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.
1 Kings 8:1, 6, 10-11, 22-30, 41-43
Reading
1 Solomon assembled the elders of Israel and all the heads of the tribes, the leaders of the ancestral houses of the Israelites, before King Solomon in Jerusalem, to bring up the ark of the covenant of the LORD out of the city of David, which is Zion. 6 Then the priests brought the ark of the covenant of the LORD to its place, in the inner sanctuary of the house, in the most holy place, underneath the wings of the cherubim. 10 And when the priests came out of the holy place, a cloud filled the house of the LORD, 11 so that the priests could not stand to minister because of the cloud; for the glory of the LORD filled the house of the LORD.
22 Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel and spread out his hands to heaven. 23 He said, “O LORD, God of Israel, there is no God like you in heaven above or on earth beneath, keeping covenant and steadfast love for your servants who walk before you with all their heart, 24 the covenant that you kept for your servant my father David as you declared to him; you promised with your mouth and have this day fulfilled with your hand. 25 Therefore, O LORD, God of Israel, keep for your servant my father David that which you promised him, saying, ‘There shall never fail you a successor before me to sit on the throne of Israel, if only your children look to their way, to walk before me as you have walked before me.’ 26 Therefore, O God of Israel, let your word be confirmed, which you promised to your servant my father David.
27 “But will God indeed dwell on the earth? Even heaven and the highest heaven cannot contain you, much less this house that I have built! 28 Regard your servant’s prayer and his plea, O LORD my God, heeding the cry and the prayer that your servant prays to you today; 29 that your eyes may be open night and day toward this house, the place of which you said, ‘My name shall be there,’ that you may heed the prayer that your servant prays toward this place. 30 Hear the plea of your servant and of your people Israel when they pray toward this place; O hear in heaven your dwelling place; heed and forgive.
41 “Likewise when a foreigner, who is not of your people Israel, comes from a distant land because of your name — 42 for they shall hear of your great name, your mighty hand, and your outstretched arm—when a foreigner comes and prays toward this house, 43 then hear in heaven your dwelling place, and do according to all that the foreigner calls to you, so that all the peoples of the earth may know your name and fear you, as do your people Israel, and so that they may know that your name has been invoked on this house that I have built.
Commentary
The Book of Kings 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 500 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 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 Kings (to the extent it may be historical) covers from the end of the Reign of David (c. 965 BCE) to the Babylonian Captivity.
Last week’s reading was from Chapters 2 and 3 and was an account of Solomon’s dream in which he was granted his request for wisdom. In the chapters between that reading and today’s, Solomon exhibited his wisdom by identifying the true mother of a child by threatening to cut a child in half (3:27). His kingdom extended to the areas promised to Abraham (Gen. 15:18) – from the Euphrates to the border of Egypt (4:21). The kingdom was well ordered and Solomon’s wisdom was described as greater than that of any ruler (4:30).
He built a Temple for YHWH using foreign conscripted labor. The details of the Temple were described in Chapters 5 and 6. Solomon spent almost twice as much time building his palace as he spent on building the Temple, and his palace was 6.6 times larger than the Temple. The New Oxford Annotated Bible sees these discrepancies as a criticism by the Deuteronomists of Solomon’s priorities.
The Jewish Study Bible says that the Temple was constructed “on a hill north of the city. A broad consensus among historians and archeologists maintains that Solomon’s Temple was built beneath the platform around the Dome of the Rock and in the surrounding area.”
Today’s reading described the bringing of the ark of the covenant from a tent to the Temple at the Feast of the Tabernacles. It was carried by the priests, because not even the elders were safe in its immediate proximity. A cloud (v.10) filled the Temple, a frequently used symbol for the presence of YHWH, as in the cloud that led the Israelites in the Wilderness (Ex. 13:21).
Most of today’s reading is a prayer by Solomon that expresses many of the themes of the Deuteronomists. In particular, the prayer noted that YHWH had kept the covenant with the people (v.23) and YHWH had kept the promise made to David that his house would endure forever. The original promise to David was unconditional (2 Sam. 7:13), but this text added the proviso that the descendants of David must walk before the LORD as David walked before the LORD (v.25). The JSB observes: “The concept expressed here that the Temple is the place where God dwells is qualified by a more abstract conception in v. 29, which portrays the Temple as the place where the divine ‘name’ dwells.”
The JSB observes: “In the ancient world, the proper posture for petitionary prayer was standing erect with raised hands” — just as Solomon did (v.22).
In the chapters that follow, Solomon’s great wealth was noted and YHWH warned against “turning aside from following me (9:6). In Chapter 11, Solomon’s love of “many foreign women” (11:1) turned away his heart (11:4) and made YHWH angry with him (11:9). Thus began the decline of Israel that eventually led to the division of the kingdom into the Northern Kingdom (Israel) and the Southern Kingdom (Judah) in 928 BCE soon after Solomon died.
Joshua 24:1-2a, 14-18
Reading
1 Joshua gathered all the tribes of Israel to Shechem, and summoned the elders, the heads, the judges, and the officers of Israel; and they presented themselves before God. 2a And Joshua said to all the people, “Thus says the LORD, the God of Israel:
14 “Now therefore revere the LORD and serve him in sincerity and in faithfulness; put away the gods that your ancestors served beyond the River and in Egypt and serve the LORD. 15 Now if you are unwilling to serve the LORD, choose this day whom you will serve, whether the gods your ancestors served in the region beyond the River or the gods of the Amorites in whose land you are living; but as for me and my household, we will serve the LORD.”
16 Then the people answered, “Far be it from us that we should forsake the LORD to serve other gods; 17 for it is the LORD our God who brought us and our ancestors up from the land of Egypt, out of the house of slavery, and who did those great signs in our sight. He protected us along all the way that we went, and among all the peoples through whom we passed; 18 and the LORD drove out before us all the peoples, the Amorites who lived in the land. Therefore we also will serve the LORD, for he is our God.”
Commentary
The authors of the Book of Joshua (called “the Deuteronomists”) were also the authors of the books of Deuteronomy, Judges, Samuel, and Kings. These books were given their final form around 550 BCE – long after the events they described.
The Deuteronomists used the stories in these five books to make the case that it was the failures of the people and 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.)
The Book of Joshua is part of this “Deuteronomic History.” It covered the entry of the Israelites into the Promised Land by crossing the River Jordan (around 1225 BCE, if the account is historical), the swift conquest by Joshua of the people that were in the land (starting with Jericho), the allocation of the lands among the tribes, and concluded with the “Covenant at Shechem” by which the people swore (acting as their own witnesses) to be faithful to YHWH.
In today’s reading, Joshua assembled and united all the tribes in Shechem (an important religious and political center in what became Samaria). After reciting an account of the conquest (that is different from the accounts in chapter 6), he challenged them whether they will serve YHWH exclusively. The people promised to serve YHWH and put away foreign gods in this Covenant at Shechem (vv.16-18). The New Jerome Biblical Commentary observes: “This affirmation expresses the essence of Israel as a confederation whose principle of unity was religious worship of Yahweh and Yahweh alone.”
The Deuteronomists used this Covenant at Shechem to “convict” the Israelites of their own later failures to worship YHWH as the cause of their conquests by foreign powers. YHWH was presented by the Deuteronomists as faithful to YHWH’s promises (such as the promise to Abraham of the land and the promise that David’s “house” would rule forever). The later failures of the people (and their kings) to worship YHWH were breaches of their own Covenant.
Ephesians 6:10-20
Reading
10 Be strong in the Lord and in the strength of his power. 11 Put on the whole armor of God, so that you may be able to stand against the wiles of the devil. 12 For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places. 13 Therefore take up the whole armor of God, so that you may be able to withstand on that evil day, and having done everything, to stand firm. 14 Stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness. 15 As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace. 16 With all of these, take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. 17 Take the helmet of salvation, and the sword of the Spirit, which is the word of God.
18 Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints. 19 Pray also for me, so that when I speak, a message may be given to me to make known with boldness the mystery of the gospel, 20 for which I am an ambassador in chains. Pray that I may declare it boldly, as I must speak.
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.
Today’s reading is the last of the six portions of the Letter to the Ephesians that have been presented in recent weeks.
Today, the author portrayed life as a Jesus Follower as a struggle against rulers, authorities, cosmic powers, and the spiritual forces of evil. He urged that believers put on the armor of God, the belt of truth, the breastplate of righteousness (appropriate behavior and being in right relation with God, others, and the world), the shield of faith, the helmet of salvation and use one offensive weapon, the sword of the Spirit (which the author says is the word of God).
The NJBC describes this section as presenting Christian existence “as a constant warfare against the malevolent spirits in the heavens.”
John 6:56-69
Reading
56 Jesus said, “Those who eat my flesh and drink my blood abide in me, and I in them. 57 Just as the living Father sent me, and I live because of the Father, so whoever eats me will live because of me. 58 This is the bread that came down from heaven, not like that which your ancestors ate, and they died. But the one who eats this bread will live forever.” 59 He said these things while he was teaching in the synagogue at Capernaum.
60 When many of his disciples heard it, they said, “This teaching is difficult; who can accept it?” 61 But Jesus, being aware that his disciples were complaining about it, said to them, “Does this offend you? 62 Then what if you were to see the Son of Man ascending to where he was before? 63 It is the spirit that gives life; the flesh is useless. The words that I have spoken to you are spirit and life. 64 But among you there are some who do not believe.” For Jesus knew from the first who were the ones that did not believe, and who was the one that would betray him. 65 And he said, “For this reason I have told you that no one can come to me unless it is granted by the Father.”
66 Because of this many of his disciples turned back and no longer went about with him. 67 So Jesus asked the twelve, “Do you also wish to go away?” 68 Simon Peter answered him, “Lord, to whom can we go? You have the words of eternal life. 69 We have come to believe and know that you are the Holy One of God.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many 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 sacrificed at the Temple for the Passover Seder to be held that night.
Today’s reading is the conclusion of the Bread of Life Discourse in Chapter 6. It is not surprising that some of Jesus’ followers found the sayings “difficult” (v.60) because (taken literally) the eating of flesh of a human is cannibalism and drinking blood (the life force in all creatures) belongs to God and was therefore forbidden to humans (Lev. 17:15).
The reference to the Son of Man (v.62) ascending is a reference to Daniel 7:13 (“I saw one like a human being [son of man] coming with the clouds of heaven.”)
In the Fourth Gospel, Jesus is presented as omniscient, and therefore knew who would believe and who would betray him (v. 64). Faith, which is God’s gift (v.65), is what enables one to know that Jesus is the Messiah and the human embodiment of God.
Peter’s calling Jesus “the Holy One of God” (v.69) is a phrase that does not appear elsewhere in the Fourth Gospel. Other ancient texts substitute the words “the Christ, the Son of the Living God” in this verse. The only prior Scriptural references that are similar to “Holy One of God” are references in Judges 13:7 and 16:7 to Samson as a “nazirite to God.” A nazirite was a person who took a vow to dedicate their life to YHWH’s service. In Psalm 106:16, Aaron (Moses’ brother) is called “the holy one of the LORD.”
The Jewish Annotated New Testament says: “The passage suggests the practice of theophagy (lit., ‘eating the God’) associated with Greco-Roman mystery cults such as those of Demeter and Dionysius. The allusion implies the Gospel writer’s familiarity with such cults and supports the hypothesis that the audience included Gentiles.”