Lectionary: Scriptural Interpretations for Year A: August 3 through October 26, 2014
Proper 13, Year A—August 3, 2014
Genesis 32:22–31: The story of Jacob continues with the scene of Jacob’s wrestling with the angel. Jacob’s name is changed to Israel.
Psalm 17:1–7, 15: The Psalm appointed for Track 1 connects with the imagery of God visiting Jacob at night to test him. The next morning, he is satisfied, having beheld God’s likeness.
Isaiah 55:1: Isaiah paints a vivid picture of the coming future in which food and milk are abundant and cost nothing. This future is built on the everlasting covenant with David, but it is not to be peculiar to the Israelites. Instead, Isaiah envisions this as drawing other peoples and nations to God.
Psalm 145:8–9, 14–21: The Lord is good to all, upholds all, near to all, fulfills all, and watches over all. The eyes of all who wait upon the Lord. While one might not imagine any universalism in the author’s original intent, this Psalm seems to support such a notion. More important to the Gospel link of the day is the link between the Psalmists reflection on God’s providing abundant and satisfying food for all, and Jesus’ feeding miracle in Matthew.
Romans 9:1–5: Paul would himself be cut-off; the ancient Hebrew word for cut-off connotes death and exile. Paul is certainly drawing from that sense here. He puts himself in the place of Moses, who begs God to blot him out of God’s book in order to barter for the forgiveness of the Israelites. In no way does Paul envision the abandonment of the Jewish people as an option, though one can sense that his heart breaks for those who cannot share in his faith.
Matthew 14:13–21: Jesus feeds the 5,000 with five loaves and two fish. Important is the pattern of taking the food, blessing it, breaking it, and distributing it. Many recognize in this pattern the quintessential pattern of the Eucharist.
Proper 14, Year A—August 10, 2014
Genesis 37:1–4, 12–28: Jacob’s story gives way to the story of Joseph. This scene tells of Joseph’s brothers, the way in which they came to sell him into slavery. Of particular note is Reuben’s involvement with the plot. He saves Joseph’s life by agreeing to a smaller evil in the moment, in hope that there would be a later opportunity for good. That is one of many small decisions that would eventually land Joseph in the position to save the Israelites.
Psalm 105:1–6, 16–22, 45b: The Psalmist retells the story of Joseph who was “sent ahead” of Jacob’s children to save them from famine. Like Joseph, the Psalm gives great value to God’s plan to bring good from evil, but does not shy away from the realities of the evil: specifically the fetters and collar of iron.
1 Kings 19:9–18: This scene is included in the Lectionary not for its relation to Elijah (as previously in Proper 7, Year C). Instead, the Lectionary focuses on God’s control over natural forces: the wind, the earthquake, the fire.
Psalm 85:8–13: The imagery presented in the parallel structure of verse 10 is stunning. Covenant love/loyalty (chesed) and truth/faithfulness (emet) meet. Righteousness (tzedeq) and peace/wholeness (shalom) will kiss. In verse 11, faithfulness (emet) from the ground and righteousness (tzedeq) comes from the sky. All four terms round out an image of God’s salvation.
Romans 10:5–15: Paul has been making an extensive argument about righteousness and the law through the first 10 chapters of his letter to the Romans. Here he argues that there is a distinction between the righteousness that comes from the law and the righteousness that comes from faith. The righteousness that comes from faith is God’s righteousness, seen in the faithfulness of Christ, and not our own. It is the telos of the law and the mechanism for salvation (see 10:4).
Matthew 14:22–33: Jesus shows his power over nature by walking on water, and commands Peter to do likewise. Peter walks on the water, albeit briefly, failing when he noticed the power of the wind. Peter is called by the nickname you-of-little-faith, all one word in Greek. Fear seems to be the antagonist here, more than doubt. When Jesus arrives, the disciples are fearful, and Jesus commands them, “do not fear.” When Peter fails, it is noted that he became frightened. As a fisherman he was likely well-acquainted with the power of these storms. Fear led to his doubt.
Proper 15, Year A—August 17, 2014
Genesis 45:1–15: There is remarkable emotion in this passage, in which Joseph confronts his brothers. Joseph tells his brothers that he was sent ahead of them, by God and not by his brothers. Joseph’s faith is remarkable, and his interpretation of the events of his life proclaims God’s total sovereignty.
Psalm 133: This short Psalm speaks of the goodness of unity among kin. It fits naturally with the Joseph story.
Isaiah 56:1, 6–8: Isaiah’s prophecy includes God’s mission to gentiles. God will gather them and make them joyful in God’s house of prayer. This highlights the theme of the Gospel of the day, in which Jesus takes on an expanded definition of mission to include mission to the gentiles.
Psalm 67: The Psalm appears to round out Isaiah’s image of a future in which all people are brought into God’s house. The “people” referenced in Psalm 67 are likely worshipping congregations gathered for the worship of God who blesses the whole earth.
Romans 11:1–2a, 29–32: In reading these difficulty passages from Romans, one must never lose sight of Paul’s underlying belief that God is always faithful to God’s promises. God would never reject his chosen people, but works to fulfill the calling of Israel in spite of their apparent rejection of Jesus. This argument seems to bring some pain to Paul, who will conclude the chapter (and the argument) by proclaiming the inscrutable ways of God.
Matthew 15:10–20, 21–28: The shortened reading is perhaps the preferred one on this Sunday, especially if following Track 2. The focus of the section seems clearly on the encounter with the Canaanite woman, whose persistence influences Jesus. Jesus expands his mission to include gentiles, though it appears he had first only understood his mission to include the house of Israel.
Proper 16, Year A—August 24, 2014
Exodus 1:8–2:10: The Joseph narrative begins to transition towards the Moses narrative with the mentioning of a new Pharaoh. Though the Israelites were saved from famine, they were delivered into bondage. Into this harsh situation Moses is born, and saved by the actions of his mother and the daughter of Pharaoh.
Psalm 124: This Psalm recalls the saving actions of God in the midst of a violent world. All credit for salvation from one’s enemies belongs to God.
Isaiah 51:1–6: Isaiah reminds the people that pursue righteousness to look back to their ancestors, especially Abraham and Sarah who received God’s grace and providence. God will once again bring swift deliverance to God’s people and God’s salvation will last forever.
Psalm 138: This Psalm praises God for God’s supreme goodness and God’s willingness to look out for the lowly. The Psalm begins with thanksgiving for God’s covenant love, (chesed), and his faithfulness (emet). The Psalm closes with another mention of God’s covenant love, and how it will endure forever.
Romans 12:1–8: Paul appeals to the Roman congregation to understand their lives as a liturgical sacrifice, an act of sacrificial worship. This is the foundational appeal in a larger argument about ethics in the Roman community. If each acts with sacrificial love, humility, and the careful discerning of the will of God then the Body of Christ will be able to minister fully.
Matthew 16:13–20: While interpreters of this passage often get bogged down in arguments about the primacy of Peter or the authority of Rome, what seems more important is the link between Peter’s confession and the power to bind and loose, and prevail against Hades itself. Though reductionistic, perhaps it is better to note that the Church’s power comes from its confession of Jesus as messiah and son of God more than its historic succession.
Proper 17, Year A—August 31, 2014
Exodus 3:1–15: Moses encounters God in the burning bush. God’s knowledge of the suffering of the Israelites is intimate and sensory. God has heard and seen; God will use Moses to bring the Israelites to the land that God has promised to them.
Psalm 105:1–6, 23–26, 45b: We have already encountered part of this historical Psalm on Proper 14. Here, the historical section deals with the sending of Moses as a deliverer of God’s people.
Jeremiah 15:15–21: God explains to Jeremiah that his suffering in not in vain, but that God will use him as an instrument to turn the people. The enemies of Jeremiah will not have the final word.
Psalm 26:1–8: This Psalm, like the Jeremiah passage, calls for God’s vindication. The Psalmist does not sit with the wicked, but loves God’s house.
Romans 12:9–21: Paul’s ethical instructions continue for the Church in Rome. His list of actions here is powerful, and each line is worthy of further discussion. Our English translations rarely give us the power behind Paul’s words. For instance, “extend hospitality to strangers” is probably not as strong as Paul intended. It seems that he had in mind the chasing, pursuing, or running after opportunities to love strangers.
Matthew 16:21–28: Christ’s disciples have difficulty with the sacrificial love that Jesus will manifest in the crucifixion. Peter goes so far as to rebuke Jesus for mentioning his coming death. Jesus instructs his disciples that anyone who will follow him must also pick up his cross. Somehow, this message continues to be trivialized or neutralized. There is little indicating that his disciples could have heard this in any metaphorical way. If they were to find their lives, they would need to be willing to lose them.
Proper 18, Year A—September 7, 2014
Exodus 12:1–14: The institution of Passover is recounted in this passage. The Israelites are to eat it with loins girded, sandals on, and staff in their hands, that they might be ready to leave when called out of bondage.
Psalm 149: This Psalm holds the themes of God’s overturning of the enemy of the Israelites and the overturning status of the rulers and the lowly. It fits naturally with the themes of the first Passover.
Ezekiel 33:7–11: Ezekiel is reminded that his role is as the sentinel of Israel. He is to blow the whistle and alert the Israelites that danger is on the horizon because of their misdoings. If Ezekiel warns the wicked and they do not repent, the fault is their own. However, if Ezekiel flags at the notion of proclaiming God’s coming sword, and the wicked are not warned, the price will be Ezekiel’s to pay. Ezekiel is faced with the responsibility to help others see their sin, that they might repent.
Psalm 119:33–40: Psalm 119 frequently occurs in the Lectionary, especially when a Psalm is needed to highlight God’s holy laws. This acrostic poem glories in God’s statutes. Here, each line praises God’s law, and each begins with the letter Heh.
Romans 13:8–14: People frequently have difficulty reading Paul today, because he seems preoccupied with lists of vices (see 1 Cor. 6:9–11 as a prominent example). However, here, Paul’s understanding of the Gospel seems to be at its highest level. The ethical demands of God’s grace are summed up by the commandment to love one another. This is especially pertinent to those in the Roman churches who have been divided by their differing ethical convictions.
Matthew 18:15–20: Romans and the Gospel are tracking alongside one another quite well currently. Here, Jesus tells his disciples to be very careful about how they might address sins against the community of believers. Much hinges on one’s interpretation of how gentiles and tax collectors are to be treated in verse 17. Many would argue that followers of Jesus would necessarily show mercy to these groups, as Jesus did. No matter how loving, one still has a responsibility to confront a brother or sister when a sin has been committed against the one.
Holy Cross, Year A—September 14, 2014
Holy Cross Day, or The Feast of the Exaltation of the Holy Cross is two-fold in nature. It remembers the finding of the True Cross by St. Helen (mother of Constantine). It also provides the occasion to glory in the Cross, through which Jesus turned an instrument of shame and death into the way of peace and salvation. The readings should be interpreted in light of that mystery.
Numbers 21:4b–9: This narrative contains the corresponding type to Jesus’ allusion in today’s Gospel. There are many intriguing focal points for this narrative. For preachers, it may be best to look first at the link way in which God turns an instrument of death into an instrument of healing. The snakes (lit. seraphim) are agents of death until God transforms one into a symbol for life. God has done the very same with the Cross of Jesus.
Psalm 98:1–5: This Psalm calls for praise to the victorious God. It is the Gospel’s proclamation that the Cross and Resurrection are the ultimate signs of God’s victory and steadfast love.
Psalm 78:1–2, 34–38: God’s anger at Israel’s iniquity and its lack of faithfulness is not met with destruction, but with forgiveness.
1 Corinthians 1:18–24: Paul holds up the notion of the Cross as foolish according to the wisdom of the age. Through faith, however, the cross becomes the perfect symbol of God’s power. Paul reminds us that our proclamation of Christ is of Christ crucified—not of a simple moral exemplar, wise teacher, or prophet.
John 3:13–17: The Son of Man is lifted up on the Cross that all who believe in him may have eternal life. John 3:16 is so well known as to be hard to look at freshly. It is helpful to examine the verse in its context, especially verse 17: That God sent Jesus to save the world, not condemn the world. It is also helpful to look at the literal translation of the beginning of 3:16: “For in this manner, God loved the world, that his Son, the only-begotten, he gave….” The word “so” in most of our translations connotes for us the amount of God’s love. This is not faithful to the Greek. The Cross is not the measure of God’s love, but the perfect image of the manner in which God loves.
Proper 19, Year A—September 14, 2014
One of the virtues of the Revised Common Lectionary is purported to be its ecumenical nature, a hoped for unifying of the Church through common readings for each Sunday. Worship leaders should note that the vast majority of Christians will be observing Holy Cross Day in some fashion on September 14.
Exodus 14:19–31: The crescendo of the Moses narrative comes as the Israelites are delivered at the Red Sea.
Psalm 114: This Psalm recalls the history of the Israelites’ exodus from Egypt using the imagery of the natural order changing. Seas and rivers turned back, rock becomes water, and hills dance all because of God’s presence with the people of Israel.
Exodus 15:1b–11, 20–11: Only slightly ahead of Track 1, the Old Testament reading is this song of the Israelites, sung after their deliverance. It is offered here as a canticle in place of the Psalm. Gerhard von Rad named this as the most ancient song of praise (Old Testament Theology, Vol. I, 356). In it, the only true actor for deliverance is God.
Genesis 50:15–21: The Track 2 reading revisits the scene assigned to Track 1 in Proper 15. Joseph understands that it is not his to forgive, for God has brought good out of the evil actions of his brothers.
Psalm 103:(1–7), 8–13: Forgiveness is the theme here. It is in God’s nature to bring goodness out of sin, rather than to repay according to the iniquities of the people.
Romans 14:1–12: Paul continues to instruct the Roman church on Christian ethics. Here, he exhorts them to accept one another, no matter the convictions of the other or the strength of the other’s faith. There is no place for contemptuous judgment in the Body of Christ. While Paul specifically addresses the crises of Sabbath observance and kosher diets within the Roman church, his explanation transcends the peculiarities of this one community.
Matthew 18:21–35: Jesus uses a parable to elaborate on an indicative/imperative teaching about forgiveness. Because God has forgiven us so greatly, we also should forgive one another. 7×70 is probably best likened to our attempts to forgive infinitely, as God has infinite capacity to forgive us.
Proper 20, Year A—September 21, 2014
Exodus 16:2–15: Now in the wilderness, the Israelites begin to complain about their situation. They grumble about hunger, and God delivers them once again, providing manna in the morning and quail in the evening.
Psalm 105:1–6, 37–45: Again, the Lectionary turns to the historical Psalm 105 to match the Track 1 reading. When the Israelites were in need, the Psalm remembers that God provided for them.
Jonah 3:10–4:11: Jonah is read only twice during the three-year lectionary cycle. Part of Jonah 3 is read in Epiphany 3, year B. This year, we hear the concluding chapter of Jonah. God’s words in the final two verses are the most striking. If Jonah is so justified in his anger about the destruction of a bush that he had no role in growing, ought God not care about the 120,000 people and many animals in the land of Nineveh? God’s love and mercy extends to all of God’s children, even the gentiles, even the animals.
Psalm 145:1–8: As is often the case, Psalm 145 is probably included here mostly for this passage’s concluding verse. God’s fundamental character is summarized in verse eight. God is gracious and merciful. God is slow to anger. God is abounding in steadfast, covenantal love.
Philippians 1:21–30: Paul’s letter to the Philippians is dense with theological and ecclesiastical instruction. He reminds them that their suffering for the sake of Christ is a gift, a privilege. He also reminds them that they should live together in such a way that their reputation is one of unity and faithful living, even in the face of persecution.
Matthew 20:1–16: Again, Jesus teaches about the kingdom of heaven in a parable. Laborers are hired throughout the day to work in the vineyard, but at the end of the day’s business, each is paid the same fee. Jesus teaches that God’s grace extends to all, though we might not perceive that extension as “fair”. We, like some of the laborers (and like Jonah) are prone to grumble about God’s decision to extend grace to those we deem less deserving.
Proper 21, Year A—September 28, 2014
Exodus 17:1–7: Once again, the Israelites grumble. This time, thirst causes them to lose sight of God’s providential actions. At God’s command, Moses strikes the rock at Massah and Meribah and God gives the people water.
Psalm 78:1–4, 12–16: Psalm 78 affirms the events at Horeb, recalled in our reading from Exodus. It puts those events firmly in the context of God’s deliverance of the Israelites, something the Israelites themselves failed to do (according to Exodus).
Ezekiel 18:1–4, 25–32: God takes no pleasure in the death of anyone, but exacts justice with ultimate fairness. The wicked are invited to turn from their ways and live. But, the house of Israel believes God’s judgment to be unfair. God begs them to consider whether it is their ways that are truly unfair. God is revealed as one who is always calling for us to turn from our wicked ways, though we are frequently deaf to that call.
Psalm 25:1–9: The Psalmist remembers that God instructs sinners and calls them back to the proper path. There is tension in the verses asking that God remember the Psalmist but allow shame to come upon the treacherous. Some of that tension is relieved as the Psalmist remembers that he too has a history of sin and transgression. The one who is good and upright is God.
Philippians 2:1–13: The Philippians Hymn and its surrounding verses highlight kenosis as the fundamental character of Christ-like living. Christ did not grasp at equality with God, but rather poured himself out. Paul wishes that same mind would be in those who follow Jesus. Kenosis undergirds unity, humility, and makes it possibly to share in compassion and sympathy. Kenosis demands that each look after the needs of the other.
Matthew 21:23–32: Jesus seems to compare the chief priests and elders to the son who promised his father to work in the vineyard, but did not go. He elaborates by saying that prostitutes and tax collectors heard the will of the Father through John the Baptist, and though they had said “no” to God the first time, they later followed. Meanwhile, the chief priests and elders had said “yes” to God’s call, but then failed to work according to the will of God. When John the Baptist called them again, they still failed to do as they had promised.
Proper 22, Year A—October 5, 2014
Exodus 20:1–4, 7–9, 12–20: Now that the Israelites have been guided to Mt. Sinai, God gives them the Covenant. The preamble reminds them, again, that it was God who brought them out of the house of slavery. The placement of this text in Track 1 begs for the Ten Commandments to be interpreted in the light of the ongoing narrative of God’s deliverance, or of the continuing development of Moses as a leader of the people. In the case of the latter, the people here see Moses as the mediator between them and God, a mediation that keeps them from death. Moses seems hesitant about that role. In Exodus 32:32, Moses will take on that mediating role in an even greater way.
Psalm 19: The Israelites did not respond to the Covenant as a gift, according to the passage from Exodus today. However, it would quickly be understood that way. Psalm 19 is an apt example of poetry that extols the beauty and sweetness of God’s laws.
Isaiah 5:1–7: Isaiah uses an analogy of God as a vineyard owner and his people as the grapes of his vineyard. Though God did all God could, the vineyard produced wild grapes. Instead of righteousness, God received bloodshed and treachery. Therefore, God will no longer protect the vineyard or water it; God will no longer tend or keep the vineyard.
Psalm 80:7–15: This Psalm uses the analogy presented in Isaiah 5 to speak of God’s actions for Israel. It asks why God has allowed the downfall of the vine and begs that God return to care for the vine again.
Philippians 3:4b–14: Paul begins to boast of his advantages according to “the flesh,” but then turns quickly to indicate that these are counted as rubbish in comparison to Christ. In fact, Paul has given up the privileges of those things he had gained in order to know Christ. This section of the epistle cannot be separated from Paul’s teaching on the imitation of Christ’s kenosis.
Matthew 21:33–46: Jesus returns to the analogy used by Isaiah in this elaborate parable. In this telling, the caretakers of the vineyard beat and kill the slaves of the landowner. When the landowner sends his own son, they do the same to him. The chief priests and Pharisees, before they realize that they are the caretakers in Jesus’ parable, state that the landowner would most likely kill the caretakers and lease the land to new tenants.
Proper 23, Year A—October 12, 2014
Exodus 32:1–14: While Moses is on the mountain, Aaron leads the people in their first act of idolatry since the giving of the Covenant laws. Among the many interesting aspects of the story is the desire of the people for one who will go before them. This is not only the role that God’s pillars of flame and cloud have been playing, but also Moses who has gone before them to visit with God. Meanwhile, in the preceding chapters, God has provided several visible (but non-idolatrous) means by which they might continue to know of God’s presence in the Tabernacle.
Psalm 106:1–6, 19–23: Like Psalm 105, Psalm 106 plays the role of remembering the history of Israel in poetic form. Here, the poetry recalls the incident with the golden calf. Interestingly, the poem states that the Israelites “exchanged” the glory of God for the image of an ox. This is similar to the language that Paul will use in Romans 1:23.
Isaiah 25:1–9: Isaiah envisions a future in which all people are gathered to God’s holy mountain, and death is destroyed. This reading frequently appears in funerals, and has made its way into the All Saints’ lections as well.
Psalm 23: This Psalm probably appears for its image of the abundant banquet mentioned in verse five.
Philippians 4:1–9: This text also appears, though in briefer form, in Advent 3, Year C. As with that occasion, the focus of the text should be about the instruction to rejoice and concentrate on thanksgiving on good things while waiting for Christ to return.
Matthew 22:1–14: This is one of the more troubling parables in the Gospels. If the preceding Sunday’s Gospel parable is any help, the story has a great deal to do with the treatment of God’s messengers. Here, that would include Jesus. However, in comparison to Luke (14:15–24), and in relation to what catches our attention, the focus is the man who is thrown into the outer darkness. The focus of the story is on the one man seemingly ill-prepared for the celebration, not on the murderers or the murdered slaves.
This parable is usually interpreted to indicate the treatment of the prophets and Jesus by the invited guests (as before in Proper 22’s Gospel above). Rome might be the destroying force of the Jewish people in Matthew’s Gospel (sent by the king to destroy the “murderers” of the king’s slaves). The identity of the ejected guest is less specific. Among the best interpretations is that the guest presumed that the free invitation was without any demands on him. In Matthew’s Gospel, participation in the kingdom always requires action and discipleship.
Proper 24, Year A—October 19, 2014
Exodus 33:12–23: God has called the people of Israel to go to the land promised to them. However, he has warned them that he cannot go with them, else he might consume them. Moses intercedes on behalf of the Israelites, and pleads for God to go with them and be a visible presence with them. Though God is present in another theophany, and though Moses has an intimate relationship with God, still God is mysterious, hidden, and not fully known.
Psalm 99: This Psalm tells of the way in which Moses and Aaron cried to God on behalf of the people, and how God answered them.
Isaiah 45:1–7: Here, Cyrus is named as God’s anointed (messiah!) to help deliver God’s people. Isaiah’s understanding of God’s sovereignty is tremendous. The same God who creates light and dark also guides the hand of the Persian ruler.
Psalm 96:1–9, (10–13): The Psalmist calls on the congregation to name the power of God who is above all else.
1 Thessalonians 1:1–10: The semi-continuous reading of the Pauline Epistles now turns to what is likely to be Paul’s earliest letter. In today’s section, he greets the church in Thessalonica. Beginning in verse six, Paul recalls the faith journey of the Thessalonians. In spite of persecution they were faithful. Their faithfulness is now known in every place.
Matthew 22:15–22: The NRSV loses some of the Bible’s dramatic sense by rendering the translation “give to the emperor…” instead of “render unto Caesar….” The Caesar in mind is Tiberius, whose image might have been on the denarius presented to Jesus. Tiberius, son of Caesar Augustus, considered himself son of god (Tiberius Caesar Divi Augusti fili Augustus). There are many points of tension in this scene. The gentile son of god has his image on the coin that was used for a tax on the Jewish people. Jesus’ answer, instructs the people to “give back” to Tiberius what is his, the coin, while instructing them further to give back to God what is God’s, perhaps everything else.
Proper 25, Year A—October 26, 2014
Deuteronomy 34:1–2: The narrative of Moses now leaves the report of Exodus and takes Deuteronomy as its source, in order to find its conclusion. Moses dies atop Mount Nebo, having seen, but not entered, the land God promised. Joshua assumes the leadership role as the Israelites prepare to enter the land. There is brief mention that no one since Moses has been a prophet like Moses. This will eventually work its way into messianic expectation for a prophet-like-Moses, building from the future hope of Deuteronomy 18:15–19.
Psalm 90:1–6, 13–17: The Psalmist speaks of God’s care, even to the point at which we return to dust. In spite of our finite time as living beings, God’s time is seemingly infinite. A day of ours is like a thousand years in God’s sight. While we might think that 120 years ought to have been enough time for God to get Moses and the people into the land, the theology of the Psalmist would argue that God’s sense of timing is beyond our comprehension.
Leviticus 19:1–2, 15–18: The Lectionary makes a stretch here in order to include verse 18, which will be quoted by Jesus in the Gospel reading for today. The Lectionary might imply that verse 18 is connected with the surrounding verses, all stemming from verse two’s command to be holy like God. However, there are considerable portions of the so-called “Holiness Code” in the surrounding verses that we would rather not carry forward as attached to this command. Verse 19, for instance, regulates breeding practices among cattle, and verse 20 details the punishment for a man who has sex with another man’s slave.
Psalm 1: The first Psalm is breathtaking as a paradigm for the whole of the Psalms and its discussion of Torah. The wicked do not have the benefit of placement, they are blown by the wind, they cannot stand on the day of judgment, and they cannot stand in the congregation of the righteous. They are rootless and will die. The righteous are firmly planted in God’s life-giving law, and neither stand, walk, or sit among the wicked. Robert Alter illustrates the concise and dense theology expressed in this poetry in his The Art of Biblical Poetry.
1 Thessalonians 2:1–8: The sharing of the Gospel among the Thessalonians stems from deep love and care for them. This is not confused with placating or appeasing them. Paul did not come to make them happy, but to lovingly share with the Gospel and the demands that come with it. The same sense of pastoral leadership has been absent in many congregations recently.
Matthew 22:34–46: The Pharisees question Jesus, again testing him. Jesus skillfully interprets the law for them, deftly prioritizing the commandments to love God and neighbor while following his established pattern of never nullifying the laws. He then turns the tables, and asks the Pharisees for an interpretation of messianic expectation and Psalm 110. His counter-question silences his critics, and Matthew reports that it ended their questioning.
