INTRODUCTION TO THE SCRIPTURE

Year A - Proper 9 

 

GENESIS 24:34-38, 42-49, 58-67. Rather than permit his son to marry a Canaanite, Abraham gave his servant a commission to find a wife for Isaac from among the tribal community from which Abraham himself had migrated from Haran to Canaan. A religious theme adds meaning to this romantic story. It develops the promise to Abraham that he would father a great nation through his son Isaac. Behind the details of the tribal legend lies Israel’s faith in God’s over-ruling providence throughout its history.

 

PSALM 45:10-17.  This conclusion to one of the so-called “royal psalms” celebrates a king’s marriage to a foreign princess. A few verses are addressed to the princess (vss. 10-12), but the whole psalm effuses about the virtues, wealth and divine authority of Israel’s monarch.

 

SONG OF SOLOMON 2:8-13. [Alternate]   This lyrical love song, like the whole collection in  this book, may have originated as a song sung at a marriage ceremony in ancient Israel.

 
ZECHARIAH 9:9-12.  [Alternate]  Christians readily recognize this passage as the model for Jesus’ triumphal entry into Jerusalem. Matthew actually quoted part of it in his record of that event. Undoubtedly, it originated as a hopeful prophetic oracle with messianic implications based on Israel’s sacred covenant. However, it should not be regarded as a prediction of the actual arrival of Jesus in the Jerusalem prior to his crucifixion.


PSALM 145:8-14.    [Alternate]    This excerpt from a psalm of praise for individual and congregational devotion celebrates the grace, love and power of God to save all who put their trust in God.


ROMANS 7:15-25A.  Does anyone not feel the depth of moral conflict Paul described in this passage? He didn’t put it in modern psycho-babble such as we might use; but he made perfectly plain how intense the conscious struggle of the will becomes when we face temptation, or unconsciously when we just want our own way. He made equally plain the only true resource for freedom from the guilt of our failure to resist temptation- the grace of forgiveness through Jesus Christ.

 

MATTHEW 11:16-19, 25-30. Jesus likely uttered these three quotations attributed to him at quite different times. The first saying not only describes a children’s imitative game of biblical times, it also tells of the frustration of teaching without visible response.  The prayer in  vss. 25-27 may not be Jesus’ words at all. They reflect an attitude more common in later period when some regarded the Christian community as more closely restricted than at first.

 

 

 

A MORE COMPLETE ANALYSIS:

 

 

GENESIS 24:34-38, 42-49, 58-67.    Sadly, many details of this ancient love story have been omitted from the RCL. Those wishing to preach on some aspect of the story would benefit greatly from study and reflection on the whole narrative (24:1-67). As it stands now in scripture, it is a conflation of two traditions, the J and E documents with some by later editorial redactions. The two versions share many common elements nonetheless.

 

In these selections, we read of the successful mission by Abraham’s servant to find a wife for Isaac. Rather than permit his son to marry a Canaanite, Abraham had sent his servant with a marriage proposal to the same tribal community in Haran from which Abraham himself had migrated to Canaan. A religious theme adds meaning to this romantic story. It develops the promise to Abraham that he would father a great nation through his son Isaac. Behind the details of the tribal legend lies Israel’s faith in God’s over-ruling providence throughout its history.

 

The custom of arranged marriage still exists in many tribal cultures of the Middle East and Africa. Included in the arrangement were gifts from the parent suitor to the intended bride’s family. (24:52-53). Such practices do not fit well with the romantic customs of the modern West. On the other hand, as late as the 1950s examples of the practice could still be found in Canadian rural communities.

 

A noteworthy discrepancy in the two versions of the story exists in the naming of Rachel’s father. Who exactly was he – Laban or Bethuel? (Cf. 22:20, 23; 24:47, 50; 29:5)  Another discrepancy exists in the way the family or Rebecca herself accepted the proposal of marriage. (Cf. 24:50-51; 58) The confusion probably came about in the oral transmission of the story, including the various tribal genealogies referred to in different traditions.

 

From the scriptural point of view, the whole narrative carries forward the covenantal promise by Yahweh to Abraham that he would father a great nation. This became the basic motif of the subsequent history of Israel and the prophetic concept of Yahweh as Lord of history. This biblical motif can be found in religious and theological circles frequently expressed by modern Christian preaching. Herbert Butterfield, a noted British historian and a committed Christian, also adopted it in his 1931 *The Whig Interpretation of History* (1931). Writing before and after the World Wars of  1914-18 and 1939-45, he critiqued earlier liberal historiography, like that of Thomas Macaulay and other 19th century historians. He claimed that they had overemphasized a course of progress away from savagery and ignorance towards peace, prosperity, and science. Yet after the defeat of Nazism, Butterfield still believed in a divinely providential view of history he found in the Christian scriptures.

 

 

PSALM 45:10-17.  The theme of marriage plays a prominent part in the two readings

related to the OT lesson above. This conclusion to one of the so-called “royal psalms” celebrates a king’s marriage to a foreign princess. A few verses are addressed to the princess (vss. 10-12). Almost obsequious in its wording, the whole psalm effuses about the virtues, wealth and divine authority of Israel’s monarch. Obviously its original author was a court poet assigned to produce a poem of praise to the king and his bride.

 

In the first part of the psalm not included in this reading, the poet addresses the monarch himself. He rules victoriously over Israel’s enemies (vss. 4-5). Vss. 5-9 point to the his special role in Israelite social and political structure as the representative of Yahweh. He has been anointed by Yahweh and so both commands and enjoys the  wealth of the nation.

 

The conclusion to what is known as one of the so-called “royal psalms” celebrates a king’s marriage to a foreign princess. Vss. 10-12 address the princess whom the king is to wed. She is to leave her father’s house, possibly in Tyre (vs. 12), to wed the king bedecked in royal splendour. No longer will her own tribal ancestors have a significant role in her life. Rather, her own many sons will bring her glory and so her name will be celebrated by future generations of Israelites.

 

Speculations on the identity of the royal couple has produced many suggestions, none of which can be validated. Some scholars fix their proposals precariously on Ahab’s marriage to Jezebel, daughter of the king of Tyre. Others date the psalm, which is of a secular rather than a religious nature, from a time when the king’s messianic role had prominence. A Christian era Targum on the psalm interpreted the king and his bride as the Messiah and Israel.

 

 

SONG OF SOLOMON 2:8-13. [Alternate]   The collection of songs we know as The Song of Songs or Canticles have had many varied interpretations. Attributed to Solomon, the title can only be seen as a superscription linking the songs to Israel’s celebrated poet and lover. Little agreement exists as to its origin, date, structure and unity. This lyrical love song, like the whole collection, may have originated as a song sung at the common marriage ceremonies of early Israel. It has mad similarities in ancient Egyptian love lyrics. Much of its imagery and references to nature, human sexuality and terms of endearment can also be found in other ancient near Eastern cultures.

 

Is this collection of poems to be interpreted allegorically, dramatically, literally or ritualistically? No one can be sure. All methods of interpretation have had favour over the centuries. After the destruction of the Second Temple in 70 CE, it did not find a welcome place in the Jewish canon because of its subject matter. It only received final acceptance because many Jewish rabbinical scholars regarded it as an allegory of Yahweh’s love for Israel. St. Bernard of Clairvaux, (1090-1153) founder of the Benedictine Order, preached 86 psalms on texts he understood as depicting the love of Christ for the Christian Church. In recent times, more open-minded liberal scholarship has returned it to its appropriate place as a celebration of human love and sexuality.

 

This interpretation fits best in reading the excerpt in this reading. Typically, it celebrates the ancient tradition of the reawakening of nature and human sexuality in springtime.

 

ZECHARIAH 9:9-12.  [Alternate]  Christians readily recognize this passage as the model for Jesus’ triumphal entry into Jerusalem in all four Gospels. Matthew and John actually quoted part of it in their separate records of that event. (Matthew 21:5; John 12:15) Undoubtedly, it originated as a hopeful prophetic oracle with messianic implications based on Israel’s sacred covenant with Yahweh. However, it should not be regarded as a prediction of the actual arrival of Jesus in the Jerusalem prior to his crucifixion.

 

The passage comes from what scholars designate as an anonymous appendix mistakenly attached to the earlier chapters 1-8 of Zechariah. Modern scholarship places the prophecies of Zechariah in the early Persian period, soon after the return from the Babylonian exile (539 BCE). General scholarly consensus places chs. 9-14 much later, but different opinions have claimed precedence for an exact date. One of the stronger claims dates it in the time of Alexander and his conquests in the late 4th century. Vs. 13 of this 9th chapter refers distinctly to Greece in the English versions.

 

The first part of chapter from which this reading has been separated refers to many of Israel’s neighbouring city states which are under threat of invasion or already captured from an overwhelming military power. This brief passage and subsequent verses defends Jerusalem as having Yahweh’s protection. Ultimately Yahweh will triumph as earlier prophets like Amos, Isaiah and Ezekiel prophesied. The passage also has similarities to the so-called “Enthronement” Psalms 43, 93, 96-99. The king, however, is the messianic monarch anointed by Yahweh to whom Israel looked for deliverance in such desperate times.



PSALM 145:8-14.    [Alternate]    This excerpt from a psalm of praise for individual and congregational devotion celebrates the grace, love and power of God to save all who put their trust in God. As only part of a majesty hymn,  it loses some of its power.

 

Although composite in nature and includes material drawn from other psalms, it represents pure praise. Like a number of other psalms too, it is in the form of an acrostic with each verse beginning with successive letters of the Hebrew alphabet. (Pss. 9-10; 25; 34; 37; 111-112; 119). That characteristic became most common in the late postexilic age, perhaps even the 3rd or early 2d century BCE.

However, an accident in transcription may have dropped the nun verse between vss. 13 and 14.

 

The hymn opens with an exultant accolade citing the poet’s purpose to adore the Yahweh as the ruler of the universe. He then declares that he will meditate on the mighty acts of Yahweh which others will also proclaim (vss. 4-7). Divine compassion heads the list (vss. 8-9).

 

The psalmist then summons others to bless the Lord (vss. 10-13). In a final section, he celebrates Yahweh’s justice and kindness. He then concludes his praise with a doxology and summons all to join him once again.

 

 

 

ROMANS 7:15-25A.  Does anyone not feel the depth of moral conflict Paul described in this passage? He didn’t put it in modern psycho-babble such as we might use; but he did make perfectly plain how intense the conscious struggle of the will becomes when we face temptation. Such conflict also happens unconsciously when we just want our own way. He made equally plain the only true resource for freedom from the guilt of our failure to resist temptation - the grace of forgiveness through Jesus Christ.

 

A Bible study group of adults were having a lot of good fun discussing how to apply their struggling faith to their day to day life in a upper middle class community. Having worked through the meaning from them of Galatians 5:22-23, they turned to the Letter to the Colossians and then the Letter to the Ephesians. Sin became very real to them. Grace and salvation, so common in the Pauline letters, seemed less real. “We know what’s right,” said one member of the group, “we just can’t do it as we feel we should.”  At that point the leader suggested turning to this paragraph in Romans. It was an “Aha!” moment for every one, the leader included.

 

We need to demystify Paul’s struggle and put it in terms of our own lives. Like the life-long struggle of the alcoholic, we are forever just one step away from failure. We need to walk with Christ in us every day, every moment. Only then can we live with serenity and hope.

 

 

MATTHEW 11:16-19, 25-30. Jesus likely uttered these three remembered quotations attributed to him at quite different times. The first saying not only describes a children’s imitative game of biblical times, it also tells of the frustration of teaching without visible response.  The prayer in vss. 25-27 may not be Jesus’ words at all. They reflect an attitude more common in later period when some regarded the Christian community as more closely restricted than at first. They have some similarity to the prayer in John 17.

 

The final call to find rest in Christ’s service contains echoes of the final blessing in the apocryphal book Ecclesiasticus aka Sirach, (50:22-26). Written originally in Hebrew written about 200 years BCE and translated into Greek by Jesus ben Sirach’s grandson in 132 BCE. Not included in the Hebrew canon, it is known through the Greek translation. However, Hebrew fragments were found among the Qumran scrolls and in the fortress of Masada which endured the Romans-Jewish War of 69-70 CE. In desperation the fortress held out much longer and fell to the Romans in 73 CE only after all surviving Jews had committed suicide. It is entirely possible that Jesus knew the work of Sirach with its aphorisms, moral maxims, proverbs, psalms of praise, theological and homiletic reflections. His own teaching had many of the same characteristics.

 

Sirach wrote: “And now bless the Lord of all things, the doer of great deeds everywhere, who has exalted our days from the womb and acted toward us in mercy. May he grant us cheerful hearts and bring us peace in our time, in Israel for ages on ages. May his mercy be faithfully with us, and may he redeem us in our time.”

 

To quote a 21st century Jewish journalist, Thomas Friedman, “A holy book, whether to Bible or the Qur’an, is only holy to the extent that it shapes human life and behaviour.”

 

A sermon preached in Matthew 11:28-30 actually changed lives on a small rural community where two leaders of the congregation were at war over a decision with which they disagreed. When the minister pronounced the benediction and left the sanctuary, he wonder why the congregation did not follow him to the door where he normally greeted them. Returning to the sanctuary he found the two women embraced each other in tears while the rest of the congregation stood around in amazement.

 

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