Archive for month: November, 2020

You are here: / / / November

2020, December 13 ~ Isaiah 61:1-4, 8-11; 1 Thessalonians 5:16-24; John 1:6-8, 19-28

/in /by

Isaiah 61:1-4, 8-11

Reading

1 The spirit of the LORD God is upon me, because the LORD has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners;
2 to proclaim the year of the LORD’s favor, and the day of vengeance of our God; to comfort all who mourn;
3 to provide for those who mourn in Zion — to give them a garland instead of ashes, the oil of gladness instead of mourning, the mantle of praise instead of a faint spirit. They will be called oaks of righteousness, the planting of the LORD, to display his glory.
4 They shall build up the ancient ruins, they shall raise up the former devastations; they shall repair the ruined cities, the devastations of many generations.

8 For I the LORD love justice, I hate robbery and wrongdoing; I will faithfully give them their recompense, and I will make an everlasting covenant with them.
9 Their descendants shall be known among the nations, and their offspring among the peoples;
all who see them shall acknowledge that they are a people whom the LORD has blessed.
10 I will greatly rejoice in the LORD, my whole being shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.
11 For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the LORD God will cause righteousness and praise to spring up before all the nations.

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 the 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 “Third Isaiah.” These verses can be a bit difficult to follow because there are three different “voices” speaking.

In the first four verses, the anonymous prophet described what a prophet is and does. A prophet is one anointed by YHWH/LORD to bring messages that YHWH wanted conveyed to the people – in this case, that the Judeans and Jerusalem will be restored and that they would receive a garland (a symbol of celebration) and display the “glory” of the LORD (v.3).

The liberation of the captives (v.1) and the proclamation of the year of the LORD’s favor (v.2) are derived from Chapter 25 of Leviticus which describes a release of prisoners (particularly enslaved debtors) and forgiveness of debts in a Jubilee Year every 50 years. The prophet applied this notion of the Jubilee Year to the period of the Exile (587-539 BCE) and to all the Judeans who would have their land restored to them.

In the second grouping of verses (vv. 8-9), YHWH was portrayed as speaking directly to the Judeans and promised an everlasting covenant with them (v.8).

In the last two verses in today’s reading, the prophet spoke for the Judeans who rejoiced that they received salvation and righteousness from YHWH (v.10). The people rejoiced that they are like a bridegroom, a bride and the earth in Springtime that brings forth its shoots.

The prophet said that YHWH would cause righteousness to spring up among all the nations (v.11). In the Hebrew Bible, the word that is translated as “the nations” is sometimes – depending on context – translated as “the pagans” or “the Gentiles.”

In what is sometimes called the “Programmatic Statement” in Luke 4:18-19, the author of the Gospel paraphrased portions of Isaiah 61:1-2 (above) and 58:6 to proclaim Jesus’ mission.

1 Thessalonians 5:16-24

Reading

16 Rejoice always, 17 pray without ceasing, 18 give thanks in all circumstances; for this is the will of God in Christ Jesus for you. 19 Do not quench the Spirit. 20 Do not despise the words of prophets, 21 but test everything; hold fast to what is good; 22 abstain from every form of evil.

23 May the God of peace himself sanctify you entirely; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ. 24 The one who calls you is faithful, and he will do this.

Commentary

Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Accordingly, it is the oldest writing in the Christian Scriptures.

Thessalonica is a seaport city and was the capital of Macedonia. Even today, Thessaloniki (as it is now called) is a charming city of one million persons, and the cultural center of Greece. The saying there is that “Thessaloniki is to Athens as San Francisco is to Los Angeles.”

The letter encouraged the community to be steadfast in the face of persecution. Today’s reading consists of concluding verses of the letter and follows an exhortation for the Jesus Followers to be at peace among themselves (v.13) and to not repay evil for evil (v.15).

Paul emphasized that God’s call to us is ongoing and he encouraged them to rejoice, pray, and hold fast to that which is good (vv.16-21) in anticipation of the parousia – the second coming of our Lord Jesus Christ (v. 23).

Paul urged them not to “despise the words of prophets” (v.20). Prophesy in this context meant words spoken, usually during worship, as coming from the Lord to the community through inspired members of the assembly.

In his prayer that their “spirit and soul and body be kept sound (v.23), Paul was not treating these as separate parts of a human person, but as three vantage points for viewing persons, each of which is important.

John 1:6-8,19-28

6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light.

19 This is the testimony given by John when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed and did not deny it, but confessed, “I am not the Messiah.” 21 And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the prophet?” He answered, “No.” 22 Then they said to him, “Who are you? Let us have an answer for those who sent us. What do you say about yourself?” 23 He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’” as the prophet Isaiah said.

24 Now they had been sent from the Pharisees. 25 They asked him, “Why then are you baptizing if you are neither the Messiah, nor Elijah, nor the prophet?” 26 John answered them, “I baptize with water. Among you stands one whom you do not know, 27 the one who is coming after me; I am not worthy to untie the thong of his sandal.” 28 This took place in Bethany across the Jordan where John was baptizing.

2020, December 6 ~ Isaiah 40:1-11; and 2 Peter 3:8-15a

/in /by

Isaiah 40:1-11

Reading

1 Comfort, O comfort my people, says your God.
2 Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the LORD’s hand double for all her sins.

3 A voice cries out: “In the wilderness prepare the way of the LORD, make straight in the desert a highway for our God.
4 Every valley shall be lifted up and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain.
5 Then the glory of the LORD shall be revealed, and all people shall see it together, for the mouth of the LORD has spoken.”

6 A voice says, “Cry out!” And I said, “What shall I cry?” All people are grass, their constancy is like the flower of the field.
7 The grass withers, the flower fades, when the breath of the LORD blows upon it; surely the people are grass.
8 The grass withers, the flower fades; but the word of our God will stand for ever.
9 Get you up to a high mountain, O Zion, herald of good tidings; lift up your voice with strength,
O Jerusalem, herald of good tidings, lift it up, do not fear; say to the cities of Judah, “Here is your God!”
10 See, the LORD God comes with might, and his arm rules for him; his reward is with him,
and his recompense before him.
11 He will feed his flock like a shepherd; he will gather the lambs in his arms, and carry them in his bosom, and gently lead the mother sheep.

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 the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.

Today’s reading set the tone and essence of “Second Isaiah.” It was written during the ending years of the Babylonian Exile and referred to the Exile as a “penal servitude” in which the Judeans had paid double for their sins (v.2). YHWH (“your God”) referred to the Judeans as “my people.” In this way, the prophet emphasized that YHWH had not broken the Covenant and that there were no impediments to the salvation of the Judeans.
The prophet analogized the declining Babylonian Empire (which was conquered by the Persians in 539 BCE) to “withered grass” (v. 6-8).

The references to “preparing the way of the LORD/YHWH” (vv. 3-5) referred to facilitating the Judeans’ return to Jerusalem so that YHWH would again be visibly present in Jerusalem. These verses also convey the notion that the “Presence” of YHWH left Israel and came with the Judeans to Babylon, and now will return with them to Jerusalem. The “Presence” of YHWH was presented as an important theological component of the time in the Wilderness in the Book of Exodus.

The familiar image of God as shepherd (v.11) conveyed God’s care that will come to the people in Jerusalem.

Verses 3 to 5 were adapted by Mark in today’s Gospel and by the other Gospel writers to describe the ministry of John the Baptizer in preparing the way for Jesus of Nazareth.

2 Peter 3:8-15a

Reading

8 Do not ignore this one fact, beloved, that with the Lord one day is like a thousand years, and a thousand years are like one day. 9 The Lord is not slow about his promise, as some think of slowness, but is patient with you, not wanting any to perish, but all to come to repentance. 10 But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and everything that is done on it will be disclosed.

11 Since all these things are to be dissolved in this way, what sort of persons ought you to be in leading lives of holiness and godliness, 12 waiting for and hastening the coming of the day of God, because of which the heavens will be set ablaze and dissolved, and the elements will melt with fire? 13 But, in accordance with his promise, we wait for new heavens and a new earth, where righteousness is at home.

14 Therefore, beloved, while you are waiting for these things, strive to be found by him at peace, without spot or blemish; 15 and regard the patience of our Lord as salvation.

Commentary

In the First and Second Centuries, it was not uncommon to write something in another person’s name so that the writing would have extra “authority” – particularly when the writer believed he knew what the “authority” (in this case, Peter) would have said.

The Second Letter of Peter was likely written after 100 CE (Peter died much earlier) and conveyed the understandings of the church in the late First Century. It used terms from Hellenistic philosophy and was written in the popular Greek rhetorical style of the age, not a style that would have been customary for a Galilean fisherman.

The letter was presented as if it were a “testament” (final advice and warnings) by Peter based on his own experiences. Most scholars do not think that the authors of 1 Peter and 2 Peter were the same person.

This short (three chapters) letter emphasized the dangers of false prophets and presented a vision of the world so corrupt that it can be saved only by the Second Coming of the Christ. In that sense, the letter presented an “apocalyptic” vision of the world — one in which the situation is so dire that only an intervening event (the “Day of the Lord”) can change it.

Refuting those who denied that there will ever be a Day of the Lord because it had not yet come, the author reminded his hearers that God’s “time” is not our time (v. 8-9). The author said the world as we know it will be transformed by fire (vv.10,12) and there will be a new earth where right relationships (“righteousness”) will prevail (v.13). He urged the hearers of the letter to live blamelessly and at peace (v.14).

Mark 1:1-8

The beginning of the good news of Jesus Christ, the Son of God.

As it is written in the prophet Isaiah,
“See, I am sending my messenger ahead of you,
who will prepare your way;
the voice of one crying out in the wilderness:
‘Prepare the way of the Lord,
make his paths straight,’”

John the baptizer appeared in the wilderness, proclaiming a baptism of repentance for the forgiveness of sins. And people from the whole Judean countryside and all the people of Jerusalem were going out to him, and were baptized by him in the river Jordan, confessing their sins. Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and untie the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.”

2020, November 29 ~ Isaiah 64:1-9; and 1 Corinthians 1:3-9

/in /by

Isaiah 64:1-9

Reading

1 O that you would tear open the heavens and come down, so that the mountains would quake at your presence —
2 as when fire kindles brushwood and the fire causes water to boil — to make your name known to your adversaries, so that the nations might tremble at your presence!
3 When you did awesome deeds that we did not expect, you came down, the mountains quaked at your presence.
4 From ages past no one has heard, no ear has perceived, no eye has seen any God besides you, who works for those who wait for him.
5 You meet those who gladly do right, those who remember you in your ways. But you were angry, and we sinned; because you hid yourself, we transgressed.
6 We have all become like one who is unclean, and all our righteous deeds are like a filthy cloth.
We all fade like a leaf, and our iniquities, like the wind, take us away.
7 There is no one who calls on your name or attempts to take hold of you; for you have hidden your face from us and have delivered us into the hand of our iniquity.
8 Yet, O LORD, you are our Father; we are the clay, and you are our potter; we are all the work of your hand.
9 Do not be exceedingly angry, O LORD, and do not remember iniquity forever. Now consider, we are all your people.

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 the 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 the chapters called “Third Isaiah” and the ideas expressed in these verses indicate that they were composed before the Temple was rebuilt in the period from 516 to 505 BCE. This is also shown by the two verses immediately preceding today’s reading (63:18-19) and the two verses following it (vv. 10-11), all of which refer to the destruction of Jerusalem.

The reading itself is a lament and prayer to the LORD/YHWH (vv. 8-9). It confessed the sinfulness of the Judeans (vv. 5b-7) and is one of the Bible’s most poignant expressions of their perception of YHWH’s hiddenness (v.7) from them. The concluding verses appealed to YHWH as a father and as a potter who molded the people (v.8). Jeremiah also used the image of a potter to describe YHWH who molded the people (Jer. 18:6).

1 Corinthians 1:3-9

Reading

3 Grace to you and peace from God our Father and the Lord Jesus Christ.

4 I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, 5 for in every way you have been enriched in him, in speech and knowledge of every kind — 6 just as the testimony of Christ has been strengthened among you – 7 so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ. 8 He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ. 9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.

Commentary

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.

Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

Today’s reading from the opening chapter of the letter is a salutation customary in ancient Greek letters (vv. 1-3) followed by a thanksgiving for the grace of God given to the Jesus Followers in Corinth through Christ Jesus (vv.4-7). Using irony as a rhetorical device, Paul praised the Corinthians for their speech and knowledge (v.5) and spiritual gifts (v.7) as a prelude to discussing these qualities more critically in the body of the letter. He told them that the Lord Jesus Christ will strengthen them so they will be blameless at the time of judgment and fulfillment – the “day of our Lord Jesus Christ” (v. 8). In a call for unity, Paul reminded them that they were called into “the fellowship of the Son” (v.9).

Having praised the Corinthians and reminded them of the gifts they had received from God, then Paul launched into his arguments in the verses that follow today’s reading, and appealed that “there be no divisions among you” (v.10).

2020, November 22 ~ Ezekiel 34:11-16, 20-24; and Ephesians 1:15-23

/in /by

FEAST OF CHRIST THE KING

Ezekiel 34:11-16, 20-24

Reading

11 Thus says the LORD God: I myself will search for my sheep and will seek them out. 12 As shepherds seek out their flocks when they are among their scattered sheep, so I will seek out my sheep. I will rescue them from all the places to which they have been scattered on a day of clouds and thick darkness. 13 I will bring them out from the peoples and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the watercourses, and in all the inhabited parts of the land. 14 I will feed them with good pasture, and the mountain heights of Israel shall be their pasture; there they shall lie down in good grazing land, and they shall feed on rich pasture on the mountains of Israel. 15 I myself will be the shepherd of my sheep, and I will make them lie down, says the LORD God. 16 I will seek the lost, and I will bring back the strayed, and I will bind up the injured, and I will strengthen the weak, but the fat and the strong I will destroy. I will feed them with justice.

20 Therefore, thus says the LORD God to them: I myself will judge between the fat sheep and the lean sheep. 21 Because you pushed with flank and shoulder, and butted at all the weak animals with your horns until you scattered them far and wide, 22 I will save my flock, and they shall no longer be ravaged; and I will judge between sheep and sheep.

23 I will set up over them one shepherd, my servant David, and he shall feed them: he shall feed them and be their shepherd. 24 And I, the LORD, will be their God, and my servant David shall be prince among them; I, the LORD, have spoken.

Commentary

Ezekiel (whose name means “God strengthens”) is one of the three “Major” Prophets – so called because of the length of the books of Isaiah, Jeremiah, and Ezekiel. Ezekiel was a priest who was among the first group of persons deported by the Babylonians when they captured Jerusalem in 597 BCE.

The Book of Ezekiel is in three parts: (1) Chapters 1 to 24 are prophesies of doom against Jerusalem before the destruction of the Temple in 586 BCE; (2) Chapters 25 to 32 are prophesies against foreign nations; and (3) Chapters 33 to 48 are prophesies of hope for the Judeans written during the Babylonian Exile (586-539 BCE).

Two of Ezekiel’s most enduring theological developments were the notions that through repentance, sin could be forgiven and Israel could live into a restored covenantal relationship with YHWH, and that the Jews had to accept personal responsibility for their own situation rather than blaming it on the sins of their predecessors.

Today’s reading is from the prophesies of hope. Ezekiel spoke for YHWH who was presented as a gathering shepherd (an image also found in Isaiah 40 and Jeremiah 31) who will bring all the dispersed Israelites into their own land (v.13). These assertions follow a condemnation of the “shepherds of Israel” (the kings) who took care of themselves but did not feed the sheep (v. 2-10). The kings are the “fat and strong sheep” whom YHWH will destroy (v.16) because they neglected the people. YHWH will judge between the good sheep and those who mistreated the weak (vv. 20-22).

God’s rule will be manifested in the establishment of a David as ruler (vv. 23-24). Although numerous passages imagine a descendent of David as the ideal, this passage seems to envisage a return of David himself, the earlier ideal ruler.

The creation of a new Davidic order was an important part of the Messianic expectations in Israel after the time of Babylonian Exile. This expectation was grounded on the promise to David in 2 Samuel 7:12-13 that “I [YHWH] will establish his royal throne forever.”

Ephesians 1:15-23

Reading

15 I have heard of your faith in the Lord Jesus and your love toward all the saints, and for this reason 16 I do not cease to give thanks for you as I remember you in my prayers. 17 I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, 18 so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, 19 and what is the immeasurable greatness of his power for us who believe, according to the working of his great power. 20 God put this power to work in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the age to come. 22 And he has put all things under his feet and has made him the head over all things for the church, 23 which is his body, the fullness of him who fills all in all.

Commentary

Ephesus was a large and prosperous city in what is now western Turkey. In the Acts of the Apostles and 1 Corinthians, Paul is said to have visited there. In Ephesus, there were Jesus Followers who were Jews and Jesus Followers who were Gentiles, and they did not always agree on what it meant to be a Jesus Follower.

Because the letter contained a number of terms not used in Paul’s other letters and gave new meanings to some of Paul’s characteristic terms, most scholars believe that this letter was written by one of Paul’s disciples late in the First Century. The letter was intended to unify the Jesus Follower community in Ephesus. The first three chapters are theological teachings, and the last three chapters consist of ethical exhortations.

Today’s reading is an introductory thanksgiving prayer for wisdom and for knowledge of the power of Jesus the Christ. The author affirmed that this power was given to the Christ through the Resurrection and the seating of the Christ at God’s right hand (v.20), a phrase used for Davidic rulers in Psalm 110:1. The Resurrection and exaltation have given the Christ power over hostile spiritual powers (“rule, power and dominion”) for all time (v.21-22). The author spoke of the church as the body of the Christ (v.23).

2020, November 15 ~ Judges 4:1-7; Zephaniah 1:7,12-18; 1 Thessalonians 5:1-11

/in /by

During Pentecost Season 2020, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.

The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.

The readings from the Epistles are the same in both tracks.

Judges 4:1-7

Reading

1 The Israelites again did what was evil in the sight of the LORD, after Ehud died. 2 So the LORD sold them into the hand of King Jabin of Canaan, who reigned in Hazor; the commander of his army was Sisera, who lived in Harosheth-ha-goiim. 3 Then the Israelites cried out to the LORD for help; for he had nine hundred chariots of iron and had oppressed the Israelites cruelly twenty years.

4 At that time Deborah, a prophetess, wife of Lappidoth, was judging Israel. 5 She used to sit under the palm of Deborah between Ramah and Bethel in the hill country of Ephraim; and the Israelites came up to her for judgment. 6 She sent and summoned Barak son of Abinoam from Kedesh in Naphtali, and said to him, “The LORD, the God of Israel, commands you, ‘Go, take position at Mount Tabor, bringing ten thousand from the tribe of Naphtali and the tribe of Zebulun. 7 I will draw out Sisera, the general of Jabin’s army, to meet you by the Wadi Kishon with his chariots and his troops; and I will give him into your hand.’”

Commentary

The Book of Judges is part of the “Deuteronomic History” consisting of Deuteronomy, Joshua, Judges, Samuel, and Kings. The over-all message of these books is that the fortunes of Ancient Israel depended on faithfulness of the people and their kings in worshiping YHWH. The Deuteronomists were generally opposed to Israel’s having a temporal king, and there are numerous statements in favor of a theocracy, in which the king of Israel is YHWH (8.23).

This Book “recounted” the “history” of Israel from the death of Joshua to the time of Samuel. If it is historical, the time would have been from about 1,200 to 1,050 BCE.

The Book of Judges described a downward spiral in the moral, religious, and political fortunes of Israel. The recurring pattern was one of worshiping false gods, enemies overcoming the Israelites, a “judge” (a person who set things right) arising, and after the time of the judge, the people backsliding into false worship, and the cycle repeating itself.

The book has six major judge cycles, and the judgeship of Samson (who failed to observe most of the laws of the Torah) was seen as the moral nadir of the period of the Judges.

Today’s reading begins after the death of the Moabite king Ehud in a graphic and scatological manner (3:21-22) and picks up the story of the third judge of Israel, Deborah.
Deborah commanded the Israelite general Barak to assemble an army to defeat King Jabin of Canaan and his general, Sisera (v.6-7), notwithstanding the enormity of Jabin’s forces (900 iron chariots) (v.3). Speaking for YHWH, Deborah assured Barak that YHWH would give him the victory (v.7).

In the verses that follow today’s reading, Barak declined to oppose Sisera unless Deborah would go to the battle with him (v.8). She agreed to accompany him but told him that a woman would have the honor of killing Sisera (v.9).

Barak assembled an army and Sisera was defeated (v.16). Sisera escaped on foot but was seduced by a non-Israelite woman who killed him while he was sleeping by driving a tent peg into his temple. (v.21). There are many famous paintings of this scene.

Zephaniah 1:7, 12-18

Reading

7 Be silent before the LORD God! For the day of the LORD is at hand; the LORD has prepared a sacrifice, he has consecrated his guests.
12 At that time I will search Jerusalem with lamps, and I will punish the people who rest complacently on their dregs, those who say in their hearts, “The LORD will not do good,
nor will he do harm.”
13 Their wealth shall be plundered, and their houses laid waste. Though they build houses,
they shall not inhabit them; though they plant vineyards, they shall not drink wine from them.
14 The great day of the LORD is near, near and hastening fast; the sound of the day of the LORD is bitter, the warrior cries aloud there.
15 That day will be a day of wrath, a day of distress and anguish, a day of ruin and devastation,
a day of darkness and gloom, a day of clouds and thick darkness,
16 a day of trumpet blast and battle cry against the fortified cities and against the lofty battlements.
17 I will bring such distress upon people that they shall walk like the blind; because they have sinned against the LORD, their blood shall be poured out like dust, and their flesh like dung.
18 Neither their silver nor their gold will be able to save them on the day of the LORD’s wrath; in the fire of his passion the whole earth shall be consumed; for a full, a terrible end he will make of all the inhabitants of the earth.

Commentary

Zephaniah is another of the “Minor” Prophets. He was a prophet to Judea during the reign of the good King Josiah (640-609 BCE). Because Zephaniah prophesied against many of the practices prohibited by the Book of Deuteronomy, his prophesy is generally dated to the time just before Josiah’s reforms began in 621 BCE. (The Book of Deuteronomy was “discovered” in 622 BCE according to 2 Kings 22).

The Book of Zephaniah is only three chapters, and most of the Book concerned the Day of the LORD/YHWH in which YHWH will pour out anger on the people. In today’s reading, the prophet (speaking for YHWH) described punishments for those who rely on their wealth (v.18) or do not recognize the power of YHWH (v.12).

In the last part of Chapter 3, however, the message in the Book shifted to oracles of salvation so that the “proudly exultant ones” (3:11) will be removed and only the humble and lowly will be left (3:12). The “remnant” (3:13) — a code word for the Judeans in exile in Babylon – will return to Jerusalem.

1 Thessalonians 5:1-11

Reading

1 Now concerning the times and the seasons, brothers and sisters, you do not need to have anything written to you. 2 For you yourselves know very well that the day of the Lord will come like a thief in the night. 3 When they say, “There is peace and security,” then sudden destruction will come upon them, as labor pains come upon a pregnant woman, and there will be no escape! 4 But you, beloved, are not in darkness, for that day to surprise you like a thief; 5 for you are all children of light and children of the day; we are not of the night or of darkness. 6 So then let us not fall asleep as others do but let us keep awake and be sober; 7 for those who sleep, sleep at night, and those who are drunk get drunk at night. 8 But since we belong to the day, let us be sober, and put on the breastplate of faith and love, and for a helmet the hope of salvation. 9 For God has destined us not for wrath but for obtaining salvation through our Lord Jesus Christ, 10 who died for us, so that whether we are awake or asleep we may live with him. 11 Therefore encourage one another and build up each other, as indeed you are doing.

Commentary

Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Accordingly, it is the oldest writing in the Christian Scriptures.

Thessalonica is a seaport city and was the capital of Macedonia. Even today, Thessaloniki (as it is now called) is a charming city of one million persons, and the cultural center of Greece. The saying there is that “Thessaloniki is to Athens as San Francisco is to Los Angeles.”

The letter encouraged the community to be steadfast in the face of persecution. Today’s reading is from the last chapter in the letter. Paul expressed his expectation that the day of the Lord (v.2) was immanent and would be sudden and unexpected (v.3). He reinterpreted the Day of the Lord, however, from a day of punishment (as it is often described by the Prophets, including Zephaniah) and instead presented the Day of the Lord as a return of the Christ (4:17-18). He urged the Thessalonians to be ready and reassured them that they were destined for salvation (v.9).