I was recently interviewed for an episode of the Language of God podcast. The topic was the genealogies in Scripture, particularly in Genesis and Matthew, about which I had just written a series of blog posts.
This is the description of the podcast that BioLogos posted:
At first glance, biblical genealogies appear to straightforward family trees, the kinds we see on ancestry.com that map out the precise relationships between parents and offspring, tracing back as far as we can go. But is that how the genealogies in the Bible are supposed to be read? It turns out there’s a lot more going on in the genealogies than just that straightforward accounting. Bible scholar, Richard Middleton, shares with us some of the historical context that helps us to see the genealogies as another part of the story of God’s creation.
The interview is based on blog posts that that BioLogos asked me to write on biblical genealogies (posted in July and August, 2021). They actually asked for one blog post, but I got so into it that wrote a four-part blog post addressing the genealogies in Genesis 4–11 (parts 1 and 2) and the genealogy of Jesus in Matthew 1 (parts 3 and 4).
Yesterday’s sermon (June 13, 2021) at Community of the Savior, Rochester, NY, was phenomenal.
My colleague in Old Testament, Josef Sykora preached, combining God’s unusual choice of David (the youngest or smallest of the family) in 1 Samuel 16 with Jesus’s parables (riddles, he called them) of the seed sprouting overnight and the mustard seed in Mark 4; one happens without us, the other seems insignificant.
Josef aptly combined the motifs of the unexpected with the nature of riddles as making us think and drawing us in to be engaged. He wove these themes into a true story of how he tried to “trick” a congregation with a staged riddle and how God tricked him in return, with an outsider.
It was an amazing sermon and I was gripped from start to finish.
I hope you are intrigued, because that is all I’m going to tell you. You’ll have to listen for yourself.
Josef’s sermon can be found at this link between the 38:05 and 1:00:15 marks.
If you want to hear his short children’s meditation on riddles, it can be found at the 33:35 mark.
The two Scripture readings he drew on are at the 22:17 mark (1 Samuel 15:34-16:13) and the 31:54 mark (Mark 4:26-34).
And Josef’s very apt benediction to conclude the service can be found at the 1:26:45 mark.
I am privileged to teach at a Seminary that is associated with a liberal arts college. I have wonderful faculty colleagues at both institutions.
Northeastern Seminary is on the campus of Roberts Wesleyan College (in Rochester, NY) and while they are formally separate institutions, there is much practical overlap and collaboration between both the institutions and the faculty.
Of late, there have been joint meetings of the Seminary faculty with the faculty of the Department of Religion and Philosophy at the College. And, although faculty members find their home primarily in either the Seminary or the College, some of us teach in both institutions.
Here I want to highlight some of my faculty colleagues (in both institutions) who are presenting papers at the 2020 annual meeting of the Society of Biblical Literature, which is being held virtually this year (the first time in this format since I began attending in 1991).
In his paper, David examines the changes experienced by those who receive cochlear implants, including new relationships and a different sense of selfhood, to “shed light onto the experiential and subjective dimensions of the transformations that Paul describes in Philippians 3,” including his sense that what he previously viewed as “gain” is now counted as “loss.”
In her paper, Kristin examines competing suggestions for where Zechariah got his image, and ends up suggesting that it is drawn not only from the network of persons in ancient Persia known as “the eyes and ears of the king” (suggested by some scholars), but also from the portrayal of Mithra in Persian religion, who is “associated with fire, light, and eyes that roam throughout the earth for the sake of seeking out injustice.” She apples this background to Zechariah 4:10b, suggesting that the text uses this imagery “to encourage the people that YHWH, the Emperor of the cosmos and maintainer of justice, is at work to bring about a hopeful, purified future.”
He insightfully demonstrates that both Deuteronomy and Luke give similar instructions to those who are sent out, including an offer of peace to those they encounter and two possible outcomes depending on the responses of those they meet. Yet while Luke’s Gospel presents a battle with the powers of evil and the disciples are parallel to Israel’s soldiers, the texts diverge in that in Luke it is God and not the disciples who bring judgment.
My Own Paper Presented on December 1
Although I was scheduled to give a paper at SBL in a session on the Theology of the Hebrew Scriptures, the organizers decided to postpone the session until next year, when (hopefully) the SBL will meet in person (in San Antonio, TX).