TODAY’S READINGS IN CONTEXT
APRIL 2, 2023
PALM SUNDAY
Liturgy of the Palms
Matthew 21:1-11
Reading
1 When Jesus and his disciples had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. 3 If anyone says anything to you, just say this, `The Lord needs them.’ And he will send them immediately.” 4 This took place to fulfill what had been spoken through the prophet, saying, 5 “Tell the daughter of Zion, Look, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey.”
6 The disciples went and did as Jesus had directed them; 7 they brought the donkey and the colt, and put their cloaks on them, and he sat on them. 8 A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 9 The crowds that went ahead of him and that followed were shouting, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest heaven!”
10 When he entered Jerusalem, the whole city was in turmoil, asking, “Who is this?” 11 The crowds were saying, “This is the prophet Jesus from Nazareth in Galilee.”
Commentary
The Gospel of Matthew highlights Jesus’ origins and identity. Written around 85 CE by an anonymous author, the Gospel began Jesus’s genealogy with Abraham and depicted Jesus as a teacher of the Law like Moses. More than any other Gospel, Matthew quoted from the Hebrew Scriptures (using the Greek Septuagint Translation) to illustrate that Jesus was the Messiah.
Having been written after the Destruction of the Temple in 70 CE, the Gospel reflected the controversies between the Jesus Followers and the Pharisees for control of Judaism going forward. Accordingly, the Gospel contains many harsh sayings about the Pharisees. The Gospel is aimed primarily at the late First Century Jewish Jesus Follower community.
The Gospel relied heavily on the Gospel of Mark and included all but 60 verses from Mark. Like Luke, Matthew also used a “Sayings Source” (called “Q” by scholars) which are found in Matthew and Luke but not in Mark and John. There are also a substantial number of stories that are unique to Matthew: the Annunciation of Jesus’ conception was revealed to Joseph in a dream (rather than by an angel to Mary as in Luke); the Visit of the Magi; the Slaughter of the Innocents by Herod; the Flight to Egypt; the Laborers in the Vineyard; and the earthquake on Easter Morning, among others.
According to The Jewish Annotated New Testament, the exact location of Bethpage is not known, but is thought to be near the Mount of Olives just east of Jerusalem. According to The New Oxford Annotated Bible, there was a tradition in Second Temple Judaism that a great battle would take place at the Mount of Olives at the end of the age and that YHWH would intervene in this battle. It was also anticipated that when the Messiah entered Jerusalem, he would come from the east.
Relying on (and conflating) Isaiah 62:11 and Zech. 9:9, the author of Matthew’s Gospel “quoted” scripture as saying the king would enter Jerusalem on a donkey (v.5). Unfortunately, the author of Matthew’s Gospel misunderstood the parallelism in the text in Zechariah (“on a donkey, on a colt, the foal of a donkey’) and presented Jesus as riding two animals simultaneously. The entry on a donkey was, according to The NAOB, juxtaposed to the “typical” kingly triumphal entry on a war-stallion.
The spreading of cloaks and branches were signs of honor and connected Jesus to the kingship of Israel, as recounted in 2 Kings 9:13 for the coronation of Jehu (842-814 BCE). The JANT points out that only John 12:13 mentions palms and that palms were normally connected with the feast of Sukkot – celebrating the flimsy huts in which the Israelites lived in the Wilderness. The word “Hosanna” means “O save” or “Save now” and was a general cry of acclamation. The JANT also observes that the crowds referred to Jesus as “prophet” (v.11) and not as “Messiah.”
Palm Sunday Readings
Isaiah 50:4-9a
Reading
4 The LORD God has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens — wakens my ear to listen as those who are taught.
5 The LORD God has opened my ear, and I was not rebellious, I did not turn backward.
6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting.
7 The LORD God helps me; therefore, I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame;
8 he who vindicates me is near. Who will contend with me? Let us stand up together. Who are my adversaries? Let them confront me.
9a It is the LORD God who helps me; who will declare me guilty?
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 “Second Isaiah” and is sometimes called the third of the four “Servant Songs” that are in Isaiah from Chapters 42 to 53.
Just before today’s reading, the prophet told the Judeans that YHWH had not broken the promises made to them, but their sin was the cause of their suffering and the Exile. The prophet asserted that he was YHWH’s agent to teach (v.4) the Judeans to pursue righteousness. The Jewish Study Bible states that “the prophet sets a model that the nation as a whole should follow, since the whole nation has a prophetic role to the world at large.”
The Suffering Servant (sometimes understood as Judea) described his suffering at the hands of the Babylonians, but because YHWH helped him and because the punishment of the exiles was just, he has accepted it, not been disgraced, and will be vindicated (v.7). In the verse immediately following today’s reading (v.10), the speaker is identified as a “servant.”
The author of the Gospel According to Mark adopted many of the motifs of Psalm 22 and of the Suffering Servant Songs (particularly the 4th Servant Song in Chapters 52 and 53) to describe the sufferings of Jesus of Nazareth in the Crucifixion.
Philippians 2:5-11
Reading
5 Let the same mind be in you that was in Christ Jesus,
6 who, though he was in the form of God, did not regard equality with God as something to be exploited,
7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form,
8 he humbled himself and became obedient to the point of death — even death on a cross.
9 Therefore God also highly exalted him and gave him the name that is above every name,
10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth,
11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul), and most of its inhabitants were Roman citizens. Paul wrote this letter from prison. For this reason, some think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made trips to Philippi from Ephesus. Paul had a deep affection for the believers in Philippi and thanked them for gifts sent to him in prison (4:18).
Today’s reading is the best-known part of this Epistle and is derived from a hymn that was already in use in Jesus Follower communities, perhaps in a Baptism liturgy. It emphasized the divinity of Jesus the Christ (“in the form [essence] of God” v.6), the self-emptying love of Jesus (“kenosis” v.7), his servant ministry (“form [essence] of a slave” v.7), and that (like all human beings – “in human form [essence]”) he was subject to death, even a degrading death on a cross (v.8).
The New Jerome Biblical Commentary points out that the Greek word morphē (translated as “form”) is that which “denotes the mode of being or appearance from which the essential character or status of something can be known.”
The Jewish Annotated New Testament observes that God’s exaltation of Jesus in giving him a “name” (v.9) that is “above every name” is to be understood in the “biblical sense of that which truly expresses character, power, and status.”
The phrases “every knee should bend” (v.10) and “every tongue confess” (v.11) were echoes of Isaiah 45:23 in which the prophet (speaking for YHWH) asserted YHWH had power to free the Judeans from Babylon and “to me [YHWH] every knee shall bow, every tongue shall swear.”
The Letter to the Philippians contains some of Paul’s strongest assertions that Jesus the Christ is “Lord” and therefore equivalent to YHWH. The NRSV translates the Greek word Kyrios in the Christian Scriptures (which were written in Greek) as “Lord” with a capital “L.” When the Hebrew Bible was translated into Greek in the Septuagint in the period from 300 to 200 BCE, the name for God, YHWH, was also translated as “Kyrios.” The NRSV translates the letters “YHWH” from the Hebrew Scriptures (which were written in Hebrew) as “LORD” with all capital letters.
The statement that Jesus took the form of a slave/servant and emptied himself (poured himself out) for others were themes taken from Isaiah 53, the Suffering Servant Song. For this, the servant has been highly exalted (resurrected) (v.9).
The JANT says that Paul challenged the Philippians by saying that if one “in the form of God” (v.6) could humbly abdicate the dignity of his original status and not exploit his connectedness to God, should not the Philippians do likewise?
Matthew 26:14 – 27:66 (The Passion According to Matthew)
Reading
14 One of the twelve, who was called Judas Iscariot, went to the chief priests 15 and said, “What will you give me if I betray him to you?” They paid him thirty pieces of silver. 16 And from that moment he began to look for an opportunity to betray him.
17 On the first day of Unleavened Bread the disciples came to Jesus, saying, “Where do you want us to make the preparations for you to eat the Passover?” 18 He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, My time is near; I will keep the Passover at your house with my disciples.’” 19 So the disciples did as Jesus had directed them, and they prepared the Passover meal.
20 When it was evening, he took his place with the twelve; 21 and while they were eating, he said, “Truly I tell you, one of you will betray me.” 22 And they became greatly distressed and began to say to him one after another, “Surely not I, Lord?” 23 He answered, “The one who has dipped his hand into the bowl with me will betray me. 24 The Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.” 25 Judas, who betrayed him, said, “Surely not I, Rabbi?” He replied, “You have said so.”
26 While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to the disciples, and said, “Take, eat; this is my body.” 27 Then he took a cup, and after giving thanks he gave it to them, saying, “Drink from it, all of you; 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29 I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.”
30 When they had sung the hymn, they went out to the Mount of Olives.
31 Then Jesus said to them, “You will all become deserters because of me this night; for it is written, ‘I will strike the shepherd, the sheep of the flock will be scattered.’
32 But after I am raised up, I will go ahead of you to Galilee.” 33 Peter said to him, “Though all become deserters because of you, I will never desert you.” 34 Jesus said to him, “Truly I tell you, this very night, before the cock crows, you will deny me three times.” 35 Peter said to him, “Even though I must die with you, I will not deny you.” And so said all the disciples.
36 Then Jesus went with them to a place called Gethsemane; and he said to his disciples, “Sit here while I go over there and pray.” 37 He took with him Peter and the two sons of Zebedee and began to be grieved and agitated. 38 Then he said to them, “I am deeply grieved, even to death; remain here, and stay awake with me.” 39 And going a little farther, he threw himself on the ground and prayed, “My Father, if it is possible, let this cup pass from me; yet not what I want but what you want.” 40 Then he came to the disciples and found them sleeping; and he said to Peter, “So, could you not stay awake with me one hour? 41 Stay awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.” 42 Again he went away for the second time and prayed, “My Father, if this cannot pass unless I drink it, your will be done.” 43 Again he came and found them sleeping, for their eyes were heavy. 44 So leaving them again, he went away and prayed for the third time, saying the same words. 45 Then he came to the disciples and said to them, “Are you still sleeping and taking your rest? See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 46 Get up, let us be going. See, my betrayer is at hand.”
47 While he was still speaking, Judas, one of the twelve, arrived; with him was a large crowd with swords and clubs, from the chief priests and the
elders of the people. 48 Now the betrayer had given them a sign, saying, “The one I will kiss is the man; arrest him.” 49 At once he came up to Jesus and said, “Greetings, Rabbi!” and kissed him. 50 Jesus said to him, “Friend, do what you are here to do.” Then they came and laid hands on Jesus and arrested him. 51 Suddenly, one of those with Jesus put his hand on his sword, drew it, and struck the slave of the high priest, cutting off his ear. 52 Then Jesus said to him, “Put your sword back into its place; for all who take the sword will perish by the sword. 53 Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? 54 But how then would the scriptures be fulfilled, which say it must happen in this way?” 55 At that hour Jesus said to the crowds, “Have you come out with swords and clubs to arrest me as though I were a bandit? Day after day I sat in the temple teaching, and you did not arrest me. 56 But all this has taken place, so that the scriptures of the prophets may be fulfilled.” Then all the disciples deserted him and fled.
57 Those who had arrested Jesus took him to Caiaphas the high priest, in whose house the scribes and the elders had gathered. 58 But Peter was following him at a distance, as far as the courtyard of the high priest; and going inside, he sat with the guards in order to see how this would end. 59 Now the chief priests and the whole council were looking for false testimony against Jesus so that they might put him to death, 60 but they found none, though many false witnesses came forward. At last two came forward 61 and said, “This fellow said, ‘I am able to destroy the temple of God and to build it in three days.’” 62 The high priest stood up and said, “Have you no answer? What is it that they testify against you?” 63 But Jesus was silent. Then the high priest said to him, “I put you under oath before the living God, tell us if you are the Messiah, the Son of God.” 64 Jesus said to him, “You have said so. But I tell you,
From now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.”
65 Then the high priest tore his clothes and said, “He has blasphemed! Why do we still need witnesses? You have now heard his blasphemy. 66 What is your verdict?” They answered, “He deserves death.” 67 Then they spat in his face and struck him; and some slapped him, 68 saying, “Prophesy to us, you Messiah! Who is it that struck you?”
69 Now Peter was sitting outside in the courtyard. A servant-girl came to him and said, “You also were with Jesus the Galilean.” 70 But he denied it before all of them, saying, “I do not know what you are talking about.” 71 When he went out to the porch, another servant-girl saw him, and she said to the bystanders, “This man was with Jesus of Nazareth.” 72 Again he denied it with an oath, “I do not know the man.” 73 After a little while the bystanders came up and said to Peter, “Certainly you are also one of them, for your accent betrays you.” 74 Then he began to curse, and he swore an oath, “I do not know the man!” At that moment, the cock crowed. 75 Then Peter remembered what Jesus had said: “Before the cock crows, you will deny me three times.” And he went out and wept bitterly.
27:1 When morning came, all the chief priests and the elders of the people conferred together against Jesus in order to bring about his death. 2 They bound him, led him away, and handed him over to Pilate the governor.
3 When Judas, his betrayer, saw that Jesus was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders. 4 He said, “I have sinned by betraying innocent blood.” But they said, “What is that to us? See to it yourself.” 5 Throwing down the pieces of silver in the temple, he departed; and he went and hanged himself. 6 But the chief priests, taking the pieces of silver, said, “It is not lawful to put them into the treasury, since they are blood money.” 7 After conferring together, they used them to buy the potter’s field as a place to bury foreigners. 8 For this reason that field has been called the Field of Blood to this day. 9 Then was fulfilled what had been spoken through the prophet Jeremiah, “And they took the thirty pieces of silver, the price of the one on whom a price had been set, on whom some of the people of Israel had set a price, 10 and they gave them for the potter’s field, as the Lord commanded me.”
11 Now Jesus stood before the governor; and the governor asked him, “Are you the King of the Jews?” Jesus said, “You say so.” 12 But when he was accused by the chief priests and elders, he did not answer. 13 Then Pilate said to him, “Do you not hear how many accusations they make against you?” 14 But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.
15 Now at the festival the governor was accustomed to release a prisoner for the crowd, anyone whom they wanted. 16 At that time they had a notorious prisoner, called Jesus Barabbas. 17 So after they had gathered, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Messiah?” 18 For he realized that it was out of jealousy that they had handed him over. 19 While he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that innocent man, for today I have suffered a great deal because of a dream about him.” 20 Now the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 21 The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22 Pilate said to them, “Then what should I do with Jesus who is called the Messiah?” All of them said, “Let him be crucified!” 23 Then he asked, “Why, what evil has he done?” But they shouted all the more, “Let him be crucified!”
24 So when Pilate saw that he could do nothing, but rather that a riot was beginning, he took some water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.” 25 Then the people as a whole answered, “His blood be on us and on our children!” 26 So he released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.
27 Then the soldiers of the governor took Jesus into the governor’s headquarters, and they gathered the whole cohort around him. 28 They stripped him and put a scarlet robe on him, 29 and after twisting some thorns into a crown, they put it on his head. They put a reed in his right hand and knelt before him and mocked him, saying, “Hail, King of the Jews!” 30 They spat on him, and took the reed and struck him on the head. 31 After mocking him, they stripped him of the robe and put his own clothes on him. Then they led him away to crucify him.
32 As they went out, they came upon a man from Cyrene named Simon; they compelled this man to carry his cross. 33 And when they came to a place called Golgotha (which means Place of a Skull), 34 they offered him wine to drink, mixed with gall; but when he tasted it, he would not drink it. 35 And when they had crucified him, they divided his clothes among themselves by casting lots; 36 then they sat down there and kept watch over him. 37 Over his head they put the charge against him, which read, “This is Jesus, the King of the Jews.”
38 Then two bandits were crucified with him, one on his right and one on his left. 39 Those who passed by derided him, shaking their heads 40 and saying, “You who would destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross.” 41 In the same way the chief priests also, along with the scribes and elders, were mocking him, saying, 42 “He saved others; he cannot save himself. He is the King of Israel; let him come down from the cross now, and we will believe in him. 43 He trusts in God; let God deliver him now, if he wants to; for he said, ‘I am God’s Son.’” 44 The bandits who were crucified with him also taunted him in the same way.
45 From noon on, darkness came over the whole land until three in the afternoon. 46 And about three o’clock Jesus cried with a loud voice, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 47 When some of the bystanders heard it, they said, “This man is calling for Elijah.” 48 At once one of them ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink. 49 But the others said, “Wait, let us see whether Elijah will come to save him.” 50 Then Jesus cried again with a loud voice and breathed his last. 51 At that moment the curtain of the temple was torn in two, from top to bottom. The earth shook, and the rocks were split. 52 The tombs also were opened, and many bodies of the saints who had fallen asleep were raised. 53 After his resurrection they came out of the tombs and entered the holy city and appeared to many. 54 Now when the centurion and those with him, who were keeping watch over Jesus, saw the earthquake and what took place, they were terrified and said, “Truly this man was God’s Son!”
55 Many women were also there, looking on from a distance; they had followed Jesus from Galilee and had provided for him. 56 Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
57 When it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be given to him. 59 So Joseph took the body and wrapped it in a clean linen cloth 60 and laid it in his own new tomb, which he had hewn in the rock. He then rolled a great stone to the door of the tomb and went away. 61 Mary Magdalene and the other Mary were there, sitting opposite the tomb.
62 The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate 63 and said, “Sir, we remember what that impostor said while he was still alive, ‘After three days I will rise again.’ 64 Therefore command the tomb to be made secure until the third day; otherwise his disciples may go and steal him away, and tell the people, ‘He has been raised from the dead,’ and the last deception would be worse than the first.” 65 Pilate said to them, “You have a guard of soldiers; go, make it as secure as you can.” 66 So they went with the guard and made the tomb secure by sealing the stone.
Commentary
The New Oxford Annotated Bible notes that in all of the gospel accounts, the death of Jesus is linked with the festival of Passover (v.17), a festival associated with sacrifice of the Paschal Lamb and liberation of the Israelites.
The Chief Priest at the time of Jesus’ Crucifixion was Caiaphas, who held that office from 18 to 36 CE. The 30 pieces of silver (v.15) paid to Judas was a reference to the price of redeeming a person from a religious obligation as described in Lev. 27 and was also a reference to Zechariah’s indictment of temple authorities for corruption by depositing tainted money in the treasury (Zech.11:12-13). The Jewish Annotated New Testament says that the silver coin most likely in circulation was the Athenian tetradrachma, the equivalent of four denarii, so that the value of the 30 coins was about 120 days’ wages.
Although the first day of Unleavened Bread (v.17) was technically the day after Passover according to Lev. 23, The NAOB notes that the two feasts were equated and combined in the Gospels. The JANT notes that the seder ritual as we know it is largely a rabbinic, postbiblical rite.
Although The NAOB opines that the phrase “as it is written” (v.24) “emphasizes that Jesus’ death is part of God’s plan,” the phrase can also be understood as simply saying that there are some portions of the Hebrew Scriptures that were interpreted as anticipating a Messiah who would suffer and die. For example, the Suffering Servant Song of Isaiah 53:12b says: “he poured himself out to death and was numbered with the transgressors, yet he bore the sin of many.”
The New Jerome Biblical Commentary notes that v.25, the conversation between Jesus and Judas, is unique to Matthew. The NAOB states that only Judas referred to Jesus as “Rabbi” (v.25) in Matthew’s Gospel. This honorific (meaning “teacher”) did not become a technical term for an office within Judaism until the second century. The JANT notes that Judas was the only apostle from Judea.
In some ancient manuscripts, the phrase in verse 28 is “blood of the new covenant.” This may be an attempt to make this verse harmonize with 1 Cor.11:25. The reference to a “new covenant” is an echo of Jer.31:31-33 in which YHWH told the prophet that he (YHWH) would make a new covenant that would be in the hearts of the Jewish people.
The NJBC interprets v.29 (“until that day when I drink it new with you in my Father’s kingdom”) is Matthew’s signal that these events are a “significant turning point in salvation history” and an anticipation of the messianic banquet described in Isaiah 25:6.
In v. 31, Matthew has Jesus cite Zech.13:7 as “proof” of the disciples’ anticipated desertion (which occurred in Matt. 28).
The word “Gethsemane” (v.36) means “oil press” and can be understood symbolically in light of the way Jesus was described as “agitated” (v.37).
Other examples of a deceitful kiss (v.49) are in Gen. 27:27 when Jacob deceived his father Isaac to receive the blessing that should have been given to Esau and when Joab (David’s general) killed an enemy in 2 Sam.20:9-10.
The JANT points out that no pre-Christian sources predict the arrest, suffering and crucifixion of the Messiah. Although this is correct, it is clear that writers of the Christian Scriptures interpreted portions of the Hebrew Bible as anticipating a Messiah who would suffer and die.
The NJBC observes that the cutting off of the earlobe of the high priest’s servant “is not an accident in a scuffle but a deliberately intended symbolic gesture. The servant was not a minor domestic but vice president of the Temple administration. He thus represents the high priest. A mutilated ear according to Leviticus disqualifies one from serving as a high priest. Thus, the gesture says that the priest who would arrest God’s emissary is unfit for office and spiritually bankrupt.” The incident also appears in Mark 14:47 and Luke 22:50, but in Luke, Jesus healed the ear (22:51).
The Council (v.59) was the Sanhedrin. It consisted of 70 scribes, priests, and elders. The High Priest presided over this court. Matthew did not include Pharisees or the scribes as part of the trial of Jesus. The JANT and The NJBC doubt the historicity of the Sanhedrin trial. The JANT notes that the trial is not attested in the Fourth Gospel, and that such a trial would have been illegal since hearings were forbidden on festivals.
In vv. 67 and 68, Matthew forgot to include the blindfolding of Jesus (Mark 14:65) which made the taunt (“prophesy who struck you” v.68) less intelligible.
Pontius Pilate (v. 27:2) was the governor of Judea from 26-37 CE. His residence was in Caesarea Maritima. He was known for extreme cruelty and this was the basis for his removal by Rome in 37 CE.
The account of Judas’ death (vv.3-10) is found only in Matthew. Another legend about Judas’ death is in Acts 1:18-20. The JANT points out that only in Matthew’s Gospel does Judas repent (v. 3). The NJBC surmises that this account in Matthew began as an etiological legend to explain how the potter’s field came to be called the “field of blood.”
The NAOB observes that the questions to Jesus from Caiaphas were religious questions about the Temple and messianic claims, but that Pilate asked a political question — are you King of the Jews – and therefore guilty of sedition against the Empire?
There is no independent evidence of a custom of releasing a prisoner at Passover. The name, “Jesus Barabbas” (v.16) was changed in later manuscripts to omit “Jesus” – presumably to avoid confusion and because the name Jesus had become sacred. The name “Barabbas” means “son of the father,” so the prisoner’s name is particularly ironic because the innocent Jesus of Nazareth was the true Son of the Father.
The account of “the crowd” (v.24) and “the people as a whole” (v.25) is problematic given that the appearance before Pilate (if it is historical) would have been in Pilate’s headquarters. The NAOB says that the phrase “his blood be on us and our children” (v.25) is found only in Matthew and did not mean all subsequent Jews but referred only to the generation after Jesus’ death who had to suffer through the destruction of Jerusalem in 70 CE. Nevertheless, this verse has been used as a “basis” for anti-Jewish violence for centuries.
Cyrene (v.32) was the capital of a large Roman province in North Africa on the southern Mediterranean coast, west of Egypt. It had a large Jewish community which explained why a member of that community would be in Jerusalem for Passover. In John 19:17, Jesus carried his own cross.
Unlike the account of “the Good Thief” in Luke 23:39-42, both of the bandits taunted Jesus (v.44) in Matthew’s account.
In both Mark and Matthew, Jesus quoted Psalm 22:1, which these two gospel writers quoted in Hebrew (the first two words) and Aramaic for the other words (v.46). The division of Jesus’ clothes by casting lots (v.35) is also taken from Psalm 22:18.
The tearing of the Temple curtain (v.50) is in the Synoptic Gospels. This was a tapestry that was in front of the Holy of Holies. The tearing of the Temple curtain has been interpreted as the dissolution of the divide between the sacred and the profane, an event in anticipation of the Destruction of the Temple in 70 CE, and as the beginning of a new era of salvation in which the Temple would not be the center.
The report of an earthquake at the time of Jesus’ death (v.54) is found only in Matthew. The JANT notes that no non-Christian sources recorded this event.
Joseph of Arimathea (v.57) is mentioned in all four canonical gospels as the person who took Jesus’ body and prepared it for burial. Only Matthew included the account in verses 62 to 66 about having a guard of soldiers set a stone to make the tomb secure. The NOAB suggests that these verses were intended to counter a post-resurrection accusation that the disciples (or someone else) stole Jesus’ body.
2023, May 21 ~ Acts 1:6-14; 1 Peter 4:12-14, 5:6-11; John 17:1-11
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MAY 21, 2023
Acts 1:6-14
Reading
6 When the apostles had come together, they asked Jesus, “Lord, is this the time when you will restore the kingdom to Israel?” 7 He replied, “It is not for you to know the times or periods that the Father has set by his own authority. 8 But you will receive power when the Holy Spirit has come upon you; and you will be my witnesses in Jerusalem, in all Judea and Samaria, and to the ends of the earth.” 9 When he had said this, as they were watching, he was lifted up, and a cloud took him out of their sight. 10 While he was going and they were gazing up toward heaven, suddenly two men in white robes stood by them. 11 They said, “Men of Galilee, why do you stand looking up toward heaven? This Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven.”
12 Then they returned to Jerusalem from the mount called Olivet, which is near Jerusalem, a sabbath day’s journey away. 13 When they had entered the city, they went to the room upstairs where they were staying, Peter, and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, and Simon the Zealot, and Judas son of James. 14 All these were constantly devoting themselves to prayer, together with certain women, including Mary the mother of Jesus, as well as his brothers.
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with an account of the Ascension of Jesus and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.
Last Thursday was Ascension Thursday, and today’s reading presents an account of the Ascension of Jesus the Christ.
Even though Acts of the Apostles was written by the same person who wrote the Gospel According to Luke, the Gospel located the Ascension on the Day of Easter (Luke 24:51). Acts, however, says Jesus was “staying with” his disciples for 40 days (1:3-4) – and this has become the traditional period between Easter and the day for observing the Ascension. The Greek word translated as “staying with” (synalizomenos) can also be translated as “eating with” or “being assembled together.”
In both the Hebrew Bible and in the Christian Scriptures, however, the number 40 is a shorthand/euphemism for a long time, similar to phrases such as “I’ll be with you in a minute.” It also conveys the notion of a “suitable amount of time.”
The opening verse of today’s reading shows that the disciples still were expecting an apocalyptic event in which the temporal kingdom of Israel would be restored. This was the same expectation held by the two disciples in the Road to Emmaus story (Luke 24:21). The Jewish Annotated New Testament notes that the traditional Jewish understanding in the First Century was that the Messiah would restore Israel’s freedom.
Paul’s letters and Mark’s Gospel also contain expectations that the apocalyptic time was coming soon. By the time Luke’s Gospel and Acts were written (85 CE), the Jesus Follower Movement had come to realize that the “Second Coming” (the coming of the fullness of the Kingdom of God) did not mean restoring the temporal Kingdom of Israel.
Luke portrayed the resurrected Christ as gently disabusing the apostles of their understanding of the Kingdom (v.7) and promising the Holy Spirit would come upon them (v.8). He also told them they would be “witnesses” (martyres in Greek), an important theme in Acts by which believers became living testimony to Jesus’ acts and resurrection. The JANT points out that this verse indicated that redemption was not found in political change but in the bestowing of the Spirit. In that sense, the verse “explained” Jesus’ failure to return by the time of the writing of Luke’s Gospel, a matter of concern to some early Jesus Followers, for example in 1 Thessalonians 5.
According to Luke’s account in Acts, Jesus the Christ then ascended (v.9) to “heaven” from Mount Olivet (also called the Mount of Olives). This area is described as “a sabbath day’s journey” away from Jerusalem (v.12). In the First Century, this was about half a mile – the maximum distance a devout Jew was permitted to walk on the Sabbath (an interpretation of Exodus 16.29). In the Acts story, two men in white robes/angels suddenly appeared to the disciples, just as in Luke 24:4 and John 20:12, two “men in white robes” spoke to the women at the tomb.
Luke likely placed the Ascension at Mount Olivet, the place predicted in Zech.14:4 as where YHWH would appear to bring about the Day of the Lord.
The listing of the 11 disciples (v.13) is the same as in Luke 6:14-16, but in a different order. Other lists of the apostles appear in Matt. 10:2-4 and in Mark 3:16-19 and have variations. Matthew and Mark include Thaddeus and Simon the Cananaean and do not include Simon the Zealot or Judas son of James. John’s Gospel only mentions Peter, Andrew, Phillip, Thomas, Nathanael, and “the disciple whom Jesus loved” – sometimes thought to be John and (by others) Lazarus.
In Luke and Acts, unlike the other Gospels in which the disciples went to Galilee, they remained in Jerusalem in an upper room to await the promised coming of the Holy Spirit. According to Acts 2:1-4, the coming of the Spirit occurred on Pentecost, a celebratory day that was also known as the Feast of Weeks (Shavuot) in First Century Judaism. The Feast of Weeks/Pentecost was a festival that celebrated the Spring harvest. In later Rabbinic Judaism it became a celebration of the giving of the Law to Moses at Sinai.
In John’s Gospel, the Holy Spirit came to the disciples when the Resurrected Christ breathed on them in the upper room on Easter Day and said, “Receive the Holy Spirit” (John 20:22).
1 Peter 4:12-14, 5:6-11
Reading
12 Beloved, do not be surprised at the fiery ordeal that is taking place among you to test you, as though something strange were happening to you. 13 But rejoice insofar as you are sharing Christ’s sufferings, so that you may also be glad and shout for joy when his glory is revealed. 14 If you are reviled for the name of Christ, you are blessed, because the spirit of glory, which is the Spirit of God, is resting on you.
5:6 Humble yourselves therefore under the mighty hand of God, so that he may exalt you in due time. 7 Cast all your anxiety on him, because he cares for you. 8 Discipline yourselves, keep alert. Like a roaring lion your adversary, the devil prowls around, looking for someone to devour. 9 Resist him, steadfast in your faith, for you know that your brothers and sisters in all the world are undergoing the same kinds of suffering. 10 And after you have suffered for a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, support, strengthen, and establish you. 11 To him be the power forever and ever. Amen.
Commentary
In the First Century, 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 First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death. It was written in sophisticated Greek (not a style a Galilean fisherman would be able to use) and resembled the form of Paul’s letters. Its focus was not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.
Today’s reading emphasized that suffering is witnessing to the truth of the faith of the Christian community as a sharing in Christ’s sufferings (v.12). In terms of the suffering the community was undergoing, The New Oxford Annotated Bible says: “the letter addresses a critical situation in the lives of the addressees who once participated in the social and cultural life of their communities, but since their conversion to Christ have become marginalized and abused. The society to which they once belonged now considers them an unwelcome, even dangerous, sectarian movement.”
The NAOB says that the abuse suffered by the addresses was mostly verbal. Because the letter urged them to be respectful to the authorities (2:13-17), this would indicate that there was as no overt government persecution. The JANT noted that the readers were assured that when Christ returns, those who have suffered for their faith will receive the reward of eternal glory (v.10). It also points out that there was no empire-wide persecution of Christians until the reign of the Emperor Decius around 250 CE.
This letter (4:16) is one of the three places in the Christian Scriptures that refers to Jesus Followers as “Christians” (Christianos in Greek). Acts 11:26 notes that the first use of the term was in Antioch, and the term was used again in Acts 26:28. The JANT notes that the term “Christian” was used in a derogatory way in letters from Pliny the Younger and the Emperor Trajan around 110 CE.
In the omitted verses, the author described himself as an “elder and witness of the sufferings of Christ” (5:1) who urged the “elders among you” to not “lord over those in your charge but be examples to the flock.” (5:3).
The reference to “a roaring lion” is derived from Psalm 22:13 (my enemies “open wide their mouths at me like a ravening and roaring lion”).
John 17:1-11
Reading
1 Jesus looked up to heaven and said, “Father, the hour has come; glorify your Son so that the Son may glorify you, 2 since you have given him authority over all people, to give eternal life to all whom you have given him. 3 And this is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent. 4 I glorified you on earth by finishing the work that you gave me to do. 5 So now, Father, glorify me in your own presence with the glory that I had in your presence before the world existed.
6 ”I have made your name known to those whom you gave me from the world. They were yours, and you gave them to me, and they have kept your word. 7 Now they know that everything you have given me is from you; 8 for the words that you gave to me I have given to them, and they have received them and know in truth that I came from you; and they have believed that you sent me. 9 I am asking on their behalf; I am not asking on behalf of the world, but on behalf of those whom you gave me, because they are yours. 10 All mine are yours, and yours are mine; and I have been glorified in them. 11 And now I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, protect them in your name that you have given me, so that they may be one, as we are one.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who was described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder to be held the night he died.
Most scholars agree that an anonymous author wrote the Gospel around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
Today’s reading is part of the lengthy Farewell Discourse (13:31-17:26) which The New Oxford Annotated Bible describes as “an interpretation [by the author of the Fourth Gospel] of Jesus’ completed work on earth and his relation both to believers and to the world after his glorification.”
Chapter 17 is presented as Jesus’ final prayer and included a prayer for himself (vv.1-5), a prayer recounting his mission (vv.6-8), a prayer on behalf of the disciples (vv.9-19), and a prayer for “those who will believe in me through their [the disciples] word” (vv.20-26). It emphasized the unity of the Father and Son (on the one hand) with the disciples (on the other).
The phrase “the glory I had in your presence before the world existed” (v.5) is unique Christology found only in the Fourth Gospel and parallels the preexisting LOGOS theology in John 1:1 (“In the beginning was the Word/Logos”) and in John 8:58 (“Before Abraham was, I am”).
The New Jerome Biblical Commentary observes that in these verses “the author makes clear that Jesus is much more than a righteous, perfectly obedient, human being, commissioned by God, who has been exalted and glorified ‘in heaven.’ He is instead ‘from God’ in a much more radical sense than his opponents could ever have imagined.”
2023, May 14 ~ Acts 17:22-31; 1 Peter 3:13-22; John 14:15-21
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MAY 14, 2023
Acts 17:22-31
Reading
22 Paul stood in front of the Areopagus and said, “Athenians, I see how extremely religious you are in every way. 23 For as I went through the city and looked carefully at the objects of your worship, I found among them an altar with the inscription, ‘To an unknown god.’ What therefore you worship as unknown, this I proclaim to you. 24 The God who made the world and everything in it, he who is Lord of heaven and earth, does not live in shrines made by human hands, 25 nor is he served by human hands, as though he needed anything, since he himself gives to all mortals life and breath and all things. 26 From one ancestor he made all nations to inhabit the whole earth, and he allotted the times of their existence and the boundaries of the places where they would live, 27 so that they would search for God and perhaps grope for him and find him—though indeed he is not far from each one of us. 28 For ‘In him we live and move and have our being’; as even some of your own poets have said, ‘For we too are his offspring.’
29 Since we are God’s offspring, we ought not to think that the deity is like gold, or silver, or stone, an image formed by the art and imagination of mortals. 30 While God has overlooked the times of human ignorance, now he commands all people everywhere to repent, 31 because he has fixed a day on which he will have the world judged in righteousness by a man whom he has appointed, and of this he has given assurance to all by raising him from the dead.”
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with a second account of the Ascension of Jesus (the first one is in Luke 24) and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.
From Chapter 15 to Chapter 28, Paul’s missionary activities are recounted, ending with his house arrest in Rome, not always in a manner consistent with the accounts in Paul’s epistles.
Just before today’s reading, Paul was at a synagogue (17:10-15) where he would have focused his conversion efforts on Gentiles who were sympathetic to Jewish Law (called “God Fearers”). He also debated with some Epicurean and Stoic philosophers (v.18) who brought him to the Areopagus.
The Jewish Annotated New Testament points out that Epicureanism was a philosophical school that maintained the deities played no role in human affairs. The Stoics held that humans should use reason to live a life of virtue and to develop their wills in accordance with nature. They accused Paul of presenting foreign divinities (v.18) – the same charge that had been made against Socrates.
In today’s reading, Paul was presented as making an address to the Athenians at the Areopagus (a hill west of the Acropolis, the city’s chief administrative council, and a place associated with Socrates). Modern persons would likely call Paul’s audience “pagans,” but in the First Century, most Gentiles worshiped many gods and even regarded Jews as non-theists because they worshiped only one god.
The Athenians and the Romans had local gods, gods for activities such as farming and war, and gods for their homes. “Care” of the gods was performed through “cult” practices (including prayer and sacrifices) and was considered particularly important to the good functioning of society. (“Cult” is derived from a Latin word meaning “care” as in the word “agriculture” – care of the fields.)
Although an inscription to an unknown god has never been found in Athens, the author of Acts had Paul present the argument to the Athenians that their statue to the “unknown god” (v.23) showed how religious they were (likely an ironic statement). He presented a God unknown to them who created and gave life to all (v.24-25), allocated the boundaries of nations (v.26), commanded all persons to repent (v.30), will have an appointed man judge the world in righteousness, and gave assurance of all this by raising the man from the dead (v.31).
The New Oxford Annotated Bible contrasted Paul’s speech here with his diatribe against pagans in Romans 1:18-32. The NAOB also notes that the idea that God was near to all people (v.27) was a Stoic belief. The quotation in verse 28a is attributed to the Greek poet Epimenides (c.7th Century BCE) and to Posidonius (135-51 BCE), a Platonic philosopher. The quote in 28b is from Aratus, a Greek poet (310-240 BCE).
The New Jerome Biblical Commentary takes the position that Paul’s entire speech is not an “historical” account of Paul speaking to pagan thinkers. Instead, it is Luke instructing his readers about the great opportunities and the immense stumbling blocks of any mission to Hellenistic intelligentsia. The NJBC continues that the “entire Athens ‘cityscape’ is painted larger than life, yet with each element carefully calibrated to the sermon’s content: a nervously devout populace frequenting ubiquitous shrines, philosophers of famous schools dialoguing in the agora, new gods introduced from time to time, and everyone athirst for things novel and different. In painting this tableau, Luke relied on his own generation’s view of classical culture and its mecca [Athens] rather than any special records of Paul’s ministry.”
1 Peter 3:13-22
Reading
13 Now who will harm you if you are eager to do what is good? 14 But even if you do suffer for doing what is right, you are blessed. Do not fear what they fear, and do not be intimidated, 15 but in your hearts sanctify Christ as Lord. Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; 16 yet do it with gentleness and reverence. Keep your conscience clear, so that, when you are maligned, those who abuse you for your good conduct in Christ may be put to shame. 17 For it is better to suffer for doing good, if suffering should be God’s will, than to suffer for doing evil. 18 For Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God. He was put to death in the flesh, but made alive in the spirit, 19 in which also he went and made a proclamation to the spirits in prison, 20 who in former times did not obey, when God waited patiently in the days of Noah, during the building of the ark, in which a few, that is, eight persons, were saved through water. 21 And baptism, which this prefigured, now saves you– not as a removal of dirt from the body, but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers made subject to him.
Commentary
In the First Century, 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 First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death. It was written in sophisticated Greek (not a style a Galilean fisherman would be able to use) and resembled the form of Paul’s letters. Its focus was not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.
Today’s reading follows a long series of admonitions to husbands and wives about proper conduct. Having given these directives, the author urged his audience to be willing to suffer for doing what is right, just as Jesus suffered for doing good. He summarized the Christian Faith as hope (v.15) and noted that Jesus the Christ was “put to death in the flesh but made alive in the spirit” (v.18).
The New Annotated Oxford Bible opines that these verses provide a Christological grounding for the admonitions in the prior section of this chapter.
The statement that the Risen Christ “made a proclamation to the spirits in prison” is a notion that became part of the tradition that the Risen Christ “descended into hell” as reflected in the Apostles’ Creed.
The author presented the Flood in Noah’s time as prefiguring Baptism which is “an appeal to God for a good conscience, through the resurrection of Jesus Christ” (v.21). Other manuscripts show this phrase as Baptism is a “pledge to God from a good conscience, through the resurrection of Jesus Christ” – reflecting the fact that the theology of Baptism was evolving in the early Church. The Jewish Annotated New Testament suggests that the author’s intent was to show that just as Noah saved the people from water, Jesus saves through the water of baptism.
The “eight persons” with Noah (v.20) were, according to Genesis 6:18, Noah, his wife, his three sons and each of their wives.
The image that the Risen Christ sits at the right hand of God (v.22) is derived from Psalm 110:1 and is also found in Romans and Acts.
John 14:15-21
Reading
15 Jesus said, ”If you love me, you will keep my commandments. 16 And I will ask the Father, and he will give you another Advocate, to be with you forever. 17 This is the Spirit of truth, whom the world cannot receive, because it neither sees him nor knows him. You know him, because he abides with you, and he will be in you.
18 ”I will not leave you orphaned; I am coming to you. 19 In a little while the world will no longer see me, but you will see me; because I live, you also will live. 20 On that day you will know that I am in my Father, and you in me, and I in you. 21 They who have my commandments and keep them are those who love me; and those who love me will be loved by my Father, and I will love them and reveal myself to them.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who was described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder to be held the night he died.
Most scholars agree that the Gospel was written by an anonymous author around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
Today’s reading is part of the lengthy Farewell Discourse (13:31-17:36) which The New Oxford Annotated Bible describes as “an interpretation [by the author of the Fourth Gospel] of Jesus’ completed work on earth and his relation both to believers and to the world after his glorification.”
In his book, The Fourth Gospel: Tales of a Jewish Mystic, Bishop Spong describes the Farewell Discourses in this way: “These documents pretend to describe Jesus’ preparing the disciples to live without him, but their content is actually aimed at the issues that the Johannine community was facing when this gospel was written, some 65 to 70 years after the crucifixion. This means that in these discourses the disciples themselves become symbols of the Johannine community of believers. They are portrayed as struggling with the reality of persecution. They are also experiencing the pain of separation, not only from Jesus by that point in history, but perhaps more poignantly from the synagogue from which they have so recently been excommunicated.”
The ”commandments” to be kept (v.15) referred back to the “new commandment” in 13:34 – that “you love one another just as I have loved you.”
The “Advocate” (v.16) is Paraklēton in Greek and is sometimes translated as “helper” or “Paraclete.” The Paraclete has “functions” parallel to those of the Holy Spirit in the Synoptic Gospels. The “Spirit of truth” (v. 17) is a notion derived from the Dead Sea Scrolls at Qumran. The NJBC describes it as “both an angelic figure and one of the two ‘spirits’ struggling within a person, sometimes spoken of as an angel of light.”
In discussing the time of the glorification (“on that day” v. 20), the believers will be brought into a new relationship with the Father through Jesus who is one with the Father. The NJBC points out that this new relationship also is promised in John 6:56 (“Those who eat my flesh and drink my blood abide in me and I and in them”).
2023, May 7 ~ Acts 7:55-60; 1 Peter 2:2-10; John 14:1-14
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MAY 7, 2023
Acts 7:55-60
Reading
55 Filled with the Holy Spirit, Stephen gazed into heaven and saw the glory of God and Jesus standing at the right hand of God. 56 “Look,” he said, “I see the heavens opened and the Son of Man standing at the right hand of God!” 57 But they covered their ears, and with a loud shout all rushed together against him. 58 Then they dragged him out of the city and began to stone him; and the witnesses laid their coats at the feet of a young man named Saul. 59 While they were stoning Stephen, he prayed, “Lord Jesus, receive my spirit.” 60 Then he knelt down and cried out in a loud voice, “Lord, do not hold this sin against them.” When he had said this, he died.
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with a second account of the Ascension of Jesus (the first one is in Luke 24) and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers. From Chapter 15 to Chapter 28, Paul’s missionary activities are recounted, ending with his house arrest in Rome, not always in a manner consistent with the accounts in Paul’s epistles.
Today’s reading presents the death by stoning of Stephen, the first martyr. In many respects, the martyrdom of Stephen parallels the events of the Crucifixion of Jesus.
Stephen’s story began in Chapter 6 when the apostles appointed Stephen as one of the first seven deacons (based on a Greek word “to serve”) to distribute food to the widows of Jewish Jesus Followers and Gentile Jesus Followers.
Stephen was portrayed as performing signs and wonders. His opponents, however, seized him, brought him before a council, and falsely accused him of speaking against the Temple and the Law. He responded by giving a lengthy (51 verses) account of the stories of Ancient Israel including Abraham, Joseph, Moses, Joshua, and David. (Some aspects are different from the stories in the Hebrew Bible because the author of Acts relied on the Greek translation of the Hebrew Bible called the Septuagint.) Stephen concluded by accusing his opponents of being “stiff necked” and failing to follow the Law.
In today’s reading, the crowd seized him, dragged him out of the city and began to stone him (vv. 57-58). As Stephen was facing death, he had a vision of “the Son of Man” standing at God’s right hand (v.56). “Son of Man” is a term found both in Daniel and in Ezekiel (and in the Gospels) and is best understood as “THE Human Being” — the best that a human can be. By the First Century, it had Messianic overtones.
The reading concluded by noting that the witnesses to Stephen’s death laid their coats at the feet of Saul (v.58) – the Jewish version of the Latin name “Paul.” Saul’s “Damascus Road Experience” was recounted in Chapter 9 of Acts, and Paul is the main character in Chapters 15 to 28 of Acts.
As Stephen died, he asked God not to hold the sin against his executors, an echo of Jesus’ words in Luke 23:34 (“Father, forgive them”) – a saying found only in the Gospel According to Luke. The Jewish Annotated New Testament suggests that Jesus’ and Steven’s intercessions on behalf of their killers may be modeled on the image of the suffering servant in Isaiah 53:12b (“yet he bore the sin of many and made intercession for his transgressors”).
1 Peter 2:2-10
Reading
2 Like newborn infants, long for the pure, spiritual milk, so that by it you may grow into salvation — 3 if indeed you have tasted that the Lord is good.
4 Come to him, a living stone, though rejected by mortals yet chosen and precious in God’s sight, and 5 like living stones, let yourselves be built into a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ. 6 For it stands in scripture: “See, I am laying in Zion a stone, a cornerstone chosen and precious; and whoever believes in him will not be put to shame.”
7 To you then who believe, he is precious; but for those who do not believe, “The stone that the builders rejected has become the very head of the corner”, 8 and “A stone that makes them stumble, and a rock that makes them fall.”
They stumble because they disobey the word, as they were destined to do.
9 But you are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of darkness into his marvelous light.
10 Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy.
Commentary
In the First Century, 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 First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death. It was written by an anonymous author in sophisticated Greek (not a style a Galilean fisherman would use) and resembled the form of Paul’s letters. Its focus was not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.
Today’s reading contains the last (of five) directives to the Jesus Followers: to long for the means of spiritual nourishment. It emphasized that all believers are part of “a holy priesthood” (v.5) and that the Christian life is communal, not individual — “a chosen race, a holy nation, God’s own people.” (v.9)
Like most authors of the books of the Christian Scriptures, the author of 1 Peter knew the Hebrew Scriptures well and used them so that his words would resonate and be familiar to his audience.
Verse 3 (“taste the Lord”) is a paraphrase of Psalm 34:8 (“O taste and see that the LORD is good”). The Lord’s laying of the cornerstone (v.6) is derived from Isaiah 28:16 (“therefore thus says the Lord GOD, See I am laying in Zion a foundation stone”). The notion that the stone was “rejected by mortals” (v.4) or “builders” (v.7) is a paraphrase of Psalm 118:22 (“The stone that the builders rejected has become the chief cornerstone”). In Isaiah 8:14-14, YHWH is the “rock” over which the enemies of Israel will stumble.
In today’s reading, the “stone” is Jesus the Christ as Lord. Those who do not follow the word will stumble (v.8). Calling the Jesus Followers (including Gentile Jesus Followers) “a chosen race, a royal priesthood and a holy nation” (v.9) expanded the descriptions found in Hosea 2:23 and Exodus 19:6 from Jews to Gentiles.
This sense of the priesthood of all is emphasized in the Baptismal Rite of The Episcopal Church in which the celebrant and the congregation say to the newly baptized: “We receive you into the household of God. Confess the faith of Christ crucified, proclaim his resurrection, and share with us in his eternal priesthood” (BCP 308).
John 14:1-14
Reading
1 Jesus said, “Do not let your hearts be troubled. Believe in God, believe also in me. 2 In my Father’s house there are many dwelling places. If it were not so, would I have told you that I go to prepare a place for you? 3 And if I go and prepare a place for you, I will come again and will take you to myself, so that where I am, there you may be also. 4 And you know the way to the place where I am going.” 5 Thomas said to him, “Lord, we do not know where you are going. How can we know the way?” 6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me. 7 If you know me, you will know my Father also. From now on you do know him and have seen him.”
8 Philip said to him, “Lord, show us the Father, and we will be satisfied.” 9 Jesus said to him, “Have I been with you all this time, Philip, and you still do not know me? Whoever has seen me has seen the Father. How can you say, ‘Show us the Father’? 10 Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own; but the Father who dwells in me does his works. 11 Believe me that I am in the Father and the Father is in me; but if you do not, then believe me because of the works themselves. 12 Very truly, I tell you, the one who believes in me will also do the works that I do and, in fact, will do greater works than these, because I am going to the Father. 13 I will do whatever you ask in my name, so that the Father may be glorified in the Son. 14 If in my name you ask me for anything, I will do it.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who was described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder to be held the night he died.
Most scholars agree that the Gospel was written by an anonymous author around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
Today’s reading is a portion of the lengthy Farewell Discourse (13:31-17:36) which The New Oxford Annotated Bible describes as “an interpretation [by the author of the Fourth Gospel] of Jesus’ completed work on earth and his relation both to believers and to the world after his glorification.”
In his book, The Fourth Gospel: Tales of a Jewish Mystic, Bishop Spong describes the Farewell Discourses in this way: “In many sections of these discourses there is considerable repetition. They do not make for easy reading nor are they readily understandable. These documents pretend to describe Jesus’ preparing the disciples to live without him, but their content is actually aimed at the issues that the Johannine community was facing when this gospel was written, some 65 to 70 years after the crucifixion. This means that in these discourses the disciples themselves become symbols of the Johannine community of believers. They are portrayed as struggling with the reality of persecution. They are also experiencing the pain of separation, not only from Jesus by that point in history, but perhaps more poignantly from the synagogue from which they have so recently been excommunicated.”
Spong continues that the Farewell Discourses were John’s method of giving Jesus a “final opportunity to identify his mission and to interpret the divine love which John is sure dwells in him as the presence of God.” Spong understands Jesus’ response (“I am the way, the truth, and the life”) to Thomas’ question (v.5) as follows: “The journey is not an outward one, Thomas, but an inward one. God is not up there; God is in here. The only way into the reality of God is to live into the meaning of the Christ life, to discover the freedom to give yourself away. That, alone, is the pathway to the Father.”
The Jewish Annotated New Testament describes “the way” as a summary of a Johannine Christology and points out that Jesus Followers called themselves “the Way” (Acts 9:2). It says that the knowledge of “truth” (v.6) is to be understood more like a personal relationship than an intellectual experience.
The JANT also notes that the words “No one comes to the Father except through me” have served as a basis for exclusivity claims in later Christian history.
These claims fail to understand the context of this statement by a First Century Jew. Jesus is the “way” in the sense that he revealed God as selfless love that produces and enhances life. The “way to the Father” is open to all though a life of compassionate, selfless love and “doing the works” that Jesus did (v.12) – regardless of one’s religious tradition (or the lack of one).
2023, April 30 ~ Acta 2:42-47; 1 Peter 2:19-25; John 10:1-10
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 30, 2023
GOOD SHEPHERD SUNDAY
Acts 2:42-47
Reading
42 Those who had been baptized devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.
43 Awe came upon everyone because many wonders and signs were being done by the apostles. 44 All who believed were together and had all things in common; 45 they would sell their possessions and goods and distribute the proceeds to all, as any had need. 46 Day by day, as they spent much time together in the temple, they broke bread at home and ate their food with glad and generous hearts, 47 praising God and having the goodwill of all the people. And day by day the Lord added to their number those who were being saved.
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with a second account of the Ascension of Jesus (the first one is in Luke 24) and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers. From Chapter 15 to Chapter 28, Paul’s missionary activities are recounted, ending with his house arrest in Rome, not always in a manner consistent with the accounts in Paul’s epistles.
In Luke and Acts, everything that happened was said to be guided by the Holy Spirit and was part of “God’s Plan.”
Today’s reading is a description of the early Jesus Follower community (they were not called “Christians” until 85 CE or so). It followed the long speech given by Peter after the Pentecost Event and showed that Jesus Followers saw themselves and their religious practices as a part of Judaism. Verse 46 states: “They spent much time together in the temple.” The Temple was active until its destruction by the Romans in 70 CE in response to the Jewish/Zealot Revolt in 66.
The Jesus Followers’ devotion to “the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (v. 42) was imported word for word into the Baptismal Covenant used by The Episcopal Church (BCP 304). In Acts, “the breaking of bread” referred to common meals, the event in the Road to Emmaus Story (Luke 24:30), and to the Lord’s Supper.
The New Jerome Biblical Commentary observes that the word translated in the NRSV as “devoted” is proskarterountes in Greek. Other translations include “devoted themselves steadfastly” and “devoted and unwavering.”
The “teachings” (v.42) are “didachē” in Greek. The Didache is a writing also known as The Lord’s Teaching Through the Twelve Apostles to the Nations. It is an anonymous early Christian treatise that is dated by scholars to the late First or early Second Century CE. It was particularly important in developing the practices of the developing Jesus Follower movement.
In verse 42, the word translated in the NRSV as “awe” is the Greek word phobos (from which we get “phobia”). In other contexts (and in some translations of verse 42), it is translated as “fear.” A recent translation is “And the reverence came to every soul.”
Common ownership of goods (v.44) was understood by the Jesus Follower community as consistent with Jesus’ teachings, such as those found in Chapter 12 of the Gospel according to Luke. Common ownership was also practiced in the Essene community at Qumran (where the Dead Sea Scrolls were found), a religious community that had many subtle (but discernable) influences on the Jesus Follower Movement in the First Century. The Jewish Annotated New Testament also notes that common ownership of property was highly valued in the philosophical teachings of Aristotle.
1 Peter 2:19-25
Reading
19 It is a credit to you if, being aware of God, you endure pain while suffering unjustly. 20 If you endure when you are beaten for doing wrong, what credit is that? But if you endure when you do right and suffer for it, you have God’s approval. 21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps.
22 “He committed no sin, and no deceit was found in his mouth.”
23 When he was abused, he did not return abuse; when he suffered, he did not threaten; but he entrusted himself to the one who judges justly. 24 He himself bore our sins in his body on the cross, so that, free from sins, we might live for righteousness; by his wounds you have been healed. 25 For you were going astray like sheep, but now you have returned to the shepherd and guardian of your souls.
Commentary
The First Letter of Peter was likely written by an anonymous author in the last quarter of the First Century, long after Peter’s death. It was written in sophisticated Greek (not a style a Galilean fisherman would use) and resembles the form of Paul’s letters. Its focus is not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.
Today’s reading is part of a longer reading (2:18 – 3:7) addressed to slaves, wives, and (to a lesser extent) husbands. It is not surprising the persons who prepared the Revised Common Lectionary omitted verse 18 from the reading: “Slaves, accept the authority of your masters with all deference, not only those who are kind and gentle but also those who are harsh.” The verse following today’s reading (3:1) begins “Wives, in the same way, accept the authority of your husbands….” Husbands are exhorted to “show consideration for your wives” (3:7).
The Jewish Annotated New Testament observes that these understandings regarding slaves and wives were common in late First Century Greek and Roman culture. The New Jerome Biblical Commentary points out that similar language is found in Colossians 3:18-19, Ephesians 5:22-27, 1 Timothy 2:9-15, and Titus 2:2-10. Another translation of oiketai in verse 18 is “domestic servants” rather than “slaves.”
The reading itself holds up Jesus the Christ as the example to all Jesus Followers of one who endured unjust suffering, based largely on the model of the “Suffering Servant” described in Isaiah 52:13 to 53:12. Verse 22 is a paraphrase of Isaiah 53:9b (“although he had done no violence, and there was no deceit in his mouth”).
In verse 25, The NJBC observes that in verse 25, the Suffering Servant, vindicated by God in the Resurrection, became the Good Shepherd and guardian. The word translated as “guardian” in verse 25 is episkopon and is sometimes translated as “overseer.” It is the origin of the word for bishops (“Episcopal”).
John 10:1-10
Reading
1 Jesus said, “Very truly, I tell you, anyone who does not enter the sheepfold by the gate but climbs in by another way is a thief and a bandit. 2 The one who enters by the gate is the shepherd of the sheep. 3 The gatekeeper opens the gate for him, and the sheep hear his voice. He calls his own sheep by name and leads them out. 4 When he has brought out all his own, he goes ahead of them, and the sheep follow him because they know his voice. 5 They will not follow a stranger, but they will run from him because they do not know the voice of strangers.” 6 Jesus used this figure of speech with them, but they did not understand what he was saying to them.
7 So again Jesus said to them, “Very truly, I tell you, I am the gate for the sheep. 8 All who came before me are thieves and bandits; but the sheep did not listen to them. 9 I am the gate. Whoever enters by me will be saved and will come in and go out and find pasture. 10 The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who was described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder to be held the night he died.
Most scholars agree that the Gospel was written by an anonymous author around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
Today’s reading is the opening part of an extended presentation of Jesus as the Good Shepherd (10:1-18). In the first portion of this passage, the author used images to describe Jesus of Nazareth and his enemies. Jesus is “the shepherd” – the one who enters the sheepfold by the gate (v.2) and for whom the gatekeeper opens the gate (v.3). Those who “climb in another way” (Jesus’ opponents – presumably, the religious hierarchy) are thieves and bandits (v.1).
Shifting metaphors, the author had Jesus say that “I am the gate for the sheep” (v.7), all who came before are thieves and bandits, and “all who enter by me will be saved” (v.9). Jesus said he came so that “they [the sheep] may have life and have it abundantly” (v.10). In describing Jesus as “the gate,” the author may have been anticipating the statement in John 14:6 “I am the way, and the truth, and the life.” The New Jerome Biblical Commentary suggests that Psalm 118:19-20 may be the source of presenting a gate as a messianic symbol.
The image of the good shepherd was a familiar one and appeared in Psalm 23 (The LORD is my shepherd) and in Ezekiel 34:11-24. Jeremiah condemned the priests and kings (“shepherds”) in Jer. 23:1 for their bad deeds. Moses was a shepherd when he had his Burning Bush Experience (Ex. 3:1-2) and David was a shepherd whom Samuel anointed king (1 Sam. 16:13). The good shepherd was an image that clearly resonated in the agrarian and pastoral society of Israel.
2023, April 23 ~ Acts 2:14a, 36-41; 1 Peter 1:17-23; Luke 24:13-35
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 23, 2023
Acts 2:14a, 36-41
Reading
14a Peter, standing with the eleven, raised his voice and addressed the crowd, 36 “Let the entire house of Israel know with certainty that God has made him both Lord and Messiah, this Jesus whom you crucified.”
37 Now when they heard this, they were cut to the heart and said to Peter and to the other apostles, “Brothers, what should we do?” 38 Peter said to them, “Repent, and be baptized every one of you in the name of Jesus Christ so that your sins may be forgiven; and you will receive the gift of the Holy Spirit. 39 For the promise is for you, for your children, and for all who are far away, everyone whom the Lord our God calls to him.” 40 And he testified with many other arguments and exhorted them, saying, “Save yourselves from this corrupt generation.” 41 So those who welcomed his message were baptized, and that day about three thousand persons were added.
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with an account of the Ascension of Jesus and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.
Today’s reading presents the last part of Peter’s long speech after the Pentecost Event. Rather than offend the ruling Romans by stating that they crucified Jesus (which they did), the author’s account of the speech repeated the earlier statement that the Israelites crucified Jesus (v.36).
As discussed at greater length in last week’s Scripture in Context, a variety of accusations were made against the Israelites/Judeans/Pharisees in the Gospels of Matthew, Luke, and John. These Gospels (and Acts) were written from 70 CE to 100 CE when the Jesus Followers were contending with the Pharisees for control of Judaism going forward. Harsh words were expressed in the Gospels and Acts, and the Pharisees took exclusionary actions by expelling Jesus Followers from the synagogues.
In the same verse (36), Acts says God “made” Jesus Lord and Messiah. This statement shows that, in the early church, there was a continuingly evolving understanding of who and what Jesus of Nazareth was/is. Verse 36 presented a view that is generally described as “adoptionism” – the idea that Jesus of Nazareth was a human whom God adopted as God’s Son and “made” him Lord and Messiah. The New Oxford Annotated Bible suggests that the event at which this occurred was the Resurrection. This would not be consistent, however, with Luke’s notion that Jesus’ Sonship occurred at the time of Jesus’ Baptism (Luke 3:22). Both of these understandings are inconsistent with John’s theology in which the Logos/Word/Christ pre-existed from all eternity and at a given point in time became flesh in Jesus (John 1:14).
In concluding his speech, Peter urged the Israelites to repent (change their religious thinking), be baptized and have their sins forgiven (v.38). The Jewish Annotated New Testament points out that repentance and baptizing (or washing) were identified together in Isaiah 1:16 and in Psalm 51:7. The JANT notes, however, that “baptism in name of Jesus” also was way of distinguishing the new community.
After baptism, Peter said the recipients would receive the Holy Spirit (v.38). This presented a different sequence from the accounts of most baptisms described in Acts – typically, the Holy Spirit came first to persons and was the reason they were baptized.
The words “all who are far away” (v.39) are a paraphrase of Isaiah 57:19. A similar idea is found in Joel 2:32 that “everyone who calls on the name of the LORD shall be saved.” The NAOB suggests that its meaning in Acts is that the church was universal from the beginning.
1 Peter 1:17-23
Reading
17 If you invoke as Father the one who judges all people impartially according to their deeds, live in reverent fear during the time of your exile. 18 You know that you were ransomed from the futile ways inherited from your ancestors, not with perishable things like silver or gold, 19 but with the precious blood of Christ, like that of a lamb without defect or blemish. 20 He was destined before the foundation of the world but was revealed at the end of the ages for your sake. 21 Through him you have come to trust in God, who raised him from the dead and gave him glory, so that your faith and hope are set on God.
22 Now that you have purified your souls by your obedience to the truth so that you have genuine mutual love, love one another deeply from the heart. 23 You have been born anew, not of perishable but of imperishable seed, through the living and enduring word of God.
Commentary
In the First Century, 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 First Letter of Peter was likely written in the last quarter of the First Century, long after Peter’s death. It was written in sophisticated Greek and resembles the form of Paul’s letters. Its focus is not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.
The Jewish Annotated New Testament suggests that the letter was written to Jesus Followers in Asia Minor and purported to be written in Rome (“Babylon” in v.5:13). The use of “Babylon” for Rome became common after the destruction of the Temple in 70 CE. The JANT says the letter was addressed to Gentiles because it said they were “formerly ignorant” (v.1:14). The JANT says that the reference to “the time of your exile” (v.17) means that the believers were aliens in their surrounding society.
Today’s reading contains two (of five) directives to the Jesus Followers: (1) to live in reverent fear of the Lord (v.17), knowing they were ransomed by the blood of Christ; and (2) love one another deeply from the heart (v.22), knowing they were born anew through the word of God (v.23).
The reference to being “ransomed” (v.18) is comparable to Mark 10:45 (“the Son of Man came not to be served but to serve and to give his life a ransom for many”) a motif based on the Suffering Servant presented in Isaiah 53:6-7.
The notion of being “born anew” (v.23) is greatly expanded in the Fourth Gospel in the story of Nicodemus (John 3) where Nicodemus was told he needed to be “born from above” or “born anew.”
Luke 24:13-35
Reading
13 Now on that same day two of Jesus’ disciples were going to a village called Emmaus, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing, Jesus himself came near and went with them, 16 but their eyes were kept from recognizing him. 17 And he said to them, “What are you discussing with each other while you walk along?” They stood still, looking sad. 18 Then one of them, whose name was Cleopas, answered him, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?” 19 He asked them, “What things?” They replied, “The things about Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people, 20 and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21 But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things took place. 22 Moreover, some women of our group astounded us. They were at the tomb early this morning, 23 and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24 Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.” 25 Then he said to them, “Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26 Was it not necessary that the Messiah should suffer these things and then enter into his glory?” 27 Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
28 As they came near the village to which they were going, he walked ahead as if he were going on. 29 But they urged him strongly, saying, “Stay with us, because it is almost evening and the day is now nearly over.” So he went in to stay with them. 30 When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31 Then their eyes were opened, and they recognized him; and he vanished from their sight. 32 They said to each other, “Were not our hearts burning within us while he was talking to us on the road, while he was opening the scriptures to us?” 33 That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34 They were saying, “The Lord has risen indeed, and he has appeared to Simon!” 35 Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.
Commentary
The Gospel According to Luke is generally regarded as having been written around 85 CE. Its author also wrote the Acts of the Apostles. Both books were written in elegant and deliberatively crafted Greek and presented Jesus of Nazareth as the universal savior of humanity. Both emphasized the Holy Spirit as the “driving force” for events.
The Gospel followed the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 40% of Luke’s Gospel was based on Mark. The other portions of Luke include (a) sayings shared with the Gospel According to Matthew but not found in Mark and (b) stories that are unique to Luke such as the Annunciation, the Visitation, the Presentation in the Temple, the Prodigal Son, the Good Samaritan, and the Road to Emmaus story.
The story is set on the same day (v.13) as the finding of the empty tomb (v.3). Although the author says that Emmaus was seven miles (lit. 60 stadia) from Jerusalem, the location of Emmaus has never been determined, and it is not referred to elsewhere in the Bible. Similarly, Cleopas was not mentioned elsewhere. Although Cleopas and his companion are described as “two of them” (v.13) – presumably disciples – and they refer to the women who went to the tomb as being part “of our group” (v.22), they are unable to recognize Jesus as he walked with them for two hours (the time it takes to walk six miles).
In speaking to the “stranger,” Cleopas/Luke did not blame all Jews for Jesus’ death, only “our chief priests and leaders” (v.20). He did not mention the Romans.
The Jewish Annotated New Testament points out that the word “redeem” (v.21) is the Greek word lutroō which also means “ransom.”
In the First Century, Moses was considered the author of the Torah, so “Moses and all the prophets” (v.27) included all the books of the Hebrew Bible at that time. The idea that the Messiah should suffer (v.26) was not a common understanding in First Century Judaism, but Luke’s Gospel presented this as part of “God’s Plan” and as “necessary” (v.26).
The action of taking bread, blessing it, and breaking it was an echo of Jesus’ acts at the Last Supper (22:19) and “opens their eyes” so they recognized the Risen Christ who promptly vanished from their sight (v.31). The disciples’ eyes were opened only after they showed hospitality to the “stranger” by inviting him to join them (v.29).
The New Jerome Biblical Commentary observes that at the Last Supper, Jesus said he would not share food with his disciples until God’s Kingdom had come (22:16). By now sharing food with these disciples, the Resurrected Christ showed that God’s Kingdom had come.
When the two disciples returned to Jerusalem, the eleven and their companions asserted that the Lord had appeared to Simon (v.34). The two disciples recounted their experience, and the Risen Christ appeared to all of them (v.36). The appearance to Simon was not otherwise described in this Gospel, but the incident may have relied upon 1 Corinthians 15:5 in which Paul spoke of the Risen Christ first appearing to Cephas/Peter/Simon.
2023, April 16 ~ Acts 2:14a, 22-32; 1 Peter 1:3-9; John 20:19-31
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 16, 2023
Acts 2:14a, 22-32
Reading
14a Peter, standing with the eleven, raised his voice and addressed the crowd, 22 “You that are Israelites, listen to what I have to say: Jesus of Nazareth, a man attested to you by God with deeds of power, wonders, and signs that God did through him among you, as you yourselves know— 23 this man, handed over to you according to the definite plan and foreknowledge of God, you crucified and killed by the hands of those outside the law. 24 But God raised him up, having freed him from death, because it was impossible for him to be held in its power.
25 For David says concerning him, ‘I saw the Lord always before me, for he is at my right hand so that I will not be shaken.
26 therefore my heart was glad, and my tongue rejoiced; moreover, my flesh will live in hope.
27 For you will not abandon my soul to Hades or let your Holy One experience corruption.
28 You have made known to me the ways of life; you will make me full of gladness with your presence.’
29 “Fellow Israelites, I may say to you confidently of our ancestor David that he both died and was buried, and his tomb is with us to this day. 30 Since he was a prophet, he knew that God had sworn with an oath to him that he would put one of his descendants on his throne. 31 Foreseeing this, David spoke of the resurrection of the Messiah, saying, ‘He was not abandoned to Hades, nor did his flesh experience corruption.’
32 This Jesus God raised up, and of that all of us are witnesses.”
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with a second account of the Ascension of Jesus (the first one is in Luke 24) and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.
Today’s reading presents the second portion of Peter’s long speech (vv. 14-36) after the Pentecost Event and reflects the theology of the community from which Luke-Acts came. In Luke and Acts, everything that happened was said to be guided by the Holy Spirit and was part of “God’s Plan.”
Peter’s speech said that Jesus was a “man” (v.22). At the end of the speech, Peter said the “God has made him both Lord and Messiah” v.36) through the Resurrection. The New Oxford Annotated Bible interprets this verse as a form of “adoptionist christology” that appears to be at variance with the adoptionist notions in Luke’s account of Jesus’ baptism — “You are my Beloved Son” (Luke 3:21-22). The NAOB observes that the differences likely reflect different sources for the stories in Luke-Acts.
In Peter’s speech, “God’s Plan” included the handing over of Jesus to the Israelites (v. 23), the crucifixion of Jesus by the Israelites (“whom you crucified”) “by the hands of those outside the law” (i.e. Gentiles, Romans), and the “impossibility” (v. 24) that death could hold Jesus in its power. The balance of the speech stated that Jesus descended from King David whose kingly line was promised by God to endure forever (2 Sam. 7:13).
Based on the ancient view that David composed all the Psalms, in verses 25 to 28, the author of Acts paraphrased Psalm 16:8-11 and attributed the words to David. The Jewish Annotated New Testament asserts that the location of David’s tomb was known in the First Century and cites Josephus as a substantiating authority.
The harsh words of “Peter’s speech” against the Israelites need to be considered in the historical and religious contexts in which they were written.
After the Temple was destroyed by the Romans in 70 CE, the only two surviving sects in Judaism were the Pharisees and the Jesus Followers (not called “Christians” until 85 or so). The other sects in Judaism (Sadducees, Zealots, Herodians, Essenes) became irrelevant or were killed by the Romans. For example, the Sadducees (priests) disappeared because there was no Temple for animal sacrifice.
For the next 30+ years, the Jesus Followers and the Pharisees contended bitterly for control of Judaism. Matthew, Luke-Acts and John were written during this time and contain condemnations of Israelites, Judeans/Jews, and Pharisees, but hardly any against the ruling Romans who in fact crucified Jesus as an insurrectionist.
Around 100 CE, there was a “parting of the ways” within Judaism – the Jesus Follower Movement evolved into Christianity and the Pharisaic Movement evolved into Rabbinic Judaism.
Unfortunately, in a short time, Christians largely forgot (or never knew) the historical controversies that led to the anti-Jewish language in the post-70 Gospels and Acts. This lack of historical understanding has been an underpinning for much of the Anti-Semitism that has existed since the Second Century.
1 Peter 1:3-9
Reading
3 Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope through the resurrection of Jesus Christ from the dead, 4 and into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, 5 who are being protected by the power of God through faith for a salvation ready to be revealed in the last time. 6 In this you rejoice, even if now for a little while you have had to suffer various trials, 7 so that the genuineness of your faith– being more precious than gold that, though perishable, is tested by fire– may be found to result in praise and glory and honor when Jesus Christ is revealed. 8 Although you have not seen him, you love him; and even though you do not see him now, you believe in him and rejoice with an indescribable and glorious joy, 9 for you are receiving the outcome of your faith, the salvation of your souls.
Commentary
The First Letter of Peter was likely written in the last quarter of the First Century, after Peter’s death. It was written in sophisticated Greek and resembled the form of Paul’s letters. Its focus was not on the earthly life of Jesus of Nazareth, but on the Resurrection and the affirmation that Jesus is the Christ, the Messiah.
In today’s reading, the author expressed hope for redemption through the Resurrection (v.3) and a salvation that will be revealed at the end times (v.5). The New Oxford Annotated Bible suggests that the believer does not go “up” to heaven but “forward” to the future reward that will be revealed at the end time.
The JANT observes that there is a Gnostic tone to the letter in its emphasis on “knowledge” (v.3) and the frequent use of the word epignōsis (lit. “full knowledge”) as well as the term “gnōsis” (knowledge). The JANT also notes that the phrase “participants of the divine nature” was language that was used in First Century mystery religions.
The author of the letter noted that Jesus Followers “had to suffer various trials” (v. 6), not so much from overt governmental persecution, but because the Jesus Follower Movement was a minority sect within Judaism, particularly after the destruction of the Second Temple in 70 CE.
The author also expected that God would send the Christ soon because “salvation is ready to be revealed in the last time” (v.5) and “your faith …will result in praise and glory and honor when Jesus Christ is revealed” (v. 7).
John 20:19-31
Reading
19 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger in the mark of the nails and my hand in his side, I will not believe.”
26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”
30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who was described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder to be held the night he died.
Most scholars agree that the Gospel was written by an anonymous author around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
Today’s reading is another account that is not found in the Synoptic Gospels. It begins in a room that is locked “for fear of the Jews” (v.19), which means fear of the Temple Authorities. The evening is on the first day of the week (v.19), the same day that Mary Magdalene went to the tomb when it was dark.
Reflecting ambivalence about the “physicality” of the Resurrected Christ, Jesus was said to walk through walls and locked doors and stood among the disciples (v.19 and v.26), but his wounds (only John’s Gospel speaks of a wound in Jesus’ side – 19:34) remain (v.20 and 27). The disciples did not recognize him, however, until he showed them his wounds (v.20). Although invited to do so, it does not appear from the text that Thomas touched the wounds. Even in a resurrected state, Jesus (and we) will continue to have wounds.
The Commissioning of the disciples (v.21) is analogous to the Great Commission in Matt. 28:19, and the imparting of the Holy Spirit (vv.22-23) is sometimes called “Little Pentecost” – as compared to the longer Pentecost account in Acts 2:1-4. Breathing upon the disciples is also reminiscent of YHWH’s imparting the breath of life to the human (adam) made of the soil (adamah) in Genesis 2:7. The Jewish Annotated New Testament suggests that the power to forgive sins or retain them was “the authority to decide who can become or remain a member of the community.”
Some ancient manuscripts included a verse 31 that is translated as “you may continue to believe.” This text would indicated that the intended audience of the Gospel was persons who were already believers. The words “you may come to believe” in verse 31 in the NRSV would indicate that the Gospel’s intended audience was non-believers.
Many scholars believe that the Fourth Gospel ended with verses 30 and 31, and that Chapter 21 (which describes an appearance of the Resurrected Christ in Tiberius by the Sea of Galilee) was added in the Second Century.
In The Fourth Gospel: Tales of a Jewish Mystic, Bishop Spong observed that although Thomas was mentioned among the list of apostles in the Synoptic Gospels, nothing of substance is mentioned about him until the Fourth Gospel. He notes that scholars have been aware of a Gospel of Thomas from its being mentioned in other writings, but that its text was unknown until recently.
Spong cites Elaine Pagel’s book Beyond Belief for the thesis that the Fourth Gospel was written largely to contradict the Gnostic Gospel of Thomas which contains no miracle stories, no narrative of Jesus’ birth, no narrative of his death, and no story of Easter.
He notes that, in John’s Gospel, Thomas is demanding a “sign” in seeking to observe the wounds himself, just as the other disciples had been able to observe them.
Spong understands “My Lord and my God” as John’s affirmation that Jesus was the Messiah sent from God and is of the same essence as the one who did the sending. “Thomas’ confession is in effect: I have seen God in the presence of Jesus; I have seen the word made flesh and dwelling among us. Thomas has come to understand that when we see Jesus, we see God.”
Spong asserts that the thrust of the concluding words of the Gospel (“through believing you may have life in his name”) is “to have life – not to become religious, not to achieve moral purity, not to win the contest to gain doctrinal orthodoxy, but to have life – that is the function of the Christ. It is to bring us to the experience of living in which we pass into new dimensions of life and cross the boundaries of fear that separate us from one another and from ourselves. That we ‘might have life and have it abundantly’ – that is what Jesus is about; that is what Jesus brings. To be Christian is not to believe that message but to live that message.” (Italics in original)
2023, April 9 ~ Acts 10:34-43; Jeremiah 31:1-6; Colossians 3:1-4; John 20:1-18; Matthew 28:1-10
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 9, 2023
EASTER SUNDAY
The Revised Common Lectionary for the Principal Service on Easter offers a choice of readings.
Acts 10:34-43
Reading
34 Peter began to speak to Cornelius and the other Gentiles: “I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ — he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: how God anointed Jesus of Nazareth with the Holy Spirit and with power; 38 how he went about doing good and healing all who were oppressed by the devil, for God was with him. 39 We are witnesses to all that he did both in Judea and in Jerusalem. They put him to death by hanging him on a tree; 40 but God raised him on the third day and allowed him to appear, 41 not to all the people but to us who were chosen by God as witnesses, and who ate and drank with him after he rose from the dead. 42 He commanded us to preach to the people and to testify that he is the one ordained by God as judge of the living and the dead. 43 All the prophets testify about him that everyone who believes in him receives forgiveness of sins through his name.”
Commentary
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with an account of the Ascension of Jesus and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.
Today’s reading is part of the story of the Baptism of Cornelius. Cornelius was a centurion who led more than 100 soldiers. He was therefore a significant officer in the Roman Army. He was described in Acts 10:2 as “a devout man who feared God with all his household.” (in the First Century, a Gentile who was “devout” and sympathetic to Judaism was called a “God-fearer.”) Cornelius had a vision (10:3) and was directed by God to send some of his men from Caesarea to Joppa to find Peter.
Before Cornelius’ men arrived, Peter fell into a trace and saw a sheet being lowered that contained foods that were ritually “unclean” for Jews (10:9-14). Peter was told however, “What God has made clean, you must not call profane” (v.15). The centurion’s men then met with Peter and brought him to Caesarea.
Peter was initially reluctant to “associate with or visit a Gentile” (v.28), but he recalled his vision and Cornelius also recounted his vision to Peter. The Jewish Annotated New Testament says that refusal to associate with Gentiles was rarely reflected in Jewish writings but represented a common perspective among Gentiles in the First Century. It notes that the actual practice among Jews would not have supported this refusal to associate — as indicated by the existence of the “Court of the Gentiles” at the Temple.
On the basis of these visions, Peter gave the address that is today’s reading — a synopsis of the Gospel According to Luke. The JANT observes that verse 34 (‘God shows no partiality but in every nation anyone who fears him and does what is right is acceptable to him”) meant that to be God’s people was no longer constituted by the ethnic division between Jew and Gentile but by a religious distinction – those who do (and those who do not) fear God and do what is right.
In saying Jesus the Christ is “Lord of all” (v.36), Peter was proclaiming that Jesus is Lord of both Jews and Gentiles. Peter’s speech acknowledged that the resurrected Christ did not appear to all people, but only those who were chosen by God as witnesses (v.41). The statement that Jesus the Christ was “ordained by God as the judge of the living and the dead” (v.42) can be understood in the context of the Book of Judges in the Hebrew Bible – judges were persons who set things right.
In the verses that follow today’s reading, the Holy Spirit “fell upon all who heard the word” (v.44). Peter and the “circumcised believers” were “astounded that the Holy Spirit had been poured out even on the Gentiles” (v.45), including Cornelius. Peter therefore baptized all of them (v.48), even though they were Gentiles. The baptism of Cornelius was presented in Acts as the decisive step in the expansion of the Jesus Follower Movement to Gentiles.
In the Council of Jerusalem story, the Baptism of Cornelius was referred to by Peter as a reason for permitting Gentiles to become Jesus Followers (15:7-8).
Jeremiah 31:1-6
Reading
1 At that time, says the Lord, I will be the God of all the families of Israel, and they shall be my people.
2 Thus says the Lord: The people who survived the sword found grace in the wilderness; when Israel sought for rest,
3 the Lord appeared to him from far away. I have loved you with an everlasting love; therefore, I have continued my faithfulness to you.
4 Again I will build you, and you shall be built, O virgin Israel! Again, you shall take your tambourines, and go forth in the dance of the merrymakers.
5 Again you shall plant vineyards on the mountains of Samaria; the planters shall plant,
and shall enjoy the fruit.
6 For there shall be a day when sentinels will call in the hill country of Ephraim: “Come, let us go up to Zion, to the Lord our God.”
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 many Judean leaders to Babylon in 597 and a larger number in 586 (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.)
Jeremiah is largely a prophet of doom and gloom, but today’s reading is in poetry style and is part of a two-chapter “Book of Consolation.” The thoughts in these chapters are similar to Second Isaiah (Isaiah of the Exile) in stating that Jerusalem would be restored.
In today’s reading, the prophet spoke for YHWH to say that all the families of Israel (the 12 Tribes) would be restored (v.1), just as the Israelites were restored in the Exodus. YHWH’s covenantal love has been “everlasting” (v.3) and Israel was portrayed as YHWH’s bride (“virgin Israel’ v.4).
The prophet said that the people of Israel will have a new Exodus and will again take their tambourines (v.4), just as Miriam (Moses’ sister) and the women used tambourines to celebrate passing through the Sea of Reeds (Ex. 15:20). There would also be a renewal of pilgrimages to Jerusalem (“let us go up to Zion” v.6).
Colossians 3:1-4
Reading
1 If you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. 2 Set your minds on things that are above, not on things that are on earth, 3 for you have died, and your life is hidden with Christ in God. 4 When Christ who is your life is revealed, then you also will be revealed with him in glory.
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 (four chapters) and expressed concern about apocalyptic and mystical practices that were inconsistent with Paul’s disciples’ 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 decades 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.
The New Jerome Biblical Commentary describes today’s reading as a summation of the teachings of the preceding section and a foundation for the detailed ethical instructions that follow. In particular, the theme of 2:12-14 (“you were buried in Christ in baptism and you were also raised with him through faith in the power of God”) is echoed in today’s reading (vv.1-2). The NJBC notes that vv.3-4 emphasize that although the resurrection had taken place, not all the conditions of the end-times are present and that the end times would be a time when all believers will be revealed in glory.
Immediately following today’s reading is an expression one of Paul’s most important theological insights – that the Christ (the Messiah) is the ultimate unifying principle for all reality. “The Christ is all and is in all” (v.11) so that there is no longer a dichotomy between the “sacred” and the “profane” — just as there is no essential difference between a Gentile (a “Greek”) and Jew, slave and free and the like (v.11).
John 20:1-18
Reading
1 Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 Then Peter and the other disciple set out and went toward the tomb. 4 The two were running together, but the other disciple outran Peter and reached the tomb first. 5 He bent down to look in and saw the linen wrappings lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, 7 and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. 8 Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the scripture, that he must rise from the dead. 10 Then the disciples returned to their homes.
11 But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; 12 and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means Teacher). 17 Jesus said to her, “Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, ‘I am ascending to my Father and your Father, to my God and your God.’” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”; and she told them that he had said these things to her.
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who was described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder to be held the night he died.
Most scholars agree that the Gospel was written by an anonymous author around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and the Pharisees/Rabbinic Judaism was accelerating.
There are many differences between the accounts of the Resurrection in John and in the Synoptic Gospels. In the Fourth Gospel, imagery of light and dark is significant, and it is “still dark” when Mary Magdalene (alone in this Gospel) came to the tomb. In the Synoptic Gospels, it is “toward dawn” (Matt), “the sun had risen” (Mark), and “early dawn” (Luke). The New Jerome Biblical Commentary observes that although Mary is alone, she said “we do not know” (v.2) which reflects the engrafting of another tradition into the account.
In the Synoptic Gospels, Mary Magdalene was accompanied by “the other Mary” (Matt), “Mary the mother of James and Salome” (Mark) and “Joanna and Mary the mother of James and the other women” (Luke).
In all the accounts, the stone had been rolled away (in Matthew, by an earthquake). In the Synoptic Gospels, Mary and the others saw a man/angel (two in Luke).
In the Synoptic Gospels, Mary and the others told the disciples what they had seen but they were not believed. In John, Mary told Peter and the Beloved Disciple that the body had been taken out of the tomb, and they both ran to the tomb to see for themselves. In John, Peter and the Beloved Disciple saw linen wrappings but no angels (vv.6-7). Later, Mary saw two angels in the tomb (v.12).
As the accounts continued, the disciples were told that Jesus would see them in Galilee (Matt and Mark), but in Luke and John, the initial appearances of the Risen Christ were in in Jerusalem.
The New Oxford Annotated Bible notes that the “they” to whom Mary referred (v.3) may have been grave robbers, but linens were valuable and grave robbers would not have left them behind.
The NJBC offers these insights regarding the theology of the Fourth Gospel: The concluding portions of this reading say that Jesus’ return was not to the disciples. Rather, his return was to his place with the Father. It observes that John sees Jesus’ crucifixion, resurrection, exultation, and return to heavenly glory as part of a single event. Jesus’ resurrection was not as if Jesus had returned to life and then later ascended into heaven. Rather, Jesus has passed into an entirely different reality.
In The Fourth Gospel: Tales of a Jewish Mystic, Bishop Spong analyzed the Resurrection story in depth. He noted that the earliest writings about the Resurrection portrayed it as something done to Jesus by God. “He was raised” (rather than “he rose”) is the language used by Paul in all his epistles.
Spong observed that in the Fourth Gospel accounts of the Resurrection, there are four separable stories that have been combined: (1) the Mary Magdalene story (vv.1 and 11-18; (2) the Peter and the Beloved Disciple story (vv. 2-10) which was a standalone story inserted into the account; (3) the Upper Room story in which the disciples were completely unaware of the Magdalene Story and the Peter/Beloved Disciple Story; and (4) the Doubting Thomas story dealing with the meaning of faith.
Spong describes Resurrection eloquently. He says: “Resurrection is not about physical resuscitation. It is about entering and participating in the ‘new being.’ It is about the transformative power that is found in Jesus; that which issues in new dimensions of what it means to be human.”
Later, he says: “Resurrection is not something that occurred just in the life of Jesus; it occurs or it can occur in each of us. The Christian life is not about believing creeds or being obedient to divine rules; is about living, loving, and being. Resurrection comes when we are freed to give our lives away, freed to live beyond the boundaries of our fears, freed not only to be ourselves, but to empower all others to be themselves in the full, rich variety of our multifaceted humanity. Here prejudice dies. Here wholeness is tasted. Here resurrection becomes real.”
Matthew 28:1-10
Reading
1 After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to see the tomb. 2 And suddenly there was a great earthquake; for an angel of the Lord, descending from heaven, came and rolled back the stone and sat on it. 3 His appearance was like lightning, and his clothing white as snow. 4 For fear of him the guards shook and became like dead men. 5 But the angel said to the women, “Do not be afraid; I know that you are looking for Jesus who was crucified. 6 He is not here; for he has been raised, as he said. Come, see the place where he lay. 7 Then go quickly and tell his disciples, ‘He has been raised from the dead, and indeed he is going ahead of you to Galilee; there you will see him.’ This is my message for you.” 8 So they left the tomb quickly with fear and great joy and ran to tell his disciples. 9 Suddenly Jesus met them and said, “Greetings!” And they came to him, took hold of his feet, and worshiped him. 10 Then Jesus said to them, “Do not be afraid; go and tell my brothers to go to Galilee; there they will see me.”
Commentary
The Gospel of Matthew highlights Jesus’ origins and identity. Written around 85 CE by an anonymous author, the Gospel began Jesus’s genealogy with Abraham and depicted Jesus as a teacher of the Law like Moses. More than any other Gospel, Matthew quoted from the Hebrew Scriptures (using the Greek Septuagint Translation) to illustrate that Jesus was the Messiah.
Having been written after the Destruction of the Temple in 70 CE, the Gospel reflected the controversies between the Jesus Followers and the Pharisees for control of Judaism going forward. Accordingly, the Gospel contains many harsh sayings about the Pharisees. The Gospel is aimed primarily at the late First Century Jewish Jesus Follower community.
The Gospel relied heavily on the Gospel of Mark and included all but 60 verses from Mark. Like Luke, Matthew also used a “Sayings Source” (called “Q” by scholars) which are found in Matthew and Luke but not in Mark and John. There are also a substantial number of stories that are unique to Matthew: the Annunciation of Jesus’ conception was revealed to Joseph in a dream (rather than by an angel to Mary as in Luke); the Visit of the Magi; the Slaughter of the Innocents by Herod; the Flight to Egypt; the Laborers in the Vineyard; and the earthquake on Easter Morning, among others.
Although Matthew generally follows Mark’s account of the Resurrection, he does not include Salome (to be consistent with 27:61) or the intent of the women to anoint the body with spices (Mark 16:1) — which The New Jerome Biblical Commentary says the guards would not have permitted. The Jewish Annotated New Testament points out that women as well as men were allowed to visit and attend to tombs for both male and female deceased persons.
This account included an earthquake as the result of an angel’s rolling back the stone (v.2). As in Mark, the angel told the women to tell the disciples that the Resurrected Christ would see them in Galilee. Matthew added a meeting between the women and Jesus (vv. 9-10) in which the women took hold of Jesus’ feet and worshiped him. Jesus told the women to tell “his brothers” to go to Galilee.
2023, April 2 ~ Matthew 21:1-11; Isaiah 50:4-9a; Philippians 2:5-11; Matthew 26:14-27:66
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 2, 2023
PALM SUNDAY
Liturgy of the Palms
Matthew 21:1-11
Reading
1 When Jesus and his disciples had come near Jerusalem and had reached Bethphage, at the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go into the village ahead of you, and immediately you will find a donkey tied, and a colt with her; untie them and bring them to me. 3 If anyone says anything to you, just say this, `The Lord needs them.’ And he will send them immediately.” 4 This took place to fulfill what had been spoken through the prophet, saying, 5 “Tell the daughter of Zion, Look, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey.”
6 The disciples went and did as Jesus had directed them; 7 they brought the donkey and the colt, and put their cloaks on them, and he sat on them. 8 A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 9 The crowds that went ahead of him and that followed were shouting, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest heaven!”
10 When he entered Jerusalem, the whole city was in turmoil, asking, “Who is this?” 11 The crowds were saying, “This is the prophet Jesus from Nazareth in Galilee.”
Commentary
The Gospel of Matthew highlights Jesus’ origins and identity. Written around 85 CE by an anonymous author, the Gospel began Jesus’s genealogy with Abraham and depicted Jesus as a teacher of the Law like Moses. More than any other Gospel, Matthew quoted from the Hebrew Scriptures (using the Greek Septuagint Translation) to illustrate that Jesus was the Messiah.
Having been written after the Destruction of the Temple in 70 CE, the Gospel reflected the controversies between the Jesus Followers and the Pharisees for control of Judaism going forward. Accordingly, the Gospel contains many harsh sayings about the Pharisees. The Gospel is aimed primarily at the late First Century Jewish Jesus Follower community.
The Gospel relied heavily on the Gospel of Mark and included all but 60 verses from Mark. Like Luke, Matthew also used a “Sayings Source” (called “Q” by scholars) which are found in Matthew and Luke but not in Mark and John. There are also a substantial number of stories that are unique to Matthew: the Annunciation of Jesus’ conception was revealed to Joseph in a dream (rather than by an angel to Mary as in Luke); the Visit of the Magi; the Slaughter of the Innocents by Herod; the Flight to Egypt; the Laborers in the Vineyard; and the earthquake on Easter Morning, among others.
According to The Jewish Annotated New Testament, the exact location of Bethpage is not known, but is thought to be near the Mount of Olives just east of Jerusalem. According to The New Oxford Annotated Bible, there was a tradition in Second Temple Judaism that a great battle would take place at the Mount of Olives at the end of the age and that YHWH would intervene in this battle. It was also anticipated that when the Messiah entered Jerusalem, he would come from the east.
Relying on (and conflating) Isaiah 62:11 and Zech. 9:9, the author of Matthew’s Gospel “quoted” scripture as saying the king would enter Jerusalem on a donkey (v.5). Unfortunately, the author of Matthew’s Gospel misunderstood the parallelism in the text in Zechariah (“on a donkey, on a colt, the foal of a donkey’) and presented Jesus as riding two animals simultaneously. The entry on a donkey was, according to The NAOB, juxtaposed to the “typical” kingly triumphal entry on a war-stallion.
The spreading of cloaks and branches were signs of honor and connected Jesus to the kingship of Israel, as recounted in 2 Kings 9:13 for the coronation of Jehu (842-814 BCE). The JANT points out that only John 12:13 mentions palms and that palms were normally connected with the feast of Sukkot – celebrating the flimsy huts in which the Israelites lived in the Wilderness. The word “Hosanna” means “O save” or “Save now” and was a general cry of acclamation. The JANT also observes that the crowds referred to Jesus as “prophet” (v.11) and not as “Messiah.”
Palm Sunday Readings
Isaiah 50:4-9a
Reading
4 The LORD God has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens — wakens my ear to listen as those who are taught.
5 The LORD God has opened my ear, and I was not rebellious, I did not turn backward.
6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard; I did not hide my face from insult and spitting.
7 The LORD God helps me; therefore, I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame;
8 he who vindicates me is near. Who will contend with me? Let us stand up together. Who are my adversaries? Let them confront me.
9a It is the LORD God who helps me; who will declare me guilty?
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 “Second Isaiah” and is sometimes called the third of the four “Servant Songs” that are in Isaiah from Chapters 42 to 53.
Just before today’s reading, the prophet told the Judeans that YHWH had not broken the promises made to them, but their sin was the cause of their suffering and the Exile. The prophet asserted that he was YHWH’s agent to teach (v.4) the Judeans to pursue righteousness. The Jewish Study Bible states that “the prophet sets a model that the nation as a whole should follow, since the whole nation has a prophetic role to the world at large.”
The Suffering Servant (sometimes understood as Judea) described his suffering at the hands of the Babylonians, but because YHWH helped him and because the punishment of the exiles was just, he has accepted it, not been disgraced, and will be vindicated (v.7). In the verse immediately following today’s reading (v.10), the speaker is identified as a “servant.”
The author of the Gospel According to Mark adopted many of the motifs of Psalm 22 and of the Suffering Servant Songs (particularly the 4th Servant Song in Chapters 52 and 53) to describe the sufferings of Jesus of Nazareth in the Crucifixion.
Philippians 2:5-11
Reading
5 Let the same mind be in you that was in Christ Jesus,
6 who, though he was in the form of God, did not regard equality with God as something to be exploited,
7 but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form,
8 he humbled himself and became obedient to the point of death — even death on a cross.
9 Therefore God also highly exalted him and gave him the name that is above every name,
10 so that at the name of Jesus every knee should bend, in heaven and on earth and under the earth,
11 and every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul), and most of its inhabitants were Roman citizens. Paul wrote this letter from prison. For this reason, some think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made trips to Philippi from Ephesus. Paul had a deep affection for the believers in Philippi and thanked them for gifts sent to him in prison (4:18).
Today’s reading is the best-known part of this Epistle and is derived from a hymn that was already in use in Jesus Follower communities, perhaps in a Baptism liturgy. It emphasized the divinity of Jesus the Christ (“in the form [essence] of God” v.6), the self-emptying love of Jesus (“kenosis” v.7), his servant ministry (“form [essence] of a slave” v.7), and that (like all human beings – “in human form [essence]”) he was subject to death, even a degrading death on a cross (v.8).
The New Jerome Biblical Commentary points out that the Greek word morphē (translated as “form”) is that which “denotes the mode of being or appearance from which the essential character or status of something can be known.”
The Jewish Annotated New Testament observes that God’s exaltation of Jesus in giving him a “name” (v.9) that is “above every name” is to be understood in the “biblical sense of that which truly expresses character, power, and status.”
The phrases “every knee should bend” (v.10) and “every tongue confess” (v.11) were echoes of Isaiah 45:23 in which the prophet (speaking for YHWH) asserted YHWH had power to free the Judeans from Babylon and “to me [YHWH] every knee shall bow, every tongue shall swear.”
The Letter to the Philippians contains some of Paul’s strongest assertions that Jesus the Christ is “Lord” and therefore equivalent to YHWH. The NRSV translates the Greek word Kyrios in the Christian Scriptures (which were written in Greek) as “Lord” with a capital “L.” When the Hebrew Bible was translated into Greek in the Septuagint in the period from 300 to 200 BCE, the name for God, YHWH, was also translated as “Kyrios.” The NRSV translates the letters “YHWH” from the Hebrew Scriptures (which were written in Hebrew) as “LORD” with all capital letters.
The statement that Jesus took the form of a slave/servant and emptied himself (poured himself out) for others were themes taken from Isaiah 53, the Suffering Servant Song. For this, the servant has been highly exalted (resurrected) (v.9).
The JANT says that Paul challenged the Philippians by saying that if one “in the form of God” (v.6) could humbly abdicate the dignity of his original status and not exploit his connectedness to God, should not the Philippians do likewise?
Matthew 26:14 – 27:66 (The Passion According to Matthew)
Reading
14 One of the twelve, who was called Judas Iscariot, went to the chief priests 15 and said, “What will you give me if I betray him to you?” They paid him thirty pieces of silver. 16 And from that moment he began to look for an opportunity to betray him.
17 On the first day of Unleavened Bread the disciples came to Jesus, saying, “Where do you want us to make the preparations for you to eat the Passover?” 18 He said, “Go into the city to a certain man, and say to him, ‘The Teacher says, My time is near; I will keep the Passover at your house with my disciples.’” 19 So the disciples did as Jesus had directed them, and they prepared the Passover meal.
20 When it was evening, he took his place with the twelve; 21 and while they were eating, he said, “Truly I tell you, one of you will betray me.” 22 And they became greatly distressed and began to say to him one after another, “Surely not I, Lord?” 23 He answered, “The one who has dipped his hand into the bowl with me will betray me. 24 The Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would have been better for that one not to have been born.” 25 Judas, who betrayed him, said, “Surely not I, Rabbi?” He replied, “You have said so.”
26 While they were eating, Jesus took a loaf of bread, and after blessing it he broke it, gave it to the disciples, and said, “Take, eat; this is my body.” 27 Then he took a cup, and after giving thanks he gave it to them, saying, “Drink from it, all of you; 28 for this is my blood of the covenant, which is poured out for many for the forgiveness of sins. 29 I tell you, I will never again drink of this fruit of the vine until that day when I drink it new with you in my Father’s kingdom.”
30 When they had sung the hymn, they went out to the Mount of Olives.
31 Then Jesus said to them, “You will all become deserters because of me this night; for it is written, ‘I will strike the shepherd, the sheep of the flock will be scattered.’
32 But after I am raised up, I will go ahead of you to Galilee.” 33 Peter said to him, “Though all become deserters because of you, I will never desert you.” 34 Jesus said to him, “Truly I tell you, this very night, before the cock crows, you will deny me three times.” 35 Peter said to him, “Even though I must die with you, I will not deny you.” And so said all the disciples.
36 Then Jesus went with them to a place called Gethsemane; and he said to his disciples, “Sit here while I go over there and pray.” 37 He took with him Peter and the two sons of Zebedee and began to be grieved and agitated. 38 Then he said to them, “I am deeply grieved, even to death; remain here, and stay awake with me.” 39 And going a little farther, he threw himself on the ground and prayed, “My Father, if it is possible, let this cup pass from me; yet not what I want but what you want.” 40 Then he came to the disciples and found them sleeping; and he said to Peter, “So, could you not stay awake with me one hour? 41 Stay awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak.” 42 Again he went away for the second time and prayed, “My Father, if this cannot pass unless I drink it, your will be done.” 43 Again he came and found them sleeping, for their eyes were heavy. 44 So leaving them again, he went away and prayed for the third time, saying the same words. 45 Then he came to the disciples and said to them, “Are you still sleeping and taking your rest? See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 46 Get up, let us be going. See, my betrayer is at hand.”
47 While he was still speaking, Judas, one of the twelve, arrived; with him was a large crowd with swords and clubs, from the chief priests and the
elders of the people. 48 Now the betrayer had given them a sign, saying, “The one I will kiss is the man; arrest him.” 49 At once he came up to Jesus and said, “Greetings, Rabbi!” and kissed him. 50 Jesus said to him, “Friend, do what you are here to do.” Then they came and laid hands on Jesus and arrested him. 51 Suddenly, one of those with Jesus put his hand on his sword, drew it, and struck the slave of the high priest, cutting off his ear. 52 Then Jesus said to him, “Put your sword back into its place; for all who take the sword will perish by the sword. 53 Do you think that I cannot appeal to my Father, and he will at once send me more than twelve legions of angels? 54 But how then would the scriptures be fulfilled, which say it must happen in this way?” 55 At that hour Jesus said to the crowds, “Have you come out with swords and clubs to arrest me as though I were a bandit? Day after day I sat in the temple teaching, and you did not arrest me. 56 But all this has taken place, so that the scriptures of the prophets may be fulfilled.” Then all the disciples deserted him and fled.
57 Those who had arrested Jesus took him to Caiaphas the high priest, in whose house the scribes and the elders had gathered. 58 But Peter was following him at a distance, as far as the courtyard of the high priest; and going inside, he sat with the guards in order to see how this would end. 59 Now the chief priests and the whole council were looking for false testimony against Jesus so that they might put him to death, 60 but they found none, though many false witnesses came forward. At last two came forward 61 and said, “This fellow said, ‘I am able to destroy the temple of God and to build it in three days.’” 62 The high priest stood up and said, “Have you no answer? What is it that they testify against you?” 63 But Jesus was silent. Then the high priest said to him, “I put you under oath before the living God, tell us if you are the Messiah, the Son of God.” 64 Jesus said to him, “You have said so. But I tell you,
From now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.”
65 Then the high priest tore his clothes and said, “He has blasphemed! Why do we still need witnesses? You have now heard his blasphemy. 66 What is your verdict?” They answered, “He deserves death.” 67 Then they spat in his face and struck him; and some slapped him, 68 saying, “Prophesy to us, you Messiah! Who is it that struck you?”
69 Now Peter was sitting outside in the courtyard. A servant-girl came to him and said, “You also were with Jesus the Galilean.” 70 But he denied it before all of them, saying, “I do not know what you are talking about.” 71 When he went out to the porch, another servant-girl saw him, and she said to the bystanders, “This man was with Jesus of Nazareth.” 72 Again he denied it with an oath, “I do not know the man.” 73 After a little while the bystanders came up and said to Peter, “Certainly you are also one of them, for your accent betrays you.” 74 Then he began to curse, and he swore an oath, “I do not know the man!” At that moment, the cock crowed. 75 Then Peter remembered what Jesus had said: “Before the cock crows, you will deny me three times.” And he went out and wept bitterly.
27:1 When morning came, all the chief priests and the elders of the people conferred together against Jesus in order to bring about his death. 2 They bound him, led him away, and handed him over to Pilate the governor.
3 When Judas, his betrayer, saw that Jesus was condemned, he repented and brought back the thirty pieces of silver to the chief priests and the elders. 4 He said, “I have sinned by betraying innocent blood.” But they said, “What is that to us? See to it yourself.” 5 Throwing down the pieces of silver in the temple, he departed; and he went and hanged himself. 6 But the chief priests, taking the pieces of silver, said, “It is not lawful to put them into the treasury, since they are blood money.” 7 After conferring together, they used them to buy the potter’s field as a place to bury foreigners. 8 For this reason that field has been called the Field of Blood to this day. 9 Then was fulfilled what had been spoken through the prophet Jeremiah, “And they took the thirty pieces of silver, the price of the one on whom a price had been set, on whom some of the people of Israel had set a price, 10 and they gave them for the potter’s field, as the Lord commanded me.”
11 Now Jesus stood before the governor; and the governor asked him, “Are you the King of the Jews?” Jesus said, “You say so.” 12 But when he was accused by the chief priests and elders, he did not answer. 13 Then Pilate said to him, “Do you not hear how many accusations they make against you?” 14 But he gave him no answer, not even to a single charge, so that the governor was greatly amazed.
15 Now at the festival the governor was accustomed to release a prisoner for the crowd, anyone whom they wanted. 16 At that time they had a notorious prisoner, called Jesus Barabbas. 17 So after they had gathered, Pilate said to them, “Whom do you want me to release for you, Jesus Barabbas or Jesus who is called the Messiah?” 18 For he realized that it was out of jealousy that they had handed him over. 19 While he was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that innocent man, for today I have suffered a great deal because of a dream about him.” 20 Now the chief priests and the elders persuaded the crowds to ask for Barabbas and to have Jesus killed. 21 The governor again said to them, “Which of the two do you want me to release for you?” And they said, “Barabbas.” 22 Pilate said to them, “Then what should I do with Jesus who is called the Messiah?” All of them said, “Let him be crucified!” 23 Then he asked, “Why, what evil has he done?” But they shouted all the more, “Let him be crucified!”
24 So when Pilate saw that he could do nothing, but rather that a riot was beginning, he took some water and washed his hands before the crowd, saying, “I am innocent of this man’s blood; see to it yourselves.” 25 Then the people as a whole answered, “His blood be on us and on our children!” 26 So he released Barabbas for them; and after flogging Jesus, he handed him over to be crucified.
27 Then the soldiers of the governor took Jesus into the governor’s headquarters, and they gathered the whole cohort around him. 28 They stripped him and put a scarlet robe on him, 29 and after twisting some thorns into a crown, they put it on his head. They put a reed in his right hand and knelt before him and mocked him, saying, “Hail, King of the Jews!” 30 They spat on him, and took the reed and struck him on the head. 31 After mocking him, they stripped him of the robe and put his own clothes on him. Then they led him away to crucify him.
32 As they went out, they came upon a man from Cyrene named Simon; they compelled this man to carry his cross. 33 And when they came to a place called Golgotha (which means Place of a Skull), 34 they offered him wine to drink, mixed with gall; but when he tasted it, he would not drink it. 35 And when they had crucified him, they divided his clothes among themselves by casting lots; 36 then they sat down there and kept watch over him. 37 Over his head they put the charge against him, which read, “This is Jesus, the King of the Jews.”
38 Then two bandits were crucified with him, one on his right and one on his left. 39 Those who passed by derided him, shaking their heads 40 and saying, “You who would destroy the temple and build it in three days, save yourself! If you are the Son of God, come down from the cross.” 41 In the same way the chief priests also, along with the scribes and elders, were mocking him, saying, 42 “He saved others; he cannot save himself. He is the King of Israel; let him come down from the cross now, and we will believe in him. 43 He trusts in God; let God deliver him now, if he wants to; for he said, ‘I am God’s Son.’” 44 The bandits who were crucified with him also taunted him in the same way.
45 From noon on, darkness came over the whole land until three in the afternoon. 46 And about three o’clock Jesus cried with a loud voice, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” 47 When some of the bystanders heard it, they said, “This man is calling for Elijah.” 48 At once one of them ran and got a sponge, filled it with sour wine, put it on a stick, and gave it to him to drink. 49 But the others said, “Wait, let us see whether Elijah will come to save him.” 50 Then Jesus cried again with a loud voice and breathed his last. 51 At that moment the curtain of the temple was torn in two, from top to bottom. The earth shook, and the rocks were split. 52 The tombs also were opened, and many bodies of the saints who had fallen asleep were raised. 53 After his resurrection they came out of the tombs and entered the holy city and appeared to many. 54 Now when the centurion and those with him, who were keeping watch over Jesus, saw the earthquake and what took place, they were terrified and said, “Truly this man was God’s Son!”
55 Many women were also there, looking on from a distance; they had followed Jesus from Galilee and had provided for him. 56 Among them were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
57 When it was evening, there came a rich man from Arimathea, named Joseph, who was also a disciple of Jesus. 58 He went to Pilate and asked for the body of Jesus; then Pilate ordered it to be given to him. 59 So Joseph took the body and wrapped it in a clean linen cloth 60 and laid it in his own new tomb, which he had hewn in the rock. He then rolled a great stone to the door of the tomb and went away. 61 Mary Magdalene and the other Mary were there, sitting opposite the tomb.
62 The next day, that is, after the day of Preparation, the chief priests and the Pharisees gathered before Pilate 63 and said, “Sir, we remember what that impostor said while he was still alive, ‘After three days I will rise again.’ 64 Therefore command the tomb to be made secure until the third day; otherwise his disciples may go and steal him away, and tell the people, ‘He has been raised from the dead,’ and the last deception would be worse than the first.” 65 Pilate said to them, “You have a guard of soldiers; go, make it as secure as you can.” 66 So they went with the guard and made the tomb secure by sealing the stone.
Commentary
The New Oxford Annotated Bible notes that in all of the gospel accounts, the death of Jesus is linked with the festival of Passover (v.17), a festival associated with sacrifice of the Paschal Lamb and liberation of the Israelites.
The Chief Priest at the time of Jesus’ Crucifixion was Caiaphas, who held that office from 18 to 36 CE. The 30 pieces of silver (v.15) paid to Judas was a reference to the price of redeeming a person from a religious obligation as described in Lev. 27 and was also a reference to Zechariah’s indictment of temple authorities for corruption by depositing tainted money in the treasury (Zech.11:12-13). The Jewish Annotated New Testament says that the silver coin most likely in circulation was the Athenian tetradrachma, the equivalent of four denarii, so that the value of the 30 coins was about 120 days’ wages.
Although the first day of Unleavened Bread (v.17) was technically the day after Passover according to Lev. 23, The NAOB notes that the two feasts were equated and combined in the Gospels. The JANT notes that the seder ritual as we know it is largely a rabbinic, postbiblical rite.
Although The NAOB opines that the phrase “as it is written” (v.24) “emphasizes that Jesus’ death is part of God’s plan,” the phrase can also be understood as simply saying that there are some portions of the Hebrew Scriptures that were interpreted as anticipating a Messiah who would suffer and die. For example, the Suffering Servant Song of Isaiah 53:12b says: “he poured himself out to death and was numbered with the transgressors, yet he bore the sin of many.”
The New Jerome Biblical Commentary notes that v.25, the conversation between Jesus and Judas, is unique to Matthew. The NAOB states that only Judas referred to Jesus as “Rabbi” (v.25) in Matthew’s Gospel. This honorific (meaning “teacher”) did not become a technical term for an office within Judaism until the second century. The JANT notes that Judas was the only apostle from Judea.
In some ancient manuscripts, the phrase in verse 28 is “blood of the new covenant.” This may be an attempt to make this verse harmonize with 1 Cor.11:25. The reference to a “new covenant” is an echo of Jer.31:31-33 in which YHWH told the prophet that he (YHWH) would make a new covenant that would be in the hearts of the Jewish people.
The NJBC interprets v.29 (“until that day when I drink it new with you in my Father’s kingdom”) is Matthew’s signal that these events are a “significant turning point in salvation history” and an anticipation of the messianic banquet described in Isaiah 25:6.
In v. 31, Matthew has Jesus cite Zech.13:7 as “proof” of the disciples’ anticipated desertion (which occurred in Matt. 28).
The word “Gethsemane” (v.36) means “oil press” and can be understood symbolically in light of the way Jesus was described as “agitated” (v.37).
Other examples of a deceitful kiss (v.49) are in Gen. 27:27 when Jacob deceived his father Isaac to receive the blessing that should have been given to Esau and when Joab (David’s general) killed an enemy in 2 Sam.20:9-10.
The JANT points out that no pre-Christian sources predict the arrest, suffering and crucifixion of the Messiah. Although this is correct, it is clear that writers of the Christian Scriptures interpreted portions of the Hebrew Bible as anticipating a Messiah who would suffer and die.
The NJBC observes that the cutting off of the earlobe of the high priest’s servant “is not an accident in a scuffle but a deliberately intended symbolic gesture. The servant was not a minor domestic but vice president of the Temple administration. He thus represents the high priest. A mutilated ear according to Leviticus disqualifies one from serving as a high priest. Thus, the gesture says that the priest who would arrest God’s emissary is unfit for office and spiritually bankrupt.” The incident also appears in Mark 14:47 and Luke 22:50, but in Luke, Jesus healed the ear (22:51).
The Council (v.59) was the Sanhedrin. It consisted of 70 scribes, priests, and elders. The High Priest presided over this court. Matthew did not include Pharisees or the scribes as part of the trial of Jesus. The JANT and The NJBC doubt the historicity of the Sanhedrin trial. The JANT notes that the trial is not attested in the Fourth Gospel, and that such a trial would have been illegal since hearings were forbidden on festivals.
In vv. 67 and 68, Matthew forgot to include the blindfolding of Jesus (Mark 14:65) which made the taunt (“prophesy who struck you” v.68) less intelligible.
Pontius Pilate (v. 27:2) was the governor of Judea from 26-37 CE. His residence was in Caesarea Maritima. He was known for extreme cruelty and this was the basis for his removal by Rome in 37 CE.
The account of Judas’ death (vv.3-10) is found only in Matthew. Another legend about Judas’ death is in Acts 1:18-20. The JANT points out that only in Matthew’s Gospel does Judas repent (v. 3). The NJBC surmises that this account in Matthew began as an etiological legend to explain how the potter’s field came to be called the “field of blood.”
The NAOB observes that the questions to Jesus from Caiaphas were religious questions about the Temple and messianic claims, but that Pilate asked a political question — are you King of the Jews – and therefore guilty of sedition against the Empire?
There is no independent evidence of a custom of releasing a prisoner at Passover. The name, “Jesus Barabbas” (v.16) was changed in later manuscripts to omit “Jesus” – presumably to avoid confusion and because the name Jesus had become sacred. The name “Barabbas” means “son of the father,” so the prisoner’s name is particularly ironic because the innocent Jesus of Nazareth was the true Son of the Father.
The account of “the crowd” (v.24) and “the people as a whole” (v.25) is problematic given that the appearance before Pilate (if it is historical) would have been in Pilate’s headquarters. The NAOB says that the phrase “his blood be on us and our children” (v.25) is found only in Matthew and did not mean all subsequent Jews but referred only to the generation after Jesus’ death who had to suffer through the destruction of Jerusalem in 70 CE. Nevertheless, this verse has been used as a “basis” for anti-Jewish violence for centuries.
Cyrene (v.32) was the capital of a large Roman province in North Africa on the southern Mediterranean coast, west of Egypt. It had a large Jewish community which explained why a member of that community would be in Jerusalem for Passover. In John 19:17, Jesus carried his own cross.
Unlike the account of “the Good Thief” in Luke 23:39-42, both of the bandits taunted Jesus (v.44) in Matthew’s account.
In both Mark and Matthew, Jesus quoted Psalm 22:1, which these two gospel writers quoted in Hebrew (the first two words) and Aramaic for the other words (v.46). The division of Jesus’ clothes by casting lots (v.35) is also taken from Psalm 22:18.
The tearing of the Temple curtain (v.50) is in the Synoptic Gospels. This was a tapestry that was in front of the Holy of Holies. The tearing of the Temple curtain has been interpreted as the dissolution of the divide between the sacred and the profane, an event in anticipation of the Destruction of the Temple in 70 CE, and as the beginning of a new era of salvation in which the Temple would not be the center.
The report of an earthquake at the time of Jesus’ death (v.54) is found only in Matthew. The JANT notes that no non-Christian sources recorded this event.
Joseph of Arimathea (v.57) is mentioned in all four canonical gospels as the person who took Jesus’ body and prepared it for burial. Only Matthew included the account in verses 62 to 66 about having a guard of soldiers set a stone to make the tomb secure. The NOAB suggests that these verses were intended to counter a post-resurrection accusation that the disciples (or someone else) stole Jesus’ body.
2023, March 26 ~ Ezekiel 37:1-14: Romans 8:6-11; John 11:1-45
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MARCH 26, 2023
Ezekiel 37:1-14
Reading
1 The hand of the LORD came upon me, and he brought me out by the spirit of the LORD and set me down in the middle of a valley; it was full of bones. 2 He led me all around them; there were very many lying in the valley, and they were very dry. 3 He said to me, “Mortal, can these bones live?” I answered, “O LORD God, you know.” 4 Then he said to me, “Prophesy to these bones, and say to them: O dry bones, hear the word of the LORD. 5 Thus says the LORD God to these bones: I will cause breath to enter you, and you shall live. 6 I will lay sinews on you, and will cause flesh to come upon you, and cover you with skin, and put breath in you, and you shall live; and you shall know that I am the LORD.”
7 So I prophesied as I had been commanded; and as I prophesied, suddenly there was a noise, a rattling, and the bones came together, bone to its bone. 8 I looked, and there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them. 9 Then he said to me, “Prophesy to the breath, prophesy, mortal, and say to the breath: Thus says the LORD God: Come from the four winds, O breath, and breathe upon these slain, that they may live.” 10 I prophesied as he commanded me, and the breath came into them, and they lived, and stood on their feet, a vast multitude.
11 Then he said to me, “Mortal, these bones are the whole house of Israel. They say, ‘Our bones are dried up, and our hope is lost; we are cut off completely.’ 12 Therefore prophesy, and say to them, Thus says the LORD God: I am going to open your graves, and bring you up from your graves, O my people; and I will bring you back to the land of Israel. 13 And you shall know that I am the LORD, when I open your graves, and bring you up from your graves, O my people. 14 I will put my spirit within you, and you shall live, and I will place you on your own soil; then you shall know that I, the LORD, have spoken and will act,” says the LORD.
Commentary
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 to Babylon 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).
Like other prophets, Ezekiel “prophesied” by speaking for YHWH (translated as LORD in capital letters). Prophesy in the Hebrew Bible is not about telling the future. A prophet was one who spoke for YHWH.
Today’s reading is the “Valley of the Dry Bones” in which Ezekiel was called by YHWH to “prophesy” (speak for God) to the bones (which was a metaphor for the Judeans in Exile). YHWH addressed Ezekiel as “Mortal” (v.3) which in Hebrew is “ben adam” (son of the earthling) – which can also be translated as “Son of Man.”
Just as YHWH gave life to the “adam” (the earthling made from fertile earth – adamah – in Genesis) by putting breath/spirit/life in him, the LORD said breath (ruah) will be put in the dry bones (v. 5) and sinews will bind the bones together (v. 6). After this happens, breath/wind/life would come to those slain (v. 9) and a multitude stood on its feet (v.10). The “multitude” continued the metaphor of the people of Judea who would be restored to Jerusalem.
The writing (vv. 11-14) contains the metaphor of resurrection (“I am going to bring you up from your graves”), to describe the restoration of the Judeans to Jerusalem. The idea of resurrection (or coming back to life) is found in the story of Elijah’s raising the child from the dead in 1 Kings 17:17-24, and a similar action by Elisha in 2 Kings 4:32-37. The New Oxford Annotated Bible opines that these stories were part of an oral tradition that may have been written down as early as the reigns of Hezekiah (727-698 BCE) and Josiah (640-609 BCE) and therefore would have been known by Ezekiel. The idea of resurrection is also found in later writings in the Hebrew Bible in Daniel 12 and 2 Maccabees 7 and 9.
The Jewish Study Bible observes that Ezekiel’s vision was metaphorical and states that he was “not envisioning an actual physical resurrection of the dead. But when in postbiblical times, the doctrine of resurrection took hold, Ezekiel’s vision was interpreted literally.” It continues: “Traditional Jewish exegetes find in [verses 11 to 14] the idea of the resurrection of the dead before the day of judgment, a fundamental belief of rabbinic Judaism ascribed to Moses.”
Romans 8:6-11
Reading
6 To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. 7 For this reason the mind that is set on the flesh is hostile to God; it does not submit to God’s law — indeed it cannot, 8 and those who are in the flesh cannot please God.
9 But you are not in the flesh; you are in the Spirit since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. 10 But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness. 11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you.
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) (about 10 years before the earliest Gospel (Mark) was written) to a Jesus Follower community that Paul did not establish. Among many 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 “backstory” is that in 49 CE, Emperor Claudius expelled all Jews from Rome, including Jewish Jesus Followers. The next Emperor was Nero who reigned from 54 to 68 CE. Nero reversed his predecessor’s decree and allowed Jews to return to Rome. This return caused tensions within the Jesus Follower Community in which Gentiles had become prominent.
The Jewish Annotated New Testament points out that today’s reading is part of a series of chapters in which Paul explained that although we still live in our bodies and are subject to human limitations, the Spirit of God is in the lives of those who set their minds on the things of the Spirit in faithfulness to Christ. This will enable them to live a life of righteousness.
The JANT says that Paul contrasted “those who are focused on how they are constrained by human limitations and those who are enabled by God’s Spirit. Those having the spirit of Christ are said [by Paul] not to be in the flesh, although they are in ‘bodies’ or ‘mortal bodies.’ They live in a new way of living in the body through the spirit that raised up Christ.”
In other words, Paul contrasted flesh and sin (on the one hand) with the Spirit, the Spirit of God, and the Spirit of Christ (on the other).
“Flesh” is a shorthand word Paul used for the values of the world: selfishness, self-centeredness and the desire for power and wealth. Life “in the Flesh” is contrary to “righteousness” – being in right relationships with God, with others and with the world. “Flesh” and “sins of the Flesh” are not limited to physical sins such as lust. “Sin” in Paul is better understood as “sinfulness” or living according to the inclinations of the “flesh” – all of which will lead to the “death” (v. 6) of an unfulfilled life that is not in right relation with God.
The Spirit of God and the Spirit of Christ bring life and peace (v. 6) – a peace that passes all understanding – and a life of righteousness (v.10). The New Jerome Biblical Commentary points out that Paul’s interchangeable uses of the Spirit of God, the Spirit of Christ, and Christ express “a multifaceted reality of the Christian experience of participation in divine life…. This is no mere external identification with the cause of Christ, or even a grateful recognition of what he once did for humanity. Rather, the Christian who belongs to Christ [v.9] is the one empowered to live for God [v.11].”
John 11:1- 45
Reading
1 Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. 2 Mary was the one who anointed the Lord with perfume and wiped his feet with her hair; her brother Lazarus was ill. 3 So the sisters sent a message to Jesus, “Lord, he whom you love is ill.” 4 But when Jesus heard it, he said, “This illness does not lead to death; rather it is for God’s glory, so that the Son of God may be glorified through it.” 5 Accordingly, though Jesus loved Martha and her sister and Lazarus, 6 after having heard that Lazarus was ill, he stayed two days longer in the place where he was.
7 Then after this he said to the disciples, “Let us go to Judea again.” 8 The disciples said to him, “Rabbi, the Jews were just now trying to stone you, and are you going there again?” 9 Jesus answered, “Are there not twelve hours of daylight? Those who walk during the day do not stumble, because they see the light of this world. 10 But those who walk at night stumble, because the light is not in them.” 11 After saying this, he told them, “Our friend Lazarus has fallen asleep, but I am going there to awaken him.” 12 The disciples said to him, “Lord, if he has fallen asleep, he will be all right.” 13 Jesus, however, had been speaking about his death, but they thought that he was referring merely to sleep. 14 Then Jesus told them plainly, “Lazarus is dead. 15 For your sake I am glad I was not there, so that you may believe. But let us go to him.” 16 Thomas, who was called the Twin, said to his fellow disciples, “Let us also go, that we may die with him.”
17 When Jesus arrived, he found that Lazarus had already been in the tomb four days. 18 Now Bethany was near Jerusalem, some two miles away, 19 and many of the Jews had come to Martha and Mary to console them about their brother. 20 When Martha heard that Jesus was coming, she went and met him, while Mary stayed at home. 21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22 But even now I know that God will give you whatever you ask of him.” 23 Jesus said to her, “Your brother will rise again.” 24 Martha said to him, “I know that he will rise again in the resurrection on the last day.” 25 Jesus said to her, “I am the resurrection and the life. Those who believe in me, even though they die, will live, 26 and everyone who lives and believes in me will never die. Do you believe this?” 27 She said to him, “Yes, Lord, I believe that you are the Messiah, the Son of God, the one coming into the world.”
28 When she had said this, she went back and called her sister Mary, and told her privately, “The Teacher is here and is calling for you.” 29 And when she heard it, she got up quickly and went to him. 30 Now Jesus had not yet come to the village but was still at the place where Martha had met him. 31 The Jews who were with her in the house, consoling her, saw Mary get up quickly and go out. They followed her because they thought that she was going to the tomb to weep there. 32 When Mary came where Jesus was and saw him, she knelt at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the Jews who came with her also weeping, he was greatly disturbed in spirit and deeply moved. 34 He said, “Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus began to weep. So the Jews said, “See how he loved him!” 37 But some of them said, “Could not he who opened the eyes of the blind man have kept this man from dying?”
38 Then Jesus, again greatly disturbed, came to the tomb. It was a cave, and a stone was lying against it. 39 Jesus said, “Take away the stone.” Martha, the sister of the dead man, said to him, “Lord, already there is a stench because he has been dead four days.” 40 Jesus said to her, “Did I not tell you that if you believed, you would see the glory of God?” 41 So they took away the stone. And Jesus looked upward and said, “Father, I thank you for having heard me. 42 I knew that you always hear me, but I have said this for the sake of the crowd standing here, so that they may believe that you sent me.” 43 When he had said this, he cried with a loud voice, “Lazarus, come out!” 44 The dead man came out, his hands and feet bound with strips of cloth, and his face wrapped in a cloth. Jesus said to them, “Unbind him, and let him go.”
45 Many of the Jews therefore, who had come with Mary and had seen what Jesus did, believed in him.
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who was described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were sacrificed at the Temple for the Passover Seder to be held the night he died.
Most scholars agree that the Gospel was written by an anonymous author around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
In Luke 10:38, two women named Martha and Mary were introduced as living in “a certain village” – the story in which Mary “chose the better part.” It is not clear if the two sisters in today’s reading are the same persons. Bethany was about two miles from Jerusalem (v.18).
In the Fourth Gospel’s story, they have a brother, Lazarus, whose name, according to The NAOB, is a shortened form of the Hebrew name Eleazar. He is described as “he whom you [Jesus] love” (v.3) and some scholars opine that Lazarus was the otherwise unnamed “beloved disciple” who was standing at the Cross with Mary the mother of Jesus (19:26); was the disciple (along with Peter) to whom Mary Magdalene reported the Resurrection (20:2); who outran Peter to the tomb (20:4); and who followed Peter and the Resurrected Christ in the Galilee (21:20-23).
There is also a character in Luke 16:19-31 named Lazarus who was very poor and was carried by angels to Abraham when he died. In his exchange with the rich man in Hades, Abraham said: “neither will they [the people of the rich man’s house] be convinced even if someone rises from the dead (16:31).
The JANT notes that Jesus remained where he was rather than go to Bethany “apparently to make sure that Lazarus was dead and buried. According to some rabbinic sources and some non-Jewish belief systems such as Zoroastrianism, the spirit hovers near the body for three days. This view may have been known to the Gospel writer (or in the traditions that he used), as he had Jesus approach the tomb only on the fourth day.” The references to the “stench” in the tomb (v.39) made it more emphatic that Lazarus was dead.
In other stories in which persons were raised from the dead, the person had been dead for only a short time and may have been “sleeping” – a frequent euphemism for death. This includes the stories about Elijah, Elisha, Jesus (Jairus’ daughter) in Mark 5, and the son of the widow of Nain in Luke 7:11.
The NOAB and The JANT affirm that belief in resurrection on the last day (as professed by Martha in v. 24) was widespread among Jewish people in both the Hellenistic (333-180 BCE) and Roman (67 BCE – 135 CE) periods.
“The Jews” in this story (vv. 8, 20, 31, 33, 36, 45) were the Temple Authorities who would have come from nearby Jerusalem. Their presence is important for the story as witnesses to the events. As the story continues after today’s reading, “the Jews” reported the events of the Raising of Lazarus to the Pharisees and this led to a meeting of the Sanhedrin (v.47). At that meeting, the Jewish leadership decided that “it was better to have one man die for the people than to have the whole nation destroyed” [by the Romans] (v.50).
In the Synoptic Gospels, the “last straw” for the Religious Authorities was the Temple Event in which Jesus drove out the money changers and “would not allow anyone to carry anything [blood] through the temple” (Mark 11:16). In the Fourth Gospel, the raising of Lazarus is the event that led to the determination by the Temple Authorities to have Jesus killed.
In The Fourth Gospel: Tales of a Jewish Mystic, Bishop Spong says the Lazarus story “screams out the message that to read this book [the Fourth Gospel] as if it were an account of literal history is to misunderstand it completely.” He observes that “every symbol employed by [the author] reveals that Lazarus is not a person but a sign and a symbol.”
To support this thesis, Spong notes that Lazarus was not mentioned at any time in any writing for the 70 years before the Fourth Gospel was written. It was never mentioned in Luke’s gospel that Martha and Mary had a brother. Moreover, the author developed the storyline deliberately for maximum effect.
Spong also says that the fact that this event was not mentioned in any written material for 70 years after its “occurrence” makes it clear that this is a symbolic and non-historical event, and that the author used the raising of Lazarus to demonstrate the truth of Abraham’s words in Luke’s parable.
2023, March 19 ~1 Samuel 16:1-13; Ephesians 5:8-14; John 9:1-41
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MARCH 19, 2023
1 Samuel 16:1-13
Reading
1 The LORD said to Samuel, “How long will you grieve over Saul? I have rejected him from being king over Israel. Fill your horn with oil and set out; I will send you to Jesse the Bethlehemite, for I have provided for myself a king among his sons.” 2 Samuel said, “How can I go? If Saul hears of it, he will kill me.” And the LORD said, “Take a heifer with you, and say, ‘I have come to sacrifice to the LORD.’ 3 Invite Jesse to the sacrifice, and I will show you what you shall do; and you shall anoint for me the one whom I name to you.” 4 Samuel did what the LORD commanded and came to Bethlehem. The elders of the city came to meet him trembling, and said, “Do you come peaceably?” 5 He said, “Peaceably; I have come to sacrifice to the LORD; sanctify yourselves and come with me to the sacrifice.” And he sanctified Jesse and his sons and invited them to the sacrifice.
6 When they came, he looked on Eliab and thought, “Surely the LORD’s anointed is now before the LORD.” 7 But the LORD said to Samuel, “Do not look on his appearance or on the height of his stature, because I have rejected him; for the LORD does not see as mortals see; they look on the outward appearance, but the LORD looks on the heart.” 8 Then Jesse called Abinadab, and made him pass before Samuel. He said, “Neither has the LORD chosen this one.” 9 Then Jesse made Shammah pass by. And he said, “Neither has the LORD chosen this one.” 10 Jesse made seven of his sons pass before Samuel, and Samuel said to Jesse, “The LORD has not chosen any of these.” 11 Samuel said to Jesse, “Are all your sons here?” And he said, “There remains yet the youngest, but he is keeping the sheep.” And Samuel said to Jesse, “Send and bring him; for we will not sit down until he comes here.” 12 He sent and brought him in. Now he was ruddy, and had beautiful eyes, and was handsome. The LORD said, “Rise and anoint him; for this is the one.” 13 Then Samuel took the horn of oil and anointed him in the presence of his brothers; and the spirit of the LORD came mightily upon David from that day forward. Samuel then set out and went to Ramah.
Commentary
The authors of the Book of Samuel were also the authors of the books of Deuteronomy, Joshua, Judges and Kings, books that were given their final form around 550 BCE – long after the events they described.
These authors artfully wove together the multiple stories in the Deuteronomic Corpus from numerous sources. They used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)
The chronological dating of the stories in Chapters 15 and 16 of 1 Samuel (assuming David’s sole reign over Israel began around 1005 BCE) would be in the period from 1025 to 1015 BCE. The reign of Saul is generally thought to have begun around 1025 BCE.
In Chapter 15, just before today’s reading, YHWH (through Samuel) directed Saul, the first king of a united Israel, to attack the Amalekites and kill every person and animal. Saul obeyed in large measure by killing all the Amalekites but he brought back the King of the Amalekites and some of the best sheep and cattle which he said he would offer as a sacrifice to YHWH.
because Saul disobeyed Him, YHWH told Samuel he regretted that he made Saul king. Some scholars see the story of YHWH’s displeasure at Saul as a later insert intended to reflect the position that only priests (not kings) could make animal sacrifices. Consistent with the views of some later prophets (Amos, Hosea, Micah), Samuel did not attribute paramount importance to sacrifices but emphasized obedience to YHWH.
Samuel is regarded as the first of the prophets, and he was (quite literally) the “kingmaker” in that he anointed Saul as king (1 Sam. 10) and anointed David as king. Some scholars interpret this first anointing of David (in today’s reading) as making David the king of Judea and that his later public anointing (2 Sam.5:1-5) in Hebron made him king of all Israel.
The books of Samuel are thought to be from at least two sources – one that took the position that having a king for a unified Israel was a good development because it would allow Israel to defeat its enemies (1 Sam. 8:19-22). The other position was that having a king (instead of being a theocracy) would make Israel “like other nations” and that the king would abuse his power (1 Sam. 8:10-18) and take advantage of the people by effectively enslaving them. (This is what happened in the last years of Solomon’s reign and led to the breakup of Israel in 930 BCE.)
In today’s reading, YHWH told Samuel to go to Bethlehem to anoint a new king from among Jesse’s sons (v.1). Samuel realized this would be a treasonous act because Israel already had a king, Saul (v.2a). But – according to the story – YHWH told Samuel to engage in a subterfuge and pretend he was going to Bethlehem to offer a sacrifice for YHWH (vv.2b and 3). The elders of the city met Samuel – obviously a person of great influence – and were concerned to know if he came in peace (v.4).
Samuel met Jesse’s seven oldest sons, but none of them was approved by YHWH, even though Eliab’s appearance and stature were reminiscent of Saul’s stature (1 Sam. 9:2). Jesse finally called for his eighth and youngest son, the shepherd boy David, and YHWH told Samuel to anoint David as king. Samuel did so with only David’s brothers present so the anointing would be secret. (In 1 Chronicles 2:13-15, it says that Jesse had seven sons, reflecting another tradition about David.)
According to The New Oxford Annotated Bible, the word translated as “ruddy” also means “red haired.” The selection of the youngest son follows a common motif in the Hebrew Bible of younger sons being preferred to the elder: Abel to Cain, Isaac to Ishmael, Jacob to Esau, Jacob to Reuben. Once anointed, the spirit of YHWH came mightily upon David (v.13).
At this point, Israel had two anointed kings – Saul and David. Much of the rest of 1 Samuel reflected the tensions and conflicts between Saul and David. 1 Samuel ended with the death of Saul. According to The New Jerome Biblical Commentary, the collection of stories about David in the Books of Samuel were carefully arranged to show that the events that brought David to the throne were the will of God.
Ephesians 5:8-14
Reading
8 Once you were darkness, but now in the Lord you are light. Live as children of light— 9 for the fruit of the light is found in all that is good and right and true. 10 Try to find out what is pleasing to the Lord. 11 Take no part in the unfruitful works of darkness, but instead expose them. 12 For it is shameful even to mention what such people do secretly; 13 but everything exposed by the light becomes visible, 14 for everything that becomes visible is light. Therefore, it says, “Sleeper, awake! Rise from the dead, and Christ will shine on you.”
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 didn’t always agree on what it means to be a Jesus Follower. This letter was written by one of Paul’s disciples and was intended to unify the Ephesus community.
Because the letter contains many 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 first three chapters are theological teachings and the last three chapters consist of ethical exhortations.
Today’s reading is part of a longer ethical exhortation that contrasted the ungodly ways of the Gentiles to the ethical implications of life in the body of the Christ. It relied on apocalyptic imagery for the hostile spiritual powers (darkness) (v.11) and God and Christ (light) (v.14). The NJBC compares these verses to similar writings found at Qumran, including the duty to “expose” (or in some translations, “reprove”) those who exhibit darkness.
Scholars have speculated that verse 14 was part of a Baptismal hymn in use at the time.
John 9:1-41
Reading
1 As Jesus walked along, he saw a man blind from birth. 2 His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?” 3 Jesus answered, “Neither this man nor his parents sinned; he was born blind so that God’s works might be revealed in him. 4 We must work the works of him who sent me while it is day; night is coming when no one can work. 5 As long as I am in the world, I am the light of the world.” 6 When he had said this, he spat on the ground and made mud with the saliva and spread the mud on the man’s eyes, 7 saying to him, “Go, wash in the pool of Siloam” (which means Sent). Then he went and washed and came back able to see. 8 The neighbors and those who had seen him before as a beggar began to ask, “Is this not the man who used to sit and beg?” 9 Some were saying, “It is he.” Others were saying, “No, but it is someone like him.” He kept saying, “I am the man.” 10 But they kept asking him, “Then how were your eyes opened?” 11 He answered, “The man called Jesus made mud, spread it on my eyes, and said to me, ‘Go to Siloam and wash.’ Then I went and washed and received my sight.” 12 They said to him, “Where is he?” He said, “I do not know.”
13 They brought to the Pharisees the man who had formerly been blind. 14 Now it was a sabbath day when Jesus made the mud and opened his eyes. 15 Then the Pharisees also began to ask him how he had received his sight. He said to them, “He put mud on my eyes. Then I washed, and now I see.” 16 Some of the Pharisees said, “This man is not from God, for he does not observe the sabbath.” But others said, “How can a man who is a sinner perform such signs?” And they were divided. 17 So they said again to the blind man, “What do you say about him? It was your eyes he opened.” He said, “He is a prophet.”
18 The Jews did not believe that he had been blind and had received his sight until they called the parents of the man who had received his sight 19 and asked them, “Is this your son, who you say was born blind? How then does he now see?” 20 His parents answered, “We know that this is our son, and that he was born blind; 21 but we do not know how it is that now he sees, nor do we know who opened his eyes. Ask him; he is of age. He will speak for himself.” 22 His parents said this because they were afraid of the Jews; for the Jews had already agreed that anyone who confessed Jesus to be the Messiah would be put out of the synagogue. 23 Therefore his parents said, “He is of age; ask him.”
24 So for the second time they called the man who had been blind, and they said to him, “Give glory to God! We know that this man is a sinner.” 25 He answered, “I do not know whether he is a sinner. One thing I do know, that though I was blind, now I see.” 26 They said to him, “What did he do to you? How did he open your eyes?” 27 He answered them, “I have told you already, and you would not listen. Why do you want to hear it again? Do you also want to become his disciples?” 28 Then they reviled him, saying, “You are his disciple, but we are disciples of Moses. 29 We know that God has spoken to Moses, but as for this man, we do not know where he comes from.” 30 The man answered, “Here is an astonishing thing! You do not know where he comes from, and yet he opened my eyes. 31 We know that God does not listen to sinners, but he does listen to one who worships him and obeys his will. 32 Never since the world began has it been heard that anyone opened the eyes of a person born blind. 33 If this man were not from God, he could do nothing.” 34 They answered him, “You were born entirely in sins, and are you trying to teach us?” And they drove him out.
35 Jesus heard that they had driven him out, and when he found him, he said, “Do you believe in the Son of Man?” 36 He answered, “And who is he, sir? Tell me, so that I may believe in him.” 37 Jesus said to him, “You have seen him, and the one speaking with you is he.” 38 He said, “Lord, I believe.” And he worshiped him. 39 Jesus said, “I came into this world for judgment so that those who do not see may see, and those who do see may become blind.” 40 Some of the Pharisees near him heard this and said to him, “Surely we are not blind, are we?” 41 Jesus said to them, “If you were blind, you would not have sin. But now that you say, ‘We see,’ your sin remains.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who was described as “the Lamb of God” in the Fourth Gospel) died at the same time lambs were being sacrificed at the Temple for the Passover Seder to be held the night he died.
Most scholars agree that the Gospel was written by an anonymous author around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
Today’s story is another symbolic story of the spiritual journey from darkness to light, from unbelief to belief.
In the First Century (and even today to some extent) suffering was seen the result of bad actions on the part of the person suffering or those close to the person (such as parents) – notwithstanding the lessons of the Book of Job. More in tune with Job, Jesus deflected his disciples’ question and focused on suffering as an opportunity for “God’s work” (v.3). He then went on to confirm that all of us are to be part of God’s work (v.4).
The New Oxford Annotated Bible points out that saliva was seen as having medicinal value, and that the Pharisees understood that making mud (v.11) was “work” and therefore a violation of the Sabbath laws. The Jewish Annotated New Testament notes that “Siloam” (v.7) is the Greek word for the Hebrew word “Shiloh” which was the end point of the tunnel that King Hezekiah built to provide Jerusalem with water when the city was besieged by the Assyrians in 701 BCE.
Like the woman at the well in Samaria, this man described Jesus as a “prophet” (v.17) – a person who speaks for God.
In saying the parents were “afraid of the Jews” (v.22), the author of the Gospel used shorthand. “The Jews” should be understood as the Temple Authorities (which included the priests and some Pharisees), not the Jewish people as a whole. Being “put out of the synagogue” (v.22) was the equivalent of ostracization because local synagogues were not only places for worship, but also the locale’s gathering place for residents.
According to The NAOB, that the Pharisees “drove him out” (v.34) “reflected the author’s concern — or experience — that those in positions of religious control in his own setting might force Christian believers from community fellowship.”
The JANT contests this understanding and the Gospel statements that Christ-confessors/Jewish Jesus Followers were excluded from synagogues. It says: “Exclusion of Christ-confessors from the synagogue would be anachronistic for the time of Jesus, and for that reason the verse has often been understood as a reference to the historical experience of the Johannine community at the end of the first century CE. It is understood not as a one-time event but as a type of excommunication that would involve not only the exclusion from participation in worship but also social ostracism. Yet this interpretation is problematic on many grounds and whether it has any historical referent at all cannot be demonstrated.”
The NAOB notes that the Pharisees’ demand to the man that he “Give Glory to God” was “a technical phrase adjuring the man to tell the truth” and was based on Josh 7:19. The New Jerome Biblical Commentary adds that the phrase implied that the speaker had to confess his guilt.
The encounter concluded with the man calling Jesus “Lord” (v.38) although the NRSV translator’s note says the Greek word can also be translated at “Sir.” The use of “Son of Man” – the most popular of the Messianic titles – was the basis for the man to “worship” Jesus (v.38) as a person in whom God was present. In the final exchange with the Pharisees, Jesus said they were blind, and that their “sin” was disbelief (see 8:24).
In The Fourth Gospel: Tales of a Jewish Mystic, Bishop Spong interprets the blind man as a corporate figure representing the Johannine community that once lived in darkness but now lives in light.