Joel Baden and Andrew McGowan discuss wordplay, prophecy, and numinous experience in 1 Samuel 3:1-10. The text is appointed for the Second Sunday after the Epiphany in Year B of the Revised Common Lectionary.
Between Prophet and Judge (Second Sunday after the Epiphany)
Voiceover Voice:
Mostly when people get called, usually they know something weird is going on. This one takes a while.
Helena Martin:
This is Chapter, Verse, and Season: a lectionary podcast from Yale Bible Study. Join us each week as two Yale Divinity School professors look at an upcoming text from the Revised Common Lectionary.
This episode, we have Joel Baden, Professor of Hebrew Bible and Director of the Center for Continuing Education, and Andrew McGowan, Dean of Berkeley Divinity School at Yale and McFaddin Professor of Anglican Studies and Pastoral Theology. They’re discussing 1 Samuel 3:1-10, which is appointed for the Second Sunday after the Epiphany, in Year B.
The text is read for you by Liturgical Minister of Marquand Chapel, Michael Libunao-Macalintal.
Michael Libunao-Macalintal:
[1 Samuel 3:1-10]
Now the boy Samuel was ministering to the Lord under Eli. The word of the Lord was rare in those days; visions were not widespread.
At that time Eli, whose eyesight had begun to grow dim so that he could not see, was lying down in his room; the lamp of God had not yet gone out, and Samuel was lying down in the temple of the Lord, where the ark of God was. Then the Lord called, “Samuel! Samuel!”[a] and he said, “Here I am!” and ran to Eli and said, “Here I am, for you called me.” But he said, “I did not call; lie down again.” So he went and lay down. The Lord called again, “Samuel!” Samuel got up and went to Eli and said, “Here I am, for you called me.” But he said, “I did not call, my son; lie down again.” Now Samuel did not yet know the Lord, and the word of the Lord had not yet been revealed to him. The Lord called Samuel again, a third time. And he got up and went to Eli and said, “Here I am, for you called me.” Then Eli perceived that the Lord was calling the boy. Therefore Eli said to Samuel, “Go, lie down, and if he calls you, you shall say, ‘Speak, Lord, for your servant is listening.’ ” So Samuel went and lay down in his place.
Now the Lord came and stood there, calling as before, “Samuel! Samuel!” And Samuel said, “Speak, for your servant is listening.”
Andrew McGowan:
So Joel, this story of the call of Samuel, I think, is probably fairly familiar and it’s one of a number of stories in the Hebrew Bible and beyond in which people are called by God to some particular task through a sort of an experience of divine revelation. But it’s got some distinctive elements too, right?
Joel Baden:
Yeah. I mean, some of these call narratives are pretty famous. Ezekiel’s vision of the chariot and Isaiah’s vision of the throne, and the seraphim and the coal on the lips. And of course, Moses at the burning bush. Prophetic call narratives can be some of the more famous and recognizable scenes, this one among them, but an odd one. Mostly when people get called, I mean, the first part, usually they know something weird is going on, and this one takes a while. And the other thing is, this one, unlike many, seems to be purely auditory rather than visual. Moses sees a bush. God appears in person to the patriarchs, to Abraham, to Jacob, etc. Obviously, Ezekiel and Isaiah have these famous visions. The first thing this text says is visions weren’t so common back at this point in time, which actually, is weird. It’s like as if there’s some like vision interregnum between…
Andrew McGowan:
It also says the word of the Lord was rare in those days. Visions were not widespread. Is that sort of a poetic parallelism thing? Sort of, you know, word and vision, perhaps?
Joel Baden:
Yeah, yeah, it is. And I mean, that explains certainly why, I suppose it’s meant to explain why, Samuel has no idea what’s going on. But it also says that Samuel had not yet, the word of the Lord had not yet been, he didn’t yet know the Lord, the word of the Lord had not yet been revealed to him. And that again, like that’s a statement in two parts. He didn’t know the Lord and the word of the Lord hadn’t been revealed to him. Unclear exactly. I mean, the second one’s fairly obvious and not so clear what the first one means.
Andrew McGowan:
Right. Now, if I recall that we don’t get this provided in the text but this is taking place at the shrine at Shiloh, isn’t it? Is that right? We haven’t got to Jerusalem yet as far as…
Joel Baden:
No.
Andrew McGowan:
… as the presence of the Lord’s concerned. And yet, one thing that occurs to me when you mentioned those other calls as well is that a lot of them involve quite strong cultic context. So, this is actually happening in the temple. And it might be that even though, you know, generic spirituality has people thinking, oh, well, you know, I heard the voice of God when I walked by the ocean or whatever it is, that’s not really the thought world here, is it? This is sort of more likely to be happening because Samuel and Eli are both in the temple, right?
Joel Baden:
I absolutely think so. You’re right. Many of these call narratives, Isaiah’s vision is of God is…
Andrew McGowan:
It’s like of a temple, isn’t it?
Joel Baden:
…enthroned in the temple. Ezekiel’s vision, probably somewhat similar even though it’s a little bit more obscure. Moses at the burning bush, that’s Sinai. That is where the deity is. And so, in a sense, then it’s interesting, right? That Samuel is, it says Samuel is lying down in the temple of the Lord where the Ark of God was. So, he’s like in the bedroom next door.
Andrew McGowan:
Right.
Joel Baden:
And it’s, you know, he hears the voice and he kind of just goes to the wrong room. And he’s like, oh, that must be Eli. He turns to the right instead of the left out of his own room, whatever it might be. But I think, I do think that’s important. It reminds us, as you say, that in ancient Israel, and the ancient world more generally, they created intentional space for divine encounter. There was a place where that would happen.
Andrew McGowan:
Right. And often happens when people are sleeping too, doesn’t it?
Joel Baden:
Yeah, I mean…
Andrew McGowan:
At least it does, it does in Greek sources. I remember this, that people go to temples to do what they call incubation.
Joel Baden:
Right.
Andrew McGowan:
Literally they expect that the dreams that they have were in those contexts will involve divine revelations that then have to be interpreted. This isn’t quite that, I realize.
Joel Baden:
No, but it’s in the same thought world. It’s not so different from Jacob at Bethel, right? Lying down, having the dream of the holy site, and that being actually the rationale for the creation of the sanctuary in that spot.
Andrew McGowan:
Right.
Joel Baden:
These are places of numinous encounter.
Andrew McGowan:
Yeah, and you’ve already referred to this issue of sensory, the sensory dimension of this. So, what do you make of this? The word of the Lord was rare, visions were not widespread and then Eli, whose eyesight had begun to grow dim so he could not see, is lying down. And then Samuel hears the Lord. You’ve already linked this sort of contextually to the fact that we’re told this was a bit of a dry spell for revelatory activity. Do you think, for instance, that the emphasis upon the auditory nature and the word of the Lord for Samuel is a part of his own narrative? Because, of course, he’s going to be a prophetic figure who’s I think, I mean correct me, but his activity isn’t so much like Ezekiel’s of having, you know, grand visions, but of actually here’s the word of the Lord. You know, pay attention. Is that sort of propositional aspect being hinted at here? That this is the beginning of a career of telling people important things that God has said?
Joel Baden:
Yeah, it’s interesting. We should point out, by the way, that the Eli can’t see, and Samuel hears is also a very obvious play on Samuel’s name.
Andrew McGowan:
Ah.
Joel Baden:
Which is in Hebrew, sh’mu el, literally hearing God.
Andrew McGowan:
Right.
Joel Baden:
So, I do wonder in that case, to say that Eli couldn’t see, is that a trend? Is that to say, but Samuel can hear. Are they thinking about two different, as you suggest, two different modes of the prophetic experience? And it’s not, you know, sure, someone like Ezekiel or these great people who see visions and then describe them. I mean, Samuel isn’t that kind. Samuel’s also not like Elijah. He’s not out there performing miracles willy nilly to demonstrate. Samuel’s not fighting against prophets of foreign deities. Samuel is, as you say, really more of a kind of direct mouthpiece.
Andrew McGowan:
And with a sort of political dimension too, isn’t he? He’s sort of on the cusp of the judges…
Joel Baden:
Oh, yeah.
Andrew McGowan:
…and the prophets.
Joel Baden:
Oh, yeah. Samuel is like the last judge and almost the first formal prophet. And not that there aren’t prophetic figures before this. Even, I mean, someone like Deborah, who is also like someone who is a judge and a prophet. But Samuel is inaugurating, he’s just a transitional figure altogether, right? He’s between prophet and judge. He’s between judge and king. And so, the prophetic, the political prophetic role of like, you know, the person who has the ear, who hears from God and then says, especially says to the king, you’re doing something wrong, or here’s what you should be doing.
Andrew McGowan:
Right.
Joel Baden:
That role seems to almost always be more about hearing and transmitting the word of God than seeing visions and interpreting them.
Andrew McGowan:
You mentioned the word play in effect on the sh’mu el, Samuel thing. This may be a bridge too far, but is there also at least a hint of humor about Samuel being called by God and then going to talk to someone named Eli? [Joel Baden laughs] You know, wrong my God, or something like that?
Joel Baden:
I like that. It never occurred to me. I think it’s, I mean, I think that Samuel’s name is there, it’s being played with ironically here. The guy who hears God hears, but yeah, as you say, misses the God part for a while. And it is the person named Eli, Ali, my God, who has to tell him it’s actually [El].
Andrew McGowan:
This is incidental, but another thing I love about this story is the very folkloric feel. You know, the rule of three.
Joel Baden:
Oh yeah.
Andrew McGowan:
Things have to happen three times. Which is not uncommon in biblical story, but also in others.
Joel Baden:
I mean, what’s funny is Eli actually doesn’t get it at first either, right? It takes three times for Eli also. Samuel goes to Eli and the first couple of times they’re like, I don’t know what’s going on.
And there’s this gradual revelation to the reader. The Lord says, “Samuel, Samuel”. And Samuel says, Samuel gives the right response, Samuel says, “here I am.” That’s the traditional prophetic response to the calls, Abraham, Moses, hineni is this classic statement. He says, here I am and then runs to the wrong room. And then the second time, and the second time we, as the readers, it’s explained to us. God calls again. And he’s like, again, he goes to Eli. And then the text says, now I’m going to tell you why he can’t figure this out. He had no idea. It was his first time. He never knew. And Eli also still doesn’t know. And the third time Eli figures it out as sort of like the stand in for the reader.
Andrew McGowan:
Yes.
Joel Baden:
And he’s like, sorry, I know what’s actually going on here.
Andrew McGowan:
Right. Build your house of bricks this time.
Joel Baden:
No, that’s exactly it. To your point, right? It is a a story that is both high and low in these wonderful ways. It is, I mean, call narratives are sort of like pinnacle narratives of prophetic texts. And this one is done, I think it’s obviously supposed to be funny.
Andrew McGowan:
Yeah. Yeah.
Joel Baden:
It’s got, I mean, both in its sort of structure and in the pun, it’s a funny little story.
Andrew McGowan:
And yet it lands, for those who finish reading at verse 10, some may read longer, but it lands at a lovely place at the end of verse 10 where he just says, “Speak for your servant is listening.” And in a subtle but quite profound way, I think, it draws the point you made earlier about vision and hearing together. This is going to be about speaking. Speak your servant is listening.
Helena Martin:
Thanks for listening. For a transcript of today’s episode and lots more, check out YaleBibleStudy.org.
Chapter, Verse, and Season is a production of the Center for Continuing Education at Yale Divinity School. It’s produced by: Creator and Managing Editor, Joel Baden; Production Manager, Kelly Morrissey; Associate Producer, Aidan Stoddart; and I’m your Host and Executive Producer, Helena Martin. And our theme music is by Calvin Linderman.
We’ll be back with another conversation from Chapter, Verse, and Season.
Book of the Bible:
1 Samuel
Subjects:
Samuel
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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Bill Goettler and Joanne Jennings discuss hard truths and be in-dwelled by Christ in Romans 6:12–23. The text is appointed for the Fifth Sunday after Pentecost (Proper 8), in Year A of the Revised Common Lectionary.
Felicity Harley-McGowan and Bruce Gordon discuss Jesus’ scarier proclamations in Matthew 10:24-39. The text is appointed for the Fourth Sunday after Pentecost (Proper 7), in Year A of the Revised Common Lectionary.
Joel Baden and Sarah Drummond discuss hospitality, laughter, and the complexity of Sarah as a character in Genesis 18:1-15. The text is appointed for the Third Sunday after Pentecost (Proper 6), in Year A of the Revised Common Lectionary.
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.
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.
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.