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2019, December 8 ~ Isaiah 11:1-10 and Romans 15:4-13

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Isaiah 11:1-10

Reading

A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.
The spirit of the LORD shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD.
His delight shall be in the fear of the LORD.
He shall not judge by what his eyes see, or decide by what his ears hear;
but with righteousness he shall judge the poor, and decide with equity for the meek of the earth;
he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked.
Righteousness shall be the belt around his waist, and faithfulness the belt around his loins.
The wolf shall live with the lamb, the leopard shall lie down with the kid,
the calf and the lion and the fatling together, and a little child shall lead them.
The cow and the bear shall graze, their young shall lie down together; and the lion shall eat straw like the ox.
The nursing child shall play over the hole of the asp, and the weaned child shall put its hand on the adder’s den.
They will not hurt or destroy on all my holy mountain; for the earth will be full of the knowledge of the LORD as the waters cover the sea.
On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious.

Commentary

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.

Although this chapter is included in “First Isaiah” there are differing scholarly opinions as to the time of its composition. Because verses 6 to 9 are so similar to portions of Isaiah 65, many scholars see today’s reading as part of post-Exilic messianic expectations.

In saying that a “shoot shall come from the stump of Jesse [David’s father]” (v.1), the writer said that the Messiah will be from the House of David. This understanding was combined with the promise by YHWH to David (spoken through Nathan) in 2 Sam.7:13-16 (“I will establish the throne of his kingdom forever… your throne shall be established forever”).

The Gospels according to Matthew and Luke both state the birthplace of Jesus of Nazareth as Bethlehem, the town from which David came (1 Sam.16).

In addition to bringing about peace, harmony and “righteousness” (everything in proper relationship with everything else), the concluding verse implied a restoration of the Davidic Kingdom in which the root of Jesse would “stand as a signal” for the “peoples” and “nations.” The Hebrew and Greek words for “peoples” and “nations” are also translatable as “Gentiles.”

Romans 15:4-13

Reading

Whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope.
May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.
Welcome one another, therefore, just as Christ has welcomed you, for the glory of God.
For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs,
and in order that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will confess you among the Gentiles, and sing praises to your name”;
and again, he says, “Rejoice, O Gentiles, with his people,”
and again, “Praise the Lord, all you Gentiles,
and let all the peoples praise him;”
and again, Isaiah says, “The root of Jesse shall come, the one who rises to rule the Gentiles;
in him the Gentiles shall hope.”
May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.

Commentary

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

Nero’s predecessor (Claudius) expelled the Jews from Rome in 49 CE. During Nero’s reign (54-68 CE), he allowed Jews (including Jewish Jesus Followers) to return, and this created tensions within the Jesus Follower Community. (They were not called “Christians” until the 80’s.)

Paul died in 63 or 64 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul continued to have expectations about the fullness of the Coming of the Messiah.

In today’s reading, Paul recognized the importance of the Hebrew Scriptures (v.4), urged the Jewish and Gentile Jesus Followers to glorify God with one voice (v.6) and noted the Jewishness of Jesus of Nazareth (“servant of the circumcised [i.e. Jews]” (v.9).

In verses 9, 10 and 11, Paul loosely paraphrased (most likely because he relied on the LXX Greek translation of the Hebrew Bible) verses from Psalm 18:49, Deuteronomy 32:43 and Psalm 117:1. In verse 12, he paraphrased the last verse of today’s reading from Isaiah and stated that the “root of Jesse” would “rule the Gentiles.”

2019, December 1 ~ Isaiah 2:1-5 and Romans 13:11-14

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Isaiah 2:1-5

Reading

The word that Isaiah son of Amoz saw concerning Judah and Jerusalem.

In days to come, the mountain of the LORD’s house shall be established as the highest of the mountains, and shall be raised above the hills; all the nations shall stream to it.
Many peoples shall come and say, ‘Come, let us go up to the mountain of the LORD,
to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.’ For out of Zion shall go forth instruction, and the word of the LORD from Jerusalem.
He shall judge between the nations, and shall arbitrate for many peoples; they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.
O house of Jacob, come, let us walk in the light of the LORD!

Commentary

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 ended.

Today’s reading is from First Isaiah, and is set in the time from 733 to 701 BCE. The opening verse is similar to Isaiah 1:1 and is a “superscription” or introduction. The fact that there are two superscriptions strongly supports the conclusion that the Book of Isaiah is an amalgam of once independent collections of Isaiah’s prophesies. As a “prophet,” Isaiah did not foretell the future, and the word translated as “saw” in these verses is from a Hebrew word that is literally translated as “saw in a vision.”

In verses 2 to 4, Isaiah saw the restoration of Israel through the power of YHWH and many peoples and nations coming to Jerusalem for instruction (in Hebrew, “Torah”). The root of the word translated as “nations” and “peoples” is “goyim” which is also translatable as “Gentiles.” These verses are repeated in Micah 4:1-4. Micah was a younger contemporary of First Isaiah.

The last verse is the beginning of a call for the House of Jacob (i.e. Israel) to reform and walk in the light of YHWH.

Romans 13:11-14

Reading

You know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.

Commentary

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

The Roman Emperor Claudius had expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community. (They were not called “Christians” until the 80’s.)

Paul died in 63 or 64 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul saw the Jesus Follower Movement as part of a broader Judaism, and continued to have expectations about the fullness of the Coming of the Messiah/the Christ.

Today’s reading is the concluding verses of Chapter 13 in which Paul exhorted the community to practice conventional civic virtues: be subject to governing authorities (v.1), pay taxes (v.7) and love one another (v.9). Some scholars conclude that Paul expressed these views because he was aware of recent pogroms against Jews in Alexandria around 40 CE and the expulsion of Jews from Rome by Claudius. He therefore urged civil obedience by the Jesus Follower Community so that the Jewish Jesus Followers would not be vulnerable.

In today’s verses, Paul urged his hearers to live honorably because “salvation” (understood as the Return of the Christ) was perceived to be near (v.11). He urged them to “put on the Lord Jesus Christ” – a metaphor for baptism (v.14). In speaking of “the flesh,” Paul was not referring to the human body, but instead (as he did consistently in his epistles) equates “the flesh” with self-centeredness, striving for power, and selfishness.

2019, November 24 ~ Jeremiah 23:1-6 and Colossians 1:11-20

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Jeremiah 23:1-6

Reading

Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. Therefore, thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD.
The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: “The LORD is our righteousness.”

Commentary

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 Septuagint 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 attacked the kings and priests (the “shepherds”). Consistent with the “do bad, get bad” theology of the Deuteronomists, YHWH (“LORD” in all capital letters) will “attend to” them for their “evil doings” (v.2). The writers then held up the promise that YHWH would raise up for “David” (Judea) a righteous king who would enable Israel to live in safety and righteousness (v.5). For the Deuteronomists, YHWH was in charge of everything, and caused the Exile, the end of the Exile through Cyrus of Persia, the return of the Judeans to Jerusalem and the relatively peaceful Persian Era (539 to 333 BCE).

If these “predictions” were in fact made after the Exile, the writers had “20/20 hindsight” that the “remnant” (a common designation for the Judeans who returned to Jerusalem after the Exile) would be “fruitful and multiply” – the command given by God to the humans in Gen. 1:28.

Colossians 1:11-20

Reading

May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins.
He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers– all things have been created through him and for him. He himself is before all things, and in him all things hold together. He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.

Commentary

Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (three chapters) and expressed concern about apocalyptic and mystical practices that were inconsistent with Paul’s understanding of what it meant to be a Jesus Follower.

Scholars debate whether this letter was written by Paul or by his disciples in the decade after Paul’s death in 63 CE. It lacks many terms used in Paul’s authentic letters and its style is more liturgical than Paul’s other letters.

In today’s reading, the author adopted an apocalyptic theme by contrasting light and darkness (vv. 12-13). He expressed the theme that believers are redeemed and receive forgiveness of sin in the Christ (v. 14). “Redemption” conveys the sense of being bought back, the way something already owned is redeemed from a pawn shop. He described Jesus of Nazareth as the “image” (or symbol or manifestation) of the invisible God (v.15) and described the Cosmic Christ as the unifying force for all created things, the one who brings life to us even though we encounter our own deaths, and the force that reconciles all things in the God of Love.

2019, November 17 ~ Isaiah 65:17-25 and 2 Thessalonians 3:6-13

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Isaiah 65:17-25

Reading

For I am about to create new heavens and a new earth;
the former things shall not be remembered or come to mind.
But be glad and rejoice forever in what I am creating;
for I am about to create Jerusalem as a joy, and its people as a delight.
I will rejoice in Jerusalem, and delight in my people;
no more shall the sound of weeping be heard in it, or the cry of distress.
No more shall there be in it an infant that lives but a few days,
or an old person who does not live out a lifetime;
for one who dies at a hundred years will be considered a youth,
and one who falls short of a hundred will be considered accursed.
They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.
They shall not build and another inhabit; they shall not plant and another eat;
for like the days of a tree shall the days of my people be,
and my chosen shall long enjoy the work of their hands.
They shall not labor in vain, or bear children for calamity;
for they shall be offspring blessed by the Lord — and their descendants as well.
Before they call, I will answer, while they are yet speaking, I will hear.
The wolf and the lamb shall feed together, the lion shall eat straw like the ox;
but the serpent– its food shall be dust!
They shall not hurt or destroy on all my holy mountain, says the LORD.

Commentary

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 from Third Isaiah, and appears to be a late insert into Chapter 65. The first seven verses in the Chapter are a lament by YHWH that the people have not asked for assistance even though YHWH was ready to assist. The next ten verses are a statement by YHWH that those who are his servants shall prosper, but those who forsake YHWH and worship foreign gods will perish.

Verses 17 to 25 have an apocalyptic tone – the existing dire situation will be reversed because divine intervention will bring about a profound change. Similar eschatological motifs are found in the so-called “Isaiah Apocalypse” in Chapters 24 to 27.

The reading presents a “new world” in which there is no infant mortality and persons live more than 100 years. In particular, the eschatological vision reverses some of the consequences of the “Disobedience Event” in the Garden of Eden. Endless and sometimes futile toil (Gen. 3:17-18) becomes “you shall not labor in vain” (v. 23). As in the Garden of Eden before the Disobedience Event (Gen. 1:29-30), no creatures (human or animal) kill for food (v.25).

2 Thessalonians 3:6-13

Reading

Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. For you yourselves know how you ought to imitate us; we were not idle when we were with you, and we did not eat anyone’s bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you.
This was not because we do not have that right, but in order to give you an example to imitate. For even when we were with you, we gave you this command: Anyone unwilling to work should not eat.
For we hear that some of you are living in idleness, mere busybodies, not doing any work.
Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living.
Brothers and sisters, do not be weary in doing what is right.

Commentary

Thessalonica, a port city in northern Greece, was capital of the Roman province of Macedonia in the First Century. Paul’s First Letter to the Thessalonians is the oldest part of the Christian Scriptures and was written by Paul before 50 CE, about 20 years before the first Gospel (Mark) was written. A principal theme of both 1 and 2 Thessalonians is the return of the Lord Jesus in the end time.

In 2 Thessalonians, however, there was an emphasis on living in the present and warnings about forgeries of Paul’s writings. For these reasons, many scholars conclude that 2 Thessalonians was written by one of Paul’s disciples after Paul’s death in 64 CE.

Today’s reading is from the final chapter in the letter and was an exhortation to the entire community. The writer presented his own behavior as the model for the community (v.7) and commanded that those who were able to work must do so (v.10).

The verses that follow today’s reading close the letter with a wish of peace for the community and an assertion by “Paul” that he wrote the letter with his own hand – a claim that ironically shows that the author was concerned about the authenticity and authority of the letter.