Readings: 2Sam. 11:26-12:13a

This reading follows last week's story of David's abuse of Bathsheba and Uriah, the Hittite, whom he had killed to cover up his actions. Here, the word of the Lord appears as a word of retribution. Nathan begins with a parable regarding the abuse of the poor. David is outraged, and would have the perpetrator killed. Nathan points out that David is the perpetrator, and expounds the parable. David has pronounced judgment on himself as king, who is responsible for the welfare of the poor.

In the Hebrew, the rich man "took" the poor man's ewe. This is the same language that Samuel used to describe the character of kings (they take). It is also the word describing David's action (David took Bathsheba). In Nathan's parable, there is an accusation of rape ("lie" and "took"), according to Brueggemann (Interpretation), who describes this as a tale of cynicism, selfishness, destruction, and greed.

Yahweh's speech is all about giving (in contrast to taking). David has violated the Torah (killing, adultery, coveting) but also the deep commitment Yahweh had made to David's house (Brueggemann). Again, Brueggemann reminds us that the king had been seduced by the royal view, (he sent, he took) but now David is being held accountable to the covenantal prophetic reality (Yahweh sends, Yahweh speaks, Yahweh indicts, Yahweh judges).

The punishment for David is that violence will never depart from his house (see the violence recounted in chapters 13-20). Additionally, his wives and concubines will be taken (this is the harem he took from Saul). This comes to pass as David's son, Absalom, revolts against David and takes his wives in the view of all Judah and Israel (16:20-23). More horribly still, the sin of David (and the judgment of death) appears to be transferred to the child Bathsheba is carrying. Indeed, that child dies in vs. 13-18.

In the Hebrew Bible, sin and its punishment may be inherited (like property) and generations may be punished for the sins of the father (Ex. 20.5; 34.7; Deut. 5.9).

One of the penitential psalms. Conscious of sin, the psalmist confesses, opening the way to forgiveness. Written in the period of the exile, with the temple destroyed, the psalmist offers hymns of praise and a penitent heart in the place of sacrifices, while praying for Israel's restoration.

Paul appeals to the Ephesians to maintain the unity of the Spirit in the bond of peace (Christ is our peace) by bearing with one another in love. He states the sevenfold foundation of our communion (one body, one spirit, one hope, one Lord, one faith, one baptism, one God and Parent of us all). Then, he makes clear that all have various gifts and varying degrees of gifts. This is the parallel to his argument in 1 Corinthians chapter 12, where variety in the community has become a source of discord. He points the Corinthians to the way of love (the better way of love) in which the various parts of the body are respected for the service they render, even if all do not render the same service. In humility, we are to regard the service we are able to render as the gift of Christ to the community through us. In the same way, we are to regard the services rendered by others as the gift of Christ to the community through them. As all these gifts are the work of Christ in us, there is no room for boasting. In like fashion, there is no room for any of us to judge "another person's servant (Christ's elect) or another's service (see Romans 14:4).

Jesus is depicted as the bread of life. The crowds are depicted as being concerned for things that perish, and asking for signs, or power to work the work of God. Jesus points them to belief in himself, and through this vessel, belief in God who works through him.

(Comments to Michael at mphillip@epix.net.)

First Presbyterian Church (U.S.A.)
Berwick, Pennsylvania (Susquehanna North Branch)