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Wrestling with the Word, episode 80: Lectionary 14 (6 Pentecost), Year C (July 4, 2010) June 27, 2010

Posted by fostermccurley in Wrestling With The Word podcast.
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Lectionary 14 (6 Pentecost)

God’s generosity can cause problems among people. For one reason or another, some folks think they have a corner on the market of God’s love and grace. The problem is as commonplace today as it was in the days of the Bible. The Jonah-syndrome occurred again and again among the people of Israel and in the early church. God, however, proves both persistent and consistent in extending to the world grace and forgiveness and love all the way into the kingdom to come.

Download or listen to Wrestling with the Word, episode 80: Lectionary 14 (6 Pentecost), Year C.

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Psalm 66:1-9
Our verses belong to the first part of the psalm (vss. 1-12) in which a choir of singers praises the Lord, along with “all the earth.” The universal praise derives from God’s gracious actions for Israel when the Lord “turned the sea into dry land” so they could cross over—referring both to the exodus (Exod. 14:21-22) and to the gift of land (Josh. 3:14-17). The second part of the psalm is an individual thanksgiving as a grateful response to the Lord’s listening to the petitioner’s prayer. Whether for the community or the individual, God’s responds to cries for help with redemption.

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Isaiah 66:10-14
In response to the attitude that God’s salvation event is only partial, God assures that what has been conceived will culminate in the celebration of birth and in continuing nurture of God’s people while simultaneously the nations who had oppressed the “child” will know God’s judgment.

Context
Within a passage about God’s coming to judge the whole earth (vv. 6, 15-16), verses 7-14 form a separate unit describing the salvation of Israel in the post-exilic period.  In this way the promise of salvation to Israel is set within a larger apocalyptic event of God’s universal act.

Key Words
V. 10.  simchû … wegîlû … sîsû = “rejoice … be glad … rejoice”:  The call to rejoice over Jerusalem is common in Third Isaiah; see 61:10; 62:5; 65:18. The joy represents the opposite of what people were experiencing at the time.

V. 11.  tîneqû ûšeba’tem miššōd tanchûeyhā_ = “you will suck and be satisfied from her comforting breast”:  The imagery continues the miraculous birth of Zion’s children in vv. 7-9.

V. 12.  ûkenachal š_t_p kebôd g_yîm = “and like an overflowing stream the wealth of the nations”:  For similar imagery see 60:5; 61:6. Since Israel has been the pawn of the nations for the previous centuries, this image once more represents the opposite of what has been.

V. 13.  tenachamennû … ‘anachemkem … ten_ch_mû = “comforts … comfort … be comforted”:  The emphasis on “comfort” has been carried from Second Isaiah (40:1; 49:13 [also the reason for song]; 51:3, 12; 52:9 [// “redeemed”]).

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Galatians 6:(1-6) 7-16
People who live by the Spirit are called to share all things with one another — burdens, the word, goodness, for they are a new creation to whom the world has been crucified.

Context
These words essentially bring the Epistle to the Galatians to a close.  Immediately preceding this pericope, however, is Paul’s discussion about people of the Spirit living by the Spirit, and that means above all harmony within the Spirit-filled community.

Key Words
V. 1.  hymeis hoi pneumatikoi = “you who are of the Spirit”:  RSV‘s “you who are spiritual” sounds a bit lofty and generally religious.  NRSV‘s “you who have received the Spirit” is more appropriate, particularly in light of the use of Spirit elsewhere in the epistle, even at the end of chap. 5.

V. 15.  kainē ktisis = “a new creation”:  Paul uses the same words to describe a Christian (whoever is “in Christ”) at 2 Cor. 5:17 where the eschatological emphasis is even clearer.  Here the allusion to people of the Spirit (à la Joel 2:28-29; Acts 2:17-18) accomplishes the same purpose.

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Luke 10:1-11, 16-20
In order to prepare people for his coming, Christ sends disciples ahead, commissioning them to proclaim the kingdom of God in word and deed and encouraging them to rejoice in the promised eternal home.

Context
Beginning at 9:51, Luke’s Gospel reports the itinerary of Jesus from Galilee to Jerusalem.  At the outset of this trip, Jesus was rejected by the Samaritan villagers and then laid down the radical demands on those who would follow him.

Key Words
V. 1.  anedeixen = “appointed”:  For “70,” see Num. 11:16; Exod. 24:1, 9.

V. 1.  apesteilen = “sent”:  The term is common in LXX to describe the action of God in accomplishing divine purposes through humans; cf., e.g., Moses (Exod. 3:10), Isaiah (Isa. 6:8), the prophets in general (Jer. 7:25).

V. 2.  tou therismou = “of the harvest”:  See also Matt. 9:37f.; John 4:35.

V. 19.  “tread upon serpents and scorpions”:  Note the similarity with Ps. 91:13 where authority and power to do so are given to those who trust in God. The use of the serpent under the human foot is different at Gen. 3:15.

V. 20. chairete de hoti ta onomata hymōn eggegraptai en tois ouranois = “but rejoice that your names are written in heaven”:  At Exod. 32:32-33 and Ps. 69:28 the blotting out of names from the book God has written comes as a result sinfulness. According to Isa. 4:3, inclusion in the book means “recorded for life.” Similarly, Paul’s uses that image for his co-workers in the gospel (Phil. 4:3). Further, the author of Hebrews speaks to the suffering Christians as the first-born who are enrolled in heaven” (Heb. 12:23). The expression, in other words, takes on eschatological significance.

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