I find myself pondering the reasons for gaps in the lectionary of the Daily Office readings. I’m struck by a couple in particular…
What makes these interesting is that I’m not looking at the currently lectionary, but the original 1928 Daily Office lectionary.
Here’s one: 2 Samuel 11:2-4a, and 12:1-7,9-10,12-13a
That’s the David and Bathsheba story. The big chunk missing makes sense—that’s the full narrative that doesn’t focus on the specific sins of David here. What draws my eye immediately is the odd single-verse gaps, the omission verses 8 and 11. Here they are:
verse 8: [Nathan to David] And I gave thee thy master’s house, and thy master’s wives into thy bosom, and gave thee the house of Israel and of Judah; and if that had been too little, I would moreover have given unto thee such and such things.
verse 11: Thus saith the LORD, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sun.
So, it seems like the polygamy of David is at issue here—but wouldn’t that seem to be pertinent thing in discussing his “acquisition” of Bathsehba?
Doubtless the reason for this omission was because this is a reading for a major day—it’s the first reading at MP on Lent 1. I imagine the idea here was to avoid scandalizing congregations with the idea that David was polygamous or at least to distract people with that fact at this point. In all fairness, 2 Samuel 12:1-25 is read in its entirety on the Friday after the 15th Sunday after Trinity so we can chalk this up to Sunday Embarrassment, a feature of Anglican lectionaries since 1561.
What, then, do we make of Joshua 11:1-19, 23?
This is the reading appointed for Friday after the First Sunday after Trinity and is the only time Joshua 11 is read during the year. Let me provide you with some context—here’s 18 to 23:
18 Joshua made war a long time with all those kings. 19 There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon: all other they took in battle. 20 For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, and that they might have no favour, but that he might destroy them, as the LORD commanded Moses. 21 And at that time came Joshua, and cut off the Anakims from the mountains, from Hebron, from Debir, from Anab, and from all the mountains of Judah, and from all the mountains of Israel: Joshua destroyed them utterly with their cities. 22 There was none of the Anakims left in the land of the children of Israel: only in Gaza, in Gath, and in Ashdod, there remained. 23 So Joshua took the whole land, according to all that the LORD said unto Moses; and Joshua gave it for an inheritance unto Israel according to their divisions by their tribes. And the land rested from war.
It’s the divine genocide section.
Clearly no Sunday Embarrassment going on here because it’s a Friday and not a hugely major one at that. What interpretive principles are at work here, I wonder? I can see that these verses cause a scandal, but for me it’s more important that they’re left in. I believe it’s important that the rough edges remain in the text because they cause us to examine our hermeneutics more carefully: a selectively edited Bible makes it easier to teach and believe a simplistic inerrancy doctrine.
Found another good one… Thursday after the 20th Sunday after Trinity: 1 Kings 2:1-4, 10-27
Like any good bandit chieftain, David leaves behind a hit list for Solomon on his deathbed:
Moreover thou knowest also what Joab the son of Zeruiah did to me, and what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet. Do therefore according to thy wisdom, and let not his hoar head go down to the grave in peace. But show kindness unto the sons of Barzillai the Gileadite, and let them be of those that eat at thy table: for so they came to me when I fled because of Absalom thy brother. And, behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword. Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood.