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2017, December 25 ~ Isaiah 62:6-12; Titus 3:4-7

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Isaiah 62:6-12

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 calls 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 brings hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gives encouragement to Judeans who returned to Jerusalem after the Exile.

Today’s reading is from “Third Isaiah” and follows a series of verses which acknowledged that Jerusalem was still recovering from the harsh effects of the Babylonian conquest in 587 BCE. The prophet, speaking on behalf of YHWH/LORD, told the Judeans that sentinels (prophets) would guard over them (v.6). He urged them not to allow YHWH to rest until YHWH established Jerusalem and made it renowned in the earth (v.7). He assured the Judeans that YHWH will be their protector against plunder (v.8) and they would be known as the Redeemed of YHWH (v.12)

Titus 3:4-7

Although Titus is not mentioned in the extensive descriptions of Paul’s journeys in the last half of Acts of the Apostles, he is mentioned in two of Paul’s authentic epistles – Galatians and Corinthians. Titus was Paul’s co-worker and envoy, and this letter is crafted as if it were a reminder to Titus to serve the large Jewish Jesus Follower Community in Crete. The letter was structured as one intended for an audience, and not just for one person.

The Letter to Titus is one of the so-called “Pastoral Letters” (the others are 1 and 2 Timothy) which contain advice to Paul’s co-workers and to the Jesus Follower communities as they were becoming more structured. Most scholars conclude that the Pastoral Letters were written in Paul’s name by some of Paul’s disciples well after Paul’s death in Rome in 63 CE.

In today’s reading, the author presented succinct creed-like statements about key understandings of the meaning of the life of Jesus of Nazareth and the continuing work of the Spirit. It is noteworthy that the author did not claim that Jesus Followers are saved by the Crucifixion, but rather by “the water of rebirth and renewal by the Holy Spirit” (v.5). Jesus Followers are “justified” (put in a right relationship with God) by the “grace” of the Spirit “poured out on us richly through Jesus Christ our Savior” (v.6).

2017, December 24 ~ 2 Samuel 7:1-11, 16; Romans 16:25-27

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2 Samuel 7:1-11,16

The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel and Kings. These books are a “didactic history” that covers the period from the time just before the entry into the Promised Land (c. 1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 650 BCE to 550 BCE and continued to be revised even after that.

The Deuteronomists emphasized that YHWH controls history, and when the people (and their kings) worshiped YHWH properly, good things would happen to them. When they worshiped false gods, however, bad events would overtake them.

Today’s reading is set in the early part of the Reign of King David (1005 to 965 BCE).

These verses and the omitted verses (vv.12-15) were central to the Deuteronomists’ belief that even if the kings and people strayed, over the long term, YHWH’s steadfast love would be unwavering (v.15) and the line/house of David would be “established forever” (v.16). YHWH’s unconditional promises “explained” (in retrospect) the Judeans’ independent survival after the Assyrians conquered the Northern 10 tribes in 722 BCE.

The Babylonian Captivity (587 to 539 BCE), however, presented a major theological disconnect for the Judeans. How were they to explain the loss of the land promised by YHWH to Abraham and the end of the Davidic line in 587 BCE? During and after the Exile, the prophets (especially Second Isaiah and Ezekiel) began to resolve this disconnect by affirming that YHWH’s promises were still in force but had been temporarily suspended because of the failure of the Judeans to uphold their part of the covenant with YHWH – to worship YHWH faithfully and to live justly.

Continuing to the First Century (and even for some Jews today), one of the characteristics of the awaited Messiah would be that the Messiah would come from the Davidic line.

Romans 16:25-27

Paul’s letter to the Romans is 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. Their return created tensions within the Jesus Follower Community. (Jesus Followers were not called “Christians” until the 80’s.)

Today’s verses are the concluding blessing in the letter. Some ancient manuscripts of Paul’s letter do not contain these verses.

2017, December 17 ~ Isaiah 61:1-4, 8-11; 1 Thessalonians 5:16-24

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Isaiah 61:1-4, 8-11

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 calls 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 brings hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gives encouragement to Judeans who returned to Jerusalem after the Exile.

Today’s reading is part of “Third Isaiah.” It can be a bit difficult to follow because there are three different “voices” speaking.

In the first four verses, Isaiah describes what a prophet is and does. A prophet is one anointed by YHWH/LORD to bring messages that YHWH wants conveyed to the people – in this case, that they and Jerusalem will be restored.

In the second two verses of today’s reading, YHWH is portrayed as speaking directly to the people. YHWH promises an everlasting covenant with them.

In the last two verses, Isaiah speaks for the people who have received salvation and righteousness from YHWH. The people rejoice that they are like a bridegroom, a bride and the earth in Springtime that brings forth its shoots. They say that YHWH will cause righteousness to spring up among all the nations. (In the Hebrew Bible, the word that is translated as “the nations” is sometimes – depending on context – translated as “the pagans” or “the Gentiles.”)

1 Thessalonians 5:16-24

The letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Thessaloniki is a seaport and was the capital of Macedonia. The letter encouraged the Jesus Follower community to be steadfast in the face of persecution.

Today’s reading consists of the 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 encourages them to rejoice, pray, hold fast to that which is good (vv. 16-21). In his prayer that their “spirit and soul and body be kept sound (v.23), Paul is not treating these as separate parts of a human person, but as three vantage points for viewing persons, each of which is important. Paul emphasizes that God’s call to us is ongoing (v.24).

2017, December 19 ~ Isaiah 40:1-11; 2 Peter 3:8-15a

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Isaiah 40:1-11

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 were written in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gives encouragement to the Judeans who returned to Jerusalem after the Exile.

Today’s reading sets the tone and essence of “Second Isaiah.” It was written during the ending years of the Babylonian Exile and analogizes the withered grass (v. 6-8) to the declining Babylonian Empire (which was conquered by the Persians in 539 BCE). The references to “preparing the way of the LORD/YHWH” (v. 3-5) refer to facilitating the Judeans’ return to Jerusalem so that YHWH would again be visibly present in Jerusalem. These verses were adopted 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

This letter is presented as if it were a first-person statement of the last words and advice of the apostle Peter, but was likely written long after Peter’s death by an unknown person to convey the understandings of the church in the late First Century. Scholars agree that the author was not Simon Peter or the author of 1 Peter because of the quality of the Greek used and the Hellenistic philosophy invoked.

The letter presents 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 deny 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 (v.10,12) and there will be a new earth where right relationships (“righteousness”) prevail (v.13). The author urged the hearers of the letter to live blamelessly and at peace (v.14).

2017, December 3 ~ Isaiah 64:1-9; 1 Corinthians 1:3-9

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Isaiah 64:1-9

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 were written in the 20 years before Jerusalem was under direct siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brings hope to the Judeans during the time of the Exile in Babylon (587 to 539 BCE) by telling them they have suffered enough and will return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gives encouragement to the Judeans who returned to Jerusalem after the Exile.

Although today’s reading is from the chapters called “Third Isaiah,” these verses were composed soon after Jerusalem was destroyed by the Babylonians and the Babylonian Exile began in 587 BCE. This is clearly 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 recent destruction of Jerusalem.

The reading itself is a lament and prayer to the LORD/YHWH (vv. 8-9) that confessed the sinfulness of the Judeans (vv. 5b-7) and 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

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was Hellenistic and the Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it means to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on several issues.

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). Paul acknowledged the importance of rhetoric and reason in Corinth by noting that the Corinthians have been “enriched” in “speech and knowledge” (v.5). He tells 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). 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 received from God, in the verses that follow today’s reading, Paul launched into his arguments and appealed that “there be no divisions among you” (v.10).

2017, November 26 ~ Ezekiel 34:11-16, 20-24; Ephesians 1:15-23

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Ezekiel 34:11-16, 20-24

Ezekiel 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.

In today’s reading, Ezekiel speaks for YHWH who is presented as a shepherd who will bring the Judeans into their own land, Jerusalem (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). YHWH says that a new Davidic ruler will be installed over the people (v. 23-24).

The creation of a new Davidic order became an important part of the Messianic expectations in Israel from the time of Babylonian Exile.

Ephesians 1:15-23

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 didn’t always agree on what it meant to be a Jesus Follower.

Because the letter contains a number of terms not used in Paul’s other letters and gives 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 affirms that this power was given to the Christ through the Resurrection and the seating of the Christ at God’s right hand (v.20). The Resurrection and exaltation has given the Christ power over hostile spiritual powers (“rule, power and dominion”) for all time (v.21-22). The author speaks of the church as the body of the Christ (v.23).

2017, November 19 ~ Judges 4:1-7; Zephaniah 1:7, 12-18; 1 Thessalonians 5:1-11

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During the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss these readings and the reading from the Christian Scriptures.

Judges 4:1-7

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 sets 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 is seen as the moral nadir of the period of the Judges.

Today’s reading begins of the story of the third judge, Deborah, who commanded the general Barak to assemble an army to defeat King Jabin of Canaan and his general, Sisera, notwithstanding the enormity of Jabin’s forces (900 iron chariots). Sisera was defeated and died a graphically wretched death at the hands of a woman (4.21).

Zephaniah 1:7,12-18

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). Zephaniah is only three chapters, and most of the Book concerns 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 shifts to oracles of salvation so that the “proudly exultant ones” will be removed and only the humble and lowly will be left.

1 Thessalonians 5:1-11

The letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Thessaloniki is a seaport and was the capital of Macedonia. The letter encouraged the community to be steadfast in the face of persecution. Paul expected the Parousia (Second Coming of Christ) to be immanent, and emphasized that it would be sudden and unexpected. For this reason, he urged them to be ready for it at all times. Paul reassured the Thessalonians, however, that they were destined for salvation (v.9).

2017, November 12 ~ Joshua 24:1-3a,14-25; Wisdom 6:12-16; Amos 5:18-24; 1 Thessalonians 4:13-18

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During the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss these readings and the reading from the Christian Scriptures.

Joshua 24:1-3a, 14-25

The Book of Joshua 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.

After entering, conquering, and allocating the lands among the tribes, the Israelites entered the “Covenant at Shechem” described in today’s reading. If the events are historical, they would have occurred around 1200 BCE. The Israelites swore (acting as their own witnesses) to revere and serve YHWH and to put away foreign gods. Today’s reading lays the predicate for the Deuteronomists’ conclusion that Israel’s failure to live up to this Covenant was the cause of the conquest of Northern Israel in 722 BCE and the Babylonian Captivity in 587 BCE.

Wisdom 6:12-16

The full title of this Book is “The Wisdom of Solomon.” It is not in the Hebrew Bible, but is in the Apocrypha (hidden books) in Protestant Bibles and is in the Wisdom Books in Roman Catholic Bibles. Like other Wisdom Literature, it is (incorrectly) attributed to Solomon who reigned a United Israel from 968 to 928 BCE.

The Book of Wisdom was written in Greek by a Jew in the late First Century BCE to Jews living outside Israel (most likely in Alexandria). It encouraged them to maintain their Judaism while integrating it with Hellenistic culture. Today’s reading celebrates Wisdom (“Sophia” in Greek) and describes her (as does Chapter 8 in Proverbs) as a woman whom one should seek (v.12).

Amos 5:18-24

After Solomon died in 928 BCE, the Kingdom of Israel split into the North (called Israel) and the South (Judea). 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 prophesied (spoke for YHWH) against Israel from about 760 to 750 BCE. He is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). In today’s reading, YHWH tells Israel that the “Day of the LORD/YHWH” will be a time of darkness (v.20), and that instead of empty rituals (vv.20-23), YHWH desires justice and righteousness (v. 24).

1 Thessalonians 4:13-18

The letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Thessaloniki is a seaport and was the capital of Macedonia. The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul reassures the people that even those who die before the Parousia (Second Coming) will participate fully in it. The idea of a Second Coming developed early in the Jesus Follower Movement because, in his earthly life, Jesus of Nazareth did not fulfill all the traditional “job descriptions” of the Messiah – the nation was not unified; the Romans were not expelled; Shalom (peace and order) did not reign. At the Second Coming, all will be fulfilled.

2017, November 5 ~ Joshua 3:7-17; Micah 3:5-12; 1 Thessalonians 2:9-13

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During the 2017 Pentecost Season, alternative readings from the Hebrew Bible are offered. Scripture in Context will discuss both readings and the reading from the Christian Scriptures.

In many Episcopal congregations, instead of the readings discussed below, the readings for All Saints’ Day will be used on Sunday, November 5, 2017.

Joshua 3:7-17

The Book of Joshua is part of the “Deuteronomic History” (Deuteronomy, Joshua, Judges, Samuel and Kings). These books are didactic – the message was that the fortunes of Ancient Israel depended on faithfulness of the people and their kings in worshiping YHWH.

The Book of Joshua covers the entry of the Israelites into the Promised Land by crossing the River Jordan, the swift conquest by Joshua of the people that were in the land (starting with Jericho), allocation of lands among the tribes, and concludes with the “Covenant at Shechem” by which the people swore (acting as their own witnesses) to be faithful to YHWH. If the events are historical, they would have occurred around 1200 BCE.

In today’s reading, YHWH committed continuing faithfulness to Joshua and directed that the Ark of the Covenant (which contained the tablets Moses brought down from Mount Sinai/Horeb) be carried by priests across the Jordan. Just as with the Sea of Reeds/Red Sea, the River Jordan stopped flowing and the people walked across the riverbed.

Micah 3:5-12

Micah was among the earliest of the 12 “Minor Prophets.” Their works are much shorter than those of the “Major Prophets” (Isaiah, Jeremiah and Ezekiel), and were assembled on one scroll in the Hebrew Bible. Most scholars date Micah’s prophesies to 722 to 700 BCE. This short Book is in three sections: oracles of judgment and condemnation, particularly of Jerusalem (Ch. 1-3); oracles of hope (Ch. 4-5); and a lawsuit by God, a judgment by God, and a lament that moves to hope (Ch.6-7).

In today’s reading, Micah condemned the false prophets in Jerusalem who gave favorable prophesies to those with means, but not to those in need (v.5). He warned the rulers of Jerusalem/Zion that the city and the Temple would be destroyed because of their corruption (v.11-12). He stated that the fate of Samaria/Israel/Jacob (conquered by the Assyrians in 722 BCE) would also befall Jerusalem. Jerusalem was conquered by the Babylonians in 597 BCE.

1 Thessalonians 2:9-13

Paul’s letter to the Thessalonians was Paul’s first letter and was written around 50 CE. Thessaloniki is a seaport and was the capital of Macedonia. The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul tells of his efforts in bringing the good news to the Thessalonians, and rejoices that they accepted the word as God’s word at work within them.

2017, November 1 or 5 (All Saints’ Day) ~ Revelation 7:9-17; 1 John 3:1-3

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In many Episcopal congregations, the Readings on Sunday, November 5, 2017 will be the Readings from All Saints’ Day. In the Roman Catholic tradition, these readings will be read on November 1, 2017.

Revelation 7:9-17

The Book of Revelation is also known as the “Apocalypse” (Greek meaning “unveiling” or “disclosure” of a new age or heaven, or both). Apocalyptic writing usually 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, the Book of Revelation uses dualistic images and metaphors to describe the conflict between good and evil.

In today’s reading, those who worship the Lamb have symbols of righteousness (white robes) and victory (palm branches) (v. 9) because blood (sacrifice) leads to victory (white). The idyllic state that is described in verse 16 (hunger and thirst no more) is derived from Isaiah 49:10. Paradoxically, the Lamb is also the shepherd (verse 17). God as “shepherd” is best known from Psalm 23 and the Fourth Gospel.

1 John 3:1-3

The author of the First Letter of John was likely a disciple of the author of the Fourth Gospel, and part of a group of teachers (“We declare to you” – 1:1). The letter was written after 100 CE to a group of Jesus Followers who were receiving conflicting messages about the messiahship of Jesus. Some false teachers denied the humanity of Jesus; others denied the equivalence of the Son and the Father. The letter was written in opposition to these false teachers.

Eusebius (c.260-340 CE) attributed the letter the author of the Fourth Gospel. Eusebius was a bishop who wrote the first “history” of Christianity during and after the reign of the Roman Emperor Constantine (272-337 CE). Scholars today recognize that although some phrases in 1 John remind readers of the Fourth Gospel, both the language and the theology indicate that it was written by a person who was part of a group of followers of the author of the Fourth Gospel.

Today’s reading emphasizes that God shares God’s love with us, and we can therefore be called “children of God.” As such, we are called to become like Jesus the Christ.