TODAY’S READINGS IN CONTEXT
NOVEMBER 13, 2022
During Pentecost Season 2022, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Isaiah 65:17-25
Reading
17 For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind.
18 But be glad and rejoice forever in what I am creating; for I am about to create Jerusalem as a joy, and its people as a delight.
19 I will rejoice in Jerusalem, and delight in my people; no more shall the sound of weeping be heard in it, or the cry of distress.
20 No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime; for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed.
21 They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.
22 They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands.
23 They shall not labor in vain, or bear children for calamity; for they shall be offspring blessed by the LORD — and their descendants as well.
24 Before they call, I will answer, while they are yet speaking, I will hear.
25 The wolf and the lamb shall feed together; the lion shall eat straw like the ox; but the serpent — its food shall be dust! They shall not hurt or destroy on all my holy mountain, says the LORD.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to 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 Third Isaiah and appears to be a late insert into Chapter 65. The first seven verses in the Chapter are a lament by YHWH that the people had not asked for assistance even though YHWH was ready to assist. The Jewish Study Bible points out that the fact that YHWH “spread out My hands” (v.2) meant that YHWH assumed a human-like posture of prayer. Verses 8 to 16 are a statement by YHWH that those who are his servants shall prosper, but those who forsake YHWH and worship foreign gods will perish.
Verses 17 to 25 have an apocalyptic tone – the existing dire situation will be reversed because divine intervention will bring about a profound change. Similar eschatological motifs are found in the so-called “Isaiah Apocalypse” in Chapters 24 to 27.
The reading presents a “new world” (v.17) in which there is no infant mortality and persons will live more than 100 years (v.20). This eschatological vision reversed some of the consequences of the “Disobedience Event” in the Garden of Eden. Endless and sometimes futile toil (Gen. 3:17-18) is changed into “you shall not labor in vain” (v. 23). As in the Garden of Eden before the Disobedience Event (Gen. 1:29-30), no creatures (human or animal) will kill for food (v.25).
The images in verse 25 (“the lion and the lamb shall feed together” and “the lion shall eat straw like the ox”) became integrated into the expected signs of the Messiah’s presence and the Shalom (peace, good order) that the Messiah is expected to bring.
The Jewish Study Bible notes that although the new era will be one in which persons will live to an old age, there is no prediction of eternal life or resurrection in these passages. The JSB also notes that there are passages in Daniel and in the Isaian Apocalypse that did form a basis for Rabbinic Judaism to formulate a belief in the resurrection of all.
Malachi 4:1-2a
Reading
1 See, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the LORD of hosts, so that it will leave them neither root nor branch. 2a But for you who revere my name the sun of righteousness shall rise, with healing in its wings.
Commentary
The Book of Malachi is the last book of the 12 “Minor” Prophets – so called because these 12 books are much shorter than the three “Major” Prophets (Isaiah, Jeremiah, and Ezekiel). His name literally means “my messenger” and the book appears to have been written in the 5th Century BCE, after the Second Temple was built.
Malachi held a high view of the Temple priesthood and its responsibilities and wrote to an audience that was disheartened that the hopes of the “restoration prophets” (Haggai and Zechariah) had not materialized. Malachi asserted that YHWH (“LORD” in all capital letters) had been true to God’s promises, but that the hopes of the other prophets were not fulfilled because Judah (Judea and Jerusalem) had not been faithful.
Malachi asserted that the “Day of the LORD” was coming soon, and the “messenger” of the Day of the LORD was later identified as Elijah (4:5). In most prophetic books, the Day of the LORD was presented as a time of wrath, darkness, fear, and trembling.
In today’s reading from the last chapter in the book, the author reiterated that the Day of the LORD will be terrible for the arrogant and evildoers, but that those who revere YHWH’s name will rise (v.2). The Jewish Study Bible suggests that a “sun of righteousness” (or “victory” in the Jewish Publication translation) in v.2a is a metaphor for a new “day” – a new era of history.
In the Hebrew Bible, the Books of the Prophets are in the middle of the Bible and are followed by the Writings. In Christian Bibles, Malachi is the last book of the Hebrew Bible, so that when one turns the page, a prophet much like Elijah (John the Baptist) is encountered in the Gospel According to Matthew.
2 Thessalonians 3:6-13
Reading
6 Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. 7 For you yourselves know how you ought to imitate us; we were not idle when we were with you, 8 and we did not eat anyone’s bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. 9 This was not because we do not have that right, but in order to give you an example to imitate. 10 For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. 11 For we hear that some of you are living in idleness, mere busybodies, not doing any work. 12 Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. 13 Brothers and sisters, do not be weary in doing what is right.
Commentary
Thessalonica, a port city in northern Greece, was capital of the Roman province of Macedonia in the First Century. Paul’s First Letter to the Thessalonians is the oldest part of the Christian Scriptures and was written by Paul before 50 CE, about 20 years before the first Gospel (Mark) was written. A principal theme of both 1 and 2 Thessalonians is the return of the Lord Jesus in the end time.
In 2 Thessalonians, however, there was what appears to be a conscious imitation of 1 Thessalonians, an emphasis on living in the present, and warnings about forgeries of Paul’s writings. For these reasons, many scholars conclude that 2 Thessalonians was written by one of Paul’s disciples after Paul’s death in 64 CE. Unlike Paul’s authentic letters, this letter is addressed only to Gentiles and, although the author appears well-grounded in Jewish thought, nothing is said about Jews or Judaism.
The New Oxford Annotated Bible observes that in 1 Thessalonians assumes that the Christ’s reappearance will be a surprise, but that 2 Thessalonians suggests that it will come only after a struggle with evil and an unidentified “lawless one” (2:3) at some future time (2:8). The letter addressed problems perceived at the time: persecutions, disagreements about the end-times, and a refusal to work.
Today’s reading is from the final chapter in the letter and was an exhortation to the entire community. The writer presented his own behavior as the model for the community (v.7) and commanded that those who were able to work must do so (v.10).
The verses that follow today’s reading closed the letter with a wish of peace for the community and an assertion by “Paul” that he wrote the letter with his own hand – a claim that ironically shows that the author was concerned about the authenticity and authority of the letter.
Luke 21:5-19
Reading
5 When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, Jesus said, 6 “As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.”
7 They asked him, “Teacher, when will this be, and what will be the sign that this is about to take place?” 8 And he said, “Beware that you are not led astray; for many will come in my name and say, `I am he!’ and `The time is near!’ Do not go after them.
9 “When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.” 10 Then he said to them, “Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.
12 “But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. 13 This will give you an opportunity to testify. 14 So make up your minds not to prepare your defense in advance; 15 for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. 16 You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. 17 You will be hated by all because of my name. 18 But not a hair of your head will perish. 19 By your endurance you will gain your souls.”
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, and the Good Samaritan.
After the Babylonian Exile (586-539 BCE), a modest Temple in Jerusalem was built in the period from 515 to 505 BCE. This is called the “Second Temple” in recognition of the Biblical account of Solomon’s building a Temple in Jerusalem from 961 to 954 BCE (1 Kings 6). Solomon’s Temple was modest (about 15% the size of his Palace).
In 37 BCE, Herod the Great became the King of the Jews and he reigned until 4 BCE. Herod had what has been described as an “Edifice Complex” – he greatly enlarged the Temple starting in 19 BCE so that it covered 20% of the area of Jerusalem inside the walls. It was adorned with gold and was a magnificent structure. He also built the port and amphitheater at Caesarea, and the Fortress at Masada.
Today’s reading is the “foretelling” of the Destruction of the Temple in 70 CE during the Jewish-Roman War from 66 to 73 CE. This foretelling is also described in similar detail in Mark 13 and Matt. 24:1-28.
The New Oxford Annotated Bible observes: “Numerous writers, Jewish and Christian, and also Stoic philosophers, shared the belief that history was headed for some great transforming cataclysm. The destruction of the Jerusalem Temple in 70 CE was seen as the beginning of the end.”
Jesus’ speech used apocalyptic motifs in verses 7 to 11 to caution against over-interpreting any of these apparently apocalyptic events: the Destruction of the Temple (v.6), the claims of false Messiahs (v.7), wars and insurrections (v.9), and earthquakes, famines, and plagues (v.11), each of which were often seen as signs the end is near. Instead, he noted that “the end will not follow immediately” (v.9).
Verses 12 to 17 described the persecution Jesus predicted for the disciples, including being handed over to synagogues (v.12). It is difficult to know if this was a statement made by the Historical Jesus or was an expression by the gospel writing communities after the Destruction of the Temple that recognized some of the consequences of the intensifying struggle between two remaining Jewish sects — the Pharisaic Movement and the Jesus Follower Movement — for control of the future of Judaism.
2023, January 15 ~ Isaiah 49:1-7; 1 Corinthians 1:1-9; John 1:29-42
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JANUARY 15, 2023
Isaiah 49:1-7
Reading
1 Listen to me, O coastlands, pay attention, you peoples from far away! The LORD called me before I was born, while I was in my mother’s womb, he named me.
2 He made my mouth like a sharp sword, in the shadow of his hand he hid me; he made me a polished arrow, in his quiver he hid me away.
3 And he said to me, “You are my servant, Israel, in whom I will be glorified.”
4 But I said, “I have labored in vain; I have spent my strength for nothing and vanity; yet surely my cause is with the LORD, and my reward with my God.”
5 And now the LORD says, who formed me in the womb to be his servant, to bring Jacob back to him, and that Israel might be gathered to him, for I am honored in the sight of the LORD, and my God has become my strength–
6 he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob and to restore the survivors of Israel; I will give you as a light to the nations, that my salvation may reach to the end of the earth.”
7 Thus says the LORD, the Redeemer of Israel and his Holy One, to one deeply despised, abhorred by the nations, the slave of rulers, “Kings shall see and stand up, princes, and they shall prostrate themselves, because of the LORD, who is faithful, the Holy One of Israel, who has chosen you.”
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile ended.
Today’s reading is from “Second Isaiah” and repeats many themes from last week’s reading (42:1-9). Today’s reading is sometimes called the second of the four “Servant Songs” that are in Isaiah from Chapters 42 to 53. The New Jerome Biblical Commentary notes that chapter 49 represented a significant shift in the preaching of the prophet. No longer mentioned are Cyrus, the foolishness of idols, or YHWH’s being in control of history. The prophet now addressed Zion and Jerusalem instead of Israel and Jacob.
The New Oxford Annotated Bible points out that the servant in today’s reading (like Jeremiah) was predestined to service before birth (v.5) and will fulfill his mission by the spoken word. The servant therefore received a prophetic call and, though conscious of the potential for failure, is confident of final vindication.
The overarching themes of the Servant Songs are that Israel had suffered but will be restored and reunified. Israel will be a “light to the nations [pagans, foreigners, Gentiles]” (v. 6). The reading concluded with statements that YHWH is faithful and chose Israel for a special role (v.7.
Although the text identified the servant in this Servant Song as Israel (v. 3), the word “Israel” is not present in verse 3 of some Hebrew manuscripts and may be an addition. If so, in this Servant Song, the “servant” (who has a mission on behalf of Israel) may be the prophet himself or an individual or group within Israel that will work for the restoration of Israel.
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.
1 Corinthians 1:1-9
Reading
1 Paul, called to be an apostle of Christ Jesus by the will of God, and our brother Sosthenes,
2 To the church of God that is in Corinth, to those who are sanctified in Christ Jesus, called to be saints, together with all those who in every place call on the name of our Lord Jesus Christ, both their Lord and ours:
3 Grace to you and peace from God our Father and the Lord Jesus Christ.
4 I give thanks to my God always for you because of the grace of God that has been given you in Christ Jesus, 5 for in every way you have been enriched in him, in speech and knowledge of every kind – 6 just as the testimony of Christ has been strengthened among you – 7 so that you are not lacking in any spiritual gift as you wait for the revealing of our Lord Jesus Christ. 8 He will also strengthen you to the end, so that you may be blameless on the day of our Lord Jesus Christ. 9 God is faithful; by him you were called into the fellowship of his Son, Jesus Christ our Lord.
Commentary
Corinth, a large port city in Greece, was the heart of Roman imperial culture in Greece. It was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic, and Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers also taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the mid-50’s (CE) (likely while Paul was in Ephesus) and presented his views on several issues.
It is one of Paul’s most important letters because it is one of the earliest proclamations of Jesus’ death on behalf of sinners (“for our sins” 15:3) and his resurrection (15:4-5). The letter also contains the basic formula for celebrating the Lord’s Supper (11:23-26).
Today’s reading from the opening chapter includes a salutation that was customary in ancient Greek letters (vv. 1-3). The Jewish Annotated New Testament points out that referring to God as “Father” (v.3) had become an increasingly common Jewish usage.
The salutation was followed by a thanksgiving for the grace of God given to the Jesus Followers in Corinth through Christ Jesus (vv.4-7). Ever mindful that he was not one of the original 12 apostles, Paul asserted (again) that he also was called to be an “apostle” (v.1). Using a clever rhetorical device, Paul praised the Corinthians for their speech and knowledge (v.5) and spiritual gifts (v.7) as a prelude to discussing these qualities more critically in the body of the letter. In the same verse, Paul noted that they were waiting for the “revealing” (apocalypsis in Greek) – an anticipation of an eschatological revelation. In a call for unity, Paul reminded them that they were called into “the fellowship of the Son” (v.9).
Having praised the Corinthians and reminded them of the gifts they had received from God, then Paul launched into his arguments in the verses that follow today’s reading and appealed that “there be no divisions among you” (v.10).
John 1:29-42
Reading
29 John saw Jesus coming toward him and declared, “Here is the Lamb of God who takes away the sin of the world! 30 This is he of whom I said, ‘After me comes a man who ranks ahead of me because he was before me.’ 31 I myself did not know him; but I came baptizing with water for this reason, that he might be revealed to Israel.” 32 And John testified, “I saw the Spirit descending from heaven like a dove, and it remained on him. 33 I myself did not know him, but the one who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain is the one who baptizes with the Holy Spirit.’ 34 And I myself have seen and have testified that this is the Son of God.”
35 The next day John again was standing with two of his disciples, 36 and as he watched Jesus walk by, he exclaimed, “Look, here is the Lamb of God!” 37 The two disciples heard him say this, and they followed Jesus. 38 When Jesus turned and saw them following, he said to them, “What are you looking for?” They said to him, “Rabbi” (which translated means Teacher), “where are you staying?” 39 He said to them, “Come and see.” They came and saw where he was staying, and they remained with him that day. It was about four o’clock in the afternoon. 40 One of the two who heard John speak and followed him was Andrew, Simon Peter’s brother. 41 He first found his brother Simon and said to him, “We have found the Messiah” (which is translated Anointed). 42 He brought Simon to Jesus, who looked at him and said, “You are Simon son of John. You are to be called Cephas” (which is translated Peter).
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 John’s version of the Baptism of Jesus. It is not a description of the Baptism itself but is presented as John the Baptist’s recounting of the event. Following the Gospel’s theme of calling Jesus the “Lamb of God,” the author has JTB use this appellation twice (v.29 and v.36). This imagery was taken from the Passover lamb that was sacrificed in Exodus, the blood of which was sprinkled on the doorposts and lintels of the Israelites so that the Angel of Death would pass them by (Exodus12). The Passover Lamb was not a sacrifice to obtain remission or forgiveness of sin; it was a symbol of freedom and one of the central events that led to the freedom of the Israelites from slavery.
The Fourth Gospel dealt with the “embarrassment” of Jesus’ Baptism by JTB by having JTB declare that Jesus “ranks ahead of me” (v.30).
It is not clear if the author of the Fourth Gospel knew the story in Luke’s Gospel about the family relationship between JTB and Jesus, because JTB says twice that “I did not know him” (v. 31 and v.33). Consistent with the high Christology of the Fourth Gospel, JTB’s testimony about Jesus goes further than any of the Synoptic Gospels in JTB’s saying: “this is the Son of God” (v.34).
Unlike the accounts in Matthew 11 and Luke 7 in which JTB sent disciples to Jesus to ask if he was “the one who is to come,” in the Fourth Gospel, JTB saw that Jesus is the Messiah when the Spirit/Dove descended upon Jesus and remained (v.32), symbolizing Jesus’ permanent relationship with the Father.
The second part of the reading described two of John’s disciples (Andrew and another) leaving JTB to follow Jesus, and Andrew’s telling his brother, Simon, that he had found the Messiah (v.41). The parenthetical translations by the author of the words “Rabbi” (v.38) and “Cephas” (v.42) show that the author’s intended audience was Gentile.
The New Jerome Biblical Commentary notes that the term “Rabbi” was not common in Jesus’ time (the early part of the First Century CE), and The Jewish Annotated New Testament notes that “rabbi” originally meant “my master” and later became known as a person qualified to pronounce on matters of Jewish law and practice.
2023, January 8 ~ Isaiah 42:1-9; Acts 10:34-43; Matthew 3:13-17
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JANUARY 8, 2023
THE BAPTISM OF JESUS OF NAZARETH
Isaiah 42:1-9
Reading
1 Here is my servant, whom I uphold, my chosen, in whom my soul delights; I have put my spirit upon him; he will bring forth justice to the nations.
2 He will not cry or lift up his voice, or make it heard in the street;
3 a bruised reed he will not break, and a dimly burning wick he will not quench; he will faithfully bring forth justice.
4 He will not grow faint or be crushed until he has established justice in the earth; and the coastlands wait for his teaching.
5 Thus says God, the LORD, who created the heavens and stretched them out, who spread out the earth and what comes from it, who gives breath to the people upon it and spirit to those who walk in it:
6 I am the LORD, I have called you in righteousness, I have taken you by the hand and kept you; I have given you as a covenant to the people, a light to the nations,
7 to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness.
8 I am the LORD, that is my name; my glory I give to no other, nor my praise to idols.
9 See, the former things have come to pass, and new things I now declare; before they spring forth, I tell you of them.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile ended.
Today’s reading is from “Second Isaiah” and verses 1 through 4 are the first part of the so-called “Servant Songs” found in Chapters 42, 48, 50 and 52-53. Although there is some ambiguity about whether the “servant” is (a) the prophet Isaiah or (b) Cyrus II (the Great) who defeated the Babylonians in 539 BCE and ended the Babylonian Exile (and who is called the “LORD’s anointed” in Is. 45:1) or (c) the Messiah, or (d) Israel, most scholars conclude – based on the overall sense of the texts – that Israel (or the faithful within Israel) is the “servant” in in this reading and in the Four Servant Songs.
The Jewish Study Bible observes that the text looks forward to the ideal world of the future in which justice will reign and the covenant between Israel and God will be observed perfectly. Even nations far away and apostate Israelites (the “coastlands” v.4) will know God because of God’s treatment of Israel. Because of the covenant (v.6), and in spite of their sins and the Exile, the people of Israel can be assured of their restoration.
Because he relied on a Greek translation of the Hebrew Scriptures (the LXX), the author of the Gospel According to Matthew (12:18-21) paraphrased verses 1 to 4 as part of the “prediction-fulfillment” approach he used to describe Jesus of Nazareth as the Messiah.
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 of Isaiah) to describe the sufferings of Jesus of Nazareth in the Crucifixion.
Acts 10:34-43
Reading
34 Peter began to speak to them: “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: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power; 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 the Ascension of the Christ 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 to become Jesus Followers.
Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest, and his transfer to Rome – and the stories are not always consistent with the information in Paul’s letters.
The Gospel According to Luke and the Acts of the Apostles see the Holy Spirit as the driving force for all that happens. The events surrounding today’s reading exemplify this.
As background to today’s reading in Chapter 10, Peter fell into a trance (v.10) and saw a sheet filled with foods regarded by Jews as profane or unclean. A voice admonished him that what God made clean shall not be called profane (v. 15). Soon after, Peter converted a Gentile, Cornelius the Centurion, at the behest of the Spirit (v.19). Peter then gave a speech (today’s reading) that was a synopsis of the major themes in the Gospel According to Luke (vv. 34-43). One of those themes is the idea that being part of God’s people (v.34-35) does not depend on ethnic distinctions but rather by a religious one – fearing God and doing what is right.
In today’s reading, the author presented Peter’s speech as saying it was God who allowed the Resurrected Christ to appear (v.40), but not to all people, but only to those chosen by God as witnesses (v.41). Consistent with Luke’s Gospel in which the Resurrected Christ ate a piece of fish (Luke 24:42), Peter asserted that the Risen Christ ate and drank with the chosen witnesses (v.41). In many ways, Peter’s speech also summarizes the major themes in Acts.
In the verses that follow today’s reading, the Holy Spirit “fell” (v.44) upon all who heard Peter’s speech. The “circumcised believers” (v. 45) were Jewish Jesus Followers, and they were astounded that the Holy Spirit had been “poured out” upon Gentiles (v. 45). Peter baptized these Gentile Jesus Followers.
These events — the sheet of “unclean foods,” the conversion of Cornelius, the conversion of the Ethiopian eunuch in Chapter 8, and the baptism of the Gentiles upon whom the Holy Spirit was poured – were presented in Acts as critical “precedents” to the spread of the Jesus Follower Movement to Gentiles.
They were also presented as important predicates and precedents for the decision at the “Council of Jerusalem” attended by “the apostles and elders” (Ac.15.4) at which Paul and Peter testified about the Spirit’s coming upon Gentiles and argued in favor of baptizing Gentiles.
James, the brother of Jesus and head of the Jesus Follower Community in Jerusalem, decided (reluctantly) that Gentiles could become Jesus Followers and did not have to be circumcised or keep all the Kosher rules (Ac. 15:19-20).
Following the Council, Acts of the Apostles turned its focus to Paul’s missions to the Gentiles.
Matthew 3:13-17
Reading
13 Jesus came from Galilee to John at the Jordan, to be baptized by him. 14 John would have prevented him, saying, “I need to be baptized by you, and do you come to me?” 15 But Jesus answered him, “Let it be so now; for it is proper for us in this way to fulfill all righteousness.” Then he consented. 16 And when Jesus had been baptized, just as he came up from the water, suddenly the heavens were opened to him and he saw the Spirit of God descending like a dove and alighting on him. 17 And a voice from heaven said, “This is my Son, the Beloved, with whom I am well pleased.”
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.
Because the person performing a baptism is often seen as “superior” to the baptized person, Jesus’ baptism by John created a “need” to show John’s subordination to Jesus. All four gospels contain language about John’s unworthiness to untie Jesus’ sandals (Matthew said “carry” which The New Jerome Biblical Commentary suggests may reflect a later rabbinic refinement). In today’s reading, Matthew added a colloquy in which John recognized Jesus’s superiority by saying to Jesus that he ought to be baptized by Jesus, but Jesus told him to proceed with the baptism to “fulfill all righteousness” (3:14-15).
In A Season for the Spirit, Martin Smith suggests that Jesus’ Baptism was a statement of Jesus’ essential humanity and his relationship with us. Although aware of his sinless state, Jesus did not stand apart from sinners but submitted to baptism as one of us.
The Jewish Annotated New Testament observes that “righteousness” (v.15) is frequently used in Matthew to mean “obedience to the divine will” as in Jesus’ acquiescence to baptism by John, and Joseph’s desire not to harm Mary but to divorce her quietly.
The New Jerome Biblical Commentary points out that in Matthew’s account, the sight of the Spirit of God (a dove) descending on Jesus was private to him (“the heavens were opened to him and he saw” v.16), and it is not clear if only Jesus heard the voice from heaven. The NJBC notes that “Beloved Son” (v.17) has echoes of Isaiah 42:1 in that the word for “servant” in Hebrew (ebed) was translated in the LXX as pais which also has the meaning of “son” or “child.” The phrase also echoes the description of Isaac (Gen. 22:2) as “the son whom you love” in the Binding (or Near Sacrifice) of Isaac.
2023, January 1 ~ Numbers 6:22-27; Galatians 4:4-7; Philippians 2:5-11; Luke 2:15-21
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JANUARY 1, 2023
FEAST OF THE HOLY NAME OF JESUS
Numbers 6:22-27
Reading
22 The LORD spoke to Moses, saying:
23 Speak to Aaron and his sons, saying, Thus you shall bless the Israelites: You shall say to them,
24 The LORD bless you and keep you;
25 the LORD make his face to shine upon you, and be gracious to you;
26 the LORD lift up his countenance upon you, and give you peace.
27 So they shall put my name on the Israelites, and I will bless them.
Commentary
Numbers is the fourth book of the Torah (Hebrew meaning “teaching” or “Law”). The Torah is also called the Pentateuch (Greek meaning “Five Books”).
Numbers takes its name from the Septuagint, the Greek translation of the Hebrew Bible that was completed in the period from 300 to 200 BCE in Alexandria. Its name was derived from the fact that the first four chapters of the Book contain census numbers.
Numbers begins as the Israelites were preparing to leave Sinai to proceed into the Wilderness before entering the Promised Land. If the time in the Wilderness is historical (no convincing archeological evidence has been found to support it), this would have been around 1250 BCE.
Most of the book of Numbers was written by the “Priestly Source” during the Babylonian Exile (587-539 BCE) and the 100 years after the Exile, but there are parts of the Book that scholars date to “J” (950 BCE) and “E” (850 BCE). The Jewish Study Bible notes that there are three major units in the Book (1) the final encampment at Sinai and the preparation to resume the wilderness trek: (Ch. 1-10), (2) the generation-long march in the desert from Sinai to Moab (Ch. 10-22); and (3) the encampment in Moab before entering Canaan (Ch. 22-36).
Today’s reading is the conclusion of a chapter that specified the vows one must take to be a “nazirite” – one who is consecrated (or separated) — a type of lay priest. The vows were to abstain from fermented drinks, cutting one’s hair, and coming in contact with the dead. In the scriptures, there are only three persons who can be clearly identified as nazirites for life: Samson (who did not abide by his vows), Samuel, and John the Baptizer.
This reading is a priestly blessing from YHWH (“LORD” in all capital letters in the NRSV) on the Israelites before they went into the Wilderness.
In Post-Exilic times, this Blessing was delivered at public gatherings at the sanctuary in Jerusalem. Two silver amulets dated to the 7th and 6th Centuries BCE were found outside Jerusalem that contain versions of this Blessing.
The JSB says this blessing has been preserved to modernity in Jewish liturgy as part of the “Amidah” (the central prayer in Jewish worship) and as a part of the blessing recited by parents for their children on Friday nights.
Galatians 4:4-7
Reading
4 When the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 in order to redeem those who were under the law, so that we might receive adoption as children. 6 And because you are children, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave but a child, and if a child then also an heir, through God.
Commentary
Galatia was a large Roman province in what is now western Turkey. This letter was likely written by Paul in the late 40’s or early 50’s (CE) and dealt in part with controversies between Jewish Jesus Followers and Gentile Jesus Followers regarding the continuing importance of Torah (Law) to Jesus Followers. In particular, did Gentiles have to be circumcised and follow the Kosher dietary laws to become Jesus Followers? If not, what was the role of Torah for both Jewish and Gentile Jesus Followers?
These issues are also discussed in Paul’s letter to the Romans (written in the early 60’s) and in Chapter 15 of Acts of the Apostles.
Galatians is a “transitional” letter in that – when compared to Paul’s last letter (Romans) — it shows an evolution in his views on the relationship between the Torah and the Gentile Jesus Followers.
In his description of his confrontation with Peter in Antioch (2:11-15), Paul said that observing Jewish law was an unnecessary burden for Gentiles, particularly when Jewish Jesus Followers were not observant (v.14). He then went on to argue that observance of the Jewish Law by Gentiles was inconsistent with acceptance of the gospel (vv.15-21).
In today’s reading, Paul emphasized that Jesus of Nazareth was a human and a Jew (“born of a woman under the law”) (v.4). Paul did not assert a divine paternity to Jesus. Jesus’s mission was to “redeem those under the law” (the Jews) (v.5). The Greek word translated as “redeem” means to buy back, as in redeeming something at a pawn shop.
All persons, because of the Spirit of the Son, are children of God who can call God “Abba” (Aramaic for father) and are heirs of the Kingdom (v.7).
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 (v.6), the self-emptying love of Jesus (v.7), his servant ministry (v.7), and that (like all human beings) he was subject to death, even a degrading death on a cross (v.8).
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 every knee shall bow, every tongue shall swear.”
The Letter to the Philippians contains some of Paul’s strongest assertions about 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 statements in today’s reading are not only religious; they are also political. The Roman Caesars claimed to be “in the form of God” and “Lord.”
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, he 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?
Luke 2:15-21
Reading
15 When the angels had left them and gone into heaven, the shepherds said to one another, “Let us go now to Bethlehem and see this thing that has taken place, which the Lord has made known to us.” 16 So they went with haste and found Mary and Joseph, and the child lying in the manger. 17 When they saw this, they made known what had been told them about this child; 18 and all who heard it were amazed at what the shepherds told them. 19 But Mary treasured all these words and pondered them in her heart. 20 The shepherds returned, glorifying and praising God for all they had heard and seen, as it had been told them.
21 After eight days had passed, it was time to circumcise the child; and he was called Jesus, the name given by the angel before he was conceived in the womb.
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, and the Good Samaritan.
Today’s reading is part of the extended Birth Narrative that is unique to Luke. Chapter 2 begins with a census that has no historical support outside this gospel. (There was a census in 6 CE, but not during Herod’s reign which ended in 4 BCE.)
Beginning in 2:8, angels appeared to shepherds and announced the birth of “a Savior, who is the Messiah, the Lord” (v.11). Although some commentators describe shepherds as lowly and as outcasts, The Jewish Annotated New Testament points out that both Moses and David were shepherds.
According to Luke 1:32, the angel told Mary that her child would be called “the Son of the Most High, and the Lord will give him the throne of his ancestor David.” The shepherds told those whom they found in the cave (Mary and Joseph) what they (the shepherds) had been told about the child (v.17).
The last verse of today’s reading noted that Jesus was circumcised – thereby affirming his Jewishness. Luke’s Gospel stressed Jesus’, Mary’s, and Joseph’s fidelity to the Mosaic Law, including the Purification of Mary and the Presentation of Jesus at the Temple 40 days after his birth (2:22-38) and the fact that the family went to the Temple “every year” (2.41) for Passover.
2022, December 25 ~ Isaiah 52:7-10; Hebrews 1:1-12; John 1:1-14
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
DECEMBER 25, 2022
CHRISTMAS III
Isaiah 52:7-10
Reading
7 How beautiful upon the mountains are the feet of the messenger who announces peace,
who brings good news, who announces salvation, who says to Zion, “Your God reigns.”
8 Listen! Your sentinels lift up their voices, together they sing for joy; for in plain sight they see
the return of the LORD to Zion.
9 Break forth together into singing, you ruins of Jerusalem; for the LORD has comforted his people, he has redeemed Jerusalem.
10 The LORD has bared his holy arm before the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile ended.
Today’s reading is central to the message of Second Isaiah during the Exile. It described the return of YHWH to Jerusalem and Mount Zion. The “sentinels” (v.8) are the prophets who sing for joy that the Babylonian Exile will end. “Nations” (v.10) is a translation of the Hebrew word “goyim” which is also translatable as the “Gentiles.” In the triumphant return of YHWH to Zion, the Gentiles will also see that YHWH brings salvation.
Hebrews 1:1-12
Reading
1 Long ago God spoke to our ancestors in many and various ways by the prophets, 2 but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. 3 He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has inherited is more excellent than theirs.
5 For to which of the angels did God ever say, “You are my Son; today I have begotten you”?
Or again, “I will be his Father, and he will be my Son”?
6 And again, when he brings the firstborn into the world, he says, “Let all God’s angels worship him.”
7 Of the angels he says, “He makes his angels winds, and his servants flames of fire.”
8 But of the Son he says, “Your throne, O God, is forever and ever, and the righteous scepter is the scepter of your kingdom. 9 You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.”
10 And, “In the beginning, Lord, you founded the earth, and the heavens are the work of your hands; 11 they will perish, but you remain; they will all wear out like clothing;12 like a cloak you will roll them up, and like clothing they will be changed.13 But you are the same, and your years will never end.”
Commentary
The Letter to the Hebrews was an anonymous sermon addressed to both Jewish and Gentile Jesus Followers which urged them to maintain their Faith in the face of persecution. The Jewish Annotated New Testament points out that it is the only document in the Scriptures that contains a sustained discussion on the nature of the Christ and that the letter was supersessionist in stating that the temple cult was superseded by the one-time sacrifice of Jesus.
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written some time after Paul’s death in 63 CE, but before 100 CE. The letter (according to JANT) used the most sophisticated Greek in the New Testament and introduced a number of important theological themes such as the idea of the Christ as the “high priest of our confession” (3:1) and simultaneously, the perfect sacrifice (5:8). The first four chapters explored the word of God as spoken through the Son (v.2).
In today’s reading, the author identified the Son with Holy Wisdom that was present at creation (Prov. 8:22 and 30) in the words ”through whom he also created the worlds.” (v. 2) The author also anticipated the language of the Gospel According to John – “all things came into being through him [the LOGOS or Word]” (John 1:3).
Because the theology of the Trinity was only beginning to evolve in the late First Century, the author stopped short of identifying the Son as the same substance or the same “Being” as the Father as God and referred to the Son as “a reflection of God’s glory and the exact imprint of God’s very being” (v.3) and as superior to angels (v.4). The New Oxford Annotated Bible points out that the “name” (v.4) may be “Son” or even “Lord” (as in Phil 2:9-11).
The quotations in verses 5 to 12 are “anticipations” about the Son and were “cherry picked” from the Hebrew Scriptures, particularly the Psalms. (The author of Hebrews knew the Hebrew Bible very well.)
Verse 5 is a quotation from Psalm 2:7 and from 2 Sam. 7:14, both of which refer to David as God’s son. The NAOB notes that the role of angels was to serve as messengers or praise God.
Verse 6 is a paraphrase of the LXX version of a portion of Deuteronomy 32:43, which says that the “heavens” will worship YHWH when YHWH restores Judea.
Verse 7 is a paraphrase of Psalm 104:4.
Verses 8 and 9 loosely paraphrase Psalm 45:6-7, a psalm that commemorates a royal wedding, but does not refer to a son. Here, the author of Hebrews refers to the Son as “God.”
Verses 10 to 12 are based on Psalm 102:25-27, a psalm that is a prayer to YHWH for the restoration of Jerusalem and the Temple after the Exile. In the Psalm, the quoted verses contrasted the permanence of YHWH with the impermanence of heaven and earth.
John 1:1-14
Reading
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.
6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.
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 most of the “Prologue” to the Fourth Gospel and verses 10-12 give the major messages of the Gospel.
Using “Word” to translate the Greek word “Logos” fails to capture the breadth and depth of Logos. The Jewish Annotated New Testament points out that Logos was well known in Greek philosophy as a link between the Transcendent/Divine and humanity/the terrestrial. For the First Century Alexandrian Jewish philosopher Philo, Logos was the first fruit of God’s creation.
Logos was particularly important in Stoic philosophy as both a creative principle analogous to Sophia (Holy Wisdom present at Creation in Proverbs 8:22 and 30) and as that which distinguished each created thing from each other thing.
In an Essay in The JANT, the author presented a case that John 1:1-5 is not a departure in Judaism in its use of Logos theology but is a homily (or midrash) on Genesis 1:1-5 – which also opens “in the beginning.”
The theme of light and dark is very important in the Fourth Gospel, and the rejection by “his own people” (v.11) is one of the Gospel’s central concerns.
The JANT makes a number of important points: (a) there is a contrast between the biologically-based covenant of the Jews and the faith-based covenant presented by the Gospel; (b) stating that the Word/Logos became flesh created a paradox because “flesh” is perishable and Logos is eternal; (c) Jews in the Second Temple period believed in the existence of supernatural beings (such as angels) taking human form at times, and thus the boundaries between the human and the divine were understood in a more porous and less absolute way; and (d) the words translated “lived among us” (v.14) in the original Greek mean “tabernacled” — an allusion to the Tabernacle in the Wilderness that “contained” the presence of YHWH.
2022, December 18 ~ Isaiah 7:10-16; Romans 1:1-7; Matthew 1:18-25
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
DECEMBER 18, 2022
Isaiah 7:10-16
Reading
10 Again the LORD spoke to Ahaz, saying, 11 Ask a sign of the LORD your God; let it be deep as Sheol or high as heaven. 12 But Ahaz said, I will not ask, and I will not put the LORD to the test. 13 Then Isaiah said: “Hear then, O house of David! Is it too little for you to weary mortals, that you weary my God also? 14 Therefore the LORD himself will give you a sign. Look, the young woman is with child and shall bear a son and shall name him Immanuel. 15 He shall eat curds and honey by the time he knows how to refuse the evil and choose the good. 16 For before the child knows how to refuse the evil and choose the good, the land before whose two kings you are in dread will be deserted.”
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile ended.
Chapter 7 is an account of Isaiah’s involvement in the politics of the Kingdom of Judea in the years preceding the Assyrian conquest of Northern Israel in 722 BCE.
The King of Judea (Ahaz) was considering entering an alliance with Assyria against Northern Israel and Syria (Aram) – the “two kings you [Ahaz] are in dread” (v.16). Isaiah urged Ahaz not to enter the alliance. To strengthen the force of his advice, YHWH (through Isaiah) offered Ahaz a “sign” that Isaiah’s advice was sound. Ahaz refused (“I will not put the LORD to the test” v.12), but Isaiah persisted in giving a sign.
The sign was that a “young woman” (v.14) would bear a son whose name would be Immanuel (God is with us). Notwithstanding Isaiah’s advice, Ahaz became a vassal of Assyria.
The “young woman” is sometimes identified as one of Ahaz’s wives and as the mother of Hezekiah, the king of Judea who succeeded Ahaz and successfully resisted the Assyrians until 701 BCE.
The Hebrew word “almah” (young woman in v.14) was translated into Greek in the Septuagint (LXX) as “parthenos” (generally translated as “virgin”). The version of the Hebrew Scriptures that the Gospel writers used for their quotations of scripture was the LXX, which is why Matt. 1:23 quoted Isaiah 7:14 as “a virgin shall conceive and bear a son and they shall name him Emmanuel.”
The New Oxford Annotated Bible says that “curds and honey” (v.15) are foods that would have been obtainable only during a time of peace. The New Jerome Biblical Commentary disagrees and cites 7:22 to support the idea that these would have been the only foods available to a defeated nation.
Verse 16 is understood to mean that before the child that was borne by the “young woman” reached maturity (had the ability to choose between good and evil), the lands (Syria/Aram and Northern Israel) will be deserted (v.16).
Romans 1:1-7
Reading
1 Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God, 2 which he promised beforehand through his prophets in the holy scriptures, 3 the gospel concerning his Son, who was descended from David according to the flesh 4 and was declared to be Son of God with power according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord, 5 through whom we have received grace and apostleship to bring about the obedience of faith among all the Gentiles for the sake of his name, 6 including yourselves who are called to belong to Jesus Christ,
7 To all God’s beloved in Rome, who are called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.
Commentary
Paul’s letter to the Romans was his longest, last, and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The Roman Emperor Claudius had expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community. (They were not called “Christians” until the 80’s.)
Paul died in 63 or 64 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul saw the Jesus Follower Movement as part of a broader Judaism and continued to have expectations about the fullness of the Coming of the Messiah/the Christ.
Today’s reading consists of the opening verses of the Letter. The Letter is explicitly addressed to both Jewish Jesus Followers and Gentile Jesus Followers (“all God’s beloved in Rome,” v.7).
Paul referred to himself (v.1) as an “apostle” – one who is sent forth to bring good news — and as “set apart” – a phrase used to describe prophets (those who speak for God). Paul connected the Jesus Follower Movement to the Hebrew Scriptures (v.2) and stated that Jesus the Christ was descended from David (v.3).
Paul asserted that Jesus was “declared to be Son of God” by resurrection from the dead (v.4). In the Gospels (all of which were written later), the declaration that Jesus was the Son of God was said to occur earlier and earlier. In Mark and Matthew, it was at Jesus’ Baptism (Mk.1:1 and 1:11; Matt 3:17) In Luke, it was at the Annunciation to Mary (“He will be called Son of the Most High.” Luke 1:32). In John 1:18, the LOGOS/Word and Jesus the Christ were conflated from “the beginning.”
Paul also stated that Jesus the Christ is our “Lord” (“Kyrios” in Greek, the same word used in the Septuagint to translate “YHWH”). The Jewish Annotated New Testament says that calling Jesus “Lord” would have caused those familiar with Jewish Scriptures (particularly 2 Sam. and Ps.2:7) to understand that Jesus (as “Lord”) had an obligation to reign righteously. Saying Jesus is “Lord” would also have been a challenge to Roman Emperors such as Claudius and Nero, both of whom claimed to be “son of a god.”
The JANT also analyzed resurrection as follows: “Resurrection bears witness to God’s action in a way that defies the nature of the present age, declaring thereby that the age to come has begun in the present age, the dawning of the awaited age of the Creator God’s reign on earth over all the nations, through Israel’s king.”
Matthew 1:18-25
Reading
18 Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. 19 Her husband Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. 20 But just when he had resolved to do this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, for the child conceived in her is from the Holy Spirit. 21 She will bear a son, and you are to name him Jesus, for he will save his people from their sins.” 22 All this took place to fulfill what had been spoken by the Lord through the prophet:
23 “Look, the virgin shall conceive and bear a son, and they shall name him Emmanuel,”
which means, “God is with us.” 24 When Joseph awoke from sleep, he did as the angel of the Lord commanded him; he took her as his wife, 25 but had no marital relations with her until she had borne a son; and he named him Jesus.
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 well 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). 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 to Mary by an angel 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.
Today’s reading is Matthew’s version of Jesus’ birth narrative. According to The New Jerome Biblical Commentary, in Judea In the First Century, 12 was the most common age for a girl to become engaged, and it was customary for the engaged couple (whose relationship involved a contract) to live together. The NJBC adds that this might not have been the custom in the Galilee.
Under Jewish Law, Joseph (described as a “just” or “righteous” man) would have been within his rights to divorce Mary and subject her to a trial by ordeal before the priest as prescribed in Numbers 5 where she would drink a potion of water, dust, and ink. If she miscarried or her uterus fell, she would be an outcast. Alternatively, if guilty of adultery, she could have been stoned as provided in Deuteronomy 22. But Joseph decided to “dismiss her quietly” (v.19).
Similar to Joseph the son of Jacob, Joseph had a dream – a frequent method in the Bible by which God communicated to humans. The name “Jesus” is the Greek version of the Jewish name Joshua, which means “The LORD saves or helps” thereby identifying the mission of the child.
As noted above, Matthew quoted the LXX version of Isaiah 7:14.
The JANT adds that v.25 “does not preclude Mary and Joseph’s having relations after Jesus’ birth” and “the view of Mary’s perpetual virginity developed in the second century.”
Joseph’s naming of Jesus would have been an adoption of Jesus as his son.
2022, December 11 ~ Isaiah 35:1-10; James 5:7-10; Matthew 11:2-11
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
DECEMBER 11, 2022
Isaiah 35:1-10
Reading
1 The wilderness and the dry land shall be glad, the desert shall rejoice and blossom; like the crocus 2 it shall blossom abundantly and rejoice with joy and singing.
The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the LORD, the majesty of our God.
3 Strengthen the weak hands and make firm the feeble knees.
4 Say to those who are of a fearful heart, “Be strong, do not fear! Here is your God. He will come with vengeance, with terrible recompense. He will come and save you.”
5 Then the eyes of the blind shall be opened, and the ears of the deaf unstopped;
6 then the lame shall leap like a deer, and the tongue of the speechless sing for joy. For waters shall break forth in the wilderness, and streams in the desert;
7 the burning sand shall become a pool, and the thirsty ground springs of water; the haunt of jackals shall become a swamp, the grass shall become reeds and rushes.
8 A highway shall be there, and it shall be called the Holy Way; the unclean shall not travel on it,
but it shall be for God’s people; no traveler, not even fools, shall go astray.
9 No lion shall be there, nor shall any ravenous beast come up on it; they shall not be found there, but the redeemed shall walk there.
10 And the ransomed of the LORD shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile ended.
Today’s reading is the entirety of Chapter 35. As an analysis of the chapters surrounding Chapter 35 shows, this chapter is an insert into the Book of Isaiah that demonstrates the “patchwork quilt” quality of the Book.
Chapter 34 is an oracle (actually, a diatribe) against Edom – the neighbor of Judea to the East that despoiled Judea during the Exile. Chapter 34, although it is included in First Isaiah, was based on events that occurred during the Exile, so it was clearly written after the Exile (as was Psalm 137 which has many of the same themes).
Chapters 36 to 39 are another insert into the Book and are an “Historical Appendix” that parallels 2 Kings 18 to 20. These chapters describe events in the last days of King Hezekiah (around 701 to 698 BCE).
Chapter 35, as an insert, connects thematically with Chapters 40 to 42 and can be seen as presenting an eschatological vision of a restored and ideal Judea after the Exile. In this sense, Chapter 35 would be a link to “Second Isaiah” in that the prophet presented hope to the Judeans that they would be the “ransomed of YHWH” (v.10).
The Jewish Study Bible also suggests that Chapter 35 presented an alternative path from Babylon to Jerusalem. The “normal” route from Babylon would require traveling northwest along the Euphrates River, and then south through Syria (Aram) to Israel. Seen as an alternative path, the desert will be transformed into a fertile area so that the “remnant” (the ransomed of the LORD v.10) could go due west from Babylon to Jerusalem. This return is portrayed in Second Isaiah as a new Exodus. The JSB says that in this understanding, the remnant was ritually clean (v.8) as it traversed this Sacred Way.
James 5:7-10
Reading
7 Be patient, therefore, beloved, until the coming of the Lord. The farmer waits for the precious crop from the earth, being patient with it until it receives the early and the late rains. 8 You also must be patient. Strengthen your hearts, for the coming of the Lord is near. 9 Beloved, do not grumble against one another, so that you may not be judged. See, the Judge is standing at the doors! 10 As an example of suffering and patience, beloved, take the prophets who spoke in the name of the Lord.
Commentary
Although the authorship of this epistle is not known, it has traditionally been attributed to James, the brother of Jesus, who is presented in Chapters 12 and 15 of the Acts of the Apostles as the leader of the Jesus Follower community in Jerusalem.
This James (sometimes called “James the Just”) is distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus). “James” is the Greek version of the Hebrew name “Jacob.”
The letter is seen by some scholars as the expansion of a sermon likely delivered by James prior to his martyrdom in 62 CE. The sermon was edited and expanded by someone skilled in Hellenistic rhetoric. It was addressed to Jewish Jesus Followers and emphasized the importance of good works. It mentioned Jesus of Nazareth only twice in the letter.
This emphasis on works has been understood by some (including Luther) as being opposed to Paul’s position (particularly in Romans) that one is saved by Faith.
These positions are not, in fact, opposed and can be reconciled by recognizing that salvation/wholeness (however defined and understood) is the byproduct of the combination of Faith/Trust that leads to good works and to Faithfulness in doing good works.
Today’s reading is from the last chapter of the Epistle. The first six verses of the chapter are a condemnation of rich persons for their focus on accumulating wealth and for treating laborers fraudulently. The chapter then shifted in tone and offered consolation to the hearers.
Like many other writings from the late First Century, this reading expressed the understanding that a Second Coming of the Lord was near (v.8). The idea of a Second Coming arose among the Jesus Followers because they affirmed that Jesus was the Christ (Messiah), but many of the expectations (based on scripture) regarding the Messiah that were prevalent in the First Century had not occurred. For example, a “New David” had not united the dispersed Jews, restored the nation, and overthrown the Roman overlords. There was not a general peace and good order (Shalom).
The expectation of a Second Coming among Jesus Followers gradually evolved into the belief that the Second Coming would bring about (or be a sign of) the fullness of the Kingdom of God on earth.
The last verse referred to suffering and patience, and the verses that follow spoke of the “endurance” of Job (v.11).
Matthew 11:2-11
Reading
2 When John heard in prison what the Messiah was doing, he sent word by his disciples 3 and said to him, “Are you the one who is to come, or are we to wait for another?” 4 Jesus answered them, “Go and tell John what you hear and see: 5 the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, and the poor have good news brought to them. 6 And blessed is anyone who takes no offense at me.”
7 As they went away, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to look at? A reed shaken by the wind? 8 What then did you go out to see? Someone dressed in soft robes? Look, those who wear soft robes are in royal palaces. 9 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 10 This is the one about whom it is written, ‘See, I am sending my messenger ahead of you, who will prepare your way before you.’
11 “Truly I tell you, among those born of women no one has arisen greater than John the Baptist; yet the least in the kingdom of heaven is greater than he.”
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). 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.
Matthew’s Gospel, like that of Mark, identified Jesus as the Messiah (the Christ) from its first verse. (Mark, in some later versions, add “Son of God” in 1:1. In Luke, the angels announced to the shepherds that the child who was born was the Savior, the Messiah, the Lord. Luke 2:11).
Today’s reading is “Q” material and is found only in Matthew and Luke.
John’s imprisonment (v.2) is also mentioned by the First Century historian, Josephus.
The New Oxford Annotated Bible notes that many First Century groups, including the Essenes (as shown by the Dead Sea Scrolls), expected a messianic or redemptive figure to overthrow the Romans and unite the people of Israel. Accordingly, John the Baptist’s question was understandable in this context.
Consistent with Matthew’s prediction-fulfillment mode of presenting Jesus as the Messiah, the answer that Jesus gave (vv.6-9) paraphrased a number of messianic predictions of Isaiah (29:18, 35:5, 42:18 and 61:1).
The New Jerome Biblical Commentary points out that Jesus’ response was a statement that his messiahship is not one of sovereignty and judgment, but one of healing and helping those in need. The Jewish Annotated New Testament suggests that Jesus did not directly answer the question posed by John’s disciples lest a claim by Jesus of messiahship be reported to Herod Antipas by Herod’s guards.
Jesus’ statement about John (v.10) as God’s messenger is a “fulfillment” based on Malachi 3:1 and Isaiah 40:3.
2022, December 4 ~ Isaiah 11:1-10; Romans 15:4-13; Matthew 3:1-12
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
DECEMBER 4, 2022
Isaiah 11:1-10
Reading
1 A shoot shall come out from the stump of Jesse, and a branch shall grow out of his roots.
2 The spirit of the LORD shall rest on him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the LORD.
3 His delight shall be in the fear of the LORD. He shall not judge by what his eyes see, or decide by what his ears hear;
4 but with righteousness he shall judge the poor and decide with equity for the meek of the earth; he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked.
5 Righteousness shall be the belt around his waist, and faithfulness the belt around his loins.
6 The wolf shall live with the lamb, the leopard shall lie down with the kid, the calf and the lion and the fatling together, and a little child shall lead them.
7 The cow and the bear shall graze; their young shall lie down together; and the lion shall eat straw like the ox.
8 The nursing child shall play over the hole of the asp, and the weaned child shall put its hand on the adder’s den.
9 They will not hurt or destroy on all my holy mountain; for the earth will be full of the knowledge of the LORD as the waters cover the sea.
10 On that day the root of Jesse shall stand as a signal to the peoples; the nations shall inquire of him, and his dwelling shall be glorious.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile ended.
Today’s reading is part of an extended messianic and eschatological prophesy in Chapter 11. Although Chapter 11 is included in “First Isaiah” – the period from 730 to 701 BCE — there are differing scholarly opinions as to the time of the composition of the poem in Chapter 11. In particular, verses 6 to 9 are very similar to portions of Isaiah 57 and 65. According to The New Oxford Annotated Bible, many scholars see today’s reading as part of post-Exilic messianic expectations.
In saying that a “shoot shall come from the stump of Jesse [David’s father]” (v.1), the writer said that the Messiah will be from the House of David. (The Jewish Study Bible points out that the Hebrew word “geza” (translated as “stump”) can refer to not only the stump of a tree that has been cut down, but also to the stump/roots of a living tree.)
The understanding that the Messiah would come from Jesse was combined with the promise by YHWH to David (spoken through Nathan) in 2 Sam.7:13-16 (“I will establish the throne of his kingdom forever… your throne shall be established forever”).
The Gospels according to Matthew and Luke both state the birthplace of Jesus of Nazareth was Bethlehem, the town from which David came (1 Sam.16).
The Jewish Study Bible notes that in this prophesy of a new age, the poor and the wicked will still be present (v.4), but one of the main attributes of the messianic ruler will be the firm and equitable administration of justice (vv.3-5).
In addition to bringing about peace, harmony, and “righteousness” (everything in proper relationship with everything else), the concluding verse (v.11) implied a restoration of the Davidic Kingdom in which the root of Jesse would “stand as a signal” for the “peoples” and the “nations.” The Hebrew word (goyim) and the Greek word (ethnē) for “peoples” and “nations” are also translatable as “Gentiles.”
Romans 15:4-13
Reading
4 Whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope. 5 May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus, 6 so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.
7 Welcome one another, therefore, just as Christ has welcomed you, for the glory of God. 8 For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, 9 and in order that the Gentiles might glorify God for his mercy. As it is written, “Therefore I will confess you among the Gentiles, and sing praises to your name;”
10 and again he says, “Rejoice, O Gentiles, with his people;”
11 and again, “Praise the Lord, all you Gentiles, and let all the peoples praise him;”
12 and again Isaiah says, “The root of Jesse shall come, the one who rises to rule the Gentiles;
in him the Gentiles shall hope.”
13 May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.
Commentary
Paul’s letter to the Romans was his longest, last, and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The Roman Emperor Claudius had expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community. (They were not called “Christians” until the 80’s.)
Paul died in 63 or 64 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul saw the Jesus Follower Movement as part of a broader Judaism and continued to have expectations about the fullness of the Coming of the Messiah/the Christ.
Today’s reading is the continuation of an exhortation by Paul to “we who are strong” (v.1) to “sustain the powerless in their weakness.” This is the literal translation of the words the NRSV translates as “put up with the failings of the weak.” The Jewish Annotated New Testament points out that the NRSV translation supports the “traditional” interpretation that the “weak” did not trust God’s faithfulness enough to give up a belief that faithfulness included Torah observance.
Instead, the JANT suggests, Paul himself was an Israelite who was personally Torah-observant and who believed that Jewish Jesus Followers should remain Torah-observant. At the same time, Paul believed that (a) the faithfulness of the Christ brought “righteousness” (a right relation with God) to all peoples, including Gentiles and (b) believers have an obligation to support those Israelites who did not believe that the Christ brought righteousness to all people.
In this context, Paul affirmed the importance of the Scriptures (v.4), which (by definition) were the Hebrew Scriptures. He urged both Jewish and Gentile Jesus Followers to glorify God with one voice (v.6) and noted the Jewishness of Jesus of Nazareth (“servant of the circumcised” (v.9).
In verses 9, 10 and 11, Paul emphasized the interwoven destinies of Jews and Gentiles. He loosely paraphrased (most likely because he relied on the LXX Greek translation of the Hebrew Bible) verses from Psalm 18:49, Deuteronomy 32:43 and Psalm 117:1. In verse 12, he paraphrased the last verse of today’s reading from Isaiah and stated that the “root of Jesse” would “rule the Gentiles.”
Matthew 3:1-12
Reading
1 In those days John the Baptist appeared in the wilderness of Judea, proclaiming, 2 “Repent, for the kingdom of heaven has come near.” 3 This is the one of whom the prophet Isaiah spoke when he said, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight.’”
4 Now John wore clothing of camel’s hair with a leather belt around his waist, and his food was locusts and wild honey. 5 Then the people of Jerusalem and all Judea were going out to him, and all the region along the Jordan, 6 and they were baptized by him in the river Jordan, confessing their sins.
7 But when he saw many Pharisees and Sadducees coming for baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruit worthy of repentance. 9 Do not presume to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 10 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.
11 “I baptize you with water for repentance, but one who is more powerful than I is coming after me; I am not worthy to carry his sandals. He will baptize you with the Holy Spirit and fire. 12 His winnowing fork is in his hand, and he will clear his threshing floor and will gather his wheat into the granary; but the chaff he will burn with unquenchable fire.”
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). 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.
In today’s reading, Matthew moved from the travel of Joseph, Mary, and Jesus to Nazareth after their time in Egypt (2:23) to the appearance of John the Baptist in the wilderness and at the River Jordan preaching repentance. (This is where the Gospel of Mark begins.)
Matthew’s account followed Mark with some exceptions. Matthew had John speak of the “Kingdom of Heaven” (v.2) — his customary circumlocution for the Kingdom of God. This is a recognition that Matthew’s audience was primarily Jewish Jesus Followers for whom the word “God” was not to be spoken or written.
Like Mark, this gospel used hyperbole and claimed that all Judea (v.5) came to be baptized by John. John’s dress and diet (v.4) were derived from Elijah (2 Kings 1:8 and Zech. 13:4).
In Jesus’ time, according to Josephus (a First Century historian), the three principal sects within Judaism were the Sadducees (hereditary priesthood who understood the Torah literally and exclusively), the Pharisees (learned in the Law and who claimed there was also an “oral Torah” or interpretations – sometimes called the “traditions of the elders”), and the Essenes (who were separated from the mainstream).
The “brood of vipers” condemnation (v.7) is “Q” material and is only in Matthew and Luke. In Luke, John condemned “the crowds” (Luke 3:7) rather than the Sadducees and Pharisees. In Matthew’s Gospel, the Sadducees were seen as significant in persuading Pilate to order Jesus’ crucifixion. By 85 CE, the Pharisees were the opponents of the Jesus Followers for control of the future of Judaism after the Destruction of the Temple in 70 CE.
Because a person performing a baptism is often seen as “superior” to the baptized person, Jesus’ baptism by John created a “need” to show John’s subordination. All four gospels contain language about his unworthiness to untie Jesus’ sandals (Matthew said “carry” which The New Jerome Biblical Commentary suggests may reflect a later rabbinic refinement). After today’s reading, Matthew added a colloquy in which John said to Jesus that he ought to be baptized by Jesus, but Jesus told him to proceed with the baptism to “fulfill all righteousness” (3:14-15).
In A Season for the Spirit, Martin Smith suggests that Jesus’ Baptism was a statement of Jesus’ essential humanity and his relationship with us. Although aware of his sinless state, Jesus did not stand apart from sinners but submitted to baptism as one of us.
2022, November 27 ~ Isaiah 2:1-5; Romans 13:11-14; Matthew 24:36-44
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
NOVEMBER 27, 2022
FIRST SUNDAY OF ADVENT
Isaiah 2:1-5
Reading
1 The word that Isaiah son of Amoz saw concerning Judah and Jerusalem.
2 In days to come the mountain of the LORD’s house shall be established as the highest of the mountains and shall be raised above the hills; all the nations shall stream to it.
3 Many peoples shall come and say, ‘Come, let us go up to the mountain of the LORD, to the house of the God of Jacob; that he may teach us his ways and that we may walk in his paths.’ For out of Zion shall go forth instruction, and the word of the LORD from Jerusalem.
4 He shall judge between the nations and shall arbitrate for many peoples; they shall beat their swords into ploughshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more.
5 O house of Jacob, come, let us walk in the light of the LORD!
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile ended.
Today’s reading is from First Isaiah and is set in the time from 733 to 701 BCE. The opening verse is similar to Isaiah 1:1 and is another “superscription” or introduction to the prophet’s words. The fact that there are two superscriptions strongly supports the conclusion that the Book of Isaiah is an amalgam of once independent collections of Isaiah’s prophesies.
As a “prophet,” Isaiah did not foretell the future, and the word translated as “saw” (v.1) is from a Hebrew word that is literally translated as “saw in a vision.”
In verses 2 to 4, Isaiah saw the restoration of Israel through the power of YHWH and many peoples and nations coming to Jerusalem for instruction (in Hebrew, “Torah”). The root of the word translated as “nations” and “peoples” is “goyim” which is also translatable as “Gentiles.” These verses are repeated in Micah 4:1-4. Micah was a younger contemporary of First Isaiah.
The last verse is the beginning of a call for the House of Jacob (i.e. Israel) to reform and walk in the light of YHWH.
Romans 13:11-14
Reading
11 You know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we became believers; 12 the night is far gone, the day is near. Let us then lay aside the works of darkness and put on the armor of light; 13 let us live honorably as in the day, not in reveling and drunkenness, not in debauchery and licentiousness, not in quarreling and jealousy. 14 Instead, put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires.
Commentary
Paul’s letter to the Romans was his longest, last, and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The Roman Emperor Claudius had expelled the Jews from Rome in 49 CE. His successor, Nero (54-68 CE), allowed Jews (including Jewish Jesus Followers) to return to Rome, and this created tensions about leadership and worship within the Jesus Follower Community. (They were not called “Christians” until the 80’s.)
Paul died in 63 or 64 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul saw the Jesus Follower Movement as part of a broader Judaism and continued to have expectations about the fullness of the Coming of the Messiah/the Christ.
Today’s reading is the concluding verses of Chapter 13 in which Paul exhorted the community to practice conventional civic virtues: be subject to governing authorities (v.1), pay taxes (v.7) and love one another (vv.8-9). Some scholars conclude that Paul expressed these views because he was aware of recent pogroms against Jews in Alexandria around 40 CE and the expulsion of Jews from Rome by Claudius. He therefore urged civil obedience by the Jesus Follower Community so that the Jewish Jesus Followers would not be vulnerable.
In today’s verses, Paul urged his hearers to live honorably because “salvation” (understood as the Return of the Christ) was perceived to be near (v.11). He urged them to ”live honorably as in the day” (13). The Jewish Annotated New Testament suggests that “the point is to behave as if everything is observed fully by God and humankind rather than as if something can be gotten away with if unseen.”
Paul told the community to “put on the Lord Jesus Christ” – a metaphor for baptism (v.14). In speaking of “the flesh,” Paul was not referring to the human body, but instead (as he did consistently in his epistles) equated “the flesh” with self-centeredness, striving for power, and selfishness.
Matthew 24:36-44
Reading
36 Jesus said to the disciples, “But about that day and hour no one knows, neither the angels of heaven, nor the Son, but only the Father. 37 For as the days of Noah were, so will be the coming of the Son of Man. 38 For as in those days before the flood they were eating and drinking, marrying, and giving in marriage, until the day Noah entered the ark, 39 and they knew nothing until the flood came and swept them all away, so too will be the coming of the Son of Man. 40 Then two will be in the field; one will be taken and one will be left. 41 Two women will be grinding meal together; one will be taken and one will be left. 42 Keep awake therefore, for you do not know on what day your Lord is coming. 43 But understand this: if the owner of the house had known in what part of the night the thief was coming, he would have stayed awake and would not have let his house be broken into. 44 Therefore you also must be ready, for the Son of Man is coming at an unexpected hour.”
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 Septuagint Greek 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). There are a substantial number of stories that are unique to Matthew: the Annunciation of Jesus’ conception as 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.
Today’s reading is part of an extended eschatological presentation by Jesus. Chapter 24 is a long discourse about the coming of the Son of Man (a reference to Dan. 7:13) and the end of the age as we know it, including a prediction of the destruction of the Temple (24:1-2).
Jesus retired to the Mount of Olives and spoke to his disciples “privately” (v.3) about the signs of the coming of the Son of Man (v. 27). Today’s verses emphasized that the coming of the Son of Man would occur at an unexpected time and urged that followers be ready for it at any time.
2022, November 20 ~ Jeremiah 23:1-6; Colossians 1:11-20; Luke 23:33-43
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
NOVEMBER 20, 2022
FEAST OF CHRIST THE KING
Jeremiah 23:1-6
Reading
1 Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD. 2 Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD. 3 Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply. 4 I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD.
5 The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land. 6 In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: “The LORD is our righteousness.”
Commentary
After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported 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 Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.
Jeremiah is largely a prophet of doom and gloom, so much so that the English word “jeremiad” is defined as a long, mournful complaint or lamentation, a list of woes. In the Bible, the Book of Lamentations was placed after the Book of Jeremiah because of the (incorrect) view that Jeremiah wrote the Book of Lamentations.
Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were mostly 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.)
One of the consistent themes in Jeremiah was his ongoing battles with the “court” prophets who told the king what the king wanted to hear and who opposed Jeremiah at every turn.
Today’s reading is in prose style and attacked the kings and priests (the “shepherds”). Consistent with the “do bad, get bad” theology of the Deuteronomists, YHWH (“LORD” in all capital letters) will “attend to” them for their “evil doings” (v.2).
The writers then held up the promise that YHWH would raise up for “David” (Judea) a righteous king who would enable Israel to live in safety and righteousness (v.5). For the Deuteronomists, YHWH was in charge of everything, and YHWH caused the Exile, the end of the Exile through Cyrus of Persia, the return of the Judeans to Jerusalem, and the relatively peaceful Persian Era (539 to 333 BCE).
If these “predictions” of YHWH’s promises were in fact made after the Exile, the writers had “20/20 hindsight” that the “remnant” (a common designation for the Judeans who returned to Jerusalem after the Exile) would be “fruitful and multiply” – the command given by God to humans in Gen. 1:28.
These prophesies by Jeremiah remained an important part of Ancient Israel’s understandings (and expectations) of what the Messiah would be and do.
Colossians 1:11-20
Reading
11 May you be made strong with all the strength that comes from his glorious power, and may you be prepared to endure everything with patience, while joyfully 12 giving thanks to the Father, who has enabled you to share in the inheritance of the saints in the light. 13 He has rescued us from the power of darkness and transferred us into the kingdom of his beloved Son, 14 in whom we have redemption, the forgiveness of sins.
15 He is the image of the invisible God, the firstborn of all creation; 16 for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers– all things have been created through him and for him. 17 He himself is before all things, and in him all things hold together. 18 He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. 19 For in him all the fullness of God was pleased to dwell, 20 and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross.
Commentary
Colossae was a town in what is now western Turkey. A Jesus Follower community was founded there by Paul’s associate, Epaphras (1:7). The letter is short (three chapters) and expressed concern about apocalyptic and mystical practices that were inconsistent with Paul’s understanding of what it meant to be a Jesus Follower.
Scholars debate whether this letter was written by Paul or by his disciples in the 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 first part of today’s reading is part of a prayer for spiritual wisdom for the Colossians. The author adopted an apocalyptic theme by contrasting light and darkness (vv. 12-13). He expressed the theme that believers are redeemed and receive forgiveness of sin in the Christ (v. 14). “Redemption” conveyed the sense of being bought back, the way something already owned is redeemed from a pawn shop.
The second part of the reading is a hymn to the Christ. The author described Jesus of Nazareth as the “image” (or symbol or manifestation) of the invisible God (v.15) and described the Cosmic Christ as the unifying force for all created things, the one who brings life to us even though we encounter our own deaths, and the force that reconciles all things in the God of Love. The Christ is the firstborn of all creation (v.15) and the firstborn of the dead (v.18) – the first person raised from the dead.
Luke 23:33-43
Reading
33 When they came to the place that is called The Skull, they crucified Jesus there with the criminals, one on his right and one on his left. 34 Then Jesus said, “Father, forgive them; for they do not know what they are doing.” 35 And they cast lots to divide his clothing. The people stood by, watching Jesus on the cross; but the leaders scoffed at him, saying, “He saved others; let him save himself if he is the Messiah of God, his chosen one!” 36 The soldiers also mocked him, coming up and offering him sour wine, 37 and saying, “If you are the King of the Jews, save yourself!” 38 There was also an inscription over him, “This is the King of the Jews.”
39 One of the criminals who were hanged there kept deriding him and saying, “Are you not the Messiah? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.” 42 Then he said, “Jesus, remember me when you come into your kingdom.” 43 He replied, “Truly I tell you, today you will be with me in Paradise.”
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, and the Good Samaritan.
Although the Passion in Luke generally follows the Passion as recounted in Mark (which, in turn, relied on many motifs from Psalm 22), Luke’s account contained a number of episodes and sayings not found in any of the other gospels. For example, only in Luke did Jesus appear before Herod Antipas (23:6-12). Only in Luke did Jesus say, “Father, forgive them; for they do not know what they are doing” (v.34) – a verse not found in all ancient manuscripts. The essence of this prayer was repeated by Stephen (the first martyr) in Acts 7:6, also written by the author of Luke.
In today’s reading, another exchange unique to Luke is the one between Jesus and the so-called “Good Thief” who rebuked the other criminal (v.40), asked to be remembered when Jesus came into his kingdom (v.42) and received the promise to be with Jesus “in Paradise” (v.43). The New Oxford Annotated Bible notes that “Paradise was originally a term for the garden of Eden (Gen. 2.8-10) and was a contemporary [in the First Century] term for the lodging place of the righteous dead prior to the resurrection.”
2022, November 13 ~ Isaiah 65:17-25; Malachi 4:1-2a; 2 Thessalonians 3:6-13; Luke 21:5-19
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
NOVEMBER 13, 2022
During Pentecost Season 2022, the Revised Common Lectionary offers two “tracks” of readings from the Hebrew Bible. Congregations may choose either track.
The first track of readings follows major stories and themes, read mostly continuously from week to week. The second track of readings thematically pairs the reading from the Hebrew Bible with the Gospel reading.
The readings from the Epistles are the same in both tracks.
Isaiah 65:17-25
Reading
17 For I am about to create new heavens and a new earth; the former things shall not be remembered or come to mind.
18 But be glad and rejoice forever in what I am creating; for I am about to create Jerusalem as a joy, and its people as a delight.
19 I will rejoice in Jerusalem, and delight in my people; no more shall the sound of weeping be heard in it, or the cry of distress.
20 No more shall there be in it an infant that lives but a few days, or an old person who does not live out a lifetime; for one who dies at a hundred years will be considered a youth, and one who falls short of a hundred will be considered accursed.
21 They shall build houses and inhabit them; they shall plant vineyards and eat their fruit.
22 They shall not build and another inhabit; they shall not plant and another eat; for like the days of a tree shall the days of my people be, and my chosen shall long enjoy the work of their hands.
23 They shall not labor in vain, or bear children for calamity; for they shall be offspring blessed by the LORD — and their descendants as well.
24 Before they call, I will answer, while they are yet speaking, I will hear.
25 The wolf and the lamb shall feed together; the lion shall eat straw like the ox; but the serpent — its food shall be dust! They shall not hurt or destroy on all my holy mountain, says the LORD.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to 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 Third Isaiah and appears to be a late insert into Chapter 65. The first seven verses in the Chapter are a lament by YHWH that the people had not asked for assistance even though YHWH was ready to assist. The Jewish Study Bible points out that the fact that YHWH “spread out My hands” (v.2) meant that YHWH assumed a human-like posture of prayer. Verses 8 to 16 are a statement by YHWH that those who are his servants shall prosper, but those who forsake YHWH and worship foreign gods will perish.
Verses 17 to 25 have an apocalyptic tone – the existing dire situation will be reversed because divine intervention will bring about a profound change. Similar eschatological motifs are found in the so-called “Isaiah Apocalypse” in Chapters 24 to 27.
The reading presents a “new world” (v.17) in which there is no infant mortality and persons will live more than 100 years (v.20). This eschatological vision reversed some of the consequences of the “Disobedience Event” in the Garden of Eden. Endless and sometimes futile toil (Gen. 3:17-18) is changed into “you shall not labor in vain” (v. 23). As in the Garden of Eden before the Disobedience Event (Gen. 1:29-30), no creatures (human or animal) will kill for food (v.25).
The images in verse 25 (“the lion and the lamb shall feed together” and “the lion shall eat straw like the ox”) became integrated into the expected signs of the Messiah’s presence and the Shalom (peace, good order) that the Messiah is expected to bring.
The Jewish Study Bible notes that although the new era will be one in which persons will live to an old age, there is no prediction of eternal life or resurrection in these passages. The JSB also notes that there are passages in Daniel and in the Isaian Apocalypse that did form a basis for Rabbinic Judaism to formulate a belief in the resurrection of all.
Malachi 4:1-2a
Reading
1 See, the day is coming, burning like an oven, when all the arrogant and all evildoers will be stubble; the day that comes shall burn them up, says the LORD of hosts, so that it will leave them neither root nor branch. 2a But for you who revere my name the sun of righteousness shall rise, with healing in its wings.
Commentary
The Book of Malachi is the last book of the 12 “Minor” Prophets – so called because these 12 books are much shorter than the three “Major” Prophets (Isaiah, Jeremiah, and Ezekiel). His name literally means “my messenger” and the book appears to have been written in the 5th Century BCE, after the Second Temple was built.
Malachi held a high view of the Temple priesthood and its responsibilities and wrote to an audience that was disheartened that the hopes of the “restoration prophets” (Haggai and Zechariah) had not materialized. Malachi asserted that YHWH (“LORD” in all capital letters) had been true to God’s promises, but that the hopes of the other prophets were not fulfilled because Judah (Judea and Jerusalem) had not been faithful.
Malachi asserted that the “Day of the LORD” was coming soon, and the “messenger” of the Day of the LORD was later identified as Elijah (4:5). In most prophetic books, the Day of the LORD was presented as a time of wrath, darkness, fear, and trembling.
In today’s reading from the last chapter in the book, the author reiterated that the Day of the LORD will be terrible for the arrogant and evildoers, but that those who revere YHWH’s name will rise (v.2). The Jewish Study Bible suggests that a “sun of righteousness” (or “victory” in the Jewish Publication translation) in v.2a is a metaphor for a new “day” – a new era of history.
In the Hebrew Bible, the Books of the Prophets are in the middle of the Bible and are followed by the Writings. In Christian Bibles, Malachi is the last book of the Hebrew Bible, so that when one turns the page, a prophet much like Elijah (John the Baptist) is encountered in the Gospel According to Matthew.
2 Thessalonians 3:6-13
Reading
6 Now we command you, beloved, in the name of our Lord Jesus Christ, to keep away from believers who are living in idleness and not according to the tradition that they received from us. 7 For you yourselves know how you ought to imitate us; we were not idle when we were with you, 8 and we did not eat anyone’s bread without paying for it; but with toil and labor we worked night and day, so that we might not burden any of you. 9 This was not because we do not have that right, but in order to give you an example to imitate. 10 For even when we were with you, we gave you this command: Anyone unwilling to work should not eat. 11 For we hear that some of you are living in idleness, mere busybodies, not doing any work. 12 Now such persons we command and exhort in the Lord Jesus Christ to do their work quietly and to earn their own living. 13 Brothers and sisters, do not be weary in doing what is right.
Commentary
Thessalonica, a port city in northern Greece, was capital of the Roman province of Macedonia in the First Century. Paul’s First Letter to the Thessalonians is the oldest part of the Christian Scriptures and was written by Paul before 50 CE, about 20 years before the first Gospel (Mark) was written. A principal theme of both 1 and 2 Thessalonians is the return of the Lord Jesus in the end time.
In 2 Thessalonians, however, there was what appears to be a conscious imitation of 1 Thessalonians, an emphasis on living in the present, and warnings about forgeries of Paul’s writings. For these reasons, many scholars conclude that 2 Thessalonians was written by one of Paul’s disciples after Paul’s death in 64 CE. Unlike Paul’s authentic letters, this letter is addressed only to Gentiles and, although the author appears well-grounded in Jewish thought, nothing is said about Jews or Judaism.
The New Oxford Annotated Bible observes that in 1 Thessalonians assumes that the Christ’s reappearance will be a surprise, but that 2 Thessalonians suggests that it will come only after a struggle with evil and an unidentified “lawless one” (2:3) at some future time (2:8). The letter addressed problems perceived at the time: persecutions, disagreements about the end-times, and a refusal to work.
Today’s reading is from the final chapter in the letter and was an exhortation to the entire community. The writer presented his own behavior as the model for the community (v.7) and commanded that those who were able to work must do so (v.10).
The verses that follow today’s reading closed the letter with a wish of peace for the community and an assertion by “Paul” that he wrote the letter with his own hand – a claim that ironically shows that the author was concerned about the authenticity and authority of the letter.
Luke 21:5-19
Reading
5 When some were speaking about the temple, how it was adorned with beautiful stones and gifts dedicated to God, Jesus said, 6 “As for these things that you see, the days will come when not one stone will be left upon another; all will be thrown down.”
7 They asked him, “Teacher, when will this be, and what will be the sign that this is about to take place?” 8 And he said, “Beware that you are not led astray; for many will come in my name and say, `I am he!’ and `The time is near!’ Do not go after them.
9 “When you hear of wars and insurrections, do not be terrified; for these things must take place first, but the end will not follow immediately.” 10 Then he said to them, “Nation will rise against nation, and kingdom against kingdom; 11 there will be great earthquakes, and in various places famines and plagues; and there will be dreadful portents and great signs from heaven.
12 “But before all this occurs, they will arrest you and persecute you; they will hand you over to synagogues and prisons, and you will be brought before kings and governors because of my name. 13 This will give you an opportunity to testify. 14 So make up your minds not to prepare your defense in advance; 15 for I will give you words and a wisdom that none of your opponents will be able to withstand or contradict. 16 You will be betrayed even by parents and brothers, by relatives and friends; and they will put some of you to death. 17 You will be hated by all because of my name. 18 But not a hair of your head will perish. 19 By your endurance you will gain your souls.”
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, and the Good Samaritan.
After the Babylonian Exile (586-539 BCE), a modest Temple in Jerusalem was built in the period from 515 to 505 BCE. This is called the “Second Temple” in recognition of the Biblical account of Solomon’s building a Temple in Jerusalem from 961 to 954 BCE (1 Kings 6). Solomon’s Temple was modest (about 15% the size of his Palace).
In 37 BCE, Herod the Great became the King of the Jews and he reigned until 4 BCE. Herod had what has been described as an “Edifice Complex” – he greatly enlarged the Temple starting in 19 BCE so that it covered 20% of the area of Jerusalem inside the walls. It was adorned with gold and was a magnificent structure. He also built the port and amphitheater at Caesarea, and the Fortress at Masada.
Today’s reading is the “foretelling” of the Destruction of the Temple in 70 CE during the Jewish-Roman War from 66 to 73 CE. This foretelling is also described in similar detail in Mark 13 and Matt. 24:1-28.
The New Oxford Annotated Bible observes: “Numerous writers, Jewish and Christian, and also Stoic philosophers, shared the belief that history was headed for some great transforming cataclysm. The destruction of the Jerusalem Temple in 70 CE was seen as the beginning of the end.”
Jesus’ speech used apocalyptic motifs in verses 7 to 11 to caution against over-interpreting any of these apparently apocalyptic events: the Destruction of the Temple (v.6), the claims of false Messiahs (v.7), wars and insurrections (v.9), and earthquakes, famines, and plagues (v.11), each of which were often seen as signs the end is near. Instead, he noted that “the end will not follow immediately” (v.9).
Verses 12 to 17 described the persecution Jesus predicted for the disciples, including being handed over to synagogues (v.12). It is difficult to know if this was a statement made by the Historical Jesus or was an expression by the gospel writing communities after the Destruction of the Temple that recognized some of the consequences of the intensifying struggle between two remaining Jewish sects — the Pharisaic Movement and the Jesus Follower Movement — for control of the future of Judaism.