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

Today’s reading is the part of the Deuteronomic version of the Decalogue (the “Ten Words” or the “Ten Commandments”). Another version is in Exodus 20:2-17.

Today’s verses are about keeping the Sabbath and are the same as in Exodus 2:8-11, except for the reason for keeping the Sabbath. The Exodus version (Ex. 20:11) shows the influence of the priestly writers. The Sabbath is to be observed because (as stated at the end of the First Creation Story in Gen. 2:2-3) God (“Elohim”) rested on the seventh day and consecrated it.

In Deuteronomy, however, the reason for observing the Sabbath is because YHWH brought the people out of Egypt with a mighty hand and commanded them to keep the Sabbath (v.15).

Because the First Creation Story was likely written during or after the Babylonian Exile (587-539 BCE), the Deuteronomic version of this part of the Decalogue is likely older than the version in Exodus.

2 Corinthians 4:5-12

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. 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.

Based on internal references in the two letters to the Corinthians which remain, scholars agree that Paul likely wrote at least four letters to the Corinthians. The so-called Second Letter to the Corinthians is likely composed of fragments of these letters.

In today’s reading, Paul emphasizes that when we suffer, the life of Jesus can be known through us. Paul makes clear that we are not “proclaiming ourselves” but are proclaiming that Jesus the Christ is LORD (v.5).

Exodus 16:2-15

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

Today’s reading was set one month after the Crossing of the Sea of Reeds. It combines two traditions – finding manna and the arrival of quail (meat). The manna story is Priestly as shown by the prohibition on collecting manna on the Sabbath (v. 5). Manna (which literally means “what is it?”) is the carbohydrate-rich excretion of two scale insects that feed on twigs of tamarisk trees. It can be purchased, even today, in the Arab Quarter of Jerusalem.

One of the overarching themes of the Book of Exodus is acknowledging that YHWH is Israel’s God, and Moses and Aaron emphasize this to the Israelites (v. 6-7).

Jonah 3:10-4:11

The Book of Jonah is one of the shortest in the Bible, and is included with the 12 Minor Prophets. Even though Jonah is never described in the Book as a “prophet,” he is a “prophet” who speaks (in his own way) for YHWH by urging the Assyrians to repent.

The story was written after the Exile (after 539 BCE), but was set in the period of Assyrian power and threats against Israel and Judea (850 to 609 BCE). Sending Jonah to convert Nineveh (the capital of Assyria) would be unthinkable, and Jonah knew this was a “Mission Impossible.” When told by God to go to Nineveh, Jonah got on a ship for Tarshish (Spain) – about as far from Assyria as possible.

Just before today’s reading, Jonah warned the Assyrians of impending destruction. Because they repented, God decided not to punish them. Today’s reading recounts Jonah’s anger with God’s mercy. He was so angry that he preferred to die (4.3, 4.8).

Jonah, like the Book of Ruth and portions of Isaiah, emphasized the inclusivity of God’s love and mercy for all, not just the people of Israel and Judea. This tension between inclusivity and exclusivity continued into the First Century, and is still with us today.

Philippians 1:21-30

Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had deep affection for the Jesus Followers in Philippi, and thanked them for gifts sent to him in prison (4:18). Paul wrote this letter from prison, but it is not clear if he was in Rome, Caesarea or Ephesus.

Today’s reading reflects Paul’s tension between living in the flesh and seeing dying as “gain” for living in Christ (v. 21). His exhortation to “live in a manner worthy of the gospel of Christ” (v.27) is subversive for Roman citizens in the sense that it presents Jesus the Christ as LORD rather than Caesar. This may lead to suffering but will be salvation for the Philippians (vv. 28-29).

Colossians 2:6-19
Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (four chapters) and expresses concern about practices that are inconsistent with the author’s understanding of being a Jesus Follower. Scholars debate whether it was written by Paul or his disciples in the decade after Paul’s death in 62 CE. Today’s reading is the theological core of the letter. The author notes that the Colossians have orally received Christ, and warns against “philosophy” (other ethical teachings) and practices associated with some forms of 1st Century Judaism: “elemental spirits” (v.8), physical circumcision (v.13), matters of food and drink (v. 16), and observing festivals, new moons and Sabbaths (v. 16).