Archive for month: October, 2018

You are here: / / / October

2018, November 4 ~ Wisdom 3:1-9, Isaiah 25:6-9, and Revelation 21:1-6a

/in /by

The first reading is from either the Wisdom of Solomon or Isaiah for congregations celebrating All Saints’ Day.

Wisdom 3:1-9

The Book of Wisdom, also known as “The Wisdom of Solomon,” is not part of the “Canon” (accepted books) of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as “deutero-canonical” – part of a “second” Canon. In Protestant Bibles, Wisdom is not included in the Hebrew Scriptures but is part of a section called the Apocrypha (“hidden books”).

This difference in treatment arose because from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations are called the “Septuagint.” The Book of Wisdom was included in most versions of the Septuagint, but it (among other writings) was not included in the Canon of the Hebrew Bible (the “TaNaK”) when the TaNaK was codified in the period from 90 CE to 110 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.

When he was translating the Bible into Latin, Jerome included Wisdom and other books that were part of the Septuagint in the Vulgate (the Latin translation of the Hebrew and the Christian Scriptures completed around 405 CE). Jerome wrote prefaces to some books that they were not in the Jewish Canon of the Hebrew Bible. Later compilers overlooked Jerome’s prefaces, and the Council of Trent in 1546 decreed that the Roman Catholic Canon of the Old Testament includes the books that were in the Septuagint as included by Jerome.

Luther and other Protestants followed the Jewish Canon of the Hebrew Bible and put other books from the Septuagint (such as Wisdom) in a separate section called the Apocrypha.

The Wisdom of Solomon purports to be written by Solomon (who reigned in Israel from 965 to 930 BCE). It was actually written by an anonymous Hellenistic Jew in the late First Century BCE or the early First Century CE. The author’s intent was to show the superiority of Judaism in terms that were relevant to persons familiar with Greek philosophy. For this reason, there is an emphasis on Platonic ideas such as immortality, the guiding force of Sophia (Wisdom), and the division of a human into a body and a soul.

In today’s reading, the author stated that the righteous (those in right relation with God and man) who have died are at peace (v.3) because their souls are in the hand of God (v.1) and their hope was in immortality (v.4).

Isaiah 25:6-9

The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and called for Jerusalem to repent in the 20 years before Jerusalem was under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gave encouragement to Judeans who returned to Jerusalem (which had been largely destroyed by the Babylonians in 587 BCE) after the Exile.

Today’s reading is part of a section in the Book called the “Isaiah Apocalypse” (Chapters 24 to 27). Chapter 24 describes great destruction, but the next three chapters speak of an “eschatological” (end of times as we know them) renewal and restoration. Today’s verses tell of a banquet on the holy mountain for those who have put their trust in YHWH. This image was closely linked in Ancient Israel with the expectation of the Messiah through whom YHWH would swallow up death forever.

Revelation 21:1-6a

The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or heaven, or both). Apocalyptic writing describes a dire situation ruled by evil powers that can be overcome only by the “in-breaking” of a force (such as God) to bring about a new age. Like other apocalyptic writings in the Hebrew Bible, the Book of Revelation uses extreme images and metaphors to describe the conflict between good and evil.

The author identifies himself as “John” but most scholars conclude that the author was not John the Apostle because of the reference to the 12 apostles in 21.14. Most scholars date the book to the late First Century.

Today’s reading is from the next to last chapter of the book. Good has prevailed, the world has entered a new phase, and the time of the New Jerusalem has begun. The author declared that turbulence and unrest (using the metaphor of the sea) have been overcome. Echoing today’s reading from Isaiah, the author declared that death is no more. As Christians, we understand the Resurrection as overcoming death for all.

2018, October 28 ~ Jeremiah 31:7-9 and Hebrews 7:23-28

/in /by

Jeremiah 31:7-9

After the good King Josiah (who instituted many Deuteronomic reforms) was killed in battle in 609 BCE at Megiddo (the Greek name for which is Armageddon), the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 BCE until Jerusalem was conquered by the Babylonians in 597 BCE and destroyed by them in 586 BCE. The deportations of the Babylonian Exile occurred in two phases, one in 597 and the second in 587 BCE.

Jeremiah’s prophesy (i.e. speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.

Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 – 586 BCE) and the First Century. In fact, parts of Jeremiah are word-for-word the same as 2 Kings, a book written by the Deuteronomists (authors of Deuteronomy, Joshua, Judges, Samuel and Kings). Many of the sections in the book of Jeremiah that are in “poetry style” are attributed to the prophet, and the parts in “prose style” were added by the Deuteronomists.

Today’s reading is in “poetry style” and comes from a two-chapter section of Jeremiah called “The Book of Consolation.” It describes a return from Babylon by the Judeans and the reunification of Samaria (“Ephraim” – the son of Joseph and the most powerful Northern Tribe) and Judea (“the remnant”). The prophet uses “Jacob” and “Israel” interchangeably because Jacob’s name was changed to “Israel” when he wrestled with an angel/God in Genesis 32.

Hebrews 7:23-28

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter introduced a number of important theological themes.

The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).

Today’s reading continues the theme of Jesus of Nazareth as the high priest of the Order of Melchizedek. The first part of Chapter 7 described Melchizedek and recounted that Abraham treated Melchizedek as a superior. The author then discussed the differences between the high priests of the tribe of Levi (“priests of Aaron”) who were imperfect and who died, and the priesthood of Jesus. Because of the Resurrection, Jesus holds his priesthood permanently and without weakness. His offering of himself was once and for all. He was appointed “by word of [God’s] oath” (citing Ps. 110.4), rather than by the law and is the Son who is perfect forever.

2018, October 21 ~ Isaiah 53:4-12 and Hebrews 5:1-10

/in /by

Isaiah 53:4-12

The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.

Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, are the words of a prophet who gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.

Today’s reading is part of Second Isaiah and is part of the Fourth Suffering Servant Poem (Is. 52:13 to 53:12). The identity of the “Suffering Servant” is sometimes understood as the prophet Isaiah but is more commonly is seen as the Judeans themselves, whose suffering in the Exile (as the servants of YHWH) would lead to vindication by YHWH and the restoration of Jerusalem after 539 BCE. Today’s reading concludes on the hopeful note that the servant will have long life and a “portion with the great” and notes that “he poured himself out to death” and “bore the sins of many.”

Many elements of the Suffering Servant Poems and Psalm 22 were used by the author of the Gospel According to Mark (and therefore by the authors of the other Synoptic Gospels) to describe the sufferings of Jesus of Nazareth in his Passion and Death. In particular, “Mark” used this Suffering Servant Poem for the representation that “the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:45)

Hebrews 5:1-10

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter introduced a number of important theological themes.

The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).

In today’s reading, citing Psalm 2.7, the author states that Jesus was appointed high priest by God, and that Jesus was a high priest “according to the order of Melchizedek” (quoting Ps. 110.4). In Genesis 14, King Melchizedek of Salem (the old name of Jerusalem) was introduced as the priest of The Lord Most High who made an offering of bread and wine and then blessed Abraham. In the final verses of today’s reading, the author emphasized Jesus’ humanity and asserted that Jesus “learned obedience” and was “made perfect” so he would be a source of eternal salvation for all who obey him.

2018, October 14 ~ Amos 5:6-7, 10-15 and Hebrews 4:12-16

/in /by

Amos 5:6-7, 10-15

After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (called Judea with two tribes). Each of the Kingdoms had their own king.

The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and a time of great inequality between rich and poor.

Amos was a cattle herder and cared for fig trees in Judea, but he was called by YHWH to go north to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought about God.

In today’s reading, Amos warned Israel (the “house of Joseph”) and the city of Bethel (where there was a shrine) of coming destruction if they did not change their ways. (Israel was later conquered by the Assyrians in 722 BCE.) Amos warned that injustice would lead to “wormwood” – the leaves of which are very bitter.

In ancient Israel, legal proceedings were held at the city’s gates, and Amos condemned the corruption of the legal system by the rich and the unjust treatment of the poor at the gate. He urged the leaders to “establish justice at the gate” (v.15) so that YHWH would be gracious to Israel, the “remnant of Joseph.”

Hebrews 4:12-16

Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to Jesus Followers who had suffered persecution and it introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.

In today’s reading, the author interpreted the life, death and heavenly role of Jesus through the category of the “high priest’ who perfects the ancient sacrificial system of Judaism (which ended when the Temple was destroyed in 70 CE).

The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).