Daily Scripture Readings     

Saturday (July24, 2010)*

Daily Office Lectionary, The Book of Common Prayer, the Episcopal Church in the U.S.A., 1979; cf. The Revised Common Lectionary (RCL), Abingdon Press, 1992

Daily Lectionary, Book of Common Worship, the Presbyterian Church in the U.S.A., 1993

Daily Lectionary, Book of Worship Inter-Lutheran Commission on Worship, c. 1978 (2002 printing) ‡

http://www.satucket.com/lectionary/index.htm

http://www.pcusa.org/lectionary

‡ Daily Lectionary, Evangelical Lutheran Worship, ELCA, 2006. In the Evangelical Lutheran Worship book of 2006, the Daily Lectionary (pp. 1121-1153) is revised to correlate with the Sunday Lectionary (the Revised Common Lectionary) on the three year cycle: Year A, Year B (now current), Year C. “The readings are chosen so that the days leading up to Sunday (Thursday through Saturday) prepare for the Sunday readings. The days flowing out from Sunday (Monday through Wednesday) reflect upon the Sunday readings” (p. 1121).

Unless otherwise indicated, the scripture texts quoted are from The New Revised Standard Version (Nashville, TN: Thomas Nelson Publishers), 1989.

Saturday

AM Psalm 55

PM Psalm 138,139:1-17(18-23)

Joshua 23:1-16

Rom. 15:25-33

Matt. 27:11-23

Thomas a Kempis

http://www.satucket.com/lectionary/Thomas_a_Kempis.htm

Psalm 33:1-5,20-21

Ecclesiastes 9:11-18; Ephesians 4:32–5:2; Luke 6:17-23 Eucharistic Readings:

Jeremiah 7:1-11; Psalm 84;

Matt. 13:24-30

Saturday

Morning: Psalms 56; 149

Joshua 23:1-16

Rom. 15:25-33

Matt. 27:11-23

Evening Psalms 118; 111

Saturday

Morning Pss.: 104, 149

Deuteronomy 34:1-12

Romans 10:14-21

Matthew 24:32-51

Evening Pss.: 138, 98

 

Year C Daily Readings

Psalm 138

Esther 4:1-17

Luke 8:22-25

* Saturday in the week of the Eighth Sunday after Pentecost, references for the week of the Sunday closest to July 20, Year Two

 

For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for July 10, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

 

Episcopal and Presbyterian Readings:

 

Joshua 23:1-16

 

Joshua Exhorts the People

 

            23:1 A long time afterward, when the LORD had given rest to Israel from all their enemies all around, and Joshua was old and well advanced in years, 2 Joshua summoned all Israel, their elders and heads, their judges and officers, and said to them, “I am now old and well advanced in years; 3 and you have seen all that the LORD your God has done to all these nations for your sake, for it is the LORD your God who has fought for you. 4 I have allotted to you as an inheritance for your tribes those nations that remain, along with all the nations that I have already cut off, from the Jordan to the Great Sea in the west. 5 The LORD your God will push them back before you, and drive them out of your sight; and you shall possess their land, as the LORD your God promised you. 6 Therefore be very steadfast to observe and do all that is written in the book of the law of Moses, turning aside from it neither to the right nor to the left, 7 so that you may not be mixed with these nations left here among you, or make mention of the names of their gods, or swear by them, or serve them, or bow yourselves down to them, 8 but hold fast to the LORD your God, as you have done to this day. 9 For the LORD has driven out before you great and strong nations; and as for you, no one has been able to withstand you to this day. 10 One of you puts to flight a thousand, since it is the LORD your God who fights for you, as he promised you. 11 Be very careful, therefore, to love the LORD your God. 12 For if you turn back, and join the survivors of these nations left here among you, and intermarry with them, so that you marry their women and they yours, 13 know assuredly that the LORD your God will not continue to drive out these nations before you; but they shall be a snare and a trap for you, a scourge on your sides, and thorns in your eyes, until you perish from this good land that the LORD your God has given you.

            14 “And now I am about to go the way of all the earth, and you know in your hearts and souls, all of you, that not one thing has failed of all the good things that the LORD your God promised concerning you; all have come to pass for you, not one of them has failed. 15 But just as all the good things that the LORD your God promised concerning you have been fulfilled for you, so the LORD will bring upon you all the bad things, until he has destroyed you from this good land that the LORD your God has given you. 16 If you transgress the covenant of the LORD your God, which he enjoined on you, and go and serve other gods and bow down to them, then the anger of the LORD will be kindled against you, and you shall perish quickly from the good land that he has given to you.” (Joshua 23:1-16, NRSV)

 

The following comments are repeated here from July 26, 2008 (Saturday in the week of the Sunday closest to July 20, Year Two), when they were repeated with editing and supplement from July 29, 2006 (Saturday in the week of the Sunday closest to July 20, Year Two), when comments were repeated with some supplementing from July 24, 2004, in an email sent July 22, 2004, for July 23 to 25.

 

As noted yesterday, the Old Testament readings move from the decisive day in Joshua’s southern campaign (Josh. 9:22-10:15, yesterday’s reading) and his further victories in the south (chap. 10), his victories in the north (chap. 11), a list of Israel’s victories including those under Moses (Josh. 12:1-6, cf. Deut. 2-3) and those under Joshua (Josh. 12:7-24), and the allotment of the land (chaps. 13-22). And so we come to the concluding chapters. “A long time afterward,” says the narrator, when the LORD had given rest (Hayn9he, h‘nî ach) to Israel from all their enemies all around, and Joshua was old and well advanced in years” (Josh. 23:1), he summoned all Israel for a speech in which he gives them final instructions. Carol Meyers calls this “Joshua’s final speech” (The Jewish Study Bible, 2004, p. 504 on Josh. 23:1-16), but she also notes that the “covenant ceremony at Shechem” (24:1-28), is “cast as another speech of Joshua” (ibid., on 24:1-28). The reference to “rest” (v. 1) clearly refers to the completion of the conquest of Canaan as described in Joshua, in spite of remaining issues (e.g. Judg. 3:1-4. In Deuteronomy, Moses looks forward to the time, though not yet, when the people “come into the rest (hHAUnm04ha, hamm enûch~h) and the possession that the LORD your God is giving you” (Deut. 12:9). He also speaks of a time “when you cross over the Jordan and live in the land that the LORD your God is allotting to you, and when he gives you rest (H1yn9hev9, wih‘nî ach) from your enemies all around so that you live in safety” (v. 10; cf. Josh. 23:1). Later, the Psalmist reflects on the older generation that came out of Egypt but was not permitted to enter Canaan. “Therefore in my anger I swore, ‘They shall not enter my rest ( yt9HAUnm4, menûch~tî )’ ” (Ps. 95:11). The New Testament Epistle to the Hebrews apparently applies the Psalm not only to the older generation led by Moses, but also to the younger generation that Joshua led in the conquest. “For if Joshua had given them rest (katevpausen, katepausen, cf. katavpausiV, katapausis, Heb. 4:5, citing Ps. 95:11), God would not speak later about another day. So then, a sabbath rest (sabbatismovV, sabbatismos) still remains for the people of God; for those who enter God’s rest (katavpausiV, katapausis) also cease (katevpausen, katepausen) from their labors as God did from his” (Heb. 4:8-10). But aside from these later metaphorical uses, the report remains true that, according to the Book of Joshua, “the LORD had given rest to Israel from all their enemies all around” (Josh. 23:1). So the Book of Joshua comes, in a certain sense, at least, to a time of closure.

 

For the present speech, we are told, “Joshua summoned all Israel, their elders and heads, their judges and officers” (23:2a). K. Lawson Younger understands this to mean an audience of Israel’s leaders. “There are a number of similarities,” he says, “between Joshua’s speech to the leaders (23:1-16) and his charge to the people (24:1-28). Both resemble the testaments of prior Israelite leaders: Jacob (Gen. 48-49), Joseph (Gen. 50:22-26), and especially Moses (Deut. 32-33). Additionally, both have framing links with 1:2-9” (NOAB, 3rd ed., augmented, 2007, on Josh. 23:1-24:33). Joshua tells the leaders, “I am now old and well advanced in years; and you have seen all that the LORD your God has done to all these nations for your sake, for it is the LORD your God who has fought for you” (23:2b, 3). In this speech, says Meyers, Joshua’s “charge, replete with Deuteronomic terminology, celebrates the LORD as the one responsible for conquest and exhorts the people to obey the covenant” (loc. cit.).

 

Joshua reminds the Israelite leaders of their allotments, those already taken and those that remain to be taken. “I have allotted to you as an inheritance for your tribes those nations that remain, along with all the nations that I have already cut off, from the Jordan to the Great Sea in the west” (v. 4). Joshua promises that “the LORD your God will push them back before you, and drive them out of your sight; and you shall possess their land, as the LORD your God promised you” (v. 5). Along with this promise, Joshua reminds the people, “Therefore be very steadfast to observe and do all that is written in the book of the law of Moses, turning aside from it neither to the right nor to the left, so that you may not be mixed with these nations left here among you, or make mention of the names of their gods, or swear by them, or serve them, or bow yourselves down to them, but hold fast to the LORD your God, as you have done to this day” (vv. 6-8). Joshua reminds them of recent success. “For the LORD has driven out before you great and strong nations; and as for you, no one has been able to withstand you to this day” (v. 9). And he emphasizes the fact that the success is due to God’s help. “One of you puts to flight a thousand, since it is the LORD your God who fights for you, as he promised you” (v. 10). For that very reason fidelity to the covenant is essential. “Be very careful, therefore, to love the LORD your God” (v. 11). The leaders are warned: “For if you turn back, and join the survivors of these nations left here among you, and intermarry with them, so that you marry their women and they yours, know assuredly that the LORD your God will not continue to drive out these nations before you; but they shall be a snare and a trap for you, a scourge on your sides, and thorns in your eyes, until you perish from this good land that the LORD your God has given you” (vv. 12-13).

 

The warnings seem prophetic, in a way, as one looks forward to the recurring failures of the Israelites in Judges and beyond, through the kingdom period, so that the prophets would eventually blame the disaster inflicted by the Assyrians and Babylonians on idolatry promoted by the kings. “This occurred [i.e. the fall of the northern Kingdom of Israel] because the people of Israel had sinned against the LORD their God, who had brought them up out of the land of Egypt from under the hand of Pharaoh king of Egypt” (2 Kgs. 17:7). “Judah also did not keep the commandments of the LORD their God . . .” (2 Kgs. 17:19). But even those disasters are not the end of the story, and there is hope also in Joshua’s address. “And now I am about to go the way of all the earth, and you know in your hearts and souls, all of you, that not one thing has failed of all the good things that the LORD your God promised concerning you; all have come to pass for you, not one of them has failed” (Josh. 23:14). The people have a choice: faithfulness to the covenant will lead to blessing, but unfaithfulness will lead to punishment and disaster. “But just as all the good things that the LORD your God promised concerning you have been fulfilled for you, so the LORD will bring upon you all the bad things, until he has destroyed you from this good land that the LORD your God has given you” (v. 15). In particular, the worship of other gods must be avoided at all costs, for “if you transgress the covenant of the LORD your God, which he enjoined on you, and go and serve other gods and bow down to them, then the anger of the LORD will be kindled against you, and you shall perish quickly from the good land that he has given to you.

 

Romans 15:25-33

 

25 At present, however, I am going to Jerusalem in a ministry to the saints; 26 for Macedonia and Achaia have been pleased to share their resources with the poor among the saints at Jerusalem. 27 They were pleased to do this, and indeed they owe it to them; for if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material things. 28 So, when I have completed this, and have delivered to them what has been collected, I will set out by way of you to Spain; 29 and I know that when I come to you, I will come in the fullness of the blessing of Christ.

            30 I appeal to you, brothers and sisters, by our Lord Jesus Christ and by the love of the Spirit, to join me in earnest prayer to God on my behalf, 31 that I may be rescued from the unbelievers in Judea, and that my ministry to Jerusalem may be acceptable to the saints, 32 so that by God’s will I may come to you with joy and be refreshed in your company. 33 The God of peace be with all of you. Amen. (Romans 15:25-33, NRSV)

 

The following comments are repeated here from July 26, 2008 (Saturday in the week of the Sunday closest to July 20, Year Two), when comments were repeated from July 29, 2006 (Saturday in the week of the Sunday closest to July 20, Year Two).

 

Paul has reviewed his past ministry and shared his present plans with the Roman church, including his desire to go to Spain and visit the Roman church on the way. From the Romans he expects Christian fellowship and assistance for that new ministry (Rom. 15:24). But there must be a postponement of this plan, for he has a prior pressing engagement. “At present, however,” he says, “I am going to Jerusalem in a ministry (diakonw:n, diakonōn) to the saints” (v. 25). He refers to the collection for the saints for which he agreed with leaders from Jerusalem (cf. Gal2:10; 1 Cor. 16:1-4; 2 Cor. 8-9. He explains: “for Macedonia and Achaia have been pleased to share their resources with the poor among the saints at Jerusalem” (Rom. 15:26). Paul mentions this “collection for the saints” in four letters, and though in 1 and 2 Corinthians he is still trying to collect the money, the collection is now complete. From these and related circumstances, we judge that Paul is writing to the Romans from Corinth at a point near in time to the end of his “Third Missionary Journey” (Acts. 18:22-21:17). He credits the churches of Macedonia and Achaia with supporting the collection. “They were pleased to do this, and indeed they owe it to them; for if the Gentiles have come to share in their spiritual blessings, they ought also to be of service to them in material things” (Rom. 15:27). When the delivery of the collection to Jerusalem is completed, he says, he “will set out by way of you to Spain” (v. 28). He knows that he will come to Rome “in the fullness of the blessing of Christ” (v. 29), but he does not yet know that, given the turn of events in Jerusalem, he will arrive in Rome as a prisoner (Acts 28:16).

 

But Paul also realizes that his plan to visit Jerusalem has its own dangers, and he requests their prayers for his protection. “I appeal to you, brothers and sisters,” he says, “by our Lord Jesus Christ and by the love of the Spirit, to join me in earnest prayer to God on my behalf” (Rom. 15:30). The prayer he requests is “that ( i{na, hina) I may be rescued from the unbelievers in Judea, and that ( kaiv, kai = “and [that]”) my ministry to Jerusalem may be acceptable to the saints” (v. 31). But a further purpose of the requested prayer is “so that ( i{na, hina) by God’s will I may come to you with joy and be refreshed in your company” (v. 32). The first meaning of the conjunction translated “that,” or “so that,” and continued in v. 30 with “and,” is to indicate purpose, but a further meaning is to indicate result (cf. Frederick W. Danker, The Concise Greek-English Lexicon of the New Testament, 2009, s.v. i{na, hina, and Daniel B. Wallace’s reference to the “purpose-result i{na [hina] clause” in Greek Grammar Beyond the Basics, 1995, pp. 473-4).

 

The chapter ends with a benediction: “The God of peace be with all of you. Amen” (v. 33). Because the longer prayer of 16:25-27 is found here at the end of chapter fifteen in some early manuscripts, at the end of chapter fourteen in others, and is lacking in some manuscripts (cf. NRSV text note e on Rom. 16:27), some have thought that this was the end of the original letter, and that chapter 16 is a separate letter, from Paul to be sure, but separate as, perhaps, a letter of recommendation for Phoebe (cf. 16:1). Ben Witherington III does not find the arguments that it is a separate letter convincing, but he says, “Thus, whether ch. 16 is originally part of the same physical document as chs. 1-15 is unimportant. It is addressed to the same audience and gives names to the Jewish Christians in Rome. This chapter asks the Gentile Christians to do so as well–to receive and honor and have fellowship with these Jewish Christians” (Paul’s Letter to the Romans, 2004, p. 376 on Rom. 16:1-27).

 

Matthew 27:11-23

 

Pilate Questions Jesus (Mk 15.2-5; Lk 23.2-5; Jn 18.29-38a)

 

            11 Now Jesus stood before the governor; and the governor asked him, “Are you the King of the Jews?” Jesus said, “You say so.” 12 But when he was accused by the chief priests and elders, he did not answer. 13 Then Pilate said to him, “Do you not hear how many accusations they make against you?” 14 But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.

 

Barabbas or Jesus? (Mk 15.6-14; Lk 23.13-24; Jn 18.39-40)

 

            15 Now at the festival the governor was accustomed to release a prisoner for the crowd, anyone whom they wanted. 16 At that time they had a notorious prisoner, called Jesus Barabbas. 17 So after they had gathered, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Messiah?” 18 For he realized that it was out of jealousy that they had handed him over. 19 While he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that innocent man, for today I have suffered a great deal because of a dream about him.” 20 Now the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 21 The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22 Pilate said to them, “Then what should I do with Jesus who is called the Messiah?” All of them said, “Let him be crucified!” 23 Then he asked, “Why, what evil has he done?” But they shouted all the more, “Let him be crucified!” (Matthew 27:11-23, NRSV)

 

The following comments are repeated here from July 26, 2008 (Saturday in the week of the Sunday closest to July 20, Year Two), when comments were repeated with editing and supplement from July 29, 2006 (Saturday in the week of the Sunday closest to July 20, Year Two), when comments were repeated with revision and addition from July 24, 2004, in an email sent July 22, 2004, for July 23 to 25. Parallel passages for this part of the Passion Narrative–the trial before Pilate and related accounts–may be found in the separate file, Pilate. For recent comments on Mark’s version of the trial before Pilate, see the Archives for September 2 and 3, 2009 (Wednesday and Thursday in the week of the Sunday closest to August 31, Year One). For recent comments on Luke’s version, see the Archives for July 1 and 2, 2009 (Wednesday and Thursday in the week of the Sunday closest to June 29, Year One). Recent comments on John’s version of these events may be found in the Archive for February 16, 2010 (Tuesday in the week of the Last Sunday after the Epiphany, Year Two).

 

As the story of Jesus’ hearing before Pilate begins, we can assume from the versions of Matthew and Mark the predetermined charge–that Jesus claims to be “the Messiah, the Son of God” (Mt. 26:63), “the Messiah, the Son of the Blessed One” (Mk. 14:61)–but Luke makes it explicit: “We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king” (Lk. 23:2). In the actual reports, Matthew and Mark begin with Pilate’s question, introduced in Luke by “Then”: “Are you the king of the Jews?” And as the question is the same in each Gospel, so is the answer to Pilate: “You say so” (Mt. 27:11; Mk. 15:2; Lk. 23:3). The reports of Matthew and Mark follow with further accusations (Mt. 27:12; Mk. 15:3; cf. Lk. 23:2, 5), which leads to Pilate’s question: “Do you not hear how many accusations they make against you?” (Mt. 27:13). “Have you no answer? See how many charges they bring against you” (Mk. 15:4). But from this point on in the Synoptic accounts, Jesus remains silent. We are reminded of Isaiah 53:7 (lines a and b): “He was oppressed and he was afflicted, / yet he did not open his mouth.” Richard A. Horsley says, “As in [Mk.] 14:60-61, Jesus is just “above it all,” or is deliberately refusing to cooperate in his own interrogation” (NOAB, 3rd ed., augmented, 2007, on Mk. 14:4-5). This stands in remarkable contrast to the extensive conversation between Jesus and Pilate reported by John (Jn. 18:33-38; 19:9-11). Jesus words, “My kingdom is not from this world” (Jn. 18:36) point to a spiritual reality beyond the understanding of all involved in this trial, whether Romans or Jews, and may help to explain why Pilate did not respond immediately and put down the whole Jesus movement with brutal military force, as he threatened against some protesting Jews (Josephus, Wars, Book II, Chapter IX), and did on another occasion (Josephus, Antiquities, Book XVIII, Chapter III).

 

In Matthew, after the brief exchange noted above, Pilate “was greatly amazed” (Mt. 27:14; Mk. 15:5). According to Luke, Pilate declares Jesus, if not innocent, at least, not guilty, at this point. “Then Pilate said to the chief priests and the crowds, ‘I find no basis for an accusation against this man’” (Lk. 23:4; cf. Jn. 18:38). Luke also includes Pilate’s attempt to pass the buck when he learned that Jesus was a Galilean by referring him to Herod Antipas (Lk. 23:6-12). At this hearing, as in the others, “The chief priests and the scribes stood by, vehemently accusing him [Jesus]” (Lk. 23:10). When Herod returns Jesus to Pilate (v. 11), Pilate restates his belief in Jesus’ innocence, “I have . . . not found this man guilty of any of your charges against him” (v. 14), adding that “Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death” (v. 15, cf. v. 22). Then, according to Luke, Pilate says, “I will therefore have him flogged [though innocent!] and release him” (v. 16). According to Mark and Matthew, Pilate has a precedent for releasing a prisoner “at the festival” (Mk. 15:6; Mt. 27:15). In Mark the crowd takes the initiative (Mk. 15:8), but in Matthew, after “a notorious prisoner, called Jesus Barabbas” is mentioned (Mt. 27:16), Pilate puts the question to the gathered crowd, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Messiah?” (v. 17).. In Mark the question is merely, “Do you want me to release for you the King of the Jews?” (Mk. 15:9; cf. Jn. 18:39). According to Matthew, Pilate has been warned by his wife, “Have nothing to do with that innocent man, for today I have suffered a great deal because of a dream about him” (Mt. 27:19). Krister Stendahl (Peake’s Commentary on the Bible, 1962, reprinted 1972, sec. 694e, p. 796 on Mt. 27:19), points to two features of Matthew’s version of this scene that are not found in the other Gospels, the dream and warning from his wife, and his demonstration of “how he has no guilt in Jesus’ execution,” that is, his washing his hands (v. 24), which point to “a tendency” to blame the Jews. All the Gospels say that the crowds called for release of Barabbas and crucifixion of Jesus (Mt. 26:21-22; Mk. 15:11,13; Lk. 23:18, 20; Jn. 18:40; 19:12, 15). Matthew and Mark blame the leaders, “the chief priests” (Mk. 15:11), “the chief priests and elders” for persuading the crowds “to ask for Barabbas and to have Jesus killed” (Mt. 27:20; cf. Mk. 15:11). When Pilate protests, “Why, what evil has he done?” (Mt. 27:23a; Mk. 15:14a; Lk. 22:22a), cf. “Shall I crucify your king?” (Jn. 19:15a), the crowd insists: “But they shouted all the more, ‘Let him be crucified’” (Mt. 27:23b; cf. Mk. 15:14b; Lk. 23:23). And so, as Luke puts it, “Pilate gave his verdict that their demand should be granted” (Lk. 23:24).

 

As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for July 10, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

 

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net