Tag Archive for: Hosea

You are here: / / Hosea

Posts

2023, June 11 ~ Genesis 12:1-9; Hosea 5:15-6:6; Romans 4:13-25; Matthew 9:9-13,18-26

/in /by

TODAY’S READINGS IN CONTEXT
JUNE 11, 2023

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

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

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

Genesis 12:1-9

Reading

1 The LORD said to Abram, “Go from your country and your kindred and your father’s house to the land that I will show you. 2 I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing. 3 I will bless those who bless you, and the one who curses you I will curse; and in you all the families of the earth shall be blessed.”

4 So Abram went, as the LORD had told him; and Lot went with him. Abram was seventy-five years old when he departed from Haran. 5 Abram took his wife Sarai and his brother’s son Lot, and all the possessions that they had gathered, and the persons whom they had acquired in Haran; and they set forth to go to the land of Canaan. When they had come to the land of Canaan, 6 Abram passed through the land to the place at Shechem, to the oak of Moreh. At that time the Canaanites were in the land. 7 Then the LORD appeared to Abram, and said, “To your offspring I will give this land.” So he built there an altar to the LORD, who had appeared to him. 8 From there he moved on to the hill country on the east of Bethel, and pitched his tent, with Bethel on the west and Ai on the east; and there he built an altar to the LORD and invoked the name of the LORD. 9 And Abram journeyed on by stages toward the Negeb.

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 part of the oldest writings and presented YHWH (“LORD” in all capital letters) anthropomorphically in that the LORD had a conversation with Abram.

This chapter in Genesis began the “ancestral history of Israel” in which YHWH called Abram (whose name is the same root word as “Abba” or father) to go to a land that YHWH would show him. There, Abram would become a father of a great nation and (as a descendent of Shem) his “name” will be great (v.2). Similar promises of YHWH making another a “great name” were reported to be made to David (2 Sam. 7:9) and to Solomon (1 Kings 1:47). The promise to make Abram “a great nation” (v.2) created an immediate tension in that Sarai was presented as barren in 11:30.

The Jewish Study Bible observes that the LORD “singled out one Mesopotamian – in no way distinguished from his peers as yet.” It continues: “These extraordinary promises come like a bolt from the blue, an act of God’s grace alone; no indication has been given as to why or even whether Abraham merits them.” Later, they will be seen as merited after the fact by Abram’s obedience and his willingness to sacrifice his beloved son, Isaac.

Unlike some other covenants in Genesis, these promise by the LORD were “conditional” in that they would not become effective unless Abram went to the land YHWH would show him.

In Verse 3 is the phrase “in you all the families of the earth shall be blessed” – which Paul interpreted as a blessing on the Gentiles through Abraham. This phrase is also translated as “by you all the families of the earth shall bless themselves” – or in other words, people will say “may we be like Abraham.”

The places where Abram went (Shechem in v.6 and Bethel in v. 8) appear in later stories – Shechem as the place where the Israelites took an oath to YHWH in Joshua 24 and Bethel as the place where Jacob settled in Genesis 35. The New Jerome Biblical Commentary points out that Abram’s journey to Shechem in the center of the land and then to Bethel and to the Negev is duplicated in Jacob’s journeys in Genesis 33, 35 and 46 and in the general route of the conquest under Joshua.

Today’s reading is followed by a story of Abram’s passing Sarai off as his beautiful sister and her being “taken into Pharaoh’s house” (v.15).

Hosea 5:15 – 6:6

Reading

15 Thus says the LORD: “I will return again to my place until they acknowledge their guilt and seek my face. In their distress they will beg my favor: 6:1 ‘Come, let us return to the LORD; for it is he who has torn, and he will heal us; he has struck down, and he will bind us up. 2 After two days he will revive us; on the third day he will raise us up, that we may live before him. 3 Let us know, let us press on to know the LORD; his appearing is as sure as the dawn; he will come to us like the showers, like the spring rains that water the earth.’ 4 What shall I do with you, O Ephraim? What shall I do with you, O Judah? Your love is like a morning cloud, like the dew that goes away early. 5 Therefore I have hewn them by the prophets, I have killed them by the words of my mouth, and my judgment goes forth as the light. 6 For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings.”

Commentary

After Solomon died in 928 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (Judea with two tribes). Each Kingdom 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 and mistreated the poor.

Hosea was one of the 12 “minor” prophets whose works were shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was a contemporary of Amos. His prophesying (speaking for YHWH) began towards the end of the reign of King Jeroboam II and continued until the Assyrians conquered Israel in 722 BCE. He severely criticized the political, social, and religious life in the Northern Kingdom. He was the first of the prophets whose speeches were collected and edited as literary documents. The call for “steadfast love and not sacrifice” (v.6) is a persistent theme of the prophets, particularly Amos and Micah.

The New Oxford Annotated Bible interprets today’s reading as stating that YHWH punishes “not to annihilate but in order to inspire repentance.” It also notes that “two days … three days” (v.2) is “an idiomatic expression for a brief period of time.”

This reading is structured as a dialogue. Verse 15 was spoken by YJWH. Verses 6:1-3 were spoken by the people who half-heartedly urged repentance and assumed YHWH would forgive, and verses 4-6 are a response by YHWH with a fatherly – but exasperated – tone. The New Jerome Biblical Commentary points out that Israel’s words of repentance are “insufficient” and that the repentance was spoken of in terms of fertility symbols such as rain. The unshakeable judgment of YHWH’s light (v.5) was contrasted with Israel’s inconstancy that is likened to the ephemeral dew (v.4)

Romans 4:13-25

Reading

13 For the promise that he would inherit the world did not come to Abraham or to his descendants through the law but through the righteousness of faith. 14 If it is the adherents of the law who are to be the heirs, faith is null and the promise is void. 15 For the law brings wrath; but where there is no law, neither is there violation.

16 For this reason it depends on faith, in order that the promise may rest on grace and be guaranteed to all his descendants, not only to the adherents of the law but also to those who share the faith of Abraham (for he is the father of all of us, 17 as it is written, “I have made you the father of many nations”) — in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist. 18 Hoping against hope, he believed that he would become “the father of many nations,” according to what was said, “So numerous shall your descendants be.” 19 He did not weaken in faith when he considered his own body, which was already as good as dead (for he was about a hundred years old), or when he considered the barrenness of Sarah’s womb. 20 No distrust made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, 21 being fully convinced that God was able to do what he had promised. 22 Therefore his faith “was reckoned to him as righteousness.” 23 Now the words, “it was reckoned to him,” were written not for his sake alone, 24 but for ours also. It will be reckoned to us who believe in him who raised Jesus our Lord from the dead, 25 who was handed over to death for our trespasses and was raised for our justification.

Commentary

Paul’s letter to the Romans was his longest, last, and most complex letter. It was written in the late 50s or early 60s (CE) (about 10 years before the earliest Gospel (Mark) was written) to a Jesus Follower community that Paul did not establish. Among many messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

The “backstory” is that in 49 CE, Emperor Claudius expelled all Jews from Rome, including Jewish Jesus Followers. The next Emperor was Nero who reigned from 54 to 68 CE. Nero reversed his predecessor’s decree and allowed Jews to return to Rome. This return caused tensions within the Jesus Follower Community in which Gentiles had become prominent.

Paul died in 63 or 64 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul saw the Jesus Follower Movement as part of a broader Judaism and continued to have expectations about the fullness of the Coming of the Messiah/the Christ.

Paul exhorted the Jesus Follower Community in Rome to follow the Commandments, particularly to love one another as neighbors.

In his epistles, Paul used a number of terms that need to be understood in context. “Righteousness” (vv.13 and 22) is one of them. “Righteousness” is understood generally as being in right relationships with God and others. It is sometimes translated as “justified.” A “just” person is also a “righteous” person, and “justified” is used the same way that a page of type is “justified” – all the margins are straight and in order.

Another term that needs explanation is “faith,” a word Paul used seven times in this reading alone. “Faith” for Paul was not used the way it is now typically used — as an intellectual assent to one or more propositions. The Greek word for “faith” (pistis) has an active aspect and should be understood as “faithfulness” – actively living into one’s beliefs through grace and trust in God in a steady way. Paul emphasized that “faith” is a matter of the heart — not the intellect — and that faithfulness leads to righteousness (v.13).

In today’s reading, Paul held up Abraham as an example of “righteousness” (being in right relation with God and man) who was blessed by God, not because of obedience to the Law (v.13) and prior to the requirement that he be circumcised (Gen. 17:10), but because of his faithfulness to YHWH. The New Jerome Biblical Commentary says that Paul would have known that Abram’s faithfulness occurred prior to the giving of the Law at Sinai. It also points out that there was a tradition in 1st Century Judaism that Abraham knew the Law and obeyed it even before the Law was promulgated. This tradition was based on Sirach 44:20 (“Abraham kept the law of the Most High”).

In verse 16, Paul relied on Genesis 12:3 to assert that Abraham is the father of all – both Jews and Gentiles – and all inherit God’s promises as they share in the faithfulness of Abraham.

Paul argued that God can do what God has promised (v.21). Most particularly, Paul asserted (v.23) that just as Abraham’s faithfulness was “reckoned to him as righteousness” (Gen. 15:6), our faithfulness will be reckoned to us as righteousness by God who raised Jesus from the dead (v.24). That is, both Gentile and Jewish Jesus Followers share in the faithfulness of Abraham will be “justified” and in a state of righteousness with God and man just as Abraham was (v.25). The NJBC points out that Paul asserts that God is the actor in the “handing over” and who “raised [Jesus] for our justification” (v.25).

Matthew 9:9-13,18-26

Reading

9 As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, “Follow me.”
10 And he got up and followed him. And as he sat at dinner in the house, many tax collectors and sinners came and were sitting with him and his disciples. 11 When the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 But when he heard this, he said, “Those who are well have no need of a physician, but those who are sick. 13 Go and learn what this means, ‘I desire mercy, not sacrifice.’ For I have come to call not the righteous but sinners.”

18 While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, “My daughter has just died; but come and lay your hand on her, and she will live.” 19 And Jesus got up and followed him, with his disciples. 20 Then suddenly a woman who had been suffering from hemorrhages for twelve years came up behind him and touched the fringe of his cloak, 21 for she said to herself, “If I only touch his cloak, I will be made well.” 22 Jesus turned, and seeing her he said, “Take heart, daughter; your faith has made you well.” And instantly the woman was made well. 23 When Jesus came to the leader’s house and saw the flute players and the crowd making a commotion, 24 he said, “Go away; for the girl is not dead but sleeping.” And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. 26 And the report of this spread throughout that district.

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 began with the call of Matthew in Capernaum. In both Mark and Luke, this apostle is named Levi. Although The NJBC concludes that this tax collector named Matthew was not the author of the final Greek form of the Gospel According to Matthew, there may have been a tradition that one of the apostles was literate – as a tax collector would likely have been. The NJBC also regards as “psychologically implausible” an immediate obedience to the call (v.9) and suggests that Matthew must have possessed some prior knowledge of Jesus and his mission.

The New Oxford Annotated Bible describes the tax collection process as follows: “The Roman system, known as ‘tax farming,’ leased out the right to collect taxes (including customs fees) in a given area for a flat fee. The entrepreneur, usually a local aristocrat, who obtained this right would then try to collect more than the fee in order to profit by the arrangement, with obvious potential for abuse [citing Philo]. Actual collections were carried out by underlings, who would be under pressure to bring in as much as possible, and who were despised by the populace; most of the references to collect tax collectors are probably to this class.”

The NJBC describes “sinners” (v.10) as a technical term for members of despised trades thought susceptible of ritual uncleanness and other blemishes. The NJBC believes that the historical Jesus actually shared meals with sinners and that by doing so, he was “breaking with the model of the Pharisaic sage, not to destroy Judaism but to save its increasingly marginalized members.” The “commonsense” response to the Pharisees (v.12) recognized that a physician must often be exposed to contagious diseases (here analogized to legal impurities) to heal others.

Jesus continued to confront the Pharisees and in verse 13 paraphrased Hosea 6:6 (one of today’s readings). The Jewish Annotated New Testament points out that in both Hosea and in Matthew, mercy takes precedence over sacrifices but sacrifices were not eliminated.

In the story of the resuscitation of the leader’s daughter, the words “of the synagogue” are not in the most authoritative texts of this Gospel and are likely taken from the longer version in Mark 5 where the leader of the synagogue was named Jairus. Similar miracles were attributed to Elijah (1 Kings 17:22) and Elisha (2 Kings 4:32).

The hemorrhaging woman would have been deemed ritually unclean. The NAOB says that it is not clear the extent to which such a ritual impurity would have affected village life. The NJBC suggests that she would have been socially marginalized – a pariah in her community.

The JANT points out that the fringe of Jesus’ garment was the tsitzit – tassels on his prayer shawl which Jewish men (and perhaps women) were commanded to wear to remind them of the commandments.

2022, July 31 ~ Hosea 11:1-11, Ecclesiastes 1:1:2, 12-14, 2:18-23; Colossians 3:1-11; Luke 12:13-21

/in /by

TODAY’S READINGS IN CONTEXT
JULY 31, 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.

Hosea 11:1-11

Reading

1 When Israel was a child, I loved him, and out of Egypt I called my son.
2 The more I called them, the more they went from me; they kept sacrificing to the Baals and offering incense to idols.
3 Yet it was I who taught Ephraim to walk, I took them up in my arms; but they did not know that I healed them.
4 I led them with cords of human kindness, with bands of love. I was to them like those who lift infants to their cheeks. I bent down to them and fed them.
5 They shall return to the land of Egypt, and Assyria shall be their king, because they have refused to return to me.
6 The sword rages in their cities, it consumes their oracle-priests, and devours because of their schemes.
7 My people are bent on turning away from me To the Most High they call, but he does not raise them up at all.
8 How can I give you up, Ephraim? How can I hand you over, O Israel? How can I make you like Admah? How can I treat you like Zeboiim? My heart recoils within me; my compassion grows warm and tender.
9 I will not execute my fierce anger; I will not again destroy Ephraim; for I am God and no mortal, the Holy One in your midst, and I will not come in wrath.
10 They shall go after the LORD, who roars like a lion; when he roars, his children shall come trembling from the west.
11 They shall come trembling like birds from Egypt, and like doves from the land of Assyria;
and I will return them to their homes, says the LORD.

Commentary

After Solomon died in 928 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (Judea with two tribes). Each Kingdom 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 and mistreated the poor.

Hosea is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was a contemporary of Amos. His prophesying (speaking for YHWH) began towards the end of the reign of King Jeroboam II and continued until Israel was conquered by the Assyrians in 722 BCE. He severely criticized the political, social, and religious life in the Northern Kingdom. He was the first of the prophets whose speeches were collected and edited as literary documents.

In today’s reading, Hosea shifted his metaphor of Israel from being an unfaithful wife to Israel as a special (but wayward) child of YHWH who rejected God’s call and made sacrifices to Baal (v.2). These are two of the most intimate metaphors for the relationship of Israel and YHWH.

In today’s reading, the author used a number of different names for Israel, particularly “Ephraim.” Ephraim (v.3) was one of Joseph’s sons and was the name of the largest of the 10 tribes that comprised Northern Israel. The prophet referred to the Exodus from Egypt (v.1) and emphasized the influence of YHWH in Israel’s beginnings (v.3).

Hosea noted (perhaps as a later addition to the text) that Assyria would be the “king” of Northern Israel (v.5), an event that occurred in 722 BCE when Assyria conquered Israel.

In the last half of today’s reading, Hosea (still speaking for the LORD – all capital letters in the NRSV) said that YHWH’s compassion overcame divine anger. He said that YHWH would not treat Israel as Admah and Zeboiim (v.8) were treated. According to Deuteronomy 29:23, these two cities destroyed when Sodom and Gomorrah were destroyed.

God’s change of heart and the decision not to obliterate Ephraim (v.9) was tied to the second part of the verse “For I am God and no mortal.” The lion’s roar (v.10) was not threatening but was a summons to its cubs.

Ecclesiastes 1:2, 12-14, 2:18-23

Reading

2 Vanity of vanities, says the Teacher, vanity of vanities! All is vanity.

12 I, the Teacher, when king over Israel in Jerusalem, 13 applied my mind to seek and to search out by wisdom all that is done under heaven; it is an unhappy business that God has given to human beings to be busy with. 14 I saw all the deeds that are done under the sun; and see, all is vanity and a chasing after wind.

2:18 I hated all my toil in which I had toiled under the sun, seeing that I must leave it to those who come after me – 19 and who knows whether they will be wise or foolish? Yet they will be master of all for which I toiled and used my wisdom under the sun. This also is vanity. 20 So I turned and gave my heart up to despair concerning all the toil of my labors under the sun, 21 because sometimes one who has toiled with wisdom and knowledge and skill must leave all to be enjoyed by another who did not toil for it. This also is vanity and a great evil. 22 What do mortals get from all the toil and strain with which they toil under the sun? 23 For all their days are full of pain, and their work is a vexation; even at night their minds do not rest. This also is vanity.

Commentary

Ecclesiastes was written by a person known in Hebrew as Qohelet (which means the “Gatherer” of Wisdom, or “Teacher” or “Preacher”). Because the book contains Persian and Aramaic “loan-words,” the book is generally dated to the middle of the time of Persian rule of Judea (539 to 333 BCE). (Loan-words are words borrowed from one language to another; for example, “rendezvous” is a loan-word in English from French.)

The Persian Period was one of great prosperity, in large measure because of the introduction of standard coinage in the Middle East. In this period, however, the individual was an insignificant part of a large Empire.

Ecclesiastes is included in the Writings (Ketubim) in the Hebrew Bible, but in the Wisdom Books in Christian Bibles. In Judaism today, it is read on Sukkot, the celebration of the fall harvest and the ending of the yearly Torah cycle.

In verse 12, Qohelet assumed the persona of Solomon, the traditionally wise king who reigned from 968 to 928 BCE, but the book was written much later.

The over-arching theme in Ecclesiastes is that everything is “vanity” (the Hebrew word, hebel, is also translated as “vapor” or “breath” and is used 38 times in the book). Our lives are transient and insignificant. “Vanity” described all that is ephemeral, insubstantial, enigmatic, or absurd. Qohelet asserted that the fruit of one’s toil and one’s wisdom and knowledge cannot be taken with us when we die. Death is inevitable for all.

The Jewish Study Bible notes that later commentators pointed out that “futility” applied to actions by humans for themselves alone but acts done on behalf of others in service to God can last and be worthwhile.

“Vanity of vanities” (v.2) was a way of expressing a superlative in Hebrew and means “utter vanity.” “Toil” (v.18) meant not only work, but the fruit of one’s work, and toil does not give you any advantages in the face of death.

Ecclesiastes 3:1-8 formed the basis for The Byrds song “There is a Season, Turn, Turn, Turn.”

The concluding themes of the book are to enjoy life while you can, for after death there is nothingness.

Colossians 3:1-11

Reading

1 If you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth, 3 for you have died, and your life is hidden with Christ in God. 4 When Christ who is your life is revealed, then you also will be revealed with him in glory.

5 Put to death, therefore, whatever in you is earthly: fornication, impurity, passion, evil desire, and greed (which is idolatry). 6 On account of these the wrath of God is coming on those who are disobedient. 7 These are the ways you also once followed, when you were living that life. 8 But now you must get rid of all such things– anger, wrath, malice, slander, and abusive language from your mouth. 9 Do not lie to one another, seeing that you have stripped off the old self with its practices 10 and have clothed yourselves with the new self, which is being renewed in knowledge according to the image of its creator. 11 In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all!

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 letters.

In today’s reading, the author gave a series of ethical exhortations to the Colossians. These exhortations are derived from last week’s reading (“when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead.” 2:12). The sins were described as “earthly” (v.5) and the author described the pre-baptismal life as a catalogue of vices (v.8).

The author concluded with one of Paul’s most important theological insights – that the Christ (the Messiah) is the ultimate unifying principle and force for all reality. “The Christ is all and is in all” (v.11) so that there is no longer a dichotomy between the “sacred” and the “profane” just as there is no essential difference between a Gentile (a “Greek”) and Jew, slave and free and the like (v.11). According to The Jewish Annotated New Testament, a “barbarian” was a person who spoke no Greek and a “Scythian” was the epitome of an uncivilized person in Greek literature.

Luke 12:13-21

Reading

13 Someone in the crowd said to Jesus, “Teacher, tell my brother to divide the family inheritance with me.” 14 But he said to him, “Friend, who set me to be a judge or arbitrator over you?” 15 And he said to them, “Take care! Be on your guard against all kinds of greed; for one’s life does not consist in the abundance of possessions.” 16 Then he told them a parable: “The land of a rich man produced abundantly. 17 And he thought to himself, `What should I do, for I have no place to store my crops?’ 18 Then he said, `I will do this: I will pull down my barns and build larger ones, and there I will store all my grain and my goods. 19 And I will say to my soul, `Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’ 20 But God said to him, `You fool! This very night your life is being demanded of you. And the things you have prepared, whose will they be?’ 21 So it is with those who store up treasures for themselves but are not rich toward God.”

Commentary

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

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

In the first part of today’s reading, Jesus refused to enter a dispute between two brothers about an inheritance. Although the rule in Deuteronomy 21.17 mandated that the oldest brother would receive an extra share (2/3 if there were only two brothers), The Jewish Annotated New Testament points out that “postbiblical practice allowed parents freedom in bequests.”

Using this dispute as an introduction, the reading continues with what is often called “The Parable of the Rich Fool.” In characterizing the man as “rich” (v.16), Luke generally meant that the person did not use his wealth to support the poor.

The advice the rich man gave to his soul (“relax, eat, drink and be merry” in v.19) was a paraphrase of advice in Ecclesiastes 8:15.

The phrase translated as “You fool! This very night your life is being demanded of you” (v.20) literally was “Fool! In this night, your soul they demand from you.” The subject “they” may be a circumlocution for God, or angels, or the man’s possessions. The question about whose possessions they will be echoes themes in Ecclesiastes.

2022, July 24 ~ Hosea 1:2-10; Genesis 18:20-32; Colossians 2:6-19; Luke 11:1-13

/in /by

TODAY’S READINGS IN CONTEXT
JULY 24, 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.

Hosea 1:2-10

Reading

2 When the LORD first spoke through Hosea, the LORD said to Hosea, “Go, take for yourself a wife of whoredom and have children of whoredom, for the land commits great whoredom by forsaking the LORD.” 3 So he went and took Gomer daughter of Diblaim, and she conceived and bore him a son.

4 And the LORD said to him, “Name him Jezreel; for in a little while I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kingdom of the house of Israel. 5 On that day I will break the bow of Israel in the valley of Jezreel.”

6 She conceived again and bore a daughter. Then the LORD said to him, “Name her Lo-ruhamah, for I will no longer have pity on the house of Israel or forgive them. 7 But I will have pity on the house of Judah, and I will save them by the LORD their God; I will not save them by bow, or by sword, or by war, or by horses, or by horsemen.”

8 When she had weaned Lo-ruhamah, she conceived and bore a son. 9 Then the LORD said, “Name him Lo-ammi, for you are not my people and I am not your God.”

10 Yet the number of the people of Israel shall be like the sand of the sea, which can be neither measured nor numbered; and in the place where it was said to them, “You are not my people,” it shall be said to them, “Children of the living God.”

Commentary

After Solomon died in 928 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (Judea with two tribes). Each Kingdom 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. The Jewish Study Bible describes it as “a period of apostasy, social disintegration, wrongful leadership, failed alliances, and a lack of reverence for the LORD.”

Hosea is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah, and Ezekiel). He was a contemporary of Amos. His prophesying (speaking for YHWH) began towards the end of the reign of King Jeroboam II (747 BCE) and continued until Israel was conquered by the Assyrians in 722 BCE. He severely criticized the political, social, and religious life in the Northern Kingdom. He was the first of the prophets whose speeches were collected and edited as literary documents.

His main themes were Israel’s abandoning of the LORD, the LORD’s punishment for that abandonment, calls for Israel’s repentance, and hope of a reconciliation.

Hosea sometimes referred to the Northern Kingdom as “Ephraim” (the largest tribe and named for Joseph’s son) or “Samaria,” its capital.

Hosea used powerful symbolic images of marriage and faithlessness to describe the covenant relationship between YHWH and Israel. He described Israel as a promiscuous woman and an unfaithful wife (v.2) and his wife’s children were given symbolic names – “God sows” (v.4), “not pitied” or “not loved” (v.6) and “not my people” (literally, “no-kin-of-mine”)(v.9). Hosea interpreted the unfolding disaster as a divine punishment for Israel’s violating the commands of YHWH by worshiping other gods and saw the Assyrians as God’s instrument.

The name “Jezreel” (God sows) is the name of an actual place in Israel. The Jezreel Valley is one of the most fertile parts of Israel (even today). It was the place where Jeroboam’s predecessors (the House of Jehu) staged a bloody coup against Ahab in 842 BCE. (Ironically, according to 2 Kings 9-10, the coup by Jehu was directed by YHWH through the prophet Elisha.) The name itself also includes a double meaning in that similar Hebrew words (zr and zrh) mean “to sow” and “to scatter.”

Hosea said that YHWH (“LORD” in all capital letters in the NRSV) had pity on Judea (v.7). Although Hosea addressed the situation in Northern Israel, The Jewish Study Bible points out that “its intended readers were the Judeans who could constructively reflect on the demise of the Northern Kingdom.” This reflection on Israel’s demise and the reforms of King Josiah (640-609 BCE) did not last, however, and Judea was conquered by the Babylonians in 597 BCE.

Genesis 18:20-32

Reading

20 The LORD said to Abraham, “How great is the outcry against Sodom and Gomorrah and how very grave their sin! 21 I must go down and see whether they have done altogether according to the outcry that has come to me; and if not, I will know.”

22 So the men turned from there, and went toward Sodom, while Abraham remained standing before the LORD. 23 Then Abraham came near and said, “Will you indeed sweep away the righteous with the wicked? 24 Suppose there are fifty righteous within the city; will you then sweep away the place and not forgive it for the fifty righteous who are in it? 25 Far be it from you to do such a thing, to slay the righteous with the wicked, so that the righteous fare as the wicked! Far be that from you! Shall not the Judge of all the earth do what is just?” 26 And the LORD said, “If I find at Sodom fifty righteous in the city, I will forgive the whole place for their sake.” 27 Abraham answered, “Let me take it upon myself to speak to the LORD, I who am but dust and ashes. 28 Suppose five of the fifty righteous are lacking? Will you destroy the whole city for lack of five?” And he said, “I will not destroy it if I find forty-five there.” 29 Again he spoke to him, “Suppose forty are found there.” He answered, “For the sake of forty I will not do it.” 30 Then he said, “Oh do not let the LORD be angry if I speak. Suppose thirty are found there.” He answered, “I will not do it, if I find thirty there.” 31 He said, “Let me take it upon myself to speak to the LORD. Suppose twenty are found there.” He answered, “For the sake of twenty I will not destroy it.” 32 Then he said, “Oh do not let the LORD be angry if I speak just once more. Suppose ten are found there.” He answered, “For the sake of ten I will not destroy it.”

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 traces Abram’s lineage back to Noah’s son, Shem (which means “name” in Hebrew and from which we get the word “Semites”).

This week’s reading begins after the “men” left Mamre and “looked toward” Sodom (v.16). Abraham went with them and sent them on their way. YHWH then had an internal conversation in which YHWH considered not disclosing to Abraham YHWH’s plan to destroy Sodom (v.17). Treating Abraham as a prophet (as later described in 20:7), YHWH disclosed the plan of destruction because Abraham would “become a great and prosperous nation” (v.18).

To learn if “the outrage of Sodom and Gomorrah is so great” (v.20), this anthropomorphic YHWH checked on it (v.21), just as YHWH did in deciding the fate of Babel (Gen 11:5).

In today’s reading, Abraham conducted a back-and-forth negotiation with a very human-like YHWH regarding the destruction of Sodom and Gomorrah. By appealing to YHWH’s sense of fairness and justice, Abraham got YHWH to reduce to 10 the number of “righteous” people needed to save the cities.

The Jewish Study Bible notes that Abraham’s plea for mercy is not that YHWH save the innocent and punish the guilty, but that the entire city be spared. YHWH agreed to forgive all for the sake of the innocent. The JSB goes on: “The underlying theology maintains that the righteous effect deliverance for the entire community….This idea is prominent in rabbinic literature where it underlies the notion of thirty six righteous individuals for whom the world endures.”

Nevertheless, the two cities were destroyed by YHWH in the next chapter.

In verse 27, Abraham referred to himself as “but dust and ashes.” This is the same phrase used by Job after the theophany near the end of the book (Job 42:6)

Colossians 2:6-19

Reading

6 As you have received Christ Jesus the Lord, continue to live your lives in him, 7 rooted and built up in him and established in the faith, just as you were taught, abounding in thanksgiving.

8 See to it that no one takes you captive through philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ. 9 For in him the whole fullness of deity dwells bodily, 10 and you have come to fullness in him, who is the head of every ruler and authority. 11 In him also you were circumcised with a spiritual circumcision, by putting off the body of the flesh in the circumcision of Christ; 12 when you were buried with him in baptism, you were also raised with him through faith in the power of God, who raised him from the dead. 13 And when you were dead in trespasses and the uncircumcision of your flesh, God made you alive together with him, when he forgave us all our trespasses, 14 erasing the record that stood against us with its legal demands. He set this aside, nailing it to the cross. 15 He disarmed the rulers and authorities and made a public example of them, triumphing over them in it.

16 Therefore do not let anyone condemn you in matters of food and drink or of observing festivals, new moons, or sabbaths. 17 These are only a shadow of what is to come, but the substance belongs to Christ. 18 Do not let anyone disqualify you, insisting on self-abasement and worship of angels, dwelling on visions, puffed up without cause by a human way of thinking, 19 and not holding fast to the head, from whom the whole body, nourished and held together by its ligaments and sinews, grows with a growth that is from God.

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 the theological core of the Letter to the Colossians – that Jesus the Christ was the living embodiment of God (v.9) and that the fullness of one’s humanity comes by “living one’s life in [Jesus the Christ]” (v.6).

The author noted that the Colossians had orally received Christ and warned against “philosophy” (other ethical or religious teachings) and practices associated with some forms of 1st Century Judaism: “elemental spirits” (v.8), physical circumcision (v.13), matters of food and drink (v.16), and observing festivals, new moons, and Sabbaths (v. 16).

The New Oxford Annotated Bible sees the reference to the “shadow of what is to come” (v.17) as “Platonic language indicating the superiority of Christ.” The church’s growth (the body) grows through the Christ which is “growth from God” (v.19).

The Jewish Annotated New Testament notes that in this section, the author “simultaneously condemns Greek philosophical tradition, Jewish legal teaching and pagan worship.” Unlike Paul’s authentic letters, Colossians speaks of resurrection in the present (“you were also raised with him [Christ] through faith” in baptism (v.12).

Luke 11:1-13

Reading

1 Jesus was praying in a certain place, and after he had finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” 2 He said to them, “When you pray, say: Father, hallowed be your name. Your kingdom come. 3 Give us each day our daily bread.
4 And forgive us our sins, for we ourselves forgive everyone indebted to us. And do not bring us to the time of trial.”

5 And he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, `Friend, lend me three loaves of bread; 6 for a friend of mine has arrived, and I have nothing to set before him.’ 7 And he answers from within, `Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.’ 8 I tell you, even though he will not get up and give him anything, because he is his friend, at least because of his persistence he will get up and give him whatever he needs.

9 “So I say to you, Ask, and it will be given you; search, and you will find; knock, and the door will be opened for you. 10 For everyone who asks receives, and everyone who searches finds, and for everyone who knocks, the door will be opened. 11 Is there anyone among you who, if your child asks for a fish, will give a snake instead of a fish? 12 Or if the child asks for an egg, will give a scorpion? 13 If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

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.

This reading is in two parts – the first is Luke’s shorter version of the Lord’s Prayer, as compared to the one in Matthew 6:9-13. The NAOB points out that there is an eschatological cast to the petitions (“Thy kingdom come; thy will be done”) that look towards an end-times. But there are also concerns related to daily life.

The second part of the reading relates to persistence in prayer, Although it does not say that the praying person will get precisely what the person is praying for, the assurance given is that the person will “get whatever he needs” (v. 8); “the door will be opened” (v.10); and the heavenly Father will “give the Holy Spirit to those who ask him” (v.13). All of these are open-ended and indefinite but tell us that our prayers will be “answered” in some way.

2019, August 4 ~ Hosea 11:1-11 and Colossians 3:1-11

/in /by

Hosea 11:1-11

After Solomon died in 928 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 Kingdom 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 and mistreated the poor.

Hosea is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). He was a contemporary of Amos. His prophesying (speaking for YHWH) began towards the end of the reign of King Jeroboam II and continued until Israel was conquered by the Assyrians in 722 BCE. He severely criticized the political, social and religious life in the Northern Kingdom. He was the first of the prophets whose speeches were collected and edited as literary documents.

In today’s reading, Hosea shifted his description of Israel from being an unfaithful wife to Israel as a special (but wayward) child of YHWH who rejected God’s call and made sacrifices to Baal (v.2). Also in today’s reading, a number of different names were used for Israel, particularly “Ephraim.” Ephraim (v.3) was one of Joseph’s sons, and was the name of the largest of the 10 tribes that comprised Northern Israel.

Hosea noted (perhaps as a later addition to the text) that Assyria would be the “king” of Northern Israel (v.5), an event that occurred in 722 BCE when Assyria conquered Israel.

In the last half of today’s reading, Hosea (still speaking for the LORD – all capital letters in the NRSV) said that YHWH’s compassion overcame divine anger. He said that YHWH would not treat Israel as Admah and Zeboiim (v.8) were treated. According to Deuteronomy 29:23, these two cities destroyed when Sodom and Gomorrah were destroyed.

Colossians 3:1-11

Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (four chapters) and expressed concern about apocalyptic and mystical practices that were inconsistent with Paul’s disciples’ understanding of what it meant to be a Jesus Follower.

Scholars debate whether this letter was written by Paul or by his disciples in the decades after Paul’s death in 63 CE. It lacks many terms used in Paul’s authentic letters and its style is more liturgical than Paul’s other letters.

In today’s reading, the author gave a series of ethical exhortations to the Colossians, and then concluded with one of Paul’s most important theological insights – that the Christ (the Messiah) is the ultimate unifying principle and force for all reality. “The Christ is all and is in all” (v.11) so that there is no longer a dichotomy between the “sacred” and the “profane” just as there is no essential difference between a Gentile (a “Greek”) and Jew, slave and free and the like (v.11).

2019, July 28 ~Hosea 1:2-10 and Colossians 2:6-19

/in /by

Hosea 1:2-10

After Solomon died in 928 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 Kingdom 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.

Hosea is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). He was a contemporary of Amos. His prophesying (speaking for YHWH) began towards the end of the reign of King Jeroboam II and continued until Israel was conquered by the Assyrians in 722 BCE. He severely criticized the political, social and religious life in the Northern Kingdom. He was the first of the prophets whose speeches were collected and edited as literary documents.

Hosea used powerful images of his own family to describe the covenant relationship between YHWH and Israel. He described Israel as an unfaithful wife (v.2) and his wife’s children were given symbolic names – “God sows” (v.4), “Not pitied” (v.6) and “Not my people” (v.9).

The name “Jezreel” (God sows) is the name of an actual place in Israel. The Jezreel Valley is one of the most fertile parts of Israel (even today). It was the place where Jeroboam’s predecessors (the House of Jehu) staged a bloody coup against Ahab in 842 BCE. (Ironically, according to 2 Kings 9-10, the coup by Jehu was directed by YHWH through the prophet Elisha.)

Hosea said that YHWH (“LORD” in all capital letters in the NRSV) had pity on Judea (v.7). This pity would not last, however, and Judea would be conquered by the Babylonians in 597 BCE.

Colossians 2:6-19

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 disciples’ understanding of what it meant to be 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 the core of the Letter to the Colossians – that Jesus the Christ was the living embodiment of God (v.9) and that the fullness of one’s humanity comes by “living one’s life in [Jesus the Christ]” (v.6).

The author warned against “philosophy” (v. 8) – which in the 1st Century meant secular ethics. He denied the importance of physical circumcision (which remained a point of controversy between Jewish Jesus Followers and Gentile Jesus Followers during much of the 1st Century). He spoke of Baptism as “spiritual circumcision” (v.11).

He also diminished the religious importance of “food and drink” (v.16) – a reference to the fact that Gentile Jesus Followers did not obey Kosher dietary laws – and “festivals, moons and sabbaths” (v.16), an admonition made necessary by the fact that many Jewish Festivals continued to be observed by Jesus Followers, at least until the Destruction of the Temple in 70 CE.