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.
Less a Promise Than a Threat (Nineteenth Sunday after Pentecost)
Voiceover Voice:
This new covenant: it’s going to be terrific, but only because God is effectively removing the capacity to disobey.
Helena Martin:
Welcome back to 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 Abdul-Rehman Malik, Associate Research Scholar and Lecturer in Islamic Studies.
They’re discussing Jeremiah 31:27-34, which is appointed for Track 1 of the Nineteenth Sunday after Pentecost, Proper 24, in Year C.
Here’s the text.
[Jeremiah 31:27-34]
The days are surely coming, says the Lord, when I will sow the house of Israel and the house of Judah with the seed of humans and the seed of animals. And just as I have watched over them to pluck up and break down, to overthrow, destroy, and bring evil, so I will watch over them to build and to plant, says the Lord. In those days they shall no longer say:
“The parents have eaten sour grapes,
and the children’s teeth are set on edge.”
But all shall die for their own sins; the teeth of the one who eats sour grapes shall be set on edge.
The days are surely coming, says the Lord, when I will make a new covenant with the house of Israel and the house of Judah. It will not be like the covenant that I made with their ancestors when I took them by the hand to bring them out of the land of Egypt—a covenant that they broke, though I was their husband, says the Lord. But this is the covenant that I will make with the house of Israel after those days, says the Lord: I will put my law within them, and I will write it on their hearts, and I will be their God, and they shall be my people. No longer shall they teach one another or say to each other, “Know the Lord,” for they shall all know me, from the least of them to the greatest, says the Lord, for I will forgive their iniquity and remember their sin no more.
Joel Baden:
The idea of a new covenant is contingent on the idea of an old covenant, and what Jeremiah is really playing with here is the idea that, from the days of Egypt or Mount Sinai on, Israel has been living under its earlier covenant. Maybe not its first. There’s plenty of covenants in Israel’s history. But the main one for the nation has been this covenant that’s been based on laws, and that Israel, in Jeremiah’s view, and not just Israel, has been essentially violating, kind of nonstop, for its entire history. And what has that meant? For Jeremiah that has meant that under the old covenant life was really little else then sin, punishment, maybe a little relenting, more sin, more punishing; and it’s a cycle that has just gotten heavier and heavier. And in Jeremiah: of course, Jeremiah, living at the time of the conquest of Judah and Jerusalem, is looking at this and saying that, “We’ve reached the pinnacle. It’s gotten as bad as it’s gonna get.” And essentially Jeremiah is voicing God as saying, “Enough already! What we got here isn’t working. I gave you laws. I gave you the chance to obey them. You haven’t been doing it. All I’ve been doing is punishing you the whole time”–the language at the beginning of the passage about, “I’ve been plucking up and breaking down and overthrowing and destroying and bringing evil.” [God is saying] “that’s been all I’ve been able to do.” I’m a parent, you’re a parent. Sometimes your kid gets into that cycle of, like, you punish them, and when you punish them, they say something even worse back to you, and you’re like, “now I have to punish you more.” And it keeps going. And eventually this is God’s moment of the parent being like, “You know what, forget it. I’m tearing up the whole original deal.” And that sounds great. Except that, at least as I read it (and this may simply have to do with how I read Jeremiah generally), but as I read it, the thing that’s being offered in replacement of the old covenant, that is this new covenant, is pitched as, “It’s gonna be terrific. Everything’s gonna be much better now,” but only because God is effectively removing from the people the capacity to disobey, which is also kind of removing from them the capacity to obey. It’s enforced language. “I will put my law within them. I will write it on their hearts.” I don’t read that as a nice loving act. I read that as carving the law into flesh, right? It’s branding.
Abdul-Rehman Malik:
There is an underlying sense of violence throughout these verses. I mean, we begin at the beginning, in the translation I’m reading, “just as I watched over them, to uproot and tear down, to overthrow, destroy, bring disaster, I’ll now watch them build and plant.” I wanna say that part of that uprooting, tearing down, overthrowing, and destroying is because God asked them to do that! God asked them to take over land! God asked them to establish themselves in this holiest of lands, to wipe away those who came before. In a way, when God punishes (and I guess we’re speaking with our self-care, post-traumatic hats on now), when people face those kinds of trauma, people do trauma, you know? Hurt people hurt people. And so I think you’re very right in saying that this cycle punishment, a relenting, repentance, asking, disobedience and punishment: encoded in that, it’s a kind of a modeling of a kind of a violence.
Joel Baden:
I’ll do you one better. “Hurt people hurt people,” which I love that you brought in here: what if the hurt person here is God? God has, in the violating of the covenant and the sinning against God, God has been hurt. And God as the hurt party is like, “Yeah. And so I’ve been hurting you.” And the ending of the cycle involves, in my reading at least, a different kind of hurting. I mean, it’s a sort of more metaphysical hurting, the removal of, essentially, the removal of free will.
Abdul-Rehman Malik:
Oh, it’s kind of a spiritual lobotomy.
Joel Baden:
Yeah! Yeah, yeah. [Chuckling] I like that a lot. So I think that there’s multiple hurt parties here. But I’m–I dunno–I’m always interested in thinking about God as character. And in a sense, God in this passage is characterizing himself when he uses the language of, or when Jeremiah at least uses the language of, “I made this covenant, and they broke this covenant, even though I was their husband.” I’m not the one who’s talking about God metaphorically as the hurt party. Jeremiah already did that! Right? The husband who has been cheated on, which is this broad, biblical, relatively common, prophetic metaphor that I deeply detest.
Abdul-Rehman Malik:
Yeah. I mean, I’m hearing that, and of course my Muslim sensibilities [both laugh] with its radical monotheism of God as present with and separate from creation; creation contingent on God; and God being, you know [Prof. Malik speaks in Arabic]: “there is nothing unto God, like God.” You know, when you talk about God being hurt, definitely my Muslim spiritual sensibilities go, “Woo, hold on, hold on here. That’s not the way we talk about the divine.” But I appreciate you pointing out that that’s the way Jeremiah is speaking about the divine, and the husband-wife metaphor, which is very disturbing in a lot of different ways (because, again, there’s a certain. patriarchal violence that is not just encoded in, that’s apparent in the words here), really challenge my own sensibilities, that as I’m reading this, the notion of a hurt God. God isn’t diminished by our sin nor expanded by our obedience. The Muslim sensibility around this always is that we do action to our own detriment and to our own loss, or to our own edification and to our own blessing. And so this kind of conversation with God as character is something that is generally foreign, I would say, especially in the Quranic language. I think we get the language of intimacy, really, in the mystical and the spiritual. And we do get it in some of the sayings of the prophet, which speak God’s words and are not the Quran. I mean, famously, and the Sufis will go back to it all the time, is that that God said that “I was a hidden treasure. And I longed to be known. So I created creation, so I could be known.” This notion, which was picked up by Ibn Arabi and others, of God’s constant self-disclosure, that we as creation in a way are constantly disclosing through our actions and our way in the world, God, and God’s eternal majesty. I think that’s where we get close into that kind of intimate and almost mysterious relationship between creator and creation. But yes, your language to me feels at once compelling and foreign.
Joel Baden:
Yeah. I think it’s very hard many of us who, from whatever tradition, essentially have taken on what we might [say] is a “Neoplatonic” notion of the deity, as distant and not just distant, but entirely incommensurable and unaffectable, and totally other; when the Bible talks about, you know, voices God as saying, “You, Israel, cheated on me, and I was so angry”–and it’s not in this passage, but plenty of others–“I stripped you and I paraded you in front of the nations and I embarrassed you and I shamed you so that you would come back”–I mean, there’s hurt there. There’s absolutely hurt there, that doesn’t feel (and, you know, we can talk about it as a metaphor and play with it in lots of different ways)–but I sort of have a hobby horse about the marital metaphor in the Bible, because not only does it, as you said, have all these terrible patriarchal issues, as an ancient text; but this is a divine marriage, or at least description of one, that is encoded, or as you said, just sitting there apparent in the scriptural text, for people who turn to it and say, “You know, what should a marital relationship look like? How should I respond when”–you know, the husband saying–“how do I respond when my wife is unfaithful?” Again, I wanna come back to the: “hurt people hurt people” is so good because that’s what’s going on in the biblical text. It gives warrant for the hurt person, looking to the Bible, to hurt people in return. And I think that this marital imagery… again, it’s actually quite light here. There’s just one quick reference that–
Abdul-Rehman Malik:
But you’re saying it’s heavier elsewhere?
Joel Baden:
Oh it’s much heavier! I mean, it’s grotesque elsewhere. Hosea 2, Ezekiel 16. These are chapters that are appalling, and the ramifications of them as participating in this metaphor are and have been appalling and continue to be down to the present. So, to put it all together, I think that we keep on circling back to: for a passage that reads as, “I’m gonna do this great thing. I’m gonna end all of the unhappiness and all of your punishment. And I’m gonna bring about a new covenant,” when you read it through the lens of the violence that I think you and I are both seeing here on multiple levels, that’s less a promise than it is a threat. And I think for a passage, again, that ends, “I will forgive their inequity and remember their sin.” That’s at once a lovely thing–“Oh, terrific!”–and also, I think, a vaguely terrifying thing. It reminds us that what has been happening is punishment and oppression for perceived sin and, I don’t know, I can imagine a contemporary situation of, you know, “I’m not gonna punish you anymore. I’m just gonna make it impossible for you to ever disobey again; put you in a cage. I will tie your hands behind your back.” I mean, there’s all kinds of violent ways in which that it can be manifest.
Abdul-Rehman Malik:
Yeah, the removal of agency, you’re right, is the underlying terrifying theme here. And I do wonder out loud how contemporary theologians, particularly from the traditions who are engaging this as sacred text and active, sacred text (we are in a lectionary podcast, after all), how are folks gonna be reading this? And how do we handle and deal with some of these really thorny and difficult conceptualizations of relationships that you’ve so precisely touched on? I wonder what kind of spiritual language and interpretive language or hermeneutic is going to be applied in order to reformulate, reposition, re-orient this? Can it be re-oriented?
Helena Martin:
Thanks for listening. And thank you, Professors Baden and Malik, for your insights on Jeremiah.
You know, in addition to the pre-recorded Bible study stuff, Yale Bible Study also offers synchronous online classes, all free, plus other cool events. Find all that and more at YaleBibleStudy.org, and follow us on Twitter @BibleYale.
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. Our theme music is by Calvin Linderman.
We’ll be back with another conversation from Chapter, Verse, and Season.
Book of the Bible:
Jeremiah
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.
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.
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.