Out In Scripture Archive

ois-bible

About Out in Scripture

You don’t have to leave your mind, heart and body behind when you encounter the Bible. This Human Rights Campaign resource places comments about the Bible alongside the real life experiences and concerns of lesbian, gay, bisexual and transgender people of faith and our allies.

Out In Scripture is a collection of over 175 conversations about the Bible. With the skilled help of 100 diverse scholars and pastors, from over 11 different denominations, you will discover a fresh approach to Scripture. Here you can be honest, question and go deeper.

Out in Scripture is a great devotional resource as you consider your life of faith and put that faith into action. It is also especially helpful for preachers preparing sermons based on the Revised Common Lectionary.

The Bible’s not about beating you up, but lifting us all up. It includes the seeds of liberation and justice. You, too, can be out in Scripture.

The Out in Scripture Collection

The lectionary is a three-year plan of selected Bible readings for each Sunday of the year. To figure out what are the assigned passages for a particular week in the Church Year, check out the 2009-2011 Lectionary Calendar. Find out even more about the lectionary at the Consultation on Common Texts

Select Bible conversations from the following seasons. The conversation will appear at the bottom of the page.

	Print this document

22nd Sunday in Ordinary Time (Proper 17), Year A

The Thin Line Between Good and Evil

Today's Bible passages remind us that it is possible for those oppressed to become the oppressors when the balance of power shifts. God, however, always shifts to the side of those who are oppressed and outcast.

This week's lectionary Bible passages:

Exodus 3:1-15 & Psalm 105:1-6, 23-26, 45c; (Jeremiah 15:15-21 & Psalm 26:1-8 are not included in this week's commentary); Romans 12:9-21; Matthew 16:21-28

Who's Out in the Conversation
What's Out in the Conversation
Prayerfully Out in Scripture

Who's in the Conversation
A conversation among the following scholars and pastors

“These texts remind me of the spiritual practice of bearing — bearing one another’s burdens, but also bearing that thin line that exists in each of us between good and evil. When we acknowledge both the capacity for good and the capacity for evil, we embrace wholeness more fully."

Mona West

"It is powerfully insightful to acknowledge that God is always on the side of the marginalized even when we find ourselves to be in a position of power."

Linda Thomas

“After living a life of oppression, it is tempting to get revenge when the power shifts in our favor. Yet, we are reminded that when focus on worldly emotions rather than on God’s love and justice, we can easily become oppressors."

Deborah Appler

What's Out in the Conversation
A conversation about this week's lectionary Bible passages

Exodus 3:1-15 provides a frame for us to see Moses' transformation from the role of shepherd to spokesperson for God. Though reluctant to take on the role God is calling him to, Moses has encountered the God of his ancestors in a burning bush and therefore cannot ignore this call. This powerful God tells Moses that he will go to the pharaoh to demand the release of the Israelites for God had witnessed their suffering.

Moses was the perfect person for this job because he was educated; knew how the royal court functioned and had the skills necessary to give visionary direction to others. While Moses may not have had a positive view of himself (after all he was a murderer), God called this ordinary person to an extraordinary role. Moses was a Hebrew. The Hebrews were displaced Semites of unknown or mixed ethnicity. Ancient Near Eastern sources lump the Habiru (a possible derivative word for Hebrews) with outlaws, marauders, rebellious nomads and all out trouble makers! Moses' relationship to this group makes him even less likely to be called to such a role.

Those of us involved in the work of justice do not always feel we have the skill-set to do what God calls us to do. But let us like the reluctant Moses find support to go forth to acknowledge and act upon what God is calling us to do and be.


	In what ways might you identify with Moses?

God hears the cries of the oppressed Hebrews, yet there are textual reminders that those who are now oppressed were at times associated with the oppressors. These verses also give a glimpse of a God who will use power to destroy other people (the Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusite in verse 8) in order to give land to the chosen people -- the Israelites. Those who are travelling the 'thin line between good and evil' must resist the presentation of God in this passage because all people's lives are sacred -- even those whose religions, cultures and ideas are different from our own. This resistance is important, lest verses like this one give license for powerful nations and people to wage war upon others who carry difference -- religion, culture, race, ethnicity, sexuality or gender. Other images of God in Scripture must be presented to provide a contrast to the God in this passage who seeks to destroy people and land.

Psalm 105:1-6; 23-26, 45c recites God's saving acts in Israel's history. While the psalmist calls the people to give thanks to God for these acts, we must be reminded that history is often told selectively by those who are the "winners."


	What would be the Canaanite version of this psalm?

In Romans 12:9-21, Paul tells the Christians in Rome to be bold in their love for each other. He wants them to support and honor each other. He urges them to take a stand on things -- to always stand on the side of good. He tells the Romans to pray for anyone who mistreats them because of their Christian faith. He emphatically tells them not to curse those who mistreat them, but to pray that God will bless them. As they are in ministry with others he instructs them to be happy with those who are happy; to share sorrow with those who are sad. They are encouraged to work together in a positive fashion. An individual is not to be prideful and bring attention to her or his self. They must not pay back a misdeed with a misdeed. He tells them not to fight with another but try to live in peace with all.

This is a tall order for any person living in today's world. One might even think that Paul is telling the Romans to let others walk all over them. But this is not Paul's intent then or now. We will feel more joy when we walk the high road and leave spiritual justice to God. Although this is a tall order for heterosexual allies and LGBT folks it is what we are called to do so that we may have inner peace as well as fight for justice.

Paul's strategy might also serve to keep people from becoming oppressors or turning from good to evil. Perhaps Paul allows us to get some wicked joy in "killing our enemies with kindness." After all, feeding and caring for our enemies "heaps burning coals on their heads" (verse 20); it makes them feel very uncomfortable.

When Westboro Baptist Church came to Bethlehem, PA, to protest churches who welcome LGBT communities, instead of hurling angry words and actions at the protesters, the LGBT supportive churches served tea and cookies. Such actions demonstrated hospitality. They also opened opportunities for miraculous encounters.


	When have we experienced an unexpected miracle when encountering our enemy? When have we experienced good overcoming evil (verse 21)?

In Matthew 16: 21-28, Jesus tells the disciples the details of his approaching death. Peter denies that this will happen but Jesus revokes Peter severely telling him that he is thinking as a human but not the way that God does. Jesus tells the disciples that if they want to follow him they must take up his cross. Is there any profit in a person gaining the world but losing eternal life? Jesus also asserts that he will return with glory to judge each person according to her or his deeds. He also claims that some who are listening to what he had to say would live to see him coming in his realm.

Peter, in last week's gospel reading, was praised for his statement of faith at Caesarea Philippi and, was made the foundation of the church and was given the keys to heaven. Here he is likened to Satan because he rebukes Jesus as Jesus prepares the disciples for his death. Even though Peter is one of the "good guys," he soon becomes a threat to Jesus' mission.

Again, we are reminded how thin the line is between good and evil. Perhaps it is for this reason that Paul emphasizes the need for vengeance to be in God's hands alone. Although our human instincts are to take revenge, God calls us to love and hope, to have patience in suffering and to extend hospitality.

None of us like to think about death, but Jesus provides a model for us. Those who love us will discourage this kind of talk. Whoever we are -- LGBT or straight -- we are called to be disciples of Jesus. Only God will be the final judge of what we have done in this life.

Prayerfully Out in Scripture

    Lord, strengthen me that I may fight
        wholeheartedly against racism, sexism, classism, ageism,
        and all other acts of oppression which demoralize
        both the oppressors and the oppressed.
    Let my fight for liberation be authentic rather
        than just a struggle for self-aggrandizement.
    Rid me of the narrowness of my mind.
    Help me not to have a tunnel vision,
        but rather to view life from the perspectives of all Your children.
    Give us courage now to correct the evilness of our ways,
        and give us strength to go forth and without bias,
        to investigate truth, so that all may see

        Your kingdom realized here on earth.
    In Jesus’ name. Amen

“Prayer to Aspire to Justice” by Chestina Mitchell Archibald, in Say Amen! The African American Family’s Book of Prayers (New York: Dutton, 1997), 183. © The Philip Leif Group, Inc., Princeton, NJ. Used by permission.

Year A

Year B

Year C

22nd Sunday in Ordinary Time (Proper 17), Year A

The Thin Line Between Good and Evil