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.

 

2 Samuel 18:5-9, 15, 31-33  

Reading

5 The king, David, ordered Joab and Abishai and Ittai, saying, “Deal gently for my sake with the young man Absalom.” And all the people heard when the king gave orders to all the commanders concerning Absalom.

6 So the army went out into the field against Israel; and the battle was fought in the forest of Ephraim. 7 The men of Israel were defeated there by the servants of David, and the slaughter there was great on that day, twenty thousand men. 8 The battle spread over the face of all the country; and the forest claimed more victims that day than the sword. Absalom happened to meet the servants of David.

9 Absalom was riding on his mule, and the mule went under the thick branches of a great oak. His head caught fast in the oak, and he was left hanging between heaven and earth, while the mule that was under him went on.

15 And ten young men, Joab’s armor-bearers, surrounded Absalom and struck him, and killed him.

31 Then the Cushite came; and the Cushite said, “Good tidings for my LORD the king! For the LORD has vindicated you this day, delivering you from the power of all who rose up against you.” 32 The king said to the Cushite, “Is it well with the young man Absalom?” The Cushite answered, “May the enemies of my LORD the king, and all who rise up to do you harm, be like that young man.”

33 The king was deeply moved, and went up to the chamber over the gate, and wept; and as he went, he said, “O my son Absalom, my son, my son Absalom! Would I had died instead of you, O Absalom, my son, my son!”

Commentary

The Book of Samuel 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 (and by extension, the people) 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 Samuel (to the extent it may be historical) covers from the end of the time of the Judges (c.1030 BCE) to the last years of the Reign of David (c. 965 BCE).

Today’s reading has fast forwarded from last week’s reading in which Nathan told David that YHWH said, “I will raise up trouble against you from within your own house” (2 Sam. 12:11).

In the intervening six chapters, Amnon (David’s oldest son) became infatuated with his half-sister (Tamar) and raped her (13:14). David learned of this but declined to punish Amnon “because he loved him, for he was his firstborn” (13:21). Absalom (David’s third son) was Tamar’s full brother and got revenge by having his servants kill Amnon (13:29). In fear, Absalom ran away and lived with his maternal grandfather (13:37). After five years, he was allowed to see David and was subservient to him (14:33).

This subservience was short-lived. Absalom ingratiated himself with the people of Israel and led a revolt against David (15:13). David fled from Jerusalem and Absalom moved into David’s house and took all his concubines (a symbol of kingship and power). Absalom brought his army to pursue David but was persuaded by a person secretly sympathetic to David to hold off on attacking David. The Jewish Study Bible points out that the advice given to hold off was ”decreed” by YHWH (17:5-14). The delay in attacking gave David time to regroup his scattered forces (18:1-4).

David was now ready to attack Absalom’s troops but told his generals to “be gentle” with Absalom (v.5). In this way, the Deuteronomist absolved David of Absalom’s death.

Absalom was described as very beautiful (14:25) and had such a great head of hair that when he had it cut at the end of each year, the cut hair weighed five pounds (14:26). and Absalom’s unseating symbolized his loss of the kingdom. As Absalom was riding his mule (which as The New Oxford Annotated Bible points out, was the royal mount for David and his sons), he was ensnared by an oak tree because of his beautiful hair (v.9), and was killed by Joab and 10 of Joab’s men. As The NOAB observes, because there were 10 men, no individual could be blamed for the actual killing.

In the omitted verses (16-34), Joab dissuaded people from bringing news of Absalom’s death to David and sent a “Cushite” (an Ethiopian) (v.21) instead. When David got the report, he was (according to the Deuteronomist) less interested in the victory over Absalom’s troops than he was about Absalom’s fate. He bemoaned Absalom’s death and said he would have preferred to die himself (v.33).

In the verses that follow today’s reading, Joab (who was fiercely devoted to David) scolded David for caring more about his rebellious son than all the persons who were loyal to David and helped him regain his throne.

The balance of 2 Samuel relates the return of David to power and the consolidation of his reign. Next week, the Lectionary introduces the reign of Solomon.

 

1 Kings 19:4-8

Reading

4 Elijah went a day’s journey into the wilderness and came and sat down under a solitary broom tree. He asked that he might die: “It is enough; now, O LORD, take away my life, for I am no better than my ancestors.” 5 Then he lay down under the broom tree and fell asleep. Suddenly an angel touched him and said to him, “Get up and eat.” 6 He looked, and there at his head was a cake baked on hot stones, and a jar of water. He ate and drank and lay down again. 7 The angel of the LORD came a second time, touched him, and said, “Get up and eat, otherwise the journey will be too much for you.” 8 He got up, and ate and drank; then he went in the strength of that food forty days and forty nights to Horeb the mount of God.

Commentary

The authors of the Book of Kings were also the authors of the books of Deuteronomy, Joshua, Judges and Samuel, 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 586 BCE.

These books were given their final form around 500 BCE – long after the events they described. The authors used the stories in these books to demonstrate 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.)

After Solomon’s death in 928 BCE, the nation divided in two. The Northern Kingdom consisted of 10 tribes and was called “Israel.” The Southern Kingdom had two tribes, Judah and Benjamin and was called “Judea.”  For the most part, the Deuteronomists portrayed the Kings of the North as unfaithful to YHWH. Ahab (873-852 BCE) was one of the worst offenders and his wife was the Baal-worshiping foreigner, Jezebel.

The prophet Elijah is the subject of today’s reading. Elijah and his successor, Elisha, were two of the great prophets (speakers for YHWH) in Jewish History. They opposed the (mostly) Baal-worshiping kings in Northern Israel for 90 years (from approximately 873 to 784 BCE), and their stories comprise about 40% of the Book of Kings. Elijah and Elisha are both credited with numerous healings, restoring people to life, and other extraordinary events.

Just prior to today’s verses, Elijah invoked the power of YHWH to overcome the prophets of Baal at Mount Carmel in the Northern part of Israel. He brought fire upon a huge sacrifice, rain to end a drought, and then killed all 450 prophets of Baal and 400 prophets of Ashera, the consort of Baal (1 Kings 18).

Ahab told Jezebel what Elijah had done (v.1). Jezebel swore to kill Elijah (v.2), so he ran away as far south in Israel as he could – first to Beer-sheba (about 100 miles) and then to the Wilderness where he hoped to die (v.4). As The Jewish Study Bible observes, the theme of a prophet wishing to die out of a sense of isolation and failure was repeated in Jonah 4:3.

YHWH’s angels provided food to Elijah (v.5) so he could journey to Horeb and continue his ministry. For the Deuteronomists, the holy mountain was called “Horeb” (which means “dry place”) rather than Sinai. (“Sinai” was the name used by the authors of Exodus, Leviticus, and Numbers.) The location of the holy mountain in the Sinai Peninsula has never been determined. Elijah’s receiving food in the wilderness was parallel to Hagar’s story in Genesis 21:19.

The Jewish Study Bible points out that a person could cover 20-25 miles a day walking. If Elijah walked for 40 days and 40 nights (v.8), he could have covered between 600 and 1,000 miles. The JSB suggests that 40 is merely a “formulaic number” meaning “a long time.”

In the verses that follow today’s reading, Elijah had a theophany and was directed by YHWH to return to the north, anoint a new king of Israel, and appoint Elisha as his successor.

 

Ephesians 4:25-5:2

Reading

25 Putting away falsehood, let all of us speak the truth to our neighbors, for we are members of one another. 26 Be angry but do not sin; do not let the sun go down on your anger, 27 and do not make room for the devil. 28 Thieves must give up stealing; rather let them labor and work honestly with their own hands, so as to have something to share with the needy. 29 Let no evil talk come out of your mouths, but only what is useful for building up, as there is need, so that your words may give grace to those who hear. 30 And do not grieve the Holy Spirit of God, with which you were marked with a seal for the day of redemption. 31 Put away from you all bitterness and wrath and anger and wrangling and slander, together with all malice, 32 and be kind to one another, tenderhearted, forgiving one another, as God in Christ has forgiven you. 5:1 Therefore be imitators of God, as beloved children, 2 and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.

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.

Because of the verses just before today’s reading, this passage appears mostly directed at the Gentile Jesus Followers. The author urged them to put away falsehood, not speak evil of others, and to put away bitterness, wrath, anger, wrangling and slander (v.4:31). He urged them live in love as Christ loved us. Describing Christ as a “fragrant sacrifice” (v.5:2) was a reference by the author to burnt offerings in the Hebrew Scriptures which are described as giving off an odor that was pleasing to YHWH, for example, Noah’s sacrifice in Gen. 8:21.

 

John 6:35, 41-51

Reading

35 Jesus said, “I am the bread of life. Whoever comes to me will never be hungry, and whoever believes in me will never be thirsty.”

41 Then the Jews began to complain about him because he said, “I am the bread that came down from heaven.” 42 They were saying, “Is not this Jesus, the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” 43 Jesus answered them, “Do not complain among yourselves. 44 No one can come to me unless drawn by the Father who sent me; and I will raise that person up on the last day. 45 It is written in the prophets, ‘And they shall all be taught by God.’ Everyone who has heard and learned from the Father comes to me. 46 Not that anyone has seen the Father except the one who is from God; he has seen the Father. 47 Very truly, I tell you, whoever believes has eternal life. 48 I am the bread of life. 49 Your ancestors ate the manna in the wilderness, and they died. 50 This is the bread that comes down from heaven, so that one may eat of it and not die. 51 I am the living bread that came down from heaven. Whoever eats of this bread will live forever; and the bread that I will give for the life of the world is my flesh.”

Commentary

The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the 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 being sacrificed at the Temple for the Passover Seder to be held that night.

Today’s reading begins with the closing verse of last week’s reading with Jesus asserting that he is the “Bread of Life” (v.35). In the omitted verses (36-40), Jesus asserted that he had come from heaven to do the will “of him who sent me” (v.38) and that those who see the Son and believe in him may have eternal life (v.40).

The “Jews” who complained (v.41) about Jesus’ claim that he is the “bread from heaven” are the Temple Authorities and the Pharisees, not Jewish people generally. The New Jerome Biblical Commentary sees the reference to “his mother and father” (v.42) as indicating that “there is no evidence that John know of the traditions about Jesus’ conception or birth in Bethlehem. Such a tradition would be irrelevant in any case, since the point is that Jesus has come from heaven.” 

In verse 45a (“And they shall all be taught by God”), Isaiah 54:13 was paraphrased – a portion of Isaiah of the Exile in which the prophet said that the Exiles would be taught by God and would be restored to Jerusalem.

The NJBC understands “Not that anyone who has seen the Father except the one who is from God” (v.46) as asserting “there is noknowledge of God apart from Jesus [citing other verses in the Fourth Gospel]. One cannot be ‘taught by God’ apart from hearing and believing the word of Jesus.”

The Fourth Gospel does not contain an Institution of the Eucharist at the Last Supper. Today’s reading is part of an extended discussion in which Jesus affirmed his relationship with the Father and asserted that – unlike manna in the desert — he is the Bread of Life that brings eternal life.

The Fourth Gospel is the most theologically dense of the four Gospels, and the theology of the Eucharist is one of the most challenging religious constructs for Christians to appreciate. To affirm that bread and wine are somehow transformed into the Body and Blood of The Christ requires a leap of faith. To affirm that ingesting the Body and Blood will transform us and put us in “common union” with The Christ demands a leap of faith. To affirm that this union with The Christ opens us to “eternal life” (however understood) also is a faith statement.