◀ All Reading Plans / Revised Common Lectionary (Complementary) / Psalm 15 (Dwelling in God’s tabernacle); Exodus 32:1-14 (The Israelites make themselves a god); James 1:1-8 (One who doubts is like a wave of the sea) (New English Translation)

Prev Day

August 26, 2021

Next Day

Use the calendar to view readings from this devotional.

August 2021
Su	Mo	Tu	We	Th	Fr	Sa
1	2	3	4	5	6	7
8	9	10	11	12	13	14
15	16	17	18	19	20	21
22	23	24	25	26	27	28
29	30	31

Return to today's reading

Revised Common Lectionary (Complementary)

Daily Bible readings that follow the church liturgical year, with thematically matched Old and New Testament readings.

Duration: 1245 days

Psalm 15

Psalm 15^[a]

A psalm of David.

15 Lord, who may be a guest in your home?^[b]
Who may live on your holy hill?^[c]
²Whoever lives a blameless life,^[d]
does what is right,
and speaks honestly.^[e]
³He^[f] does not slander,^[g]
or do harm to others,^[h]
or insult his neighbor.^[i]
⁴He despises a reprobate,^[j]
but honors the Lord’s loyal followers.^[k]
He makes firm commitments and does not renege on his promise.^[l]
⁵He does not charge interest when he lends his money.^[m]
He does not take bribes to testify against the innocent.^[n]
The one who lives like this^[o] will never be shaken.

Footnotes

Psalm 15:1 sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.
Psalm 15:1 tn Heb “Who may live as a resident foreigner in your tent?”
Psalm 15:1 sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.
Psalm 15:2 tn Heb “one who walks blamelessly.”
Psalm 15:2 tn Heb “one who speaks truth in his heart”; or “one who speaks truth [that is] in his heart.” This apparently refers to formulating a truthful statement in one’s mind and then honestly revealing that statement in one’s speech.
Psalm 15:3 sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.
Psalm 15:3 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.
Psalm 15:3 tn Or “his fellow.”
Psalm 15:3 tn Heb “and he does not lift up an insult against one who is near to him.”
Psalm 15:4 tn Heb “despised in his eyes [is] a rejected [one].” The Hebrew term נִמְאָס (nimʾas, “rejected [one]”) apparently refers here to one who has been rejected by God because of his godless behavior. It stands in contrast to “those who fear God” in the following line.
Psalm 15:4 tn Heb “those who fear the Lord.” The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.
Psalm 15:4 tn Heb “he takes an oath to do harm and does not change.” The phrase “to do harm” cannot mean “do harm to others,” for the preceding verse clearly characterizes this individual as one who does not harm others. In this context the phrase must refer to an oath to which a self-imprecation is attached. The godly individual takes his commitments to others so seriously he is willing to “swear to his own hurt.” For an example of such an oath, see Ruth 1:16-17.
Psalm 15:5 sn He does not charge interest. Such an individual is truly generous, and not simply concerned with making a profit.
Psalm 15:5 tn Heb “a bribe against the innocent he does not take.” For other texts condemning the practice of a judge or witness taking a bribe, see Exod 23:8; Deut 16:19; 27:25; 1 Sam 8:3; Ezek 22:12; Prov 17:23.
Psalm 15:5 tn Heb “does these things.”

Exodus 32:1-14

The Sin of the Golden Calf

32 ^[a] When the people saw that Moses delayed^[b] in coming down^[c] from the mountain, they^[d] gathered around Aaron and said to him, “Get up,^[e] make us gods^[f] that will go before us. As for this fellow Moses,^[g] the man who brought us up from the land of Egypt, we do not know what^[h] has become of him!”

²So Aaron said to them, “Break off the gold earrings that are on the ears of your wives, your sons, and your daughters, and bring them to me.”^[i] ³So all^[j] the people broke off the gold earrings that were on their ears and brought them to Aaron. ⁴He accepted the gold^[k] from them,^[l] fashioned^[m] it with an engraving tool, and made a molten calf.^[n] Then they said, “These are your gods,^[o] O Israel, who brought you up out of Egypt.”

⁵When^[p] Aaron saw this,^[q] he built an altar before it,^[r] and Aaron made a proclamation^[s] and said, “Tomorrow will be a feast^[t] to the Lord.” ⁶So they got up early on the next day and offered up burnt offerings and brought peace offerings, and the people sat down to eat and drink,^[u] and they rose up to play.^[v]

⁷The Lord spoke to Moses, “Go quickly, descend,^[w] because your^[x] people, whom you brought up from the land of Egypt, have acted corruptly. ⁸They have quickly turned aside^[y] from the way that I commanded them—they have made for themselves a molten calf and have bowed down to it and sacrificed to it and said, ‘These are your gods, O Israel, which brought you up from the land of Egypt.’”

⁹Then the Lord said to Moses, “I have seen this people.^[z] Look^[aa] what a stiff-necked people they are!^[ab] ¹⁰So now, leave me alone^[ac] so that my anger can burn against them and I can destroy them, and I will make from you a great nation.”

¹¹But Moses sought the favor^[ad] of the Lord his God and said, “O Lord, why does your anger burn against your people, whom you have brought out from the land of Egypt with great power and with a mighty hand? ¹²Why^[ae] should the Egyptians say,^[af] ‘For evil^[ag] he led them out to kill them in the mountains and to destroy^[ah] them from the face of the earth’? Turn from your burning anger, and relent^[ai] of this evil against your people. ¹³Remember Abraham, Isaac, and Israel your servants, to whom you swore by yourself and told them, ‘I will multiply your descendants^[aj] like the stars of heaven, and all this land that I have spoken about^[ak] I will give to your descendants,^[al] and they will inherit it forever.’” ¹⁴Then the Lord relented over the evil that he had said he would do to his people.

Footnotes

Exodus 32:1 sn This narrative is an unhappy interlude in the flow of the argument of the book. After the giving of the Law and the instructions for the tabernacle, the people get into idolatry. So this section tells what the people were doing when Moses was on the mountain. Here is an instant violation of the covenant that they had just agreed to uphold. But through it all Moses shines as the great intercessor for the people. So the subject matter is the sin of idolatry, its effects and its remedy. Because of the similarities to Jeroboam’s setting up the calves in Dan and Bethel, modern critics have often said this passage was written at that time. U. Cassuto shows how the language of this chapter would not fit an Iron Age setting in Dan. Rather, he argues, this story was well enough known for Jeroboam to imitate the practice (Exodus, 407-10). This chapter can be divided into four parts for an easier exposition: idolatry (32:1-6), intercession (32:7-14), judgment (32:15-29), intercession again (32:30-33:6). Of course, these sections are far more complex than this, but this gives an overview. Four summary statements for expository points might be: I. Impatience often leads to foolish violations of the faith, II. Violations of the covenant require intercession to escape condemnation, III. Those spared of divine wrath must purge evil from their midst, and IV. Those who purge evil from their midst will find reinstatement through intercession. Several important studies are available for this. See, among others, D. R. Davis, “Rebellion, Presence, and Covenant: A Study in Exodus 32-34, ” WTJ 44 (1982): 71-87; M. Greenberg, “Moses’ Intercessory Prayer,” Ecumenical Institute for Advanced Theological Studies (1978): 21-35; R. A. Hamer, “The New Covenant of Moses,” Judaism 27 (1978): 345-50; R. L. Honeycutt, Jr., “Aaron, the Priesthood, and the Golden Calf,” RevExp 74 (1977): 523-35; J. N. Oswalt, “The Golden Calves and the Egyptian Concept of Deity,” EvQ 45 (1973): 13-20.
Exodus 32:1 tn The meaning of this verb is properly “caused shame,” meaning cause disappointment because he was not coming back (see also Judg 5:28 for the delay of Sisera’s chariots [S. R. Driver, Exodus, 349]).
Exodus 32:1 tn The infinitive construct with the preposition ל (lamed) is used here epexegetically, explaining the delay of Moses.
Exodus 32:1 tn Heb “the people.”
Exodus 32:1 tn The imperative means “arise.” It could be serving here as an interjection, getting Aaron’s attention. But it might also have the force of prompting him to get busy.
Exodus 32:1 tn The plural translation is required here (although the form itself could be singular in meaning) because the verb that follows in the relative clause is a plural verb.
Exodus 32:1 tn The text has “this Moses.” But this instance may find the demonstrative used in an earlier deictic sense, especially since there is no article with it.
Exodus 32:1 tn The interrogative is used in an indirect question (see GKC 443-44 §137.c).
Exodus 32:2 sn B. Jacob (Exodus, 937-38) argues that Aaron simply did not have the resolution that Moses did, and wanting to keep peace he gave in to the crowd. He also tries to explain that Aaron was wanting to show their folly through the deed. U. Cassuto also says that Aaron’s request for the gold was a form of procrastination, but that the people quickly did it and so he had no alternative but to go through with it (Exodus, 412). These may be right, since Aaron fully understood what was wrong with this, and what the program was all about. The text gives no strong indication to support these ideas, but there are enough hints from the way Aaron does things to warrant such a conclusion.
Exodus 32:3 tn This “all” is a natural hyperbole in the narrative, for it means the large majority of the people.
Exodus 32:4 tn Here “the gold” has been supplied.
Exodus 32:4 tn Heb “from their hand.”
Exodus 32:4 tn The verb looks similar to יָצַר (yatsar), “to form, fashion” by a plan or a design. That is the verb used in Gen 2:7 for Yahweh God forming the man from the dust of the ground. If it is here, it is the reverse, a human—the dust of the ground—trying to form a god or gods. The active participle of this verb in Hebrew is “the potter.” A related noun is the word יֵצֶּר (yetser), “evil inclination,” the wicked designs or intent of the human heart (Gen 6:5). But see the discussion by B. S. Childs (Exodus [OTL], 555-56) on a different reading, one that links the root to a hollow verb meaning “to cast out of metal” (as in 1 Kgs 7:15).
Exodus 32:4 sn The word means a “young bull” and need not be translated as “calf” (although “calf” has become the traditional rendering in English). The word could describe an animal three years old. Aaron probably made an inner structure of wood and then, after melting down the gold, plated it. The verb “molten” does not need to imply that the image was solid gold; the word is used in Isa 30:22 for gold plating. So it was a young bull calf that was overlaid with gold, and the gold was fashioned with the stylus.
Exodus 32:4 tn The word could be singular here and earlier; here it would then be “this is your god, O Israel.” However, the use of “these” indicates more than one god was meant by the image. But their statement and their statue, although they do not use the holy name, violate the first two commandments.
Exodus 32:5 tn The preterite with the vav (ו) consecutive is subordinated as a temporal clause to the next preterite.
Exodus 32:5 tn The word “this” has been supplied.
Exodus 32:5 tn “Before it” means before the deity in the form of the calf. Aaron tried to redirect their worship to Yahweh, but the people had already broken down the barrier and were beyond control (U. Cassuto, Exodus, 413).
Exodus 32:5 tn Heb “called.”
Exodus 32:5 sn The word is חַג (khag), the pilgrim’s festival. This was the word used by Moses for their pilgrimage into the wilderness. Aaron seems here to be trying to do what Moses had intended they do, make a feast to Yahweh at Sinai, but his efforts will not compete with the idol. As B. Jacob says, Aaron saw all this happening and tried to rescue the true belief (Exodus, 941).
Exodus 32:6 tn The second infinitive is an infinitive absolute. The first is an infinitive construct with the preposition ל (lamed), expressing the purpose of their sitting down. The infinitive absolute that follows cannot take the preposition, but with the conjunction follows the force of the form before it (see GKC 340 §113.e).
Exodus 32:6 tn The form is לְצַחֵק (l^etsakheq), a Piel infinitive construct, giving the purpose of their rising up after the festal meal. On the surface it would seem that with the festival there would be singing and dancing, so that the people were celebrating even though they did not know the reason. W. C. Kaiser says the word means “drunken immoral orgies and sexual play” (“Exodus,” EBC 2:478). That is quite an assumption for this word, but is reflected in some recent English versions (e.g., NCV “got up and sinned sexually”; TEV “an orgy of drinking and sex”). The word means “to play, trifle.” It can have other meanings, depending on its contexts. It is used of Lot when he warned his sons-in-law and appeared as one who “mocked” them; it is also used of Ishmael “playing” with Isaac, which Paul interprets as mocking; it is used of Isaac “playing” with his wife in a manner that revealed to Abimelech that they were not brother and sister, and it is used by Potiphar’s wife to say that her husband brought this slave Joseph in to “mock” them. The most that can be gathered from these is that it is playful teasing, serious mocking, or playful caresses. It might fit with wild orgies, but there is no indication of that in this passage, and the word does not mean it. The fact that they were festive and playing before an idol was sufficient.
Exodus 32:7 tn The two imperatives could also express one idea: “get down there.” In other words, “Make haste to get down.”
Exodus 32:7 sn By giving the people to Moses in this way, God is saying that they have no longer any right to claim him as their God, since they have shared his honor with another. This is God’s talionic response to their “These are your gods who brought you up.” The use of these pronoun changes also would form an appeal to Moses to respond, since Moses knew that God had brought them up from Egypt.
Exodus 32:8 tn The verb is a perfect tense, reflecting the present perfect nuance: “they have turned aside” and are still disobedient. But the verb is modified with the adverb “quickly” (actually a Piel infinitive absolute). It has been only a matter of weeks since they heard the voice of God prohibiting this.
Exodus 32:9 sn This is a bold anthropomorphism; it is as if God has now had a chance to get to know these people and has discovered how rebellious they are. The point of the figure is that there has been discernible evidence of their nature.
Exodus 32:9 tn Heb “and behold” or “and look.” The expression directs attention in order to persuade the hearer.
Exodus 32:9 sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.
Exodus 32:10 tn The imperative, from the word “to rest” (נוּחַ, nuakh), has the sense of “leave me alone, let me be.” It is a directive for Moses not to intercede for the people. B. S. Childs (Exodus [OTL], 567) reflects the Jewish interpretation that there is a profound paradox in God’s words. He vows the severest punishment but then suddenly conditions it on Moses’ agreement. “Let me alone that I may consume them” is the statement, but the effect is that he has left the door open for intercession. He allows himself to be persuaded—that is what a mediator is for. God could have slammed the door (as when Moses wanted to go into the promised land). Moreover, by alluding to the promise to Abraham God gave Moses the strongest reason to intercede.
Exodus 32:11 tn S. R. Driver (Exodus, 351) draws on Arabic to show that the meaning of this verb (חָלָה, khalah) was properly “make sweet the face” or “stroke the face”; so here “to entreat, seek to conciliate.” In this prayer, Driver adds, Moses urges four motives for mercy: 1) Israel is Yahweh’s people, 2) Israel’s deliverance has demanded great power, 3) the Egyptians would mock if the people now perished, and 4) the oath God made to the fathers.
Exodus 32:12 tn The question is rhetorical; it really forms an affirmation that is used here as a reason for the request (see GKC 474 §150.e).
Exodus 32:12 tn Heb “speak, saying.” This is redundant in English and has been simplified in the translation.
Exodus 32:12 tn The word “evil” means any kind of life-threatening or fatal calamity. “Evil” is that which hinders life, interrupts life, causes pain to life, or destroys it. The Egyptians would conclude that such a God would have no good intent in taking his people to the desert if now he destroyed them.
Exodus 32:12 tn The form is a Piel infinitive construct from כָּלָה (kalah, “to complete, finish”) but in this stem, “bring to an end, destroy.” As a purpose infinitive this expresses what the Egyptians would have thought of God’s motive.
Exodus 32:12 tn The verb “repent, relent” when used of God is certainly an anthropomorphism. It expresses the deep pain that one would have over a situation. Earlier God repented that he had made humans (Gen 6:6). Here Moses is asking God to repent/relent over the judgment he was about to bring, meaning that he should be moved by such compassion that there would be no judgment like that. J. P. Hyatt observes that the Bible uses so many anthropomorphisms because the Israelites conceived of God as a dynamic and living person in a vital relationship with people, responding to their needs and attitudes and actions (Exodus [NCBC], 307). See H. V. D. Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.
Exodus 32:13 tn Heb “your seed.”
Exodus 32:13 tn “about” has been supplied.
Exodus 32:13 tn Heb “seed.”

James 1:1-8

Salutation

1 From James,^[a] a slave^[b] of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad.^[c] Greetings!

Joy in Trials

²My brothers and sisters,^[d] consider it nothing but joy^[e] when you fall into all sorts of trials, ³because you know that the testing of your faith produces endurance. ⁴And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. ⁵But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. ⁶But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. ⁷For that person must not suppose that he will receive anything from the Lord, ⁸since he is a double-minded individual,^[f] unstable in all his ways.

Footnotes

James 1:1 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
James 1:1 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
James 1:1 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
James 1:2 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
James 1:2 tn Grk “all joy,” “full joy,” or “greatest joy.”
James 1:8 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anēr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.

New English Translation (NET)

Prev Day

Top

Next Day

Use the calendar to view readings from this devotional.

Log in to read this devotional and:

Revised Common Lectionary (Complementary)

Psalm 15[a]

A psalm of David.

Footnotes

The Sin of the Golden Calf

Footnotes

Salutation

Joy in Trials

Footnotes

Psalm 15^[a]