INTRODUCTION TO THE SCRIPTURE

INTRODUCTION TO THE SCRIPTURE

Year A - Proper 7

GENESIS 21:8-21. This version of the story of the woeful drama of Abraham’s two sons still echoes in the violent Middle East conflict today between Arabs and Jews. Arabs trace their ancestry to Ishmael and Jews to Isaac. Another version is found in 16:1-16. Anyone claiming absolute divine authority for either Jewish or Arab rights to their common holy land must deal with the dilemma of God’s blessing of Abraham as the father of both.

PSALM 86:1-10, 16-17. This lament pleads for God’s forgiveness for some unstated transgression. Whereas the petitioner claimed to have a godly character (vs.2) fully devoted to and trusting in Yahweh’s help, in vs. 5 he also acknowledges that God is “ready to forgive.”

JEREMIAH 20: 7-13. [Alternate] This exquisite poetry describes how Jeremiah felt when his fellow countrymen rejected his prophetic message from God. Though he was mocked and derided for preaching the doom soon to befall the nation, he could not keep quiet. He trusted that God would vindicate him and bring about the fateful end he predicted.

PSALM 69. [Alternate] Although attributed wrongly to David, this plea for divine help in a disastrous situation sounds very similar to the one above by Jeremiah. It is believed to date from a period long after the return from the exile in Babylon (539 BCE). As an individual’s lament it also projects a view of an individual’s experience as history in miniature.

ROMANS 6:1b-11. The passage presents Paul’s definition of the benefits of baptism based on faith in God’s free gift of forgiveness. One of the problems raised by this new relationship has to do with its ethical implications. Paul’s answer is that all Christians obviously should not continue to sin. God’s grace has freed us to live new, holy lives with the risen Christ. To put it in traditional terms, our justification has been accomplished, but however incomplete, our sanctification must still go on.

MATTHEW 10:24-39. This reading contains part of one of five discourses by Jesus which shape the structure of Matthew’s Gospel. These sayings were included in Jesus’ instructions to the twelve (vss. 5-42), but may have come from several sources rather than being a verbatim account of one message.

The disciples success was not guaranteed (vs. 24-25). Nor is it for any of us who would follow Christ now. As discomforting as this may seem to us, discipleship is always costly to those who remain true to their commitment. The remaining segment of the reading, however, does offer encouragement and a promise of reward for those who are faithful. The essential element is loyalty to Christ who gave his all for us.

A MORE COMPLETE ANALYSIS.

GENESIS 21:8-21. This version of the story of the woeful drama of Abraham’s two sons still echoes in the violent Middle East conflict today between Arabs and Jews. Arabs trace their ancestry to Ishmael and Jews to Isaac. Anyone claiming absolute divine authority for either Jewish or Arab rights to their common holy land must deal with the dilemma of God’s blessing of Abraham as the father of both.

Religious or political ideology always rewrites history. That is what happened to this tribal legend. A conflicting version of this legend is found in 16:1-16, from the J document of the Penteteuch from the 9^th century BCE. According to OT scholars, it has been rewritten at least two or three times, then edited into the Hebrew scriptures which were officially canonized at the end of the 1^st century CE.

In the earlier version, Hagar, the slave girl given to Abraham by Sarah, and pregnant with his child, flees from Sarah’s jealous wrath before the birth of Ishmael (16:6). In 16:11 we find the etymology of the name as “The Lord has given heed.” In this passage (21:8-21), the author of the E document (8^th century BCE) makes Sarah’s jealousy a little more respectable by insisting that her son, Isaac, be Abraham’s heir. There is also a tenderness in this version of the story lacking in the earlier one. The patriarch Abraham also stands out in a more humane light, although he did accede to Sarah’s demand (21:10-12).

Yahweh, the sovereign Lord of history, is not easily to be pushed aside by anyone’s sin. This later version of the legend cites other divine plans for Ishmael’s future (vss. 12-13). His survival shaped the future history of the whole Middle East to this day. That Hagar received a revelation from Yahweh as well places the descendants of Ishmael on an equal footing with his half-brother’s descendants from the religious point of view. Only a minority of both Jews and Palestinians accept each other as equals with a spiritual claim to the same territory.

On the whole, the Genesis narratives tend to regard Ishmael favorably. In his case as in all the Genesis stories, the name stands for a whole tribal community, not just an individual. His tribe is said to dwell in the wilderness of Paran (vs. 20) in the western part of the Sinai peninsula. He was present at Abraham’s burial (25:9). Like Jacob, he had twelves sons (25:16). Perhaps more surprising, several other later Israelites also bore the same name, most of whom had connections with the royal court or family (2 Kings 25:25; 1 Chron. 8:38; 2 Chron. 19:11; 23:1; Ezra 10:22). It is not possible to know whether or not his story persisted to influence later custom.

From these few details, a colorful summer sermon could draw some modern parallels to current Israeli and Palestinian struggles.

PSALM 86:1‑10, 16‑17. This lament pleads for Yahweh’s forgiveness for some unstated transgression. Whereas the petitioner claimed to have a godly character (vs.2) fully devoted to and trusting in Yahweh’s help, in vs. 5 he also acknowledges that Yahweh is “ready to forgive.”

For some time this psalm has been such a problem for interpreters that some have suggest that it be rearranged to comply with the classic form of a lament. This would place the psalmist’s complaint and plea for help contained in vss. 14-17 after vss. 1-7. The reasoning behind this proposal holds that thankful praise and commitment contained in the vss. 8-13 assume that deliverance from the specific trouble had already happened. As Professor W. Stewart McCullough put it: “We have no way of knowing whether it was the original order or whether the psalmist would agree with our preference.” (*Interpreter’s Bible*, vol. 4, 463)

In many ways this oracle delineates the constant dilemma faced by those who would speak prophetically. In order for prophetic words to be accepted by one’s contemporaries, they must have some relevance to the moral and spiritual circumstances in which they are uttered. On the other hand, no one appreciates unfavourable criticism or to forecast doom which the prophet is bound to proclaim if faith dictates.

Shortly after the Korean War (1950-53), a Christian minister was driven from his parish because he spoken openly against the military government which had seized power. He was threatened with imprisonment if he continued his outspoken opposition to the forces controlling his country. Before fleeing for his life, he hid a copy of the Bible in a box buried in the backyard of his home. Eventually he was captured and imprisoned. Years later, after the government had been replaced, he was freed, returned to his home and immediately retrieved the sacred book. Opening it, his eye fell on the same verse he had recited as he secreted his treasure years before: “To you I have committed my cause.” (vs. 20) A movie was made of his story to encourage faithfulness in those who struggled against oppression.

The desperate pathos of the poet’s condition comes immediately to the fore in repeated metaphors of vss. 1-3. In water up to his neck, sunk in the mire, floods sweeping over him, weary from crying, with parched throat and dimming eyes – what a predicament!. Immediately he declares how numerous his enemies are, though without cause (vs. 4). It would appear that he was being falsely accused of some serious theft, although he does admit to some folly. One almost suspects he is being accused of some form of fraud (vs. 5). One can imagine a low level member of the priesthood, one of the twelve courses of Levites perhaps, being accused of mishandling money from the temple treasury.

Obviously, from vss. 9-12 and 19-21, we learn that he has been the object of much public gossip and insult. So desperate is he to justify his conduct that he feels he can only resign himself to Yahweh’s favour and trust that in time he will be vindicated. He is no less bitter, however, in calling on Yahweh to punish his enemies (vss. 22-29). Despite the fact that laments usually do end in praise to Yahweh, the last few verses sound such a different note that one wonders if they come from a different source.

ROMANS 6:1b‑11. It is always a puzzle as to why the selections in the RCL are cut off in the way they frequently are. Remembering that the versification of the scriptures did not occur until mediaeval times, this passage seems to flow naturally into a new paragraph (as modern translations put it) with the rhetorical question at the beginning of vs. 1. The question provides a link with what has gone before.

The passage presents Paul’s definition of the benefits of baptism based on faith in God’s free gift of forgiveness for human sin and our justification through the grace of God in Jesus Christ. One of the problems raised by this new status we enjoy has to do with its ethical implications. Paul immediately addresses that issue in his second question in vs. 1. His answer is important in that all Christians obviously do “continue in sin” despite our claim to having been forgiven. To put it in Wesleyan terms, our justification has been accomplished, but our sanctification is incomplete.

Paul finds the solution to this dilemma in the symbolism of baptism, then normally carried out by means of immersion in a natural body of water. He likens baptism to dying and being buried with Christ, and being raised to a new life in him. In other words, the baptized Christian shares the resurrection life of Christ himself. Having died to and being freed from sin, it is no longer possible for us to live as before. The reign of sin over Christ has been completely conquered by his death and resurrection (vss. 9-11). The life we are now to live is nothing short of the life of Christ in us.

Paul made this inference on two fundamental premises: First, baptism was invariably connected with each individual’s confession of faith in Jesus Christ, the crucified and risen Lord. Whether the candidates came from Jewish or pagan backgrounds, it marked a complete change from everything associated with their previous faith and life. This meant more than a change of clothes - a metaphor which Paul used elsewhere in his letters. As William Barclay once said: “In baptism a man (sic) came to a decision which cut his life in two, a decision which often meant that he had to tear himself up by the roots, a decision which was so definite that for him it meant nothing less than

beginning life all over again.” (*Daily Bible Study. The Letter to the Romans,* Edinburgh: Church of Scotland, 1955, 83-84.)

Secondly, since baptism was practiced by both Judaism and Greek mystery religions, converts from either community would understand exactly what Paul meant. When a Gentile man became a Jew, he had to be instructed in the Torah, offer the prescribed sacrifices, be circumcised and then ritually cleansed by being baptized. Because of their inferior position to men, women could not become members of the covenant of Israel. They simply followed their fathers or husbands direction and were permitted to perform limited ritual functions, particularly in the home. Greek mysteries not only included an initiation rite similar to baptism, but also what amounted to passion plays in which a god suffered, died and rose again.

When people converted to the Christian faith, they spent a long, pre-baptismal period as catechumens similar to that in both Judaism and mystery religions. Also as before, initiation into the church acquired the same symbolism of identification with Christ, and an emotional and spiritual experience akin to voluntary death. The new life which followed required exemplary ethical behavior following the rigorous practices set forth in the teachings of Jesus. The uniqueness of Christian baptism was its inclusion of women, children and slaves on an equitable basis with men, a practice totally lacking in Jewish or Greek society.

Thus, when Paul wrote in vs. 11 “So, you also must consider yourselves dead to sin and alive to God in Christ Jesus,” he was stating the discontinuity of the convert’s life with all that had gone before and yet also some obvious continuity with that experience. No wonder there were - as there still are - real difficulties for Christian converts living in the same social, political and economic milieu in which they had formerly lived.

MATTHEW 10:24‑39. This reading contains sayings given close to the end of Jesus’ instructions to the twelve (vss. 5-42). Most scholars agree that these sayings originally stood alone or in smaller collections gathered from several sources of the tradition. Matthew composed the whole as one of five discourses forming the body of teachings which cast Jesus as the new Moses. Close examination reveals that the various parts of this discourse are not entirely consistent (e.g. vss. 5-6 cf. vs. 16). Vss. 21-22 reflect persecutions which the apostolic church endured in the decades immediately before the Roman-Jewish war of 68-70 CE, but not at the time of Jesus’ ministry ca. 30 CE. These sayings on persecution and discipleship were drawn from Mark 9:41 and 13:9-13.

Other sayings in this specific reading are shared by Luke and hence come from the document scholars designate as Q. Vss. 24-25 are very similar to Luke 6:40. Apparently this dealt with the false expectation that disciples of Jesus would fare better in their ministry than he did. Their success was not guaranteed. Nor is it for any of us who would follow Christ now.

The remaining segment of this reading, however, does offer encouragement and a promise of reward for those who are faithful. Indeed, Jesus instructed his disciples to speak openly in contrast to the rabbinical custom of keeping their teachings so secret that they whispered to their disciples (vs. 27). A parallel saying is found in Luke 12:3. Such openness would certainly court opposition and even physical violence (vss. 28-30). The reference to fear “him who can destroy both body and soul” poses the issue of faithfulness, for only God can do that. By succumbing to the test, a disciple would be rejecting the Spirit and so committing the unforgivable sin. This brings forth the striking contrast of how valued the disciples are by God described in the hyperbolic statement emphasizing God’s personal care for each one of them. The saying “the hairs of your head are all counted” (vs. 30) may be a popular proverb quoted in 1 Samuel 14:45. On the other hand, a similar saying in Psalm 69:4 presents the obverse side of the same proverb.

A parallel saying to that of vss. 34-36 occurs in Luke 12:51-53. The experience of hostility in families due to the deep commitment of one member still arises. Many are the stories of candidates offering themselves for ministry having to struggle against family preferences in order to respond to a genuine call to a Christian vocation. We were never promised that discipleship would be easy.

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Another notable facet of this psalm is its derivative character. Many of its phrases have been borrowed from other psalms and prophetic sources. For instance, there are four different Hebrew names for God, all translated as “God” or “the Lord.” The Hebrew *adonai* occurs seven times, more often than in any other psalm. This indicates that the psalmist knew his sources well and also that its composition must have taken place when the religious literature of Israel was well developed.

One unique feature of the psalm stands out in vss. 5-7. Whereas the petitioner claims to have a godly character (vs.2) fully devoted to and trusting in Yahweh’s help, he also acknowledges that Yahweh is “ready to forgive” (vs. 5; Hebrew = callâch). Nowhere else in the OT does this adjective occur. Such a view of God’s forgiving nature is closer to that of the NT. The fundamental human problem of why the righteous suffer thus comes to the fore in a way different from other Hebrew sources, even the Book of Job. Unable to resolve this problem, as most of us are, the psalmist throws himself on the mercy of God. He seeks to renew his commitment to walk in God’s ways (vs. 11) and in the end beseeches divine grace and a sign of God’s favor (vss. 16-17) so that his enemies may see how God helps those who are faithful.

ROMANS 6:1b‑11. It is always a puzzle as to why the selections are cut off in the way they frequently are. Remembering that the versification of the scriptures did not occur until mediaeval times, this passage seems to flow naturally into a new paragraph (as modern translations put it) with the rhetorical question at the beginning of vs. 1. The question provides a link with what has gone before.

Paul finds the solution to this dilemma in the symbolism of baptism, then normally carried out by means of immersion in a natural body of water. He likens baptism to dying and being buried with Christ, and being raised to a new life in him. In other words, baptized Christian shares the resurrection life of Christ himself. Having died to and being freed from sin, it is no longer possible for us to live as we used to do before. The reign of sin over Christ has been completely conquered by his death and resurrection (vss. 9-11). The life we are now to live is nothing short of the life of Christ in us.

Paul made this inference on two fundamental premises: First, baptism was invariably connected with each individual’s confession of faith in Jesus Christ, the crucified and risen Lord. Whether the candidates came from Jewish or pagan backgrounds, it marked a complete change from everything associated with their previous faith and life. This meant more than a change of clothes - a metaphor which Paul used elsewhere in his letters. As William Barclay once said: “In baptism a man (sic) came to a decision which cut his life in two, a decision which often meant that he ahd to tear himself up by the roots, a decision which was so definite that for him it meant nothing less than beginning life all over again.” (*Daily Bible Study. The Letter to the Romans,* Edinburgh: Church of Scotland, 1955, 83-84.)

Secondly, since baptism was practiced by both Judaism and Greek mystery religions, converts from either community would understand exactly what Paul meant. When a Gentile man became a Jew, he had to be instructed in the Torah, offer the prescribed sacrifices, be circumcised and then baptized. Because of their inferior position to men, women could not become members of the covenant of Israel. They simply followed their fathers or husbands direction and were permitted to perform limited ritual functions, particularly in the home. Greek mysteries not only included an initiation rite similar to baptism, but also what amounted to passion plays in which a god suffered, died and rose again.

When a man converted to the Christian faith, his spent a long, pre-baptismal period as a catechumen similar to that in both Judaism and mystery religions. Also as before, his initiation acquired the same symbolism of identification with Christ, and an emotional and spiritual experience akin to voluntary death. The new life which followed required exemplary ethical behavior following the rigorous practices set forth in the teachings of Jesus. The uniqueness of Christian baptism was its inclusion of women, children and slaves on a equitable basis with men, a practice totally lacking in Jewish or Greek society.

MATTHEW 10:24‑39. This reading contains sayings given close to the end of Jesus’ instructions to the twelve (vss. 5-42). Most scholars agree that these sayings originally stood alone or in smaller collections gathered from several sources of the tradition. Matthew composed the whole as one of five discourses forming the body of teachings which cast Jesus as the new Moses. Close examination reveals that the various parts of this discourse are not entirely consistent (e.g. vss. 5-6 cf. vs. 16). Vss. 21-22 reflect persecutions which the apostolic church endured in the decades immediately before the Roman-Jewish war of 68-70 CE, not the time of Jesus’ ministry ca. 30 CE. These sayings on persecution and discipleship were drawn from Mark 9:41 and 13:9-13.