Joshua 5:9-12

Reading

9 The LORD said to Joshua, “Today I have rolled away from you the disgrace of Egypt.” And so that place is called Gilgal to this day.

10 While the Israelites were camped in Gilgal, they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho. 11 On the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. 12 The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year.

Commentary

The Book of Joshua is part of the “Deuteronomic History” (Deuteronomy, Joshua, Judges, Samuel, and Kings), most of which was written from about 650 to 600 BCE. This Book covers the entry of the Israelites into the Promised Land by crossing the River Jordan (Chapters 1 to 5), the swift (and idealized) conquest by Joshua of the people who were in the land starting with Jericho (Chapters 6 to 12), the allocation of the conquered lands among the tribes (Chapters 13 to 23) and concludes with the “Covenant at Shechem” in Chapter 24 by which the people swore (acting as their own witnesses against themselve) to be faithful to YHWH. The timeframe of the events in the Book would be around 1225 BCE, if the accounts are historical.

Today’s reading is set just after the Israelites crossed the River Jordan and just before the Conquest began. It is part of a Priestly insertion into the Book and was written in the period from about 550 to 450 BCE. It reflects two major concerns of the Priestly writers – the timing and celebration of the feasts, and circumcision as a separating sign for Jews. The circumcision of all the men was described in the verses preceding today’s reading (vv. 2-8).

The reading recounted the first Passover in Canaan and Israel’s becoming an agrarian society. (Whenever the phrase “on that very day” occurs, it is a “trademark” of the Priestly concern for accuracy in the dates for celebrating rituals.)

The place of the Passover Celebration was Gilgal, which means “the round place” and is a play on words for YHWH’s “rolling away the disgrace of Egypt” (v.9). Scholars surmise that the “disgrace” refers to the fact that (according to the story) Israelite men who were born in the 40 years in the Wilderness had not been circumcised, a matter which would have been of great concern to the Priestly writers. This “disgrace” was “remedied” in the first part of Chapter 5 so that after the men were healed (v.8), they would be allowed to participate in the Passover Celebration and would be proper warriors for YHWH in the upcoming Conquest.

The Passover celebration described here was presented as occurring on two days. On the first day, the Paschal Lamb was consumed (v.11a), and on the second day, unleavened bread and parched grain (v.11b) were eaten. The New Jerome Biblical Commentary suggests that this reference in 11b was to the older festival of Unleavened Bread which was later combined with the sacrifice of a lamb to create the Passover meal as described in Exodus 12:8. The NJBC goes on to state: “In order to reconcile the date given in verse 10, scribes added the words ‘on the day after the Passover’ here and in verse 12. This gloss is in the MT [the Masoretic Text] but not in the LXX [the Septuagint].”

2 Corinthians 5:16-21

Reading

16 From now on, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. 17 If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! 18 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. 20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Commentary

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.

Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. Paul’s Second Letter to the Corinthians was written in opposition to “false apostles” (11.13). It seems to be a composite of fragments from other letters that have been lost, some of which are referred to in the letter with which we are presented. Some of the statements in the letter are inconsistent with other statements in Paul’s epistles.

Today’s reading emphasized God’s reconciliation with the world through the Christ and urged the Corinthians to be reconciled to God and with one another.

Being “in Christ” (v.17) is a phrase often used by Paul, and the footnotes to The New Oxford Annotated Bible describe being “in Christ” as “a new creation, the cosmic [or eschatological] reversal of the primordial fall” that is now in progress. The Jewish Annotated New Testament describes it as “the eschatological reversal of human sin and estrangement from the divine. The old way of looking from a human point of view has passed.”

The translators’ notes to the NRSV state that verse 19 (“in Christ God was reconciling the world to himself”) can also be translated as “God was in Christ reconciling the world to himself.”

The last verse (v.21) is difficult and is sometimes better understood as “Because the Christ became a human being [i.e. Jesus of Nazareth] who did not sin, we have a relationship with the Christ through which we can be in a right relationship (righteousness) with God.” The JANT adds: “sharing in God’s characteristic of righteousness.”

Luke 15:1-3, 11b-32

Reading

1 All the tax collectors and sinners were coming near to listen to Jesus. 2 And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.”

3 So Jesus told them this parable:

11b “There was a man who had two sons. 12 The younger of them said to his father, ‘Father, give me the share of the property that will belong to me.’ So he divided his property between them. 13 A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself, he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.”‘ 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ 22 But the father said to his slaves, ‘Quickly, bring out a robe–the best one–and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.

25 “Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, ‘Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.’ 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!’ 31 Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'”

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 Prodigal Son. Unlike the two parables that immediately precede it (the Lost Sheep and the Lost Coin), the parable does not involve searching for that which is lost. The JANT points out that, notwithstanding “the joy of heaven over one sinner who repents” (v.10), none of these parables is about repenting. Sheep and coins do not repent, and the prodigal son returned for economic reasons (v.17).

In the Hebrew Bible, the first son was entitled to a “double portion” (Deut. 21:17) of his father’s estate, so if the father had two sons, the younger son would have been entitled (upon the father’s death) to one-third of the father’s estate. Some commentators have suggested that to ask for one’s inheritance while the father was alive was not only deeply disrespectful (“I treat you as dead, father”) but it would have been a severe hardship to liquidate assets to provide this share to the son. The JANT disagrees: “It is not, as is often claimed, an insult to his father, although the father’s agreeing risks appearing foolish [citing Sirach 33]. Had the son dishonored his father by asking for this request, his father should have immediately corrected him rather than indulged him.”

Not only does the son squander the money, but he also behaves like a Gentile in feeding pigs (v.15).

When he returned, it was not to repent, but so he could have food (v.17). The father’s running to the son (v.20) would be seen by the hearers as highly undignified behavior by an older person. Robes were worn for ceremonial reasons, and consuming meat (much less a fatted calf) was very unusual (v.23). Shoes/sandals were worn only by free persons; slaves would have been barefoot.

The elder son refused to recognize his brother (“this son of yours” v.30) but the father reminded him that this was his brother (v.32).

On the question of who the older son represents in the story, The JANT correctly notes: “A common reading is the identification of the older brother as the recalcitrant Pharisee, who refuses to welcome sinners. However, if the father is seen as God and the elder as the Pharisee, then the parable necessarily sees the Pharisees as heirs to God’s promises (15.31).”

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.

1 Kings 8:1, 6, 10-11, 22-30, 41-43

Reading

1 Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the ancestral houses of the Israelites, before King Solomon in Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion. 6 Then the priests brought the ark of the covenant of the LORD to its place, in the inner sanctuary of the house, in the most holy place, underneath the wings of the cherubim. 10 And when the priests came out of the holy place, a cloud filled the house of the LORD, 11 so that the priests could not stand to minister because of the cloud; for the glory of the LORD filled the house of the LORD.

22 Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands to heaven. 23 He said, “O LORD, God of Israel, there is no God like you in heaven above or on earth beneath, keeping covenant and steadfast love for your servants who walk before you with all their heart, 24 the covenant that you kept for your servant my father David as you declared to him; you promised with your mouth and have this day fulfilled with your hand. 25 Therefore, O LORD, God of Israel, keep for your servant my father David that which you promised him, saying, ‘There shall never fail you a successor before me to sit on the throne of Israel, if only your children look to their way, to walk before me as you have walked before me.’ 26 Therefore, O God of Israel, let your word be confirmed, which you promised to your servant my father David.

27 “But will God indeed dwell on the earth? Even heaven and the highest heaven cannot contain you, much less this house that I have built! 28 Regard your servant’s prayer and his plea, O LORD my God, heeding the cry and the prayer that your servant prays to you today; 29 that your eyes may be open night and day toward this house, the place of which you said, ‘My name shall be there,’ that you may heed the prayer that your servant prays toward this place. 30 Hear the plea of your servant and of your people Israel when they pray toward this place; O hear in heaven your dwelling place; heed and forgive.

41 “Likewise when a foreigner, who is not of your people Israel, comes from a distant land because of your name — 42 for they shall hear of your great name, your mighty hand, and your outstretched arm—when a foreigner comes and prays toward this house, 43 then hear in heaven your dwelling place, and do according to all that the foreigner calls to you, so that all the peoples of the earth may know your name and fear you, as do your people Israel, and so that they may know that your name has been invoked on this house that I have built.

Commentary

The Book of Kings is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” 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 500 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 Kings (to the extent it may be historical) covers from the end of the Reign of David (c. 965 BCE) to the Babylonian Captivity.

Last week’s reading was from Chapters 2 and 3 and was an account of Solomon’s dream in which he was granted his request for wisdom. In the chapters between that reading and today’s, Solomon exhibited his wisdom by identifying the true mother of a child by threatening to cut a child in half (3:27). His kingdom extended to the areas promised to Abraham (Gen. 15:18) – from the Euphrates to the border of Egypt (4:21). The kingdom was well ordered and Solomon’s wisdom was described as greater than that of any ruler (4:30).

He built a Temple for YHWH using foreign conscripted labor. The details of the Temple were described in Chapters 5 and 6. Solomon spent almost twice as much time building his palace as he spent on building the Temple, and his palace was 6.6 times larger than the Temple. The New Oxford Annotated Bible sees these discrepancies as a criticism by the Deuteronomists of Solomon’s priorities.

The Jewish Study Bible says that the Temple was constructed “on a hill north of the city. A broad consensus among historians and archeologists maintains that Solomon’s Temple was built beneath the platform around the Dome of the Rock and in the surrounding area.”

Today’s reading described the bringing of the ark of the covenant from a tent to the Temple at the Feast of the Tabernacles. It was carried by the priests, because not even the elders were safe in its immediate proximity. A cloud (v.10) filled the Temple, a frequently used symbol for the presence of YHWH, as in the cloud that led the Israelites in the Wilderness (Ex. 13:21).

Most of today’s reading is a prayer by Solomon that expresses many of the themes of the Deuteronomists. In particular, the prayer noted that YHWH had kept the covenant with the people (v.23) and YHWH had kept the promise made to David that his house would endure forever. The original promise to David was unconditional (2 Sam. 7:13), but this text added the proviso that the descendants of David must walk before the LORD as David walked before the LORD (v.25). The JSB observes: “The concept expressed here that the Temple is the place where God dwells is qualified by a more abstract conception in v. 29, which portrays the Temple as the place where the divine ‘name’ dwells.”

The JSB observes: “In the ancient world, the proper posture for petitionary prayer was standing erect with raised hands” — just as Solomon did (v.22).

In the chapters that follow, Solomon’s great wealth was noted and YHWH warned against “turning aside from following me (9:6). In Chapter 11, Solomon’s love of “many foreign women” (11:1) turned away his heart (11:4) and made YHWH angry with him (11:9). Thus began the decline of Israel that eventually led to the division of the kingdom into the Northern Kingdom (Israel) and the Southern Kingdom (Judah) in 928 BCE soon after Solomon died.

Joshua 24:1-2a, 14-18

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. 2a And Joshua said to all the people, “Thus says the LORD, the God of Israel:

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.”

Commentary

The authors of the Book of Joshua (called “the Deuteronomists”) were also the authors of the books of Deuteronomy, Judges, Samuel, and Kings. These books were given their final form around 550 BCE – long after the events they described.

The Deuteronomists used the stories in these five books to make the case that it was the failures of the people and 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 Joshua is part of this “Deuteronomic History.” It covered the entry of the Israelites into the Promised Land by crossing the River Jordan (around 1225 BCE, if the account is historical), the swift conquest by Joshua of the people that were in the land (starting with Jericho), the allocation of the lands among the tribes, and concluded with the “Covenant at Shechem” by which the people swore (acting as their own witnesses) to be faithful to YHWH.

In today’s reading, Joshua assembled and united all the tribes in Shechem (an important religious and political center in what became Samaria). After reciting an account of the conquest (that is different from the accounts in chapter 6), he challenged them whether they will serve YHWH exclusively. The people promised to serve YHWH and put away foreign gods in this Covenant at Shechem (vv.16-18). The New Jerome Biblical Commentary observes: “This affirmation expresses the essence of Israel as a confederation whose principle of unity was religious worship of Yahweh and Yahweh alone.”

The Deuteronomists used this Covenant at Shechem to “convict” the Israelites of their own later failures to worship YHWH as the cause of their conquests by foreign powers. YHWH was presented by the Deuteronomists as faithful to YHWH’s promises (such as the promise to Abraham of the land and the promise that David’s “house” would rule forever). The later failures of the people (and their kings) to worship YHWH were breaches of their own Covenant.

Ephesians 6:10-20

Reading

10 Be strong in the Lord and in the strength of his power. 11 Put on the whole armor of God, so that you may be able to stand against the wiles of the devil. 12 For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places. 13 Therefore take up the whole armor of God, so that you may be able to withstand on that evil day, and having done everything, to stand firm. 14 Stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness. 15 As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace. 16 With all of these, take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. 17 Take the helmet of salvation, and the sword of the Spirit, which is the word of God.

18 Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints. 19 Pray also for me, so that when I speak, a message may be given to me to make known with boldness the mystery of the gospel, 20 for which I am an ambassador in chains. Pray that I may declare it boldly, as I must speak.

Commentary

Ephesus was a large and prosperous city in what is now western Türkiye. In the Acts of the Apostles and 1 Corinthians, Paul was 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.

The Jewish Annotated New Testament points out that because the letter contained over 80 terms not used in Paul’s other letters and gave new meanings to some of Paul’s characteristic terms such as “mystery and “inheritance,” most scholars believe that this letter was written by one of Paul’s disciples late in the First Century. In another difference, for Paul “salvation” is a future event, whereas in Ephesians it is a present experience.

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.

Today’s reading is the last of the six portions of the Letter to the Ephesians that have been presented in recent weeks.

Today, the author portrayed life as a Jesus Follower as a struggle against rulers, authorities, cosmic powers, and the spiritual forces of evil. He urged that believers put on the armor of God, the belt of truth, the breastplate of righteousness (appropriate behavior and being in right relation with God, others, and the world), the shield of faith, the helmet of salvation and use one offensive weapon, the sword of the Spirit (which the author says is the word of God).

The NJBC describes this section as presenting Christian existence “as a constant warfare against the malevolent spirits in the heavens.”

John 6:56-69

Reading

56 Jesus said, “Those who eat my flesh and drink my blood abide in me, and I in them. 57 Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. 58 This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live forever.” 59 He said these things while he was teaching in the synagogue at Capernaum.

60 When many of his disciples heard it, they said, “This teaching is difficult; who can accept it?” 61 But Jesus, being aware that his disciples were complaining about it, said to them, “Does this offend you? 62 Then what if you were to see the Son of Man ascending to where he was before? 63 It is the spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life. 64 But among you there are some who do not believe.” For Jesus knew from the first who were the ones that did not believe, and who was the one that would betray him. 65 And he said, “For this reason I have told you that no one can come to me unless it is granted by the Father.”

66 Because of this many of his disciples turned back and no longer went about with him. 67 So Jesus asked the twelve, “Do you also wish to go away?” 68 Simon Peter answered him, “Lord, to whom can we go? You have the words of eternal life. 69 We have come to believe and know that you are the Holy One of God.”

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were sacrificed at the Temple for the Passover Seder to be held that night.

Today’s reading is the conclusion of the Bread of Life Discourse in Chapter 6. It is not surprising that some of Jesus’ followers found the sayings “difficult” (v.60) because (taken literally) the eating of flesh of a human is cannibalism and drinking blood (the life force in all creatures) belongs to God and was therefore forbidden to humans (Lev. 17:15).

The reference to the Son of Man (v.62) ascending is a reference to Daniel 7:13 (“I saw one like a human being [son of man] coming with the clouds of heaven.”)

In the Fourth Gospel, Jesus is presented as omniscient, and therefore knew who would believe and who would betray him (v. 64). Faith, which is God’s gift (v.65), is what enables one to know that Jesus is the Messiah and the human embodiment of God.

Peter’s calling Jesus “the Holy One of God” (v.69) is a phrase that does not appear elsewhere in the Fourth Gospel. Other ancient texts substitute the words “the Christ, the Son of the Living God” in this verse. The only prior Scriptural references that are similar to “Holy One of God” are references in Judges 13:7 and 16:7 to Samson as a “nazirite to God.” A nazirite was a person who took a vow to dedicate their life to YHWH’s service. In Psalm 106:16, Aaron (Moses’ brother) is called “the holy one of the LORD.”

The Jewish Annotated New Testament says: “The passage suggests the practice of theophagy (lit., ‘eating the God’) associated with Greco-Roman mystery cults such as those of Demeter and Dionysius. The allusion implies the Gospel writer’s familiarity with such cults and supports the hypothesis that the audience included Gentiles.”

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.

Joshua 5:9-12

Reading

9 The LORD said to Joshua, “Today I have rolled away from you the disgrace of Egypt.” And so that place is called Gilgal to this day.

10 While the Israelites were camped in Gilgal, they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho. 11 On the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. 12 The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year.

Commentary

The Book of Joshua is part of the “Deuteronomic History” (Deuteronomy, Joshua, Judges, Samuel, and Kings), most of which was written from about 650 to 600 BCE. This Book covers the entry of the Israelites into the Promised Land by crossing the River Jordan (Chapters 1 to 5), the swift (and idealized) conquest by Joshua of the people who were in the land starting with Jericho (Chapters 6 to 12), the allocation of the conquered lands among the tribes (Chapters 13 to 23) and concludes with the “Covenant at Shechem” in Chapter 24 by which the people swore (acting as their own witnesses) to be faithful to YHWH. The timeframe of the events in the Book would be around 1225 BCE, if the accounts are historical.

Today’s reading is set just after the Israelites crossed the River Jordan and just before the Conquest began. It is part of a Priestly insertion into the Book and was written in the period from about 550 to 450 BCE. It reflects two major concerns of the Priestly writers – the timing and celebration of the feasts, and circumcision as a separating sign for Jews. The circumcision of all the men is described in the verses preceding today’s reading (vv. 2-8).

The reading recounts the first Passover in Canaan and Israel’s becoming an agrarian society. (Whenever the phrase “on that very day” occurs, it is a “trademark” of the Priestly concern for accuracy in the dates for celebrating rituals.)

The place of the Passover Celebration is Gilgal, which means “the round place” and is a play on words for YHWH’s “rolling away the disgrace of Egypt” (v.9). Scholars surmise that the “disgrace” refers to the fact that (according to the story) Israelite men who were born in the 40 years in the Wilderness had not been circumcised, a matter which would have been of great concern to the Priestly writers. This “disgrace” was “remedied” in the first part of Chapter 5 so that after the men were healed (v.8), they would be allowed to participate in the Passover Celebration and would be proper warriors for YHWH in the upcoming Conquest.

The Passover celebration described here was only of unleavened bread and parched grain (v.11) and there is no mention of the Paschal Lamb. The New Jerome Biblical Commentary suggests that the reference was to the older festival of Unleavened Bread which was later combined with the sacrifice of a lamb to create the Passover meal as described in Exodus.

2 Corinthians 5:16-21

Reading

16 From now on, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. 17 If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! 18 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. 20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Commentary

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.

Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. Paul’s Second Letter to the Corinthians was written in opposition to “false apostles” (11.13). It seems to be a composite of fragments from other letters that have been lost, some of which are referred to in the letter with which we are presented. Some of the statements in the letter are inconsistent with other statements in Paul’s epistles.

Today’s reading emphasized God’s reconciliation with the world through the Christ and urged the Corinthians to be reconciled to God. Being “in Christ” (v.17) is a phrase often used by Paul, and the footnotes to The New Oxford Annotated Bible describe being “in Christ” as “a new creation, the cosmic [or eschatological] reversal of the primordial fall” that is now in progress.

The last verse is difficult and is sometimes better understood as “Because the Christ became a human being [i.e. Jesus of Nazareth] who did not sin we have a relationship with the Christ through which we can be in a right relationship (righteousness) with God.”

Luke 15:1-3, 11b-32

Reading

1 All the tax collectors and sinners were coming near to listen to Jesus. 2 And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.”

3 So Jesus told them this parable:

11b “There was a man who had two sons. 12 The younger of them said to his father, ‘Father, give me the share of the property that will belong to me.’ So he divided his property between them. 13 A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself, he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.”‘ 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ 22 But the father said to his slaves, ‘Quickly, bring out a robe–the best one–and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.

25 “Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, ‘Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.’ 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!’ 31 Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'”

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 Prodigal Son. Unlike the two parables that immediately precede it (the Lost Sheep and the Lost Coin), the parable does not involve searching for that which is lost.

In the Hebrew Bible, the first son was entitled to a “double portion” (Deut. 21:17) of his father’s estate, so if the father had two sons, the younger son would have been entitled (upon the father’s death) to one-third of the father’s estate. Nevertheless, to ask for one’s inheritance while the father was alive was not only deeply disrespectful (“I treat you as dead, father”) but it would have been a severe hardship to liquidate assets to provide this share to the son.

Not only does the son squander the money, but he also behaves like a Gentile in feeding pigs (v.15).

When he returned, it was not to repent, but for economic reasons – so he could have food (v.17). The father’s running to the son (v.20) would be seen by the hearers as highly undignified behavior by an older person. Robes were worn for ceremonial reasons, and consuming meat (much less a fatted calf) was very unusual (v.23). Shoes/sandals were worn only by free persons; slaves would have been barefoot.

The elder son refused to recognize his brother (“this son of yours” v.30) but the father reminded him that this was his brother (v.32).

On the question of who the older son represents in the story, The Jewish Annotated New Testament correctly notes: “A common reading is the identification of the older brother as the recalcitrant Pharisee, who refuses to welcome sinners. However, if the father is seen as God and the elder as the Pharisee, then the parable necessarily sees the Pharisees as heirs to God’s promises (15.31).”

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.

1 Kings 8:1, 6, 10-11, 22-30, 41-43

Reading

1 Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the ancestral houses of the Israelites, before King Solomon in Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion. 6 Then the priests brought the ark of the covenant of the LORD to its place, in the inner sanctuary of the house, in the most holy place, underneath the wings of the cherubim. 10 And when the priests came out of the holy place, a cloud filled the house of the LORD, 11 so that the priests could not stand to minister because of the cloud; for the glory of the LORD filled the house of the LORD.

22 Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands to heaven. 23 He said, “O LORD, God of Israel, there is no God like you in heaven above or on earth beneath, keeping covenant and steadfast love for your servants who walk before you with all their heart, 24 the covenant that you kept for your servant my father David as you declared to him; you promised with your mouth and have this day fulfilled with your hand. 25 Therefore, O LORD, God of Israel, keep for your servant my father David that which you promised him, saying, ‘There shall never fail you a successor before me to sit on the throne of Israel, if only your children look to their way, to walk before me as you have walked before me.’ 26 Therefore, O God of Israel, let your word be confirmed, which you promised to your servant my father David.

27 “But will God indeed dwell on the earth? Even heaven and the highest heaven cannot contain you, much less this house that I have built! 28 Regard your servant’s prayer and his plea, O LORD my God, heeding the cry and the prayer that your servant prays to you today; 29 that your eyes may be open night and day toward this house, the place of which you said, ‘My name shall be there,’ that you may heed the prayer that your servant prays toward this place. 30 Hear the plea of your servant and of your people Israel when they pray toward this place; O hear in heaven your dwelling place; heed and forgive.

41 “Likewise when a foreigner, who is not of your people Israel, comes from a distant land because of your name — 42 for they shall hear of your great name, your mighty hand, and your outstretched arm—when a foreigner comes and prays toward this house, 43 then hear in heaven your dwelling place, and do according to all that the foreigner calls to you, so that all the peoples of the earth may know your name and fear you, as do your people Israel, and so that they may know that your name has been invoked on this house that I have built.

Commentary

The Book of Kings is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” 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 Kings (to the extent it may be historical) covers from the end of the Reign of David (c. 965 BCE) to the Babylonian Captivity.

Last week’s reading was from Chapters 2 and 3 and was an account of Solomon’s dream in which he was granted his request for wisdom. In the chapters between that reading and today’s, Solomon exhibited his wisdom by identifying the true mother of a child by threatening to cut a child in half (3:27). His kingdom extended to the areas promised to Abraham (Gen. 15:18) – from the Euphrates to the border of Egypt (4:21). The kingdom was well ordered and Solomon’s wisdom was described as greater than that of any ruler (4:30). He built a Temple for YHWH using conscripted labor. The details of the Temple were described in Chapters 5 and 6. Solomon spent almost twice as much time building his palace as he spent on building the Temple, and his palace was larger than the Temple.

Today’s reading described the bringing of the ark of the covenant from a tent to the Temple. It was carried by the priests, because not even the elders were safe in its immediate proximity. A cloud (v.10) filled the Temple, a frequently used symbol for the presence of YHWH, as in the cloud that led the Israelites in the Wilderness (Ex. 13:21).

Most of today’s reading is a prayer by Solomon that expresses many of the themes of the Deuteronomist. In particular, the prayer noted that YHWH had kept the covenant with the people (v.23) and YHWH had kept the promise made to David that his house would endure forever. The original promise to David was unconditional (2 Sam. 7:13), but this text added the proviso that the descendants of David must walk before the LORD as David walked before the LORD (v.25).

In the chapters that follow, Solomon’s great wealth was noted and YHWH warned against “turning aside from following me (9:6). In Chapter 11, Solomon’s love of “many foreign women” (11:1) turned away his heart (11:4) and made YHWH angry with him (11:9). Thus began the decline of Israel that eventually led to the division of the kingdom into the Northern Kingdom (Israel) and the Southern Kingdom (Judah) in 930 BCE soon after Solomon died.

Joshua 24:1-2a, 14-18

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. 2a And Joshua said to all the people, “Thus says the LORD, the God of Israel:

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.”

Commentary

The authors of the Book of Joshua (called “the Deuteronomists”) were also the authors of the books of Deuteronomy, Judges, Samuel, and Kings. These books were given their final form around 550 BCE – long after the events they described.

The Deuteronomists used the stories in these five books to make the case that it was the failures of the people and 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 Joshua is part of this “Deuteronomic History.” It covered the entry of the Israelites into the Promised Land by crossing the River Jordan (around 1225 BCE, if the account is historical), the swift conquest by Joshua of the people that were in the land (starting with Jericho), the allocation of the lands among the tribes, and concluded with the “Covenant at Shechem” by which the people swore (acting as their own witnesses) to be faithful to YHWH.

In today’s reading, Joshua assembled the tribes in Shechem (an important religious and political center in what became Samaria) and challenged them whether they will serve YHWH. The people promised to serve YHWH and put away foreign gods in this Covenant at Shechem.

The Deuteronomist used this Covenant at Shechem to “convict” the Israelites of their own later failures to worship YHWH as the cause of their conquests by foreign powers. YHWH was presented by the Deuteronomists as faithful to YHWH’s promises (such as the promise to Abraham of the land and the promise that David’s “house” would rule forever). The later failures of the people (and their kings) to worship YHWH were breaches of their own Covenant.

Ephesians 6:10-20

Reading

10 Be strong in the Lord and in the strength of his power. 11 Put on the whole armor of God, so that you may be able to stand against the wiles of the devil. 12 For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places. 13 Therefore take up the whole armor of God, so that you may be able to withstand on that evil day, and having done everything, to stand firm. 14 Stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness. 15 As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace. 16 With all of these, take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. 17 Take the helmet of salvation, and the sword of the Spirit, which is the word of God.

18 Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints. 19 Pray also for me, so that when I speak, a message may be given to me to make known with boldness the mystery of the gospel, 20 for which I am an ambassador in chains. Pray that I may declare it boldly, as I must speak.

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.

Today’s reading is the last of the six portions of the Letter to the Ephesians that have been presented in recent weeks.

Today, the author portrayed life as a Jesus Follower as a struggle against rulers, authorities, cosmic powers, and the spiritual forces of evil. He urged that believers put on the armor of God, the belt of truth, the breastplate of righteousness (appropriate behavior and being in right relation with God, others, and the world), the shield of faith, the helmet of salvation and use one offensive weapon, the sword of the Spirit (which the author says is the word of God).

John 6:56-69

Reading

56 Jesus said, “Those who eat my flesh and drink my blood abide in me, and I in them. 57 Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. 58 This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live forever.” 59 He said these things while he was teaching in the synagogue at Capernaum.

60 When many of his disciples heard it, they said, “This teaching is difficult; who can accept it?” 61 But Jesus, being aware that his disciples were complaining about it, said to them, “Does this offend you? 62 Then what if you were to see the Son of Man ascending to where he was before? 63 It is the spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life. 64 But among you there are some who do not believe.” For Jesus knew from the first who were the ones that did not believe, and who was the one that would betray him. 65 And he said, “For this reason I have told you that no one can come to me unless it is granted by the Father.”

66 Because of this many of his disciples turned back and no longer went about with him. 67 So Jesus asked the twelve, “Do you also wish to go away?” 68 Simon Peter answered him, “Lord, to whom can we go? You have the words of eternal life. 69 We have come to believe and know that you are the Holy One of God.”

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.

The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were sacrificed at the Temple for the Passover Seder to be held that night.

Today’s reading is the conclusion of the Bread of Life Discourse in Chapter 6. It is not surprising that some of Jesus’ followers found the sayings “difficult” (v.60) because (taken literally) the eating of flesh of a human is cannibalism and drinking blood (the life force in all creatures) belongs to God and was therefore forbidden to humans (Lev. 17:15).

The reference to the Son of Man ascending is a reference to Daniel 7:13 (“I saw one like a human being [son of man] coming with the clouds of heaven.”)

In the Fourth Gospel, Jesus is presented as omniscient, and therefore knows who will believe and who will betray him (v. 64). Faith, which is God’s gift (v.65), is what enables one to know that Jesus is the human embodiment of God.

Calling Jesus “the Holy One of God” (v.69) does not appear elsewhere in the Fourth Gospel. Other ancient texts substitute the words “the Christ, the Son of the Living God.” The only prior references that are similar to “Holy One of God” are references in Judges 13:7 and 16:7 to Samson as a “nazirite to God.” A nazirite was a person who took a vow to dedicate their life to YHWH’s service. In Psalm 106:16, Aaron (Moses’ brother) is called “the holy one of the LORD.”

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.

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.

Deuteronomy 34:1-12

Reading

1 Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, which is opposite Jericho, and the LORD showed him the whole land: Gilead as far as Dan, 2 all Naphtali, the land of Ephraim and Manasseh, all the land of Judah as far as the Western Sea, 3 the Negeb, and the Plain—that is, the valley of Jericho, the city of palm trees—as far as Zoar. 4 The LORD said to him, “This is the land of which I swore to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants’; I have let you see it with your eyes, but you shall not cross over there.” 5 Then Moses, the servant of the LORD, died there in the land of Moab, at the LORD’s command. 6 He was buried in a valley in the land of Moab, opposite Beth-peor, but no one knows his burial place to this day. 7 Moses was one hundred twenty years old when he died; his sight was unimpaired, and his vigor had not abated. 8 The Israelites wept for Moses in the plains of Moab thirty days; then the period of mourning for Moses was ended.

9 Joshua son of Nun was full of the spirit of wisdom, because Moses had laid his hands on him; and the Israelites obeyed him, doing as the LORD had commanded Moses.

10 Never since has there arisen a prophet in Israel like Moses, whom the LORD knew face to face. 11 He was unequaled for all the signs and wonders that the LORD sent him to perform in the land of Egypt, against Pharaoh and all his servants and his entire land, 12 and for all the mighty deeds and all the terrifying displays of power that Moses performed in the sight of all Israel.

Commentary

Deuteronomy is the fifth (and last) book of the Torah and (as a literary device) 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 was structured as if it were a “restatement” of the laws found in the books of Exodus, Leviticus, and Numbers. Parts of Deuteronomy 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” taught that when the people and kings of Israel and Judea worshiped YHWH properly, they prospered, but when they worshiped false gods, other nations (Assyria in 722 BCE and Babylon in 587 BCE) conquered them. For the Deuteronomists, these conquests occurred because of false worship, not because the Assyrians and Babylonians were wealthier countries with larger armies. In this way, the Deuteronomists “preserved” the notions of YHWH’s being the all-powerful protector of Israel and Judea and that YHWH controlled everything that occurred.

Today’s reading is the last chapter of the Torah and a segue to the Book of Joshua. It recounted Moses’ death “at the LORD’s command” (v.5) rather than his dying of old age or an infirmity. This is seen in Jewish commentaries as a great blessing on Moses. Moses’ authority was passed to Joshua (v.9), the main character in the next book of the Bible.

Moses’ burial site is unknown (v. 6) lest it become a place of veneration. Mount Nebo and Pisgah (v.1) are different places, but the authors of the book treated them as the same place to respect two different traditions about the place of Moses’ death and burial.

The statement that Moses knew YHWH “face to face” (v.10) became part of Israel’s Messianic expectation when combined with Deut. 18:18 (“I [YHWH] will raise up for them a prophet like you [Moses] from among their own people.”) The Gospel According to Matthew (unlike the other Gospels) especially portrayed Jesus of Nazareth as the New Moses.

Ironically (and reflecting different religious and theological traditions within the Torah), last week’s reading specifically said Moses could not see YHWH’s face and live (Ex. 33:20-23).

Leviticus 19:1-2, 15-18

Reading

1 The LORD spoke to Moses, saying: 2 Speak to all the congregation of the people of Israel and say to them: You shall be holy, for I the LORD your God am holy.

15 You shall not render an unjust judgment; you shall not be partial to the poor or defer to the great: with justice you shall judge your neighbor. 16 You shall not go around as a slanderer among your people, and you shall not profit by the blood of your neighbor: I am the LORD.

17 You shall not hate in your heart anyone of your kin; you shall reprove your neighbor, or you will incur guilt yourself. 18 You shall not take vengeance or bear a grudge against any of your people, but you shall love your neighbor as yourself: I am the LORD.

Commentary

Leviticus is the third book of the Torah and is mostly concerned with laws and the worship of YHWH. The book gets its name from the priests who were of the Tribe of Levi. It is part of the Priestly writings and dated to the time of the Exile (587-539 BCE) and after the Exile.

Today’s reading is part of the “Holiness Code” written after the Exile that comprises Chapters 17 to 26. The opening verses call the people of Israel (and us) to be “holy” – which is understood as being “separate” (that is, not OF this world and its values, even though we are IN this world). The call to be “holy” is also found in Exodus 19:6 and Numbers 15:40.

Verse 18 (“love your neighbor as yourself”) became the Second Great Commandment in the Gospels when combined with Deut. 6:5 (“love the LORD [YHWH] your God”) (Mark 12:31).

The second part of the reading (vv. 15-18) has a tone very much like the Ten Commandments but assumes a settled society. Verse 15 is directed at judges to make fair decisions. Verse 16 prohibits spreading false rumors or profiting when a neighbor is falsely accused. Scholars suggest that verse 17 is better rendered as “Do hate your kinsfolk in your heart, rather correct your kinsman lest you incur guilt because of him.”

1 Thessalonians 2:1-8

Reading

1 You yourselves know, brothers and sisters, that our coming to you was not in vain, 2 but though we had already suffered and been shamefully mistreated at Philippi, as you know, we had courage in our God to declare to you the gospel of God in spite of great opposition. 3 For our appeal does not spring from deceit or impure motives or trickery, 4 but just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts. 5 As you know and as God is our witness, we never came with words of flattery or with a pretext for greed; 6 nor did we seek praise from mortals, whether from you or from others, 7 though we might have made demands as apostles of Christ. But we were gentle among you, like a nurse tenderly caring for her own children. 8 So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us.

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. In today’s reading, Paul spoke of having been “shamefully mistreated at Philippi” (v.2). This may refer to his imprisonment described in Acts 16:16-40 for exorcising a slave-girl who was engaged in divination and was verbally harassing Paul.

The letter to the Thessalonians encouraged the Jesus Follower community to be steadfast in the face of persecution. Paul emphasized the sincerity of his preaching to them and asserted that he considered himself entrusted with the gospel by God (v.4).
,
Paul was never bashful about making the claim that he was an “apostle” (v.7) – one who is sent out with the Gospel message. In the same verse, he also described himself as a “nurse.” In Greek, the word he used is better understood as a “wet nurse” – one who feeds children from her breast, an image that conveyed Paul’s great care for the Thessalonians.

The Book of Joshua is part of the “Deuteronomic History” (Deuteronomy, Joshua, Judges, Samuel and Kings), most of which was written from about 650 to 600 BCE. This Book covers the entry of the Israelites into the Promised Land by crossing the River Jordan (Chapters 1 to 5), the swift (and idealized) conquest by Joshua of the people who were in the land starting with Jericho (Chapters 6 to 12), the allocation of the conquered lands among the tribes (Chapters 13 to 23), and concludes with the “Covenant at Shechem” in Chapter 24 by which the people swore (acting as their own witnesses) to be faithful to YHWH. The timeframe of the events in the Book would be around 1225 BCE, if the accounts are historical.

Today’s reading is set just after the Israelites crossed the River Jordan and just before the Conquest began. It is part of a Priestly insertion into the Book and was written in the period from about 550 to 450 BCE It reflects two major concerns of the Priestly writers – the timing and celebration of the feasts, and circumcision as a separating sign for Jews.

The reading recounts the first Passover in Canaan and Israel’s becoming an agrarian society. (Whenever the phrase “on that very day” occurs, it is a “trademark” of the Priestly concern for accuracy in the dates for celebrating rituals.)

The place of the Passover Celebration is Gilgal, which means “the round place” and is a play on words for YHWH’s “rolling away the disgrace of Egypt” (v.9). Scholars surmise that the “disgrace” refers to the fact that (according to the story) Israelite men who were born in the 40 years in the Wilderness had not been circumcised, a matter which would have been of great concern to the Priestly writers. This “disgrace” was “remedied” in the first part of Chapter 5 so that after the men were healed (v.8), they would be allowed to participate in the Passover Celebration and would be proper warriors for YHWH in the upcoming Conquest.

2 Corinthians 5:16-21

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.

Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. Paul’s Second Letter to the Corinthians was written in opposition to “false apostles” (11.13) and seems to be a composite of fragments from other letters that have been lost, some of which are referred to in the letter we have.

Today’s reading emphasizes God’s reconciliation with the world through the Christ, and urges the Corinthians to be reconciled to God. The last verse is difficult, and is sometimes understood as “Because the Christ became a human being [Jesus of Nazareth] who did not sin, we have a relationship with the Christ through which we can be in a right relationship (righteousness) with God.”

The authors of the Book of Joshua (called “the Deuteronomists”) were also the authors of the books of Deuteronomy, Judges, Samuel and Kings. These books were given their final form around 550 BCE – long after the events they described.

The Deuteronomists used the stories in these five books to make the case that it was the failures of the people and 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 Joshua is part of this “Deuteronomic History.” It covers the entry of the Israelites into the Promised Land by crossing the River Jordan (around 1225 BCE, if the account is historical), the swift conquest by Joshua of the people that were in the land (starting with Jericho), the allocation of the lands among the tribes, and concludes with the “Covenant at Shechem” by which the people swear (acting as their own witnesses) to be faithful to YHWH.

In today’s reading, Joshua assembles the tribes in Shechem (an important religious and political center) and challenges them whether they will serve YHWH. The people promise to serve YHWH and put away foreign gods in this Covenant at Shechem.

The Deuteronomist used this Covenant at Shechem to “convict” the Israelites of their own later failures to worship YHWH as the cause of their conquests by foreign powers. YHWH is presented by the Deuteronomists as faithful to YHWH’s promises (such as the promise to Abraham of the land and the promise that David’s “house” would rule forever). The later failures of the people (and their kings) to worship YHWH was a breach of their own Covenant.

Ephesians 6:10-20

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 didn’t always agree on what it meant to be a Jesus Follower.

Because the letter contains a number of terms not used in Paul’s other letters and gives 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.

Today’s reading is the last of the six portions of the Letter to the Ephesians that have been presented in recent weeks.

Today, the author portrayed life as a Jesus Follower as a struggle against rulers, authorities, cosmic powers and the spiritual forces of evil. He urged that believers put on the armor of God, the belt of truth, the breastplate of righteousness, the shield of faith, the helmet of salvation and use one offensive weapon, the sword of the Spirit (which the author says is the word of God).

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

Joshua 3:7-17

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

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

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

Micah 3:5-12

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

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

1 Thessalonians 2:9-13

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