Joel Baden and Tisa Wenger discuss righteousness, liberation, and vulnerability in Psalm 68:1-10, 32-35. The text is appointed for the Seventh Sunday of Easter, in Year A of the Revised Common Lectionary.
A Path for the Vulnerable (Seventh Sunday of Easter)
Voiceover Voice:
I think this passage, and others like it, help us understand why the Bible has spoken so powerfully to oppressed groups of people.
Natalie Owens Pike:
This is Chapter, Verse, and Season: a lectionary podcast from Yale Bible Study. Join us each week as Yale Divinity School professors look at an upcoming text from the Revised Common Lectionary.
My name is Natalie Owens Pike. I’m a graduating MDiv student in the class of 2023 here at Yale Divinity School, and I’m pleased to join you to share the scripture readings for Chapter, Verse, and Season through November. This episode, we have Joel Baden, Professor of Hebrew Bible and Director of the Center for Continuing Education at Yale Divinity School and Tisa Wenger, Associate Professor of American Religious History at Yale Divinity School. They’re discussing Psalm 68:1-10, 32-35, which is appointed for the Seventh Sunday of Easter in Year A. Here’s the text.
[Psalm 68:1-10, 32-35]
Praise and thanksgiving to the leader of David, a Psalm, a Song,
[Verse 1] Let God rise up, let his enemies be scattered; let those who hate him flee before him.
As smoke is driven away, so drive them away; as wax melts before the fire, let the wicked perish before God.
But let the righteous be joyful; let them exult before God; let them be jubilant with joy.
Sing to God, sing praises to his name; lift up a song to him who rides upon the clouds—his name is the Lord— be exultant before him.
Father of orphans and protector of widows is God in his holy habitation.
God gives the desolate a home to live in; he leads out the prisoners to prosperity, but the rebellious live in a parched land.
O God, when you went out before your people, when you marched through the wilderness, Selah
the earth quaked, the heavens poured down rain at the presence of God, the God of Sinai, at the presence of God, the God of Israel.
Rain in abundance, O God, you showered abroad; you restored your heritage when it languished;
your flock found a dwelling in it; in your goodness, O God, you provided for the needy.
[Verse 32] Sing to God, O kingdoms of the earth; sing praises to the Lord, Selah
O rider in the heavens, the ancient heavens; listen, he sends out his voice, his mighty voice.
Ascribe power to God, whose majesty is over Israel; and whose power is in the skies.
Awesome is God in his sanctuary, the God of Israel; he gives power and strength to his people. Blessed be God!
Joel Baden:
So, Tisa, Psalm 68 is quite a long Psalm. The liturgy only reads a small part of it, starting at the beginning. Which gives us immediate sense of contrast, which really is, I think, pervasive throughout the Psalm. God’s enemies are going to be scattered. Those who hate him are going to flee. They’re going to be driven away. Let the wicked perish but let the righteous be joyful and exalt and be jubilant. So, it begins right away with a contrast between the wicked who are going to perish, and the righteous who are going to be joyful. And every time in the Bible that I see something like that, I think to myself, who gets to say who’s righteous and who’s wicked?
Tisa Wenger:
Yeah, that’s right. And again, like so many passages as you’re saying, it’s where do we put ourselves in the story and who gets to be placed in the role of the righteous? But, you know, I think this is like so many Psalms, A Psalm of praise above all. That’s how it’s introduced. A Psalm of praise to God for his intervention on behalf of the righteous. This is what God has already done for his chosen people. This is what God will do. But who are the chosen people, right? This again, can be claimed by anyone. God is on our side. And it really does open on a militaristic note, as you pointed out. “Let his enemies be scattered. Let those who hate him flee before him.” So, this can be and has been used to justify military aggressions and violence in the name of God. And I think we are all much too easily convinced that we are the righteous ones and that we are on God’s side.
Joel Baden:
Right. One of the nice things about this Psalm, many Psalms do exactly what you just described and sort of leave it there in a very abstract sense. Like, you know, defeat my enemies and vindicate me. This Psalm though, this Psalm very nicely almost gives us its own specific, very clear reading of who the righteous are and who it is that’s being vindicated and saved and who it is that’s supposed to rejoice here. Because it says in verse five, we start mentioning orphans and widows, and the desolate and prisoners, right? And in verse 10, we get the needy. This is honestly incredibly comprehensive in a very rare way. You don’t get this very often. Just an incredibly comprehensive list of explicitly vulnerable people.
Tisa Wenger:
Right. We find a God here who’s very clearly not on the side of invading armies. Who is he acting on behalf of? He’s the father of orphans and the protector of widows. And I find it particularly striking that the text mentions the prisoners. He leads out the prisoners to prosperity, especially in an age of mass incarceration, right? Where we have so many, particularly people of color, imprisoned in this country. That God is going to lead the prisoners out to prosperity. This seems like a real passage that inspires a kind of, lends strong support to liberation, to a liberation theology reading of the Bible. That God is on this side of the poor and the oppressed and here, the incarcerated.
Joel Baden:
The focus on incarceration, I think, is important here because of all of the categories that are mentioned here: orphans and widows and the needy. Most of them are pretty common biblically. Prisoners is not so common biblically. We’re talking about maybe a dozen references sort of scattered throughout prophecy and poetry in circumstances like this. But this one, again, really I think is stark and worth paying attention to. The leading out or the freeing of the imprisoned as being something that is a divine act. Again, I think is absolutely relevant today.
Tisa Wenger:
I think this passage, and others like it, help us understand why the Bible has spoken so powerfully to oppressed groups of people. I think of enslaved African Americans earlier in American history who claimed the promise of God as their emancipator, right? Finding hope in these scriptures for freedom from slavery, from the violence of lynching and Jim Crow. And now from the violence of mass incarceration and police killings. It feels strikingly relevant.
Joel Baden:
Yeah. One of the nice things is, of course, as specific as the identification of sort of the righteous is, which is to say, as you’ve said repeatedly, sort of the oppressed, the vulnerable societally. The wicked are very much left undefined, right? In which case, how do we read it as otherwise than those who are the enemies of the vulnerable? Those who oppress the vulnerable are almost by definition, the wicked, in contrast to the righteous oppressed. And I think that’s helpful also, right?
How do we identify those who are on God’s side or whose side God is on and those not? Well, if you are on the side of the oppressed and the vulnerable, then you are on God’s side. And if you are against them in one way or another, you are being defined by this Psalm, as the rebellious even. Which I think, there in verse six, the rebellious who are to live in this parched land.
Rebellious is an interesting word there because rebellious and wicked don’t necessarily go together. That is, there’s lots of ways to be wicked that don’t constitute what we might think of as rebellion.
Tisa Wenger:
Right. But it’s like, to be wicked is to be rebelling against God who is the father of orphans and the protector of widows. So then, to be rebellious is to act against the widows and the orphans and the imprisoned.
Joel Baden:
God’s path is a path for the vulnerable, and rebelling is to violate that and to go a different way.
Tisa Wenger:
The psalmist is emphasizing the awesome power of God, right? Whose majesty is over Israel. But this all-powerful God is not acting on behalf of the status quo or the powerful. They’re the ones who are, who have to be kind of brought down a peg. So, an all-powerful God can support a critique of the powers that be and provides a kind of alternative greater authority. A basis for the powerless to speak out against their oppressors.
Joel Baden:
Sure. If you were to simply read the last few verses, you wouldn’t know. The last few verses ascribe power to God whose majesty is over Israel, and whose power is in the skies. The God of Israel gives power and strength to his people. If you hadn’t read the rest of the Psalm, you could be a powerful and strong person and say, my power and strength was given to me by God. But it’s abundantly clear, as we said, from the beginning of the Psalm, that this is a hope for power and strength for those who don’t have it, rather than affirmation of power and strength for those who do. And I would point again, just a couple of verses earlier here in verse 30, we have the wonderful, “Trample underfoot, those who lust after tribute. Scatter the peoples who delight in war.” That sounds like the powerful to me.
Tisa Wenger:
Right.
Joel Baden:
So, again I think, from start to finish this Psalm is fairly clear about where the power and the strength lie.
Tisa Wenger:
And yet, these passages are still so often used by majorities who manage to define themselves as the oppressed.
Joel Baden:
Sure. And actually, this is something that is true of Biblical interpretation and perhaps more broadly just Judaism and Christianity, if I can say something as vague as this.
Tisa Wenger:
Over generalize?
Joel Baden:
Over generalize a little bit, but the Bible, both the Hebrew Bible and the New Testament are for the vast majority of them, texts written by people who were vulnerable and depressed and not in power and had almost no hope of it. The New Testament especially so, but the Hebrew Bible in a more broader, in a broader sort of more international sense too. Written by a marginal group of people in their time and place.
Tisa Wenger:
Right.
Joel Baden:
Who almost never had self-determination and who thought of themselves as underdogs, and whose main story is the Exodus story in which they are escaping enslaved peoples. This is how they identify themselves. As a result of that, a text like this, and in fact texts like most of the Bible, don’t translate very well into circumstances where the people wielding them actually have power.
Tisa Wenger:
Right.
Joel Bade:
Which is to say it’s very hard to take a scripture of an oppressed people and claim it the same way when they’re no longer oppressed. And what were passages against structures of power on behalf of the vulnerable, become read as passages on behalf of structures of power keeping down the vulnerable.
Tisa Wenger:
I feel like so much of what you just said explains the past 2,000 years of human history.
Joel Baden:
I strive for that in almost every sentence that I speak, and it’s nice that occasionally they land. No, but you said actually, one of the important things that you said was, it’s not just of putting themselves, reading themselves as in a position of power. It’s people in power, in order to appropriate a text written by the vulnerable, assuming the mantle of oppression and vulnerability and martyrdom and suffering. Even when, by any objective standard, they’re really in the position of the kings or the Babylonians or the Romans. That’s who’s now wielding these texts, texts like this one. How do we, and I say “we” in the broadest sense, how do we as people who occupy now dominant social positions, international positions, political positions, how do we ensure that we are reading these texts the way they were meant to be read? The way they were written. Rather than trying to take on a persona or an identity that actually doesn’t match at all with the reality of our lives.
Tisa Wenger:
Right. And I think that’s the right question. And it’s ironic that texts written, as you said earlier, by people who really were marginalized and oppressed in their own time then that structure of the text becomes a way for powerful majorities to authorize their own oppress oppressive behavior.
Natalie Owens Pike:
Thanks for listening. This has been Chapter, Verse, and Season. And thank you, Professors Baden and Wenger, for your insight on this Psalm.
The transcript of this episode and lots more Bible study resources are available at YaleBibleStudy.org.
Chapter, Verse, and Season is a production of the Center for Continuing Education at Yale Divinity School and is produced by: Creator and Managing Editor, Joel Baden; Production Manager, Kelly Morrissey; Associate Producer, Aidan Stoddart; Executive Producer, Helena Martin; and me, your host, Natalie Owens Pike. Mixing on today’s episode, and our theme music, are by Calvin Linderman.
We’ll be back with another conversation from Chapter, Verse, and Season. Join us then.
Book of the Bible:
Psalms
Subjects:
Psalms
Guests
Text
New Revised Standard Version Bible
Copyright © 1989 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Credits
Host and Executive Producer: Helena Martin
Production Manager: Kelly Morrissey
Creator and Managing Editor: Joel Baden
Assistant Producer: Aidan Stoddart
Music: Calvin Linderman
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Harold Attridge and John Hare discuss faith, doubt, shame, and mystic union in Romans 4:13-25. The text is appointed for the second Sunday after Pentecost (Proper 5), in Year A of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss rest, reveling, and revelation in Genesis 1:1–2:4a The text is appointed for Trinity Sunday, in Year A of the Revised Common Lectionary.
Awet Andemicael and Adam Eitel discuss diversity, reversal, and the power of the Spirit in Acts 2:1-21 and John 20:19-23. The text is appointed for the Day of Pentecost in Year A of the Revised Common Lectionary.
Almeda Wright and Kate Ott discuss suffering, meaning, and unjust power structures in 1 Peter 3:13-22. The text is appointed for the Sixth Sunday of Easter, in Year A of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss prophecy, interfaith reading, and incarnation in John 14:1-14. The text is appointed for the Fifth Sunday of Easter, in Year A of the Revised Common Lectionary.
Jacqueline Vayntrub and Christian Wiman discuss paradox, poetry, and life beyond death in Psalm 23. The text is appointed for the Fourth Sunday of Easter, in Year A of the Revised Common Lectionary.
Joanne Jennings and Bill Goettler discuss divine encounter and human conversation in Luke 24:13-35. The text is appointed for the Third Sunday of Easter, in Year A of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss interfaith perspectives on the story of Easter in conversation with John 20:19-31. The text is appointed for the Second Sunday of Easter, in Year A of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss power, peace and healing in Acts 10:34-43. The text is appointed for Easter Day, in Year A of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss the problem of suffering, the impact of loss, and the resilience of human nature in Job 14:1-14 and 1 Peter 4:1-8. The text is appointed for Holy Saturday, in Year A of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss Christology, glory, and exclusion in John 18:1–19:42. The text is appointed for Good Friday in the Revised Common Lectionary.
Joel Baden and Sarah Drummond discuss sacrificial practice, identity markers, and imagined history in Exodus 12:1-14. The text is appointed for Maundy Thursday in the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss crucifixion, suffering, obedience, and solidarity in Philippians 2:5-11. The text is appointed for the Liturgy of the Passion (Palm Sunday), in Year A of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss miracles, healing, and grief in John 11:1-45. The text is appointed for the Fifth Sunday in Lent, in Year A of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the role of Joseph, the divine potential of dreams, and membership in the Holy Family in Matthew 1:18-25. The text is appointed for the Fourth Sunday in Lent, in Year A of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss life in the wilderness for the Israelites, being tested and testing God in Exodus 17:1-7. The text is appointed for the Third Sunday in Lent, in Year A of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss blessing, migration, and the inspiring legacy of Abraham across religious traditions in Genesis 12:1-4a. The text is appointed for the Second Sunday in Lent, in Year A of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss seduction, curiosity, craftiness, and misogyny in Genesis 2:15-17; 3:1-7. The text is appointed for the First Sunday in Lent, in Year A of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss leadership, inherited stories, and transfiguring moments in Exodus 24:12-18 and Matthew 17:1-9. The texts are appointed for Transfiguration Sunday, in Year A of the Revised Common Lectionary.
Almeda Wright and Kate Ott discuss pedagogy, mixed metaphors, ageism, and spiritual growth in 1 Corinthians 3:1-9. The text is appointed for the Sixth Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss hypocrisy, reward systems, righteousness, and religious performance in Isaiah 58:1-9a (9b-12). The text is appointed for the Fifth Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss blessedness, poverty, consolation, and the dangers of transactional theology in Matthew 5:1-12. The text is appointed for the Fourth Sunday after the Epiphany in Year A of the Revised Common Lectionary.
Joanne Jennings and Bill Goettler discuss living with both faith and fear in Psalm 27:1, 4-9. The text is appointed for the Third Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the story of John the Baptist, a wild and perhaps uncertain character, in John 1:29-42. The text is appointed for the Second Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss Messianism, prophetic gentleness, and hermeneutical approaches in Isaiah 42:1-9. The text is appointed for the First Sunday after the Epiphany, in Year A of the Revised Common Lectionary.
Vasileios Marinis and Volker Leppin discuss human nature, sovereignty over creation, and preacherly responsibility with reference to Psalm 8. The text is appointed for the First Sunday after Christmas, in Year A of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss the spirit of children, the multiplicity of interpretation, and pastoral responsibility at Christmas, with reference to Luke 2:1-14 (15-20). The text is appointed for Christmas Eve in the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss Christian and Muslim interpretations of the Nativty of Jesus, with special reference to Matthew 1:18-25. The text is appointed for the Fourth Sunday of Advent, in Year A of the Revised Common Lectionary.
Judith Gundry and Adam Eitel discuss patience, endurance of suffering, and the challenges of family conflict in James 5:7-10. The text is appointed for the Third Sunday of Advent, in Year A of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss the imagined future of the glorious kingdom in Isaiah 11:1-10 and Romans 15:4-13. The text is appointed for the Second Sunday of Advent, in Year A of the Revised Common Lectionary.
AndrewMcGowan and Ned Parker discuss the holiness of divine absence and the anticipation of things to come in Matthew 24:36-44. The text is appointed for the First Sunday of Advent in Year A of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss colonial narratives, indigenous theology, and the downsides of going to a “Promised Land” in Deuteronomy 26:1-11. The text is appointed for Thanksgiving Day (USA), in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss Hebrew vocabulary, shepherd imagery, and the legacy of King David in Jeremiah 23:1-6. The text is appointed for the Feast of Christ the King (Proper 29), in Year C of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss eschatology, aspiration, and ancient Near Eastern curse formulations in Isaiah 65:17-25. The text is appointed for the Twenty-Third Sunday after Pentecost (Proper 28), in Year C of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss poverty, apocalyptic imagery, and economic justice in reference to Daniel 7:1-3, 15-18 and Luke 6:20-31. The text is appointed for All Saints’ Day, in Year C of the Revised Common Lectionary.
Harold Attridge and Greg Sterling discuss redemption, the proper use of wealth, and the strange company Jesus keeps in Luke 19:1-10. The text is appointed for the Twenty-First Sunday after Pentecost, Proper 26, in Year C of the Revised Common Lectionary.
Awet Andemicael and Adam Eitel discuss shame, redemption, and rehabilitation in Joel 2:23-32. The text is appointed for the Twentieth Sunday after Pentecost, Proper 25, in Year C of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss punishment, free will, and the dangers of metaphor in Jeremiah 31:27-34. The text is appointed for the Nineteenth Sunday after Pentecost, Proper 24, in Year C of the Revised Common Lectionary.
Jacqueline Vayntrub and Christian Wiman discuss joy, salvation history, and chicken guts in Psalm 66:1-12. The text is appointed for the Eighteenth Sunday after Pentecost, Proper 23, in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss trauma, hope, and poetic Hebrew in Lamentations 1:1-6 and 3:19-26. The text is appointed for the Seventeenth Sunday after Pentecost (Proper 22), in Year C of the Revised Common Lectionary.
Joel Baden and Abdul-Rehman Malik discuss faith, ritual performance, and divine blessing in Psalm 91:1-6, 14-16. The text is appointed for the Sixteenth Sunday after Pentecost (Proper 21), in Year C of the Revised Common Lectionary.
Justin Crisp and Abdul-Rehman Malik discuss capitalism, shrewdness, and the logic of parables in Luke 16:1-13. The text is appointed for the Fifteenth Sunday after Pentecost (Proper 20), in Year C of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss the undoing of creation, fidelity, and false prophets in Jeremiah 4:11-12, 22-28. The text is appointed for the Fourteenth Sunday after Pentecost, Proper 19, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss precarity, God as creator and destroyer, and the potter metaphor in Jeremiah 18:1-11. The text is appointed for the Thirteenth Sunday after Pentecost, Proper 18, in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss humility, reversing the status quo, speaking truth to power in Sirach 10:12-18. The text is appointed for the Twelfth Sunday after Pentecost, Proper 17, in Year C of the Revised Common Lectionary.
Christian Wiman and Jacqueline Vayntrub discuss justice, prayer and action, and getting God's attention in Isaiah 58:9b-14. The text is appointed for the Eleventh Sunday after Pentecost, Proper 16, in Year C of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss faith heroes through history, triumphant faith, and the role of sin in Hebrews 11:29-12:2. The text is appointed for the Tenth Sunday after Pentecost, Proper 15, in Year C of the Revised Common Lectionary.
Greg Sterling and Harry Attridge discuss women in early Christian communities, eschatology, and faith as a matter of the heart in Hebrews 11:1-3, 8-16. The text is appointed for the Ninth Sunday after Pentecost, Proper 14, in Year C of the Revised Common Lectionary.
Judith Gundry and Adam Eitel discuss possession, wealth, and covetousness in Luke 12:13-21. The text is appointed for the Eighth Sunday after Pentecost, Proper 13, in Year C of the Revised Common Lectionary.
Tisa Wenger and Joel Baden discuss bargaining, God and Abraham's new relationship, and the righteous of Sodom and Gamorrah in Genesis 18:20-32. The text is appointed for Track 2 on the Seventh Sunday after Pentecost, Proper 12, in Year C of the Revised Common Lectionary.
Andrew McGowan and Ned Parker discuss Mary and Martha, extroversion, and authenticity in Luke 10:38-42. The text is appointed for the Sixth Sunday after Pentecost, Proper 11, in Year C of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss poverty, God's expectations, and our responsibilities to one another in Psalm 82. The text is appointed for the Fifth Sunday after Pentecost, Proper 10, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss kings, skin diseases, and prophetic power in 2 Kings 5:1-14. The text is appointed for the Fourth Sunday after Pentecost, Proper 9, in Year C of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss prophetic leadership, sudden loss, and mentorship in 2 Kings 2:1-2, 6-14. The text is appointed for the Third Sunday after Pentecost, Proper 8, in Year C of the Revised Common Lectionary.
Harold Attridge and John Hare discuss gender identity, ethnic dynamics, and changes of the heart in Galatians 3:23-29. The text is appointed for Proper 7, in Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss joy, multiculturalism, and feminine language in Proverbs 8:1-4, 22-31. The text is appointed for Trinity Sunday, in Year C of the Revised Common Lectionary.
Volker Leppin and Vasileios Marinis discuss signs and wonders, Hebrew Bible connections, the promise of salvation, and more in Acts 2:1-21. The text is appointed for Pentecost, in Year C of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss love-songs, community, and connection in reference to John 17:20-26. The text is appointed for the Feast of the Ascension, in Year C of the Revised Common Lectionary.
Erika Helgen and Chloë Starr discuss social justice, human failure, and heavenly hope in Revelation 21:10, 22–22:5. The text is appointed for the Sixth Sunday of Easter, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss poetic structure, creation language, and the mechanics of praise in Psalm 148. The text is appointed for the Fifth Sunday of Easter, in Year C of the Revised Common Lectionary.
Andrew McGowan and Ned Parker discuss whiteness, danger, and comfort in Revelation 7:9-17. The text is appointed for the Fourth Sunday of Easter, in Year C of the Revised Common Lectionary.
Harold Attridge and Gregory Sterling discuss Resurrection encounters and calls to action in Acts 9:1-20 and John 21:1-19. The text is appointed for the Third Sunday of Easter, in Year C of the Revised Common Lectionary.
Mark Heim and Abdul-Rehman Malik discuss doubt, trauma, and the value of “Doubting Thomas” in John 20:19-31. The text is appointed for the Second Sunday of Easter, in Year C of the Revised Common Lectionary.
Harry Attridge and John Hare discuss faith, uncertainty, and the power of emotion in John 20:1-18. The text is appointed for Easter Day, in Year C of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss the construction of stories, Christian supersessionism, and the legacy of Christian storytelling in relation to Genesis 22:1-18. The text is appointed for the Easter Vigil, in Year C of the Revised Common Lectionary.
Judy Gundry and Adam Eitel discuss the innocence of Jesus, divine kingship, and more in John 18:1-19:42. The text is appointed for Good Friday, in Year C of the Revised Common Lectionary.
John Collins and Jennifer Herdt discuss enslavement imagery, Passover liberation, and models of service in Exodus 12:1-14 and John 13:1-17. The texts are appointed for Maundy Thursday, in all three years of the Revised Common Lectionary.
Andrew McGowan and Ned Parker discuss community, sacrament, and suffering in Luke 22:14-23:56. The text is appointed for the Palm Sunday, the Liturgy of the Passion, in Year C of the Revised Common Lectionary.
Tisa Wenger and Joel Baden discuss divine violence, colonialism, and the notion of “wilderness” in Isaiah 43:16-21. The text is appointed for the Fifth Sunday in Lent, in Year C of the Revised Common Lectionary.
Yejide Peters Pietersen and Bill Goettler discuss reconciliation, spiritual role-models, and what it means to “become the righteousness of God” with reference to 2 Corinthians 5:16-21. The text is appointed for the 4th Sunday in Lent, in Year C of the Revised Common Lectionary.
Judith Gundry and Adam Eitel discuss repentance, leniency, and divine warnings in Luke 13:1-9. The text is appointed for the Third Sunday in Lent, in Year C of the Revised Common Lectionary.
Joel Baden and Eric Reymond discuss inheritance, offspring, and the promises of God in Genesis 15:1-12, 17-18. The text is appointed for the Second Sunday in Lent, in Year C of the Revised Common Lectionary.
Harold Attridge and John Hare discuss the possibility of being in relationship with God in Romans 10:8b-13. The text is appointed for the First Sunday in Lent, March 6, Year C of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the healing and transforming power of God in Luke 9:28-43. The text is appointed for Transfiguration Sunday, Year C of the Revised Common Lectionary.
Sarah Drummond and Joel Baden discuss forgiveness and the sibling dynamics at work in Genesis 45:3-11,15. The text is appointed for the Seventh Sunday after Epiphany, Year C of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss Jesus’ blessings and warnings in Luke 6:17-26. The text is appointed for the Sixth Sunday after Epiphany, Sunday, Year C of the Revised Common Lectionary.
Jacqueline Vayntrub and Christian Wiman discuss the difference between verse and prose in Isaiah 6:1-13. The text is appointed for the Fifth Sunday after Epiphany, Year C of the Revised Common Lectionary.
Sarah Drummond and Joel Baden discuss reluctant prophets and God’s will in Jeremiah 1:4-10. The text is appointed for the Fourth Sunday after Epiphany, Year C of the Revised Common Lectionary.
Erika Helgen and Chloe Starr discuss the church universal and love as the basis for the exercise of spiritual gifts in 1 Corinthians 12:12-31a. The text is appointed for the Third Sunday after Epiphany, Year C of the Revised Common Lectionary
Felicity Harley-McGowan and Bruce Gordon discuss recognizing God in the midst of community and the diversity of gifts in 1 Corinthians 12:1-11. The text is appointed for the Second Sunday after Epiphany, Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss the power of God in Psalm 29. The text is appointed for the First Sunday after Epiphany, Year C of the Revised Common Lectionary.
Awet Andemicael and Adam Eitel discuss the mystery, language and lyricism in John 1:1-18. The text is appointed for the Second Sunday after Christmas, Year C of the Revised Common Lectionary.
Gregory Sterling and Harold Attridge discuss the humanity of young Jesus and the role of Mary as mother in Luke 2:41-52. The text is appointed for the First Sunday after Christmas, Year C of the Revised Common Lectionary.
Sarah Drummond and Joel Baden discuss birth, kingship and signs of God’s redemption in Isaiah 9:2-7. The text is appointed for Christmas (Proper 1), December 24, Years A, B, and C of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss the Magnificat and our understanding of Mary through the ages in relation to Luke 1:46b-55. The text is appointed for the Fourth Sunday of Advent (Advent 4), Year C of the Revised Common Lectionary.
Joel Baden and Sarah Drummond discuss hope, apathy, and why the context of prophecy matters in Zephaniah 3:14-20. The text is appointed for the Third Sunday of Advent (Advent 3), Year C of the Revised Common Lectionary.
Peter Hawkins and Eric Reymond discuss disaster and hope, glory, and reversal in Baruch 5:1-9. The text is appointed for the Second Sunday of Advent (Advent 2), Year C of the Revised Common Lectionary.
Joel Baden and Tisa Wenger discuss messianic prophecy, timelessness, and historic context in Jeremiah 33:14-16. The text is appointed for the First Sunday of Advent (Advent 1), Year C of the Revised Common Lectionary.
Chapter, Verse, and Season gives listeners the opportunity to overhear the kinds of conversations that take place in the halls of Yale Divinity School. Each week, professors from different theological disciplines chat about biblical texts from the Revised Common Lectionary. They bring their own interests to the table and hopefully spark new insights into the scripture appointed for each Sunday.