWH) harshly criticized the conspicuous consumption by the wealthy in both Jerusalem/Zion (v.1) and in Northern Israel and predicted their doom. His mention of the “ruin of Joseph” (v.6) was a colloquial reference to the impending destruction of Northern Israel by Assyria in 722 BCE.

The “back story” to this reference to “the ruin of Joseph” is that according to Numbers 18, the Tribe of Levi was not allocated land because they were priests and received tithes from the other tribes. Therefore, there would have been only 11 tribes receiving land. To fix this, Joseph was not counted as one of the 12 tribes, but Joseph’s two sons (Ephraim and Manasseh) were both counted among the 12 Tribes of Israel and allocated land.

Because the Tribe of Ephraim became the largest and most prosperous of the Northern 10 tribes and King Jeroboam was an Ephraimite, the nation of Northern Israel was sometimes referred to as “Ephraim” or “Joseph.”

The reference to David (v.5) reflected the tradition that David was an accomplished musician (1 Sam. 16:23) who played the lyre to soothe King Saul. Later Jewish tradition attributed the authorship of the entire book of Psalms to David.

The New Oxford Annotated Bible notes that revelry (v.7) was “marzeah” in Hebrew, a ritual banquet of Canaanite origin.

1 Timothy 6:6-19

Reading

6 There is great gain in godliness combined with contentment; 7 for we brought nothing into the world, so that we can take nothing out of it; 8 but if we have food and clothing, we will be content with these. 9 But those who want to be rich fall into temptation and are trapped by many senseless and harmful desires that plunge people into ruin and destruction. 10 For the love of money is a root of all kinds of evil, and in their eagerness to be rich some have wandered away from the faith and pierced themselves with many pains.

11 But as for you, man of God, shun all this; pursue righteousness, godliness, faith, love, endurance, gentleness. 12 Fight the good fight of the faith; take hold of the eternal life, to which you were called and for which you made the good confession in the presence of many witnesses. 13 In the presence of God, who gives life to all things, and of Christ Jesus, who in his testimony before Pontius Pilate made the good confession, I charge you 14 to keep the commandment without spot or blame until the manifestation of our Lord Jesus Christ, 15 which he will bring about at the right time — he who is the blessed and only Sovereign, the King of kings and Lord of lords. 16 It is he alone who has immortality and dwells in unapproachable light, whom no one has ever seen or can see; to him be honor and eternal dominion. Amen.

17 As for those who in the present age are rich, command them not to be haughty, or to set their hopes on the uncertainty of riches, but rather on God who richly provides us with everything for our enjoyment. 18 They are to do good, to be rich in good works, generous, and ready to share, 19 thus storing up for themselves the treasure of a good foundation for the future, so that they may take hold of the life that really is life.

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.

Today’s reading is most of the last chapter of the letter. The author emphasized contentment (v.6), the translation of the word “autarkeia”) which The NAOB described as a Stoic term meaning “self-sufficiency.”

He cautioned against love of money as a “root of all kinds of evil” (v.10). The author encouraged the active “pursuit” of righteousness and “fighting the good fight of the faith” (v.12). The reference to Pontius Pilate in verse 13 is the only mention of him (outside the Gospels and Acts) that appears in the New Testament. The “manifestation” (epiphaneias in Greek) is a reference to the Second Coming, a term used in many of the Pastoral Letters.

The references in verses 15 and 16 of God as all powerful, immortal, and invisible reflect the influence of Greek philosophy on the Jesus Follower Movement.

Luke 16:19-31

Reading

19 Jesus said, “There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day. 20 And at his gate lay a poor man named Lazarus, covered with sores, 21 who longed to satisfy his hunger with what fell from the rich man’s table; even the dogs would come and lick his sores. 22 The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried. 23 In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side. 24 He called out, `Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.’ 25 But Abraham said, `Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony. 26 Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.’ 27 He said, `Then, father, I beg you to send him to my father’s house — 28 for I have five brothers– that he may warn them, so that they will not also come into this place of torment.’ 29 Abraham replied, `They have Moses and the prophets; they should listen to them.’ 30 He said, `No, father Abraham; but if someone goes to them from the dead, they will repent.’ 31 He said to him, `If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.'”

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 is part of a chapter that deals primarily with the danger of riches. The “rich man” (v.19) in this story has historically been named “Dives” – which is Latin for “rich man.” Being dressed in purple was a sign of wealth. Purple was difficult to produce because it was derived from a specific kind of shellfish. The rich man’s selfishness was shown by his failure to assist the poor man “at his gate” (v.20).

The poor man named “Lazarus” is not to be confused with the brother of Martha and Mary who was raised from the dead by Jesus as recounted in John 11.

The story does not describe Lazarus’ character, but his presence “with Abraham” (v.22) indicated a blessed afterlife condition. The Jewish Annotated New Testament notes that “salvation in the Gospel of Luke is not contingent upon Jesus’ sacrificial death.”

Even in Hades, the rich man saw the poor man as a servant in that he asked Abraham to send him to the rich man with a drop of water (v.24) and to send him to “my father’s house” (v.27) to warn his brothers.

Although the reference in the text to someone coming back from the dead was to the poor man (v.28), some commentators see the reference in verse 31 (“someone rising from the dead”) as evoking Jesus’ Resurrection. After the Destruction of the Temple in 70 CE, the primary division between the Jesus Followers and the Pharisees was whether Jesus had been resurrected.

2022, September 18 ~ Jeremiah 8:18-9:1; Amos 8:4-7; 1 Timothy 2:1-7; Luke 16:1-13

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TODAY’S READINGS IN CONTEXT
SEPTEMBER 18, 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 8:18-9:1

Reading

18 My joy is gone, grief is upon me, my heart is sick.
19 Hark, the cry of my poor people from far and wide in the land: “Is the LORD not in Zion?
Is her King not in her?”
(“Why have they provoked me to anger with their images, with their foreign idols?”)
20 “The harvest is past, the summer is ended, and we are not saved.”
21 For the hurt of my poor people I am hurt, I mourn, and dismay has taken hold of me.
22 Is there no balm in Gilead? Is there no physician there? Why then has the health of my poor people not been restored?
9:1 O that my head were a spring of water, and my eyes a fountain of tears, so that I might weep day and night for the slain of my poor people!

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 in “poetry style” and was structured as an extended lament by the City of Jerusalem over its fate. In verses 19a and 20, the writer quoted the people of Judea (which included Jerusalem) who bemoaned their situation – either in anticipation of the conquest by the Babylonians or after it. In verse 21, “Lady Jerusalem” mourned for all the people of Judea.
The New Oxford Annotated Bible points out that YHWH’s parenthetical interjection in verse 19b about the worship of foreign idols was intended to show the disingenuousness of the people’s complaints.

“Balm in Gilead” (v. 22) refers to the medicinal resin of the storax tree found in Gilead, an area east of the Jordan River in what is now modern Jordan.

The “slain of my poor people” (v.9:1) most likely represents a post-destruction perspective.

Amos 8:4-7

Reading

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.

Commentary

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

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

Amos was a cattle 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” 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.

Today’s reading is the continuing portion of Amos’ vision of a basket of fruit (v.1). In this portion of Amos’ prophesy, he 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 to cheat the customer. “False balances” (v.5) are scales that were weighted in favor of the seller. “Sweepings of the wheat” (v.8) referred to selling the chaff instead of wheat.

According to The New Oxford Annotated Bible, “buying the poor … and needy” likely refers to outright slavery as opposed to “selling the righteous” (2:6) into debt slavery.

Amos said that YHWH would remember these misdeeds and punish the evildoers (v.7). In 722 BCE, only 40 years later, Assyria conquered Israel and scattered its wealthy class.

1 Timothy 2:1-7

Reading

1 First of all, I urge that supplications, prayers, intercessions, and thanksgivings be made for everyone, 2 for kings and all who are in high positions, so that we may lead a quiet and peaceable life in all godliness and dignity. 3 This is right and is acceptable in the sight of God our Savior, 4 who desires everyone to be saved and to come to the knowledge of the truth.

5 For there is one God; there is also one mediator between God and humankind, Christ Jesus, himself human, 6 who gave himself a ransom for all — this was attested at the right time. 7 For this I was appointed a herald and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and 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.

Today’s reading urged accommodation by the Jesus Followers to the worldly authorities for the sake of the peace of the church. In urging this, the writer did not address the fact that the Roman Emperor claimed to be divine and required to be worshiped. The writer affirmed that there is “one God” (v.5), a reformulation of the Jewish statement (the “Shema”) found in Deut. 6:4-9.

The idea of Christ Jesus as a “ransom” (v. 6) traces back to Mark 10:45 (“For the Son of Man came … to give his life as a ransom for many”). This idea, in turn, was primarily derived from the Fourth Servant Poem of Isaiah (Is. 52:13 to 53:12) which portrayed Judea as a suffering servant during the Babylonian Exile (587-539 BCE).

Luke 16:1-13

Reading

1 Jesus said to the disciples, “There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2 So he summoned him and said to him, `What is this that I hear about you? Give me an accounting of your management because you cannot be my manager any longer.’ 3 Then the manager said to himself, `What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.’ 5 So, summoning his master’s debtors one by one, he asked the first, `How much do you owe my master?’ 6 He answered, `A hundred jugs of olive oil.’ He said to him, `Take your bill, sit down quickly, and make it fifty.’ 7 Then he asked another, `And how much do you owe?’ He replied, `A hundred containers of wheat.’ He said to him, `Take your bill and make it eighty.’ 8 And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light. 9 And I tell you, make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes.

10 “Whoever is faithful in a very little is faithful also in much; and whoever is dishonest in a very little is dishonest also in much. 11 If then you have not been faithful with the dishonest wealth, who will entrust to you the true riches? 12 And if you have not been faithful with what belongs to another, who will give you what is your own? 13 No slave can serve two masters; for a slave will either hate the one and love the other or be devoted to the one and despise the other. You cannot serve God and wealth.”

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 has two parts, the first of which is about the dishonest manager. The second part (vv.10-13) is an admonition about the need to be faithful in small matters and to be faithful and honest with what belongs to another. The verses conclude with the maxim that one cannot serve two masters – God and wealth (“mamōna” in the Greek). The New Oxford Annotated Bible notes that the Greek word mamōna is the same as an Aramaic word that means “riches” and can have the meaning of “that in which one fully trusts.”

The NOAB describes the first part of the reading as “enigmatic” because the “master” praised the dishonest servant for his shrewdness (v.8) even though it worked to the master’s disadvantage. In the Christian Scriptures “shrewdness” is not typically presented as desirable virtue, particularly (as here) where it involves cheating one’s master.

The meaning of verse 9 is difficult – was Jesus in fact urging people to “make friends by means of dishonest wealth”? This advice would be entirely inconsistent with the values in the second part of the reading (vv.10-13).

Another way to read verse 9 is to understand it as ironic on multiple levels. Analyzing it phrase by phrase, when the dishonest wealth is gone, into what kind of “eternal homes” will these “friends” be able to invite those persons who become their friends “by means of dishonest wealth”? Do these kinds of “friends” even have “eternal homes” into which they could invite these dishonest persons? Could Jesus actually be saying ironically: “Sure, try that dishonesty strategy and see where it gets you in the long run. It won’t really get you anywhere.”

2022, July 17 ~ Amos 8:1-12; Genesis 18:1-10a; Colossians 1:15-28; Luke 10:38-42

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TODAY’S READINGS IN CONTEXT
JULY 17, 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.

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” 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.

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 to cheat the customer. “False balances” (v.5) are scales that weighted for the seller.

According to The New Oxford Annotated Bible, “buying the poor … and needy” likely refers to outright slavery as opposed to “selling the righteous” (2:6) into debt slavery.

The reading has some clever linguistic aspects. In verse 2, the basket of fruit symbolized the immanence of Israel’s end. The Hebrew words for “fruit” (qayits) and for “end” (qets) sound alike. Amos saw fruit but YHWH saw the end of Israel as an independent nation.

The reading described the “Day of the LORD” – a time of terror and mourning and darkness at noon (v. 9), a motif used by the authors of the Gospels in describing the Crucifixion (see Mark 15:33). A solar eclipse was a customary portent for divine punishment.

Amos said that YHWH would remember these misdeeds and punish the evildoers. In 722 BCE, only 40 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, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.

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

Today’s reading is the account of three “men” (identified as YHWH in verses 1 and 13) who came to Abraham’s tent at Mamre (whose oaks were regarded as oracles). The NOAB points out that the motif of secretly divine visitors is widespread in ancient folklore.

In this story, the relation between the three visitors and YHWH is not clear. The narrative speaks of them as a group (“They said”), but in verse 13, “the LORD said to Abraham.”

Abraham’s “hospitality” was overwhelming. Three measures of flour (v. 6) would have been the equivalent of about 150 pounds of flour and would have produced a large number of average-size loaves 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) 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”).

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 what is now western Turkey. 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 decade 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.

Today’s reading is highly theological and focuses on the Christ as the “image of God,” the “firstborn of all creation” (v.15), as existing before all things and that in which all things hold together (v.17). It is “High Christology” in the sense that on a spectrum from “the Christ is fully human” to “the Christ is fully divine,” the presentation is much closer to the latter than to the former. It presents a Christology that is higher than any other New Testament Book.

The Christ has a greater role in creation (v.16) than Wisdom has in Proverbs 8 and is not only the firstborn of all creation (v.15) but also the firstborn from the dead (v.18). Just as the LOGOS is the organizing principle in John 1:1, so too is the Christ (v.17).

The author referred to Gentiles as “estranged” from God (v.21) before receiving the good news. The word “estranged” appeared only in the “Deutero-Pauline” letters – the ones written by Paul’s disciples after Paul’s death.

The Jewish Annotated New Testament points out that “faith” (or pistis) 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.

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, Martha, Mary, and 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.”

2022, July 10 ~ Amos 7:7-17; Deuteronomy 30:9-14; Colossians 1:1-14; Luke 10:25-37

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TODAY’S READINGS IN CONTEXT
JULY 10, 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.

Amos 7:7-17

Reading

7 This is what the LORD God showed me: the LORD was standing beside a wall built with a plumb line, with a plumb line in his hand. 8 And the LORD said to me, “Amos, what do you see?” And I said, “A plumb line.” Then the LORD said, “See, I am setting a plumb line in the midst of my people Israel; I will never again pass them by;

9 the high places of Isaac shall be made desolate, and the sanctuaries of Israel shall be laid waste, and I will rise against the house of Jeroboam with the sword.”

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

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

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

16 “Now therefore hear the word of the LORD. You say, `Do not prophesy against Israel,
and do not preach against the house of Isaac.’

17 Therefore thus says the LORD: `Your wife shall become a prostitute in the city, and your sons and your daughters shall fall by the sword, and your land shall be parceled out by line; you yourself shall die in an unclean land, and Israel shall surely go into exile away from its land.'”

Commentary

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

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

Amos was a cattle 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, terms that deal with social equality and concern for the disadvantaged.

The writings included announcements that the “Day of the LORD” 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.

In today’s reading, Amos told Israel/Isaac (the northern 10 tribes) that Israel’s religious and political institutions did not measure up to YHWH’s plumb line and that Israel and its “high places” (shrines) would be destroyed if it did not reform (vv.8-9).

Amos then disputed with the King’s appointed priest, Amaziah, who told Amos to stop prophesying in Israel because the people would be discouraged by (“not endure”) what Amos said (v.10) about Israel being exiled (v.11). He told Amos to go back to Judea (vv. 12-13).

Amos responded that he was not a “professional” prophet who could be “bought” but had been called by YHWH to prophesy to Israel (vv. 14-15) and had no choice — thus lending additional authority to what he was saying.

Amos said that YHWH would remember these misdeeds and punish the evildoers. In 722 BCE, Assyria conquered Israel and scattered its wealthy class.

Samaria was the capital of Israel, and because Assyrians intermarried with Samaritans, they were later looked down upon by Judeans and Galileans.

Deuteronomy 30:9-14

Reading

9 Moses said to the people of Israel, “The LORD your God will make you abundantly prosperous in all your undertakings, in the fruit of your body, in the fruit of your livestock, and in the fruit of your soil. For the LORD will again take delight in prospering you, just as he delighted in prospering your ancestors, 10 when you obey the LORD your God by observing his commandments and decrees that are written in this book of the law, because you turn to the LORD your God with all your heart and with all your soul.

11 “Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. 12 It is not in heaven, that you should say, ‘Who will go up to heaven for us, and get it for us so that we may hear it and observe it?’ 13 Neither is it beyond the sea, that you should say, ‘Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?’ 14 No, the word is very near to you; it is in your mouth and in your heart for you to observe.”

Commentary

Deuteronomy is the fifth (and last) book of the Torah and is presented as Moses’ final speech to the Israelites just before they entered the Promised Land. “Deuteronomy” comes from Greek words that mean “Second Law” and is structured as a “restatement” of the laws found in the books of Exodus, Leviticus, and Numbers. Parts of it were revised as late as 450 BCE, but the bulk of the book is generally dated to the reign of King Josiah of Judea (640-609 BCE).

It is also the first book of the didactic “Deuteronomic History” which consists of Deuteronomy, Joshua, Judges, Samuel, and Kings. This “History” teaches that when the people and kings of Israel and Judea worshiped YHWH properly, they prospered, but when they worshiped false gods, other nations (the Assyrians in 722 BCE and Babylonians in 587) conquered them.

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.”

Scholars agree that verses 1 to 10 in Chapter 30 are an insertion as shown by the reference to the “book of the law” in verse 10. This is a later addition because the Torah itself did not exist until it was finalized and codified in the 5th Century BCE. Similarly, the word “again” shows that the text was directed at the returning exiles from Babylon in 500 BCE rather than the Israelites in the Wilderness in 1200 BCE.

Verses 11 to 14 challenged the assumption that divine wisdom was not knowable, and the reference to the “word” being “in your mouth” (v. 14) reflects the reality that oral transmission of texts was prevalent in non-literate societies. Scholars agree that the word “Surely” in verse 11 is better translated as “Because” and follows logically from the last verse of Chapter 29.

Colossians 1:1-14

Reading

1 Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, 2 To the saints and faithful brothers and sisters in Christ in Colossae: Grace to you and peace from God our Father.

3 In our prayers for you we always thank God, the Father of our Lord Jesus Christ, 4 for we have heard of your faith in Christ Jesus and of the love that you have for all the saints, 5 because of the hope laid up for you in heaven. You have heard of this hope before in the word of the truth, the gospel 6 that has come to you. Just as it is bearing fruit and growing in the whole world, so it has been bearing fruit among yourselves from the day you heard it and truly comprehended the grace of God. 7 This you learned from Epaphras, our beloved fellow servant. He is a faithful minister of Christ on your behalf, 8 and he has made known to us your love in the Spirit.

9 For this reason, since the day we heard it, we have not ceased praying for you and asking that you may be filled with the knowledge of God’s will in all spiritual wisdom and understanding, 10 so that you may lead lives worthy of the Lord, fully pleasing to him, as you bear fruit in every good work and as you grow in the knowledge of God. 11 May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.

Commentary

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 (three chapters) and expressed concerns about apocalyptic and mystical practices that were occurring in Colossae and were inconsistent with Paul’s understanding of being a Jesus Follower. The letter began with a complimentary description of the Colossians’ lives but then attacked unnamed teachers who observed Jewish rituals.

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.

In today’s reading, the author emphasized faith, love and hope as the key Christian virtues (vv. 4-5) and adopted an apocalyptic theme in contrasting light and darkness (vv. 12-13). He expressed the theme that believers are redeemed and receive forgiveness of sin in Christ (v. 14).

“Redemption” (apolutrosis in the Greek) (v.14) conveyed the sense of ransoming or being bought back, the way something already owned is redeemed from a pawn shop. As the JANT notes, “forgiveness” (v.15) never appears in Paul’s authentic letters but is found in Colossians and Ephesians.

Luke 10:25-37

Reading

25 Just then a lawyer stood up to test Jesus. “Teacher,” he said, “what must I do to inherit eternal life?” 26 He said to him, “What is written in the law? What do you read there?” 27 He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” 28 And he said to him, “You have given the right answer; do this, and you will live.”

29 But wanting to justify himself, he asked Jesus, “And who is my neighbor?” 30 Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31 Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. 34 He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35 The next day he took out two denarii, gave them to the innkeeper, and said, `Take care of him; and when I come back, I will repay you whatever more you spend.’ 36 Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” 37 He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”

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 is the Parable of the Good Samaritan, in which a “lawyer” (an expert in the law of Moses and likely a “scribe”) questioned Jesus. The lawyer’s response to Jesus’ question (v.27) tracked Deuteronomy 6:5 and Leviticus 19:18. The phrase “justify himself” (v.29) is understood as the lawyer’s attempt to show that he was righteous and acceptable to God.

The trip from Jerusalem to Jericho was about 18 miles and involved a drop in elevation of about 1,700 feet. It was regarded as notoriously dangerous, so the situation in the story would have resonated with Jesus’ audience. The Greek word for “robbers” (v.30) is lestes, which connotes violent criminals.

To Jesus’ Jewish audience, the compassionate intervention by a Samaritan would have been shocking and thoroughly unexpected. Samaritans were looked down upon by Jews because they were seen as ethnically different as a result of the intermarriage of Assyrians with persons in Samaria after the conquest of Northern Israel in 722 BCE. Samaritans had a different version of the Torah and worshiped at a different holy mountain.

The care provided by the Samaritan included oil (which worked as a salve) and wine which was used as an antiseptic for the wounds. According to The New Oxford Annotated Bible, two denarii would have provided about two months of lodging at an ancient inn.

2021, October 10 ~ Job 23:1-9, 16-17; Amos 5:6-7, 10-15; Hebrews 4:12-16; Mark 10:17-31

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TODAY’S READINGS IN CONTEXT
OCTOBER 10, 2021

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

Job 23:1-9, 16-17

Reading

1 Job said:
2 “Today also my complaint is bitter; his hand is heavy despite my groaning.
3 Oh, that I knew where I might find him, that I might come even to his dwelling!
4 I would lay my case before him and fill my mouth with arguments.
5 I would learn what he would answer me and understand what he would say to me.
6 Would he contend with me in the greatness of his power? No; but he would give heed to me.
7 There an upright person could reason with him, and I should be acquitted forever by my judge.
8 “If I go forward, he is not there; or backward, I cannot perceive him;
9 on the left he hides, and I cannot behold him; I turn to the right, but I cannot see him.
16 God has made my heart faint; the Almighty has terrified me;
17 If only I could vanish in darkness, and thick darkness would cover my face!”

Commentary

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

Its authors are anonymous and the story contains multiple linguistic and stylistic forms. Accordingly, scholars conclude that the story is an ancient one that was supplemented by multiple authors between the 7th and the 4th Centuries BCE. The book contains numerous allusions to mythological traditions known throughout the Middle East but does not make specific references to Israelite legal or historical traditions. The characters do refer to themes found in the Psalms and Proverbs.

In the opening two chapters, Job was introduced and his good fortune was enumerated. The Satan (the “adversary” or the “accuser”) – not the post-First Century name of the devil) made (in effect) a wager with God that Job was righteous only because Job had health, children, and riches. The Satan (ha-satan in Hebrew) bet God that Job would curse God if he lost his family, health, and wealth. Satan took everything from Job, but Job did not curse God.

Three of Job’s friends came to “comfort” him and sat with him for seven days in silence (2:11-13). Job then spoke an extended lament and wished he had never been born and prayed for his own death (Chapter 3).

Chapters 4 through 22 are a dialogue between Job and his friends in which his friends relied on the typical Deuteronomic thought that Job’s deprivations must be the result of a sin by him or his forebears. Job denied this reasoning and denied that he had engaged in wrongdoing.

Contrary to the claim in the traditional translation of Jas. 5:11, Job was anything but “patient.” He “endured,” was steadfast and in some respects, defiant.

In today’s reading, Job claimed that God was hiding (v.3) and had failed to intervene to prevent injustice. As the book will progress, Job will ask for someone to judge whether a God who caused a person to suffer is really a just God and worthy to be called “God.” He will ask to confront God face-to-face.

At the end, God appeared to Job out of a whirlwind, and overwhelmed him by pointing out all that Job did not know. God also criticized the positions taken by Job’s friends that suffering results from some prior immoral act of the sufferer. In a later-added Epilogue, Job’s riches were restored and he fathered a new family.

Amos 5:6-7, 10-15

Reading

6 Seek the LORD and live, or he will break out against the house of Joseph like fire, and it will devour Bethel, with no one to quench it.
7 Ah, you that turn justice to wormwood, and bring righteousness to the ground!

10 They hate the one who reproves in the gate, and they abhor the one who speaks the truth.
11 Therefore, because you trample on the poor and take from them levies of grain, you have built houses of hewn stone, but you shall not live in them; you have planted pleasant vineyards,
but you shall not drink their wine.
12 For I know how many are your transgressions and how great are your sins — you who afflict the righteous, who take a bribe, and push aside the needy in the gate.
13 Therefore the prudent will keep silent in such a time; for it is an evil time.
14 Seek good and not evil, that you may live; and so the LORD, the God of hosts, will be with you, just as you have said.
15 Hate evil and love good and establish justice in the gate; it may be that the LORD, the God of hosts, will be gracious to the remnant of Joseph.

Commentary

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

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

Amos was a cattle or sheep herder and also cared for fig trees in Judea (v.14), but he was called by YHWH to go north to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought in Israel about God. Unlike many other prophets who condemned improper worship (cultic concerns), Amos was critical of social activities that involved ethical matters.

In today’s reading, Amos warned Israel (the “house of Joseph”) and the city of Bethel (where there was a major shrine) of coming destruction if they did not change their ways. Amos warned that the powerful had turned justice into “wormwood” (v.7) – the leaves of which are very bitter.

The “house of Joseph” is another name for the northern 10 tribes. Joseph’s two sons (Ephraim and Manasseh) were each counted among the 12 tribes for the original division of the lands. The tribe of Levi (the priests) did not receive land, and Ephraim became the most powerful of the 10 Northern Tribes.

In ancient Israel, legal proceedings were held at the city’s gates, and Amos condemned the corruption of the legal system by the rich and the unjust treatment of the poor at the gate. He urged the leaders to “establish justice at the gate” (v.15) so that YHWH would be gracious to Israel, the “remnant of Joseph.”

In saying that the rich would not live in their homes or drink from their vineyards (v.11), the prophet was anticipating the conquest of the North (Israel) by the Assyrians in 722.

Hebrews 4:12-16

Reading

12 The word of God is living and active, sharper than any two-edged sword, piercing until it divides soul from spirit, joints from marrow; it is able to judge the thoughts and intentions of the heart. 13 And before him no creature is hidden, but all are naked and laid bare to the eyes of the one to whom we must render an account.

14 Since, then, we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast to our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin. 16 Let us therefore approach the throne of grace with boldness, so that we may receive mercy and find grace to help in time of need.

Commentary

The Letter to the Hebrews was an anonymous sermon addressed to both Jewish and Gentile Jesus Followers which urged them to maintain their Faith in the face of persecution.

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 63 CE, but before 100 CE. The letter introduced many important theological themes. The first four chapters explored the word of God spoken through the Son.

In today’s reading, the author interpreted the life, death, and heavenly role of Jesus through the category of the “high priest’ who perfected the ancient sacrificial system of Judaism (which ended when the Temple was destroyed in 70 CE).

The letter emphasized that Jesus (as high priest) was able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflected the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).

Mark 10:17-31

Reading

17 As Jesus was setting out on a journey, a man ran up and knelt before him, and asked him, “Good Teacher, what must I do to inherit eternal life?” 18 Jesus said to him, “Why do you call me good? No one is good but God alone. 19 You know the commandments: ‘You shall not murder; You shall not commit adultery; You shall not steal; You shall not bear false witness; You shall not defraud; Honor your father and mother.’” 20 He said to him, “Teacher, I have kept all these since my youth.” 21 Jesus, looking at him, loved him and said, “You lack one thing; go, sell what you own, and give the money to the poor, and you will have treasure in heaven; then come, follow me.” 22 When he heard this, he was shocked and went away grieving, for he had many possessions.

23 Then Jesus looked around and said to his disciples, “How hard it will be for those who have wealth to enter the kingdom of God!” 24 And the disciples were perplexed at these words. But Jesus said to them again, “Children, how hard it is to enter the kingdom of God! 25 It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.” They were greatly astounded and said to one another, “Then who can be saved?” 27 Jesus looked at them and said, “For mortals it is impossible, but not for God; for God, all things are possible.”

28 Peter began to say to him, “Look, we have left everything and followed you.” 29 Jesus said, “Truly I tell you, there is no one who has left house or brothers or sisters or mother or father or children or fields, for my sake and for the sake of the good news, 30 who will not receive a hundredfold now in this age—houses, brothers and sisters, mothers and children, and fields with persecutions—and in the age to come eternal life. 31 But many who are first will be last, and the last will be first.”

Commentary

The Gospel According to Mark was the first Gospel that was written and is usually 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 presents a number of interpretive and textual issues.

The term “eternal life” (v.17) is treated as the equivalent of “entering the kingdom of God” (v.24).

Jesus’ rejoinder “Why do you call me good?” (v.18) may be part of Mark’s emphasis on the “Messianic Secret” – the notion that Jesus was not fully identifiable as the Messiah until after the Resurrection. By stating that only God is good, Jesus seems to be saying that he is not God. But for the Jesus Follower community to which the Gospel is directed, the hearers would understand the irony in the statement because of their belief that Jesus was divine.

In reciting the commandments, Jesus chose from the second half of the Ten Commandments as found in Exodus and added a new one: “You shall not defraud” (v.19).

In the Greek text of verse 21, the words “the money” are omitted, so the admonition is slightly modified to say, “sell what you own and give to the poor” (v.21).

Some ancient authorities modify verse 24 to say, “Children, how hard it is for those who trust in riches to enter the kingdom of God!” If this addition is authentic, it juxtaposes “having wealth” (v.23) with “trusting in it.” (v. 24).

The verse about a camel passing through the eye of a needle (v.25) is regarded by some scholars as “peasant humor.” The Jewish Annotated New Testament points out: “Contrary to a commonly cited medieval legend, the is no narrow “Eye of the Needle” gate in Jerusalem. A Talmudic parallel uses a needle’s eye and an elephant to make the same point.”

It is not surprising that the disciples were perplexed (v.24) at the statement that it would be “hard” for those with wealth to enter the kingdom of God (v.23). In the First Century (as now), persons of substantial means (unless they are ill-gotten) are regarded as having been “blessed.”

Jesus’ reply to Peter’s concern (v.28) is confusing. It seems to say that “in this age” those who have sacrificed “for the sake of Jesus and the sake of the gospel” will receive back 100-fold all (except for fathers!) that they sacrificed. This obvious exaggeration appears cancelled out, however, by the persecutions the persons who have sacrificed will receive.

In the age to come, those who sacrificed for Jesus’ sake and the sake of the good news (gospel) will receive eternal life. The commentator in The New Oxford Annotated Bible described the last part of verse 30 as “a throw-away line mocking the rich man’s concern (v.17).”

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

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TODAY’S READINGS IN CONTEXT
JULY 11, 2021

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

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

Reading

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

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

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

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

Commentary

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

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

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

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

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

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

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

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

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

Amos 7:7-15

Reading

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

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

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

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

Commentary

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

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

Amos was a cattle or sheep herder and also cared for fig trees in Judea (v.14), but he was called by YHWH to go north to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought in Israel about God.

In today’s reading, Amos told Israel/Isaac (the northern 10 tribes) that it was not measuring up to YHWH’s plumb line and that it and its “high places” (shrines) would be destroyed if it did not reform (vv.8-9).

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

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

Ephesians 1:3-14

Reading

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

Commentary

Ephesus was a large and prosperous city in what is now western Turkey. In the Acts of the Apostles and 1 Corinthians, Paul is said to have visited there. In Ephesus, there were Jesus Followers who were Jews and Jesus Followers who were Gentiles, and they did not always agree on what it meant to be a Jesus Follower.

Because the letter contained many terms not used in Paul’s other letters and gave new meanings to some of Paul’s characteristic terms, most scholars believe that this letter was written by one of Paul’s disciples late in the First Century. The letter was intended to unify the Jesus Follower community in Ephesus. The first three chapters are theological teachings, and the last three chapters consist of ethical exhortations.

In today’s reading, the author emphasized the shared beliefs for Jesus Followers, and that the Christ is the mediator of divine blessings. Following the theology expressed in the Fourth Gospel, the letter asserts the pre-existence of the Christ (v.4). Through adoption by God (v.5), believers are heirs of God with all the attendant rights and responsibilities.

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

Mark 6:14-29

Reading

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

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

Commentary

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

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

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

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

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

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

2020, November 8 ~ Joshua 24:1-3a,14-25; Wisdom 6:12-16; Amos 5:18-24; 1 Thessalonians 4:13-18

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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.

Today, in Track 2, congregations are offered a choice of a reading from the Wisdom of Solomon or a reading from Amos.

The reading from the Epistles is the same in both tracks.

Joshua 24:1-3a, 14-25

Reading

1 Joshua gathered all the tribes of Israel to Shechem, and summoned the elders, the heads, the judges, and the officers of Israel; and they presented themselves before God. 2 And Joshua said to all the people, “Thus says the LORD, the God of Israel: Long ago your ancestors—Terah and his sons Abraham and Nahor—lived beyond the Euphrates and served other gods. 3 Then I took your father Abraham from beyond the River and led him through all the land of Canaan and made his offspring many.

14 “Now therefore revere the LORD and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt and serve the LORD. 15 Now if you are unwilling to serve the LORD, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve the LORD.”

16 Then the people answered, “Far be it from us that we should forsake the LORD to serve other gods; 17 for it is the LORD our God who brought us and our ancestors up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight. He protected us along all the way that we went, and among all the peoples through whom we passed; 18 and the LORD drove out before us all the peoples, the Amorites who lived in the land. Therefore, we also will serve the LORD, for he is our God.”

19 But Joshua said to the people, “You cannot serve the LORD, for he is a holy God. He is a jealous God; he will not forgive your transgressions or your sins. 20 If you forsake the LORD and serve foreign gods, then he will turn and do you harm, and consume you, after having done you good.” 21 And the people said to Joshua, “No, we will serve the LORD!” 22 Then Joshua said to the people, “You are witnesses against yourselves that you have chosen the LORD, to serve him.” And they said, “We are witnesses.” 23 He said, “Then put away the foreign gods that are among you, and incline your hearts to the LORD, the God of Israel.” 24 The people said to Joshua, “The LORD our God we will serve, and him we will obey.” 25 So Joshua made a covenant with the people that day, and made statutes and ordinances for them at Shechem.

Commentary
The authors of the Book of Joshua also wrote the books of Deuteronomy, Judges, Samuel, and Kings, 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.)

Today’s reading is from the last chapter of the Book of Joshua. In the earlier chapters, the Israelites (led by Joshua) entered and swiftly (and in an idealize manner) conquered the Promised Land. After allocating the lands among the tribes, the Israelites entered the “Covenant at Shechem” described in today’s reading. If the events are historical, they would have occurred around 1200 BCE.

Shechem was a major religious city in Northern Israel and part of the tribe of Ephraim (one of Joseph’s sons). Joseph’s bones were buried there. Locating the making of the Covenant at Shechem showed its importance.

The Covenant is structured as a typical Middle Eastern suzerainty treaty in which the Lord (in this case, YHWH) recounted all that was done for the Israelites (vv.2-13) and the “vassal” (the Israelites) agreed to obey and serve YHWH.

Here, the Israelites swore, acting as their own witnesses against themselves (v.22), to revere and serve YHWH and to put away foreign gods (vv. 16-23). After the Covenant was made, Joshua died (v.29). After Joshua’s death, there was a downward moral and religious spiral that is recounted in the Book of Judges.

Today’s reading established the legal predicate for the Deuteronomists’ conclusion that Israel’s failure to live up to this Covenant was the cause of the conquest of Northern Israel in 722 BCE and the Babylonian Captivity in 587 BCE.

Wisdom 6:12-16

Reading

12 Wisdom is radiant and unfading, and she is easily discerned by those who love her, and is found by those who seek her.
13 She hastens to make herself known to those who desire her.
14 One who rises early to seek her will have no difficulty, for she will be found sitting at the gate.
15 To fix one’s thought on her is perfect understanding, and one who is vigilant on her account will soon be free from care,
16 because she goes about seeking those worthy of her, and she graciously appears to them in their paths, and meets them in every thought.

Commentary

The full title of this Book is “The Wisdom of Solomon.” This book is not in the Hebrew Bible but is in the Apocrypha (hidden books) in Protestant Bibles and is in the Wisdom Books in Roman Catholic Bibles. Like other Wisdom Literature, it is (incorrectly) attributed to Solomon who reigned a United Israel from 968 to 928 BCE.

The Book of Wisdom was written in Greek by a Jew in the late First Century BCE to Jews living outside Israel (most likely in Alexandria). It encouraged them to maintain their Judaism while integrating it with Hellenistic culture. The author used a number of Greek literary and philosophical ideas (such as using a Greek listing of virtues and immortality). He portrayed Wisdom as an emanation of divine power that pervades the entire world and finds its most perfect expression in the revelations to Israel.

Today’s reading celebrated Wisdom (“Sophia” in Greek) and described her (as does Chapter 8 in Proverbs) as a woman whom one should seek (v.12).

Amos 5:18-24

Reading

18 Thus says the LORD, the God of hosts, the LORD: Alas for you who desire the day of the LORD! Why do you want the day of the LORD? It is darkness, not light;
19 as if someone fled from a lion and was met by a bear; or went into the house and rested a hand against the wall and was bitten by a snake.
20 Is not the day of the LORD darkness, not light, and gloom with no brightness in it?
21 I hate, I despise your festivals, and I take no delight in your solemn assemblies.
22 Even though you offer me your burnt offerings and grain offerings, I will not accept them;
and the offerings of well-being of your fatted animals I will not look upon.
23 Take away from me the noise of your songs; I will not listen to the melody of your harps.
24 But let justice roll down like waters, and righteousness like an everflowing stream.

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 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 Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought in Israel about God.

In today’s reading, YHWH told Israel that the “Day of the LORD/YHWH” will be a time of darkness (v.20), and that instead of empty rituals (vv.20-23), YHWH desired justice and righteousness (v. 24). This was a major reinterpretation of the Day of the LORD and emphasized that Israel would also be accountable on that day.

1 Thessalonians 4:13-18

Reading

13 We do not want you to be uninformed, brothers and sisters, about those who have died, so that you may not grieve as others do who have no hope. 14 For since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have died. 15 For this we declare to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will by no means precede those who have died. 16 For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. 18 Therefore encourage one another with these words.

Commentary

Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Accordingly, it is the oldest writing in the Christian Scriptures.

Thessalonica is a seaport city and was the capital of Macedonia. Even today, Thessaloniki (as it is now called) is a charming city of one million persons, and the cultural center of Greece. The saying there is that “Thessaloniki is to Athens as San Francisco is to Los Angeles.”

According to Acts 16 and 17, Paul went to Philippi and then to Thessalonica. He spoke gratefully in Philippians 4:16 of gifts sent to him by Philippians when he was in Thessalonica.

The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul reassured the people that even those who died before the Parousia (Second Coming) will participate fully in it (v.14). Paul also expected the end times (not the end of the world, but the end of the world as we know it) to come during Paul’s own lifetime (v.17).

The idea of a Second Coming developed early in the Jesus Follower Movement because, in his earthly life, Jesus of Nazareth did not fulfill all the traditional “job descriptions” of the Messiah – the nation was not unified; the Romans were not expelled; Shalom (peace and order) did not reign. The expectation developed that at the Second Coming, the Kingdom of God/Heaven will be accomplished and the coming of the Messiah will be fulfilled.

2019, July 21 ~ Amos 8:1-12 and Colossians 1:15-28

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Amos 8:1-12

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 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 Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought in Israel about God.

In today’s reading, Amos 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.

The reading has some clever aspects. In verse 2, the Hebrew words for “fruit” and for “end” sound alike, Amos sees “fruit” but YHWH sees the “end.”

The reading also describes the “Day of the Lord” – a time of terror and mourning and darkness at noon (v. 9), a motif picked up by the authors of the Gospels in describing the Crucifixion (see Mark 15:33).

Amos said that YHWH would remember these misdeeds and punish the evildoers. In 722 BCE, Assyria conquered Israel and scattered its wealthy class.

Colossians 1:15-28

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 (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 decade 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..

Today’s reading is highly theological and focuses on the Christ as the “image of God,” the “firstborn of all creation” (v.15), as existing before all things and that in which all things hold together (v.17).

2019, July 14 ~ Amos 7:7-14 and Colossians 1:1-14

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Amos 7:7-17

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 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 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.

Today’s reading is part of a series of visions in which Amos told Israel that its political and religious institutions had not measured up (the “plumb line” in v.8) to YHWH’s commands and would be destroyed.

Like many prophets of YHWH, court prophets (such as Amaziah) told the kings what the kings wanted to hear. Amaziah denied that Amos’ words came from YHWH (v.11), but Amos countered that he was not a “professional prophet” (v.14) and invoked strong curses upon Israel (v.17) on behalf of YHWH.

Israel was conquered by the Assyrians in 722 BCE and much of its population was dispersed. It remained a subjugated land until 1947.

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 (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 decade after Paul’s death in 63 CE. It lacks many terms used in Paul’s letters and its style is liturgical.

Today’s reading is the introduction to the letter and follows the typical format for Paul’s letters – a salutation (vv. 1-2), introductory thanksgiving (vv. 3-8) and a prayer (vv. 9-14). The substance of the Letter to the Colossians will be explored in the next three weeks.