Exodus 32:21-34

21 Moses said to Aaron, "What did this people do to you that you have brought so great a sin upon them?" 22 And Aaron said, "Do not let the anger of my lord burn hot; you know the people, that they are bent on evil. 23 They said to me, 'Make us gods, who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him.' 24 So I said to them, 'Whoever has gold, take it off'; so they gave it to me, and I threw it into the fire, and out came this calf!"

25 When Moses saw that the people were running wild (for Aaron had let them run wild, to the derision of their enemies), 26 then Moses stood in the gate of the camp, and said, "Who is on the LORD's side? Come to me!" And all the sons of Levi gathered around him. 27 He said to them, "Thus says the LORD, the God of Israel, 'Put your sword on your side, each of you! Go back and forth from gate to gate throughout the camp, and each of you kill your brother, your friend, and your neighbor.' " 28 The sons of Levi did as Moses commanded, and about three thousand of the people fell on that day. 29 Moses said, "Today you have ordained yourselves for the service of the LORD, each one at the cost of a son or a brother, and so have brought a blessing on yourselves this day."

30 On the next day Moses said to the people, "You have sinned a great sin. But now I will go up to the LORD; perhaps I can make atonement for your sin." 31 So Moses returned to the LORD and said, "Alas, this people has sinned a great sin; they have made for themselves gods of gold. 32 But now, if you will only forgive their sin–but if not, blot me out of the book that you have written." 33 But the LORD said to Moses, "Whoever has sinned against me I will blot out of my book. 34 But now go, lead the people to the place about which I have spoken to you; see, my angel shall go in front of you. Nevertheless, when the day comes for punishment, I will punish them for their sin." (Exodus 32:21-34, NRSV)

The following comments are repeated here from April 15, 2008 (Tuesday in the Fourth Week of Easter, Year Two), when comments were repeated with editing and supplement from May 9, 2006 (Tuesday in the week of the Fourth Sunday of Easter, Year Two), when comments were repeated from May 4, 2004 (Tuesday of the week of the Fourth Sunday of Easter, Year Two), in an email sent on May 3, 2004, for May 3-5, 2004).

In this reading , Moses first deals with Aaron, and then, with the Levites’ help, he deals with a rebellion. “What did this people do to you,” Moses asks Aaron, “that you have brought so great a sin upon them?” (Exod. 32:21). In response, Aaron does not deny wrong-doing, but attempts to shift the blame to the people. “Do not let the anger of my lord burn hot,” he says; “you know the people, that they are bent on evil” {v. 22). Aaron quotes the people: “They said to me, ‘Make us gods (Myh9lox$, ’ ^elōhîm), who shall go before us; as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him’ ” (v. 23). And, according to Rabbi J. H. Hertz, Aaron describes the process that produced the golden calf as an accident over which he had no control. “So I said to them [i.e., the people],” says Aaron, “ ‘Whoever has gold, take it off’; so they gave it to me, and I threw it into the fire, and out came this calf!” (v. 24). The Rabbi comments on, “there came out this calf” (JPS 1917, for NRSV “out came this calf”). “As if it happened by itself! Aaron's two pleas of compulsion and accident are the usual excuses in palliation of wrongdoing. His want of moral courage evoked the Divine displeasure; Deut. ix, 20” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, on Exod. 32:24).

The narrative next turns to the rebellion. “When Moses saw that the people were running wild (f1ruPA, pāru ^a‘ ) (for Aaron had let them run wild (hfo8rAP4, p ^erā‘ōh), to the derision of their enemies), then Moses stood in the gate of the camp” (Exod. 32:25, 26a). The JPS translation translates verse 25 as follows: “And when Moses saw that the people were broken loose–for Aaron had let them loose for a derision among their enemies.” Rabbi Hertz explains “broken loose [as] from their loyalty to God” (ibid., on v. 25). But the NJPS translation (1985, 1999) says, “Moses saw that the people were out of control–since Aaron had let them get out of control–so that they were a menace [text note a, Others ‘an object of derision’] to any who might oppose them” (Exod. 32:25 NJPS). According to William L. Holladay, the verb fraPA (pāra‘ ) can refer to (1) “let[ting] the hair of the head hang loose” (Lev. 10:9 or (2) “let[ting] someone go out of control, run wild” (Exod.32:25) (Hebrew and Aramaic Lexicon, 1971, 4^th impression, 1978, s.v. fr1P!, pāra‘ ).

While standing “in the gate of the camp” (v. 26a), Moses issues a summons. “Who is on the LORD’s side? Come to me!” (v. 26b); and those who respond are from his own tribe, for “all the sons of Levi gathered around him” (v. 26c). According to Rabbi Hertz, in this context, being “on the LORD’s side,” means “not having had any share in the idolatry” (op. cit., on v. 26). According to Jeffrey H. Tigay, “As far as Moses is concerned, whatever the intention of its worshippers, worshiping an image is tantamount to worshiping another god and must be opposed by those who are loyal to the LORD.” And Tigay adds, “This story thus justifies the Levites’ later important cultic role” (The Jewish Study Bible, 2004, on Exod. 32:26). Moses gives orders to the Levites. “Thus says the LORD, the God of Israel, ‘Put your sword on your side, each of you! Go back and forth from gate to gate throughout the camp, and each of you kill your brother, your friend, and your neighbor’ ” (v. 27). Rabbi Hertz comments: “The Mechilta [early Rabbinic commentary] explains that Moses applied the law of xxii,19, ‘He that sacrificeth unto the gods, save unto the LORD only, shall be utterly destroyed’ ” (on v. 27). According to Tigay, “With Israel’s fate in the balance (v. 30), Moses orders the Levites, in God’s name, to summarily execute the guilty not sparing even their own kin” (on v. 27).

It is reported that the Levites did as they were ordered to do, “and about three thousand of the people fell on that day” (v. 28). “In return,” for the Levites’ obedience, says Judith E. Sanderson, “Moses declares them ordained to God’s service” (NOAB, 3^rd ed., augmented, 2007, on vv. 25-29). She follows those who, with the NRSV, translate verse 29 with an emendation based on ancient versions: “Today you have ordained yourselves [text note a ‘Gk Vg Compare Tg: Heb Today ordain yourselves’] for the service of the LORD, each one at the cost of a son or a brother, and so have brought a blessing on yourselves this day” (v. 29, NRSV). “Instead of being consecrated by a ceremony such as that prescribed in ch. 29,” she says, “the Levites have ordained themselves by their passionate loyalty to God despite social and family ties (Deut. 33:8-11).” And she adds, “Underlying this passage is probably rivalry between two priestly groups” (ibid.). The Rabbi’s explanation, based on the literal translation of the Hebrew, is simpler. “And Moses said, ‘Consecrate yourselves to-day to the LORD, for every man hath been against his son . . .” (v. 29, JPS, 1917). The recent revision also follows the Hebrew, “And Moses said, dedicate yourselves [text note a ‘Lit. “fill your hands” ’] to the LORD this day–for each of you has been against son and brother . . .” (v. 29, NJPS, 1985, 1999). The words “fill your hands” translate literally the expression, Mk,ydey4 Uxl4m9 (mil’û y ^edêkem), in which the plural term is also a conjecture/correction for the singular Mk,d4y, (yedkem) of the text (based on some mss. and several ancient versions, cf. BHS, apparatus). Rabbi Hertz says, “consecrate yourselves to the LORD. lit. ‘fill your hand to the LORD’ [following the Massoretic Text] . . . usually taken to mean that as a reward for fidelity and zeal, the tribe of Levi was to be given the charge of the Sanctuary” (on v. 29). Tigay says, “The Heb. is difficult,” and, after taking note of possibilities of meaning, including perspectives of different “sources,” he says, “Having battled illegitimate worship, the Levites are made the ministers of legitimate worship. See also Deut. 33:8-10” (on v. 29).

“On the next day,” we are told, Moses addresses the people, saying “You have sinned a great sin. But now I will go up to the LORD; perhaps I can make atonement (hrAP4kax3, ’ ^akapp ^erāh) for your sin” (v. 30). Rabbi Hertz explains: Moses proposes “by intercession [to] win God’s forgiveness for the people” (on v. 30). “So Moses returned to the LORD,” we are told, “and said, ‘Alas, this people has sinned a great sin; they have made for themselves gods of gold (bh!&z! yhelox$, ’ ^elōhê zāhāv, ‘a god’ JPS 1917, NJPS 1985, 1999)” (v. 31 NRSV). As earlier, the Jewish (JPS) translations take the plural form Myh9lox3 (’ ^alōhîm) as singular, “a god,” on the analogy of using the same plural term for the true God (as in vv. 1, 4, 8). “But now,” says Moses to the LORD, “if you will only forgive their sin–but if not, blot me out of the book that you have written” (v. 32). According to Sanderson, “the book, following Mesopotamian ideas, is the register of the members of the covenant community destined for life (Ps. 69:28; Isa. 4:3; Dan. 12:1; Mal. 3:16)” (on v. 32; cf. “the book of life” in the New Testament, Rev. 3:5; 13:8; 17:8; 20:12, 15; 20:15; cf. Jesus words to “the seventy” upon their return, “rejoice that your names are written in heaven,” Lk. 10:20). According to Tigay, “Moses demands that his own life be taken if God will not forgive Israel. According to Ramban, he means that if God will not forgive Israel, He should take Moses’ life in Israel’s place. In either case, Moses here goes beyond his earlier refusal to supplant Israel” (op. cit., on v. 32, with ref. to v. 10). Moses’ noble gesture is not accepted by the LORD, who replied, “Whoever has sinned against me I will blot out of my book” (v. 33). “Moses’ second intercession, for complete forgiveness” says Sanderson, “is asking to much” (op. cit., on vv. 30-35). Rabbi Hertz says, “God will not permit Moses to suffer vicariously for others.” In apparently conscious contrast to Christian understanding of Jesus’ vicarious atonement, he adds, “Judaism recognizes neither vicarious punishment nor vicarious atonement. ‘The soul that sinneth, it shall die’ [Ezek. 18:4]–unless by repentance and good deeds it gains the Divine forgiveness. The LORD does make a concession, of sorts. “But now go, lead the people to the place about which I have spoken to you; see, my angel shall go in front of you. Nevertheless, when the day comes for punishment, I will punish them for their sin” (v. 34). According to Tigay, “God declines both of Moses’ requests: He will not take Moses’ life or waive further punishment of the people. He does agree that the people may proceed to the promised land, but led only by an angel [cf. 23:20], not himself” (on v. 34); compare Rabbi Hertz on v. 34, “Mine angel. Not God Himself, because He cannot overlook what the people had done.”

1 Thessalonians 1:1-10

Salutation

1:1 Paul, Silvanus, and Timothy,

To the church of the Thessalonians in God the Father and the Lord Jesus Christ:

Grace to you and peace.

The Thessalonians' Faith and Example

2 We always give thanks to God for all of you and mention you in our prayers, constantly 3 remembering before our God and Father your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ. 4 For we know, brothers and sisters beloved by God, that he has chosen you, 5 because our message of the gospel came to you not in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of persons we proved to be among you for your sake. 6 And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, 7 so that you became an example to all the believers in Macedonia and in Achaia. 8 For the word of the Lord has sounded forth from you not only in Macedonia and Achaia, but in every place your faith in God has become known, so that we have no need to speak about it. 9 For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God, 10 and to wait for his Son from heaven, whom he raised from the dead--Jesus, who rescues us from the wrath that is coming. (1 Thessalonians 1:1-10, NRSV)

The following comments are repeated here from December 1, 2008 (Monday in the week of the First Sunday of Advent, Year One), when comments were repeated with editing and supplement from April 15, 2008 (Tuesday in the week of the Fourth Sunday of Easter, Year Two), when comments were repeated from December 4, 2006 (Monday in the week of the First Sunday of Advent, Year One), when comments were combined with revision and supplement from November 29, 2004, (Monday in the week of the First Sunday of Advent, Year One), and from May 9, 2006 (Tuesday in the week of the Fourth Sunday of Easter, Year Two).

First Thessalonians is one of Paul’s earliest Letters, perhaps the first New Testament book written. Some, who hold to an early date for Galatians, would put it before First Thessalonians. They identify the “Galatians” addressed as the peoples of southeast Asia Minor evangelized by Paul and Barnabas on their first missionary Journey (Acts 13-14). These people are in the Roman Province of “Galatia,” extended south from the territory of ethnic “Galatians.” They would assume that the Letter to the Galatians was written before the Jerusalem Conference (Acts 15), which resolved issues addressed in Galatians. Others hold to the view that by “Galatia,” Paul means the territory of ethnic Galatians (who migrated there earlier from Gaul, modern France), in the highlands of north-central Asia Minor (modern Turkey). The first reference in Acts to Galatia (Acts 16:6) comes after the Jerusalem Conference, early in the second missionary journey. In any case, whether Galatians or First Thessalonians was written first, the latter was likely written soon after Paul’s hasty departure from Thessalonica (Acts 17:10, cf. vv. 5-9), to address misunderstandings he would have addressed had he remained longer. (It’s possible, however, that there was another visit not described in detail in Acts. Paul’s own description of his work at Thessalonica, 1 Thess. 2:1-12, implies a longer period. “You remember our labor and toil, brothers and sisters; we worked night and day, so that we might not burden any of you while we proclaimed to you the Gospel of God,” 2:9).

Paul’s customary salutation, the briefest of the Pauline Epistles, includes Silvanus (Silas) and Timothy as senders (1 Thess. 1:1a), who, though Paul was alone at Athens (Acts 17:16), caught up with him at Corinth (Acts 18:5; cf. 17:15), probably bringing some of the financial assistance for which Paul thanks the Philippians {Phil. 4:10-20; cf. 1:5). Although Paul engaged in “tent-making” at Corinth with Aquila and Priscilla, preaching in the synagogue (Acts 18:2-4), when Silas and Timothy arrived, he “was occupied with proclaiming the word, testifying to the Jews that the Messiah was Jesus” (v. 5). In 1 Thessalonians, Paul’s salutation continues by identifying those to whom he writes as “the church of the Thessalonians in God the Father and the Lord Jesus Christ (1 Thess. 1:1b) and his customary greeting, “Grace (cavriV, charis, adapted from the standard “Greetings,” caivrein, chairein, Jas. 1:1; cf. Acts 15:23; 23:26) to you and peace (eijrhvnh, eirênê, cf Heb. MOlw!, šā lôm).

In his typical thanksgiving, Paul says that he gives “thanks to God” for all of the Thessalonian believers, mentioning them “in our prayers, constantly”(v. 2). He remembers their “work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ” (v. 3). He elaborates by reference to God’s choice of them (v. 4) and the coming of the gospel to them. He remembers delivering his “message of the gospel . . . not in word only, but also in power and in the Holy Spirit and with full conviction ” (v. 5a). And he claims that his message was backed up by his manner of living: “just as you know what kind of persons we proved to be among you for your sake” (v. 5b).

His thanksgiving praises the Thessalonian believers in words that stand out here. “And you became imitators of us and of the Lord, for in spite of persecution you received the word with joy inspired by the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia" (vv. 6-7). Note that their exemplary faith was in spite of persecution. He praises them because “the word of the Lord has sounded forth from you not only in Macedonia and Achaia, but in every place your faith in God has become known” (v. 8a). Because their faith is known “in every place,” Paul adds, “we have no need to speak about it” (v. 8b). Paul describes this reputation of the Thessalonian believers as related to Paul and his work in establishing the church there. “For the people of those regions report about us what kind of welcome we had among you, and how you turned to God from idols, to serve a living and true God” (v. 9). As Paul reminds them, “turned to God from idols, indicates,” according to Abraham Smith, “(cf. Acts 17:1-4) the strictly Gentile background of Paul’s Thessalonian converts (2:14)” (NOAB, 3^rd ed., augmented, 2007, on 1 Thess. 1:9). As often in Paul’s letters, his thanksgiving serves as something of an introduction and an indication of significant topics to follow in the main body of the letter. His reference to their reception of his gospel message (vv. 3-9) anticipates more detailed reference to that in chapter two. And the final verse here reminds them that they have turned from their former religious ways “to serve a living, and true God, and to wait for his Son from heaven, whom he raised from the dead–Jesus, who rescues us from the wrath that is coming” (vv. 9b, 10). Apart from general moral and ethical admonitions, the coming of the Lord will be a significant topic in chapters 4 and 5.

Matthew 5:11-16

11 "Blessed are you when people revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for in the same way they persecuted the prophets who were before you.

Salt and Light (Mk 9.50; Lk 14.34-35)

13 "You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot.

14 "You are the light of the world. A city built on a hill cannot be hid. 15 No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven. (Matthew 5:11-16, NRSV)

The following comments are repeated here from September 18, 2009 (Friday in the week of the Sunday closest to September 14, Year One), when comments were based on those of September 7, 2008 (the Sunday closest to September 7, Year Two), when the reading was Matthew 5:13-20, and on earlier comments from readings beginning with verse 11, as noted there:

Today’s reading includes Jesus’ final beatitude from the Sermon on the Mount/Plain (Mt. 5:11-12; Lk. 6:22-23), which is presented in parallel columns in the table of Beatitudes and Woes within the comments on yesterday’s reading (Sept. 17, 2009). Parallel texts for the remaining sayings in today’s reading may be compared in the following tables:

In the final beatitude, the language shifts from third person (e.g. “Blessed are the poor in spirit,” Mt. 5:3) to second, “Blessed are you when people revile you . . .” (v. 11), which agrees with Luke’s fourth beatitude (Lk. 6:22). The vividness of direct address characterizes all of Luke’s beatitudes, which are all in the second person (Lk. 6:20-22) and matches the same in the woes (Lk. 6:24-26). In the last beatitude the persecutions to be faced by the Christians are stated in a series of verbs: “when people revile you and persecute you and utter all kinds of evil against you falsely” (Mt. 5:11); “when people hate you, and when they exclude you, revile you, and defame you” Lk. 6:22). Matthew’s first verb, “revile” (ojneidivswsin, oneidisōsin) is Luke’s third verb, and the vocabulary differs otherwise, but both versions anticipate persecutions to come for the Christian communities. J. Andrew Overman says that Matthew’s version of this saying “perhaps reflects the difficult context in which the later Matthean community found itself (10:18, 39; 16:25)” (NOAB, 3^rd ed., augmented, 2007, on Mt. 5:11). We might say the same of Luke’s version and his Christian community. Both versions promise a reward in heaven. “Rejoice and be glad,” says Jesus in Matthew, “for your reward is great in heaven, for in the same way they persecuted the prophets who were before you” (Mt. 5:12). In Luke, the saying is more emphatic. “Rejoice in that day and leap for joy, for surely your reward is great in heaven; for that is what their ancestors did to the prophets” (Lk. 6:23).

In Matthew’s Sermon on the Mount, topically arranged and bringing together materials presented by Mark and Luke in other contexts, we come to the saying about salt (Mt. 5:13; cf. Lk. 14:34-35; Mk. 9:49-50, as in the first table above). “You are the salt of the earth,” says Jesus in Matthew; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot” (Mt. 5:13). Matthew addresses the disciples directly, “You are the salt.” His word for “you” ( +Umei:V, Hymeis, “You” plural), is emphatic, especially so at the beginning of the sentence. In Luke, though the saying does not begin with “You,” it follows teaching on “the costs of discipleship” (Lk. 14:25-33; cf. Mt. 10:37-38), a title from Marion Lloyd Soards, who says the salt saying in Luke “warns against lackadaisical discipleship.” He adds that “ancient salt was not pure sodium chloride, so the other material in the salt could go bad and cause the salt to be no good” (NOAB, 3^rd ed., augmented, 2007, on Lk. 14:25-33 and vv. 34-35). In Mark, the words “for everyone will be salted with fire” (Mk. 9:49) is enigmatic. In Mark, Jesus follows with a brief version of Matthew’s saying, “Salt is good; but if salt has lost its saltiness, how can you season it?” and the exhortation, “Have salt in yourselves and be at peace with one another” (v. 50). The context in Mark warns about causing a Christian, “one of these little ones,” to stumble (Mk. 9:42) and references to “hell” (vv. 43, 45, 47). According to C. Clifton Black, revised by Adela Yarbro Collins, “This saying,” that is, “For everyone will be salted with fire” (v. 49),

was probably placed in its present context because of the association of its reference to fire with the same word in v. 48. At least in its present context (vv. 43-48) it has an eschatological sense: each follower of Jesus will be tested by fire during the woes that end the old age or the birth pangs that usher in the full manifestation of the kingdom of God (cf. 1 Cor. 3:13). What is worthless will be destroyed, and what is good will survive. Fire is analogous to salt, which preserves. (HarperCollins Study Bible, rev. ed., 2006, on Mk. 9:49)

Black and Collins add that the next sayings (v. 50) were “placed here because, like v. 49, [they use] the image of salt” (ibid., on v. 50). The predominant sense of the image in all the versions seems to be preservation.

The final saying treated in today’s reading is about “the light of the world.” “You are the light of the world,” says Jesus (Mt. 5:14a). Compare Jesus’ statement in John. “I am the light of the world” (Jn. 8:12a). In Matthew the reference is to a reflected, or perhaps refracted light. We, as someone said, are “the only Christ some people will meet.” Hopefully, the light of Christ that they see in and through us will be clear, not distorted.

In John, the explanation refers to Jesus’ followers. “Whoever follows me will never walk in darkness but will have the light of life” (Jn. 8:12b). In Matthew, Jesus says, “A city built on a hill cannot be hid” (Mt. 5:14b). And he continues, “No one after lighting a lamp puts it under the bushel basket, but on the lampstand, and it gives light to all in the house” (Mt. 5:15; cf. Mk. 4:21; Lk. 8:16; 11:33). And in Matthew, Jesus clarifies the lesson. “In the same way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven” (Mt. 5:16). The Gospel of Thomas seems to follow Matthew in regard to this saying:

Jesus said: What you shall hear in your ear proclaim in the other ear upon your housetops. For (gavr [gar]) no one lights a lamp (and) puts it under a bushel, nor (oujdev [oude]) does he put it in a hidden place, but (ajllav [alla]) he puts it upon the lampstand (lucniva [lychnia]), so that all who go in and come out may see its light. (Gospel of Thomas, no. 33, trans., Bruce M. Metzger)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net