Archive for month: August, 2019

You are here: / / / August

2019, September 8 ~ Jeremiah 18:1-11 and Philemon 1-21

/in /by

Jeremiah 18:1-11

After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported a number of Judean leaders to Babylon in 597 and a larger number in 586 (the beginning of the Babylonian Exile). 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 to 586 BCE) and the First Century. In the Dead Sea Scrolls there were different versions of the Book of Jeremiah. The Ancient Greek Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.

Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word-for-word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)

Today’s reading is in “prose style” and contains two critical aspects of the theology of the Deuteronomists: (1) YHWH – like a potter — is in charge of everything and can “shape evil against” Israel (v.11) and “declare concerning a nation” (v. 7); and (2) that if a nation or an individual obeys YHWH’s commands and “turns from evil” (v.8), good outcomes will result. These themes are present in all the books written and edited by the Deuteronomists (Deuteronomy, Joshua, Judges, Samuel and Kings).

Many scholars agree that the tone of this passage is “Post-Exilic” – that is, it was written to the community in Judea after the Exile as both an explanation of why the Exile occurred and as a warning against failing to worship YHWH fully going forward.

Philemon 1-21

The Letter to Philemon is the shortest of the letters attributed to Paul, and is presented as his last letter in the Bible. (When Jerome translated the letters for the Vulgate, he arranged them from the longest to the shortest on the theory that the longer letters were more important.) Today’s reading contains all but the last four verses of the entire letter.

The letter was written from prison, but the site was not specified. Paul was sending the slave Onesimus (whose name means “helpful”) back to Philemon with a request to free him as a “brother in the Lord” (v. 16). Paul noted that he converted Philemon (“owing me in your own self” v.19).

It is not clear in the letter if Onesimus ran away from his master, or if he was sent by his owner to serve Paul in prison.

2019, September 1 ~ Jeremiah 2:4-13 and Hebrews 13:1-8, 15-16

/in /by

Jeremiah 2:4-13

After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported a number of Judean leaders to Babylon in 597 and a larger number in 586 (the beginning of the Babylonian Exile). 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 to 586 BCE) and the First Century. Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word for word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)

Today’s reading is in “poetry style” and consists of a “covenant lawsuit” brought by YHWH (“LORD” in all capital letters) against Jacob and “all the families of Israel” (v.4). Jacob and Israel are interchangeable names – Jacob’s name was changed to “Israel” in Genesis 32 when he wrestled with a man/angel/God.

YHWH declared innocence in the relationship with Israel, and said the people have been unfaithful without cause and ungrateful for all YHWH had done for them (vv. 5-8). The priests knew the law, but did not know God (v.8) and false prophets preached in the name of Baal. (Archaeological evidence shows that Baal worship and YHWH worship coexisted in Israel until after the Exile (587-539 BCE).

The last part of the reading is an accusation against Israel and its children – the hearers of the prophesy (v.9) – for changing its gods (v.11) and forsaking the fountain of “living water” (v. 13) The image of “living water” was used in the conversation between Jesus of Nazareth with the Samaritan woman at the well in John 4:10.

Hebrews 13:1-8, 15-16

The Letter to the Hebrews was an anonymous sermon to both Jewish and Gentile Jesus Followers, urging them to maintain their Faith and Hope in the face of hardship. The letter developed a number of important images such as Jesus the Christ as the High Priest. The author emphasized the continuing importance of the Bible and Jewish tradition.

Today’s reading is from the final chapter of the Letter and was primarily an exhortation for moral uprightness by the Jesus Followers. The mention of “entertaining angels” (v.2) was a reference to Abraham’s over-the-top hospitality to three strangers/angels/God at Mamre (Gen. 18).

Reflecting an evolving Christology, the author affirmed that The Christ is the same today and forever (v.8), and through The Christ – as the unifying force of all reality — the community was able to offer sacrifices pleasing to God (v. 16).

2019, August 25 ~ Jeremiah 1:4-10 and Hebrews 12:18-29

/in /by

Jeremiah 1:4-10

After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported a number of Judean leaders to Babylon in 597 and a larger number in 586 (the beginning of the Babylonian Exile). 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 to 586 BCE) and the First Century. Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word for word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)

Today’s reading is in “poetry style” and describes Jeremiah’s call in terms that are reminiscent of the calls of Moses in Exodus 3, Gideon in Judges 6 and Isaiah in Isaiah 6. In this sense, Jeremiah is presented as a “prophet like Moses” who would be raised up as anticipated in Deut. 18:15. Just as with Moses, Gideon and Isaiah, Jeremiah claims (v.6) he is not fit to speak for YHWH (translated as “LORD” in all capital letters), but YHWH touches Jeremiah’s mouth (v.9) and puts words in it so that he can speak for YHWH.

The phrase “to destroy and overthrow and to build up and plant” (v.10) expresses a key theme expressed in Jeremiah – Jerusalem will be destroyed by the Babylonians but will be rebuilt after the Exile ends.

Hebrews 12:18-29

The Letter to the Hebrews was an anonymous sermon to both Jewish and Gentile Jesus Followers, urging them to maintain their Faith and Hope in the face of hardship. The letter developed a number of important images such as Jesus the Christ as the High Priest. The author emphasized the continuing importance of the Bible and Jewish tradition.

Today’s reading is the conclusion of the author’s discussion of “faith” (better understood as “faithfulness”) that began in Chapter 10. In recognizing the intangibility of “faith,” the author contrasted Mount Zion and the city of the Living God (to which the Jesus Followers have come through faithfulness) with Mount Sinai (“something that can be touched” – v.18).

The author of Hebrews knew the Hebrew Bible well, and used the Greek translation, the Septuagint, as his source. In urging his hearers to listen to the letter with care, he paraphrased Haggai 2.6 in stating the God will remove created things (v.27) to give Jesus Followers a “kingdom that cannot be shaken” (v.28). In describing God as “a consuming fire” (v.29), the author relied on phrases in Deut. 4 and 9.

2019, August 18 ~ Isaiah 5:1-7 and Hebrews 11:29-12:2

/in /by

Isaiah 5:1-7

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 – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 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 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.

Today’s reading is part of First Isaiah and characterizes itself as a “love song” (v.1) for the prophet’s “beloved” – identified in verse 7 as YHWH. In ancient poetry, a vineyard was often a symbol of someone who is beloved, and YHWH’s beloved is identified as “the house of Israel and the people of Judah” (v.7).

Because the vineyard yielded wild grapes (v.4), the prophet stated the vineyard would be trampled down and made a waste (vv.5-6). This occurred when the Assyrians conquered Northern Israel in 722 BCE and Babylonians conquered Judea in 597 BCE.

Like many other prophets, Isaiah criticized injustice in Israel and Judah. Using clever word plays in Hebrew, the author noted that where YHWH expected justice (“mispat”), there was bloodshed (“mishpah”). YHWH expected righteousness (“tsedaqah”) but heard a cry (“tse’aqah”) (v.7).

Hebrews 11:29 – 12:2

The Letter to the Hebrews was an anonymous sermon to both Jewish and Gentile Jesus Followers, urging them to maintain their Faith and Hope in the face of hardship. The letter developed a number of important images such as Jesus the Christ as the High Priest.

In today’s reading, the author asserted that it was “faith” that enabled (or caused) a large number of notable events that are recounted in the Hebrew Bible (vv. 29-38).

All the Christian Scriptures were written in Greek, and the Greek word for “faith” in the Letter is “pistis” – a word that has an active connotation, and can fairly be understood as “faithfulness.” Faith is not presented in the Letter as an intellectual assent to a series of propositions (as “Faith” is sometimes understood today). Instead, as stated in the beginning of Chapter 11, Faith is action based on “the conviction of things not seen” (11:1).

The reading concluded with the view that although the faithful persons in the Hebrew Bible were “commended” (v.39), they could not be made “perfect” (or complete) without Jesus as the “pioneer and perfecter of our faith.” (12:2).