TODAY’S READINGS IN CONTEXT
APRIL 10, 2022
Liturgy of the Palms
Luke 19:28-40
Reading
28 After telling a parable to the crowd at Jericho, Jesus went on ahead, going up to Jerusalem.
29 When he had come near Bethpage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, 30 saying, “Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ just say this, ‘The Lord needs it.'” 32 So those who were sent departed and found it as he had told them. 33 As they were untying the colt, its owners asked them, “Why are you untying the colt?” 34 They said, “The Lord needs it.” 35 Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. 36 As he rode along, people kept spreading their cloaks on the road. 37 As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, 38 saying, “Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!”
39 Some of the Pharisees in the crowd said to him, “Teacher, order your disciples to stop.” He answered, “I tell you, if these were silent, the stones would shout out.”
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.
This reading is Luke’s version of the Entry into Jerusalem. All of the gospel accounts present Jesus riding on a donkey, a Messianic motif found in Zechariah 9:9 in which a prince of peace would enter Jerusalem on a donkey rather than on a war-horse. (Matthew misunderstood the text and depicted Jesus riding on both “a donkey and a colt” Matt. 21:7.)
The Mount of Olives is part of a ridge on the east side of Jerusalem, and Jewish tradition held that the Messiah would enter Jerusalem from the east (Zech. 14:4).
Cloaks were the costliest piece of a person’s clothing and spreading cloaks (2 Kings 9:13) and palm branches (1 Macc. 13:51) were a sign of honor as well as a symbol of victory, a matter that would have been of concern to the Roman authorities.
The crowd’s shout of phrase “blessed is he who comes in the name of the LORD” is derived from Psalm 118:26. In Matthew, the shout was for “the son of David” and in Mark the crowd looked for the “kingdom of our father David that is coming” (Mk.11:9). Luke added “the King” and the phrase “Peace in heaven and glory in the highest! (v. 38), and John added “the King of Israel” in the words that were shouted (John 12:13).
Primary Liturgy
Isaiah 50:4-9a
Reading
4 The LORD GOD has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens — wakens my ear to listen as those who are taught.
5 The LORD GOD has opened my ear, and I was not rebellious, I did not turn backward.
6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard.
I did not hide my face from insult and spitting.
7 The LORD GOD helps me; therefore I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame;
8 he who vindicates me is near. Who will contend with me? Let us stand up together Who are my adversaries? Let them confront me.
9 It is the LORD GOD who helps me; who will declare me guilty?
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is from “Second Isaiah.” In it, the prophet affirmed loyalty to YHWH and asserted that his words were from YHWH. In speaking in the first person, the prophet set a model that the nation as a whole should follow because the nation has a prophetic role to the world at large.
The last part of the reading (vv. 6 to 9) recounted the prophet’s suffering and is sometimes called the “Third Suffering Servant Song” because the speaker referred to himself as a “servant” in the verse immediately following today’s reading.
The prophet recounted sufferings similar to that of the Prophet Jeremiah (v.6) and asserted that the LORD God would vindicate him so he would not be put to shame (v.7).
The longer Fourth Suffering Servant Song begins in Isaiah 53:13. Many of its images were used in the Gospel According to Mark to describe the suffering of Jesus of Nazareth.
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. 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 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 as “Lord” and 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 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.
Luke 22:14 – 23:56 (The Passion According to Luke)
Reading
14 When the hour for the Passover meal came, Jesus took his place at the table, and the apostles with him. 15 He said to them, “I have eagerly desired to eat this Passover with you before I suffer; 16 for I tell you, I will not eat it until it is fulfilled in the kingdom of God.” 17 Then he took a cup, and after giving thanks he said, “Take this and divide it among yourselves; 18 for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” 19 Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” 20 And he did the same with the cup after supper, saying, “This cup that is poured out for you is the new covenant in my blood. 21 But see, the one who betrays me is with me, and his hand is on the table. 22 For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed!” 23 Then they began to ask one another, which one of them it could be who would do this.
24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, “The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.
28 “You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.
31 “Simon, Simon, listen! Satan has demanded to sift all of you like wheat, 32 but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers.” 33 And he said to him, “Lord, I am ready to go with you to prison and to death!” 34 Jesus said, “I tell you, Peter, the cock will not crow this day, until you have denied three times that you know me.”
35 He said to them, “When I sent you out without a purse, bag, or sandals, did you lack anything?” They said, “No, not a thing.” 36 He said to them, “But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one. 37 For I tell you, this scripture must be fulfilled in me, `And he was counted among the lawless’; and indeed what is written about me is being fulfilled.” 38 They said, “Lord, look, here are two swords.” He replied, “It is enough.”
39 He came out and went, as was his custom, to the Mount of Olives; and the disciples followed him. 40 When he reached the place, he said to them, “Pray that you may not come into the time of trial.” 41 Then he withdrew from them about a stone’s throw, knelt down, and prayed, 42 “Father, if you are willing, remove this cup from me; yet not my will but yours be done.” [43 Then an angel from heaven appeared to him and gave him strength. 44 In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground.] 45 When he got up from prayer, he came to the disciples and found them sleeping because of grief, 46 and he said to them, “Why are you sleeping? Get up and pray that you may not come into the time of trial.”
47 While he was still speaking, suddenly a crowd came, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him; 48 but Jesus said to him, “Judas, is it with a kiss that you are betraying the Son of Man?” 49 When those who were around him saw what was coming, they asked, “Lord, should we strike with the sword?” 50 Then one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus said, “No more of this!” And he touched his ear and healed him. 52 Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, “Have you come out with swords and clubs as if I were a bandit? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!”
54 Then they seized him and led him away, bringing him into the high priest’s house. But Peter was following at a distance. 55 When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56 Then a servant-girl, seeing him in the firelight, stared at him and said, “This man also was with him.” 57 But he denied it, saying, “Woman, I do not know him.” 58 A little later someone else, on seeing him, said, “You also are one of them.” But Peter said, “Man, I am not!” 59 Then about an hour later still another kept insisting, “Surely this man also was with him; for he is a Galilean.” 60 But Peter said, “Man, I do not know what you are talking about!” At that moment, while he was still speaking, the cock crowed. 61 The Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had said to him, “Before the cock crows today, you will deny me three times.” 62 And he went out and wept bitterly.
63 Now the men who were holding Jesus began to mock him and beat him; 64 they also blindfolded him and kept asking him, “Prophesy! Who is it that struck you?” 65 They kept heaping many other insults on him.
66 When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council. 67 They said, “If you are the Messiah, tell us.” He replied, “If I tell you, you will not believe; 68 and if I question you, you will not answer. 69 But from now on the Son of Man will be seated at the right hand of the power of God.” 70 All of them asked, “Are you, then, the Son of God?” He said to them, “You say that I am.” 71 Then they said, “What further testimony do we need? We have heard it ourselves from his own lips!”
23:1 Then the assembly rose as a body and brought Jesus before Pilate. 2 They began to accuse him, saying, “We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.” 3 Then Pilate asked him, “Are you the king of the Jews?” He answered, “You say so.” 4 Then Pilate said to the chief priests and the crowds, “I find no basis for an accusation against this man.” 5 But they were insistent and said, “He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.”
6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. 9 He questioned him at some length, but Jesus gave him no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him and sent him back to Pilate. 12 That same day Herod and Pilate became friends with each other; before this they had been enemies.
13 Pilate then called together the chief priests, the leaders, 14 and the people, and said to them, “You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. 16 I will therefore have him flogged and release him.”
17 [Now he was obliged to release someone for them at the festival.] 18 Then they all shouted out together, “Away with this fellow! Release Barabbas for us!” 19 (This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) 20 Pilate, wanting to release Jesus, addressed them again; 21 but they kept shouting, “Crucify, crucify him!” 22 A third time he said to them, “Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.” 23 But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. 24 So Pilate gave his verdict that their demand should be granted. 25 He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.
26 As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. 27 A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. 28 But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For the days are surely coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.’ 30 Then they will begin to say to the mountains, ‘Fall on us’; and to the hills, ‘Cover us.’ 31 For if they do this when the wood is green, what will happen when it is dry?”
32 Two others also, who were criminals, were led away to be put to death with him. 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.”] And they cast lots to divide his clothing. 35 And the people stood by, watching; 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.”
44 It was now about noon, and darkness came over the whole land until three in the afternoon, 45 while the sun’s light failed; and the curtain of the temple was torn in two. 46 Then Jesus, crying with a loud voice, said, “Father, into your hands I commend my spirit.” Having said this, he breathed his last. 47 When the centurion saw what had taken place, he praised God and said, “Certainly this man was innocent.” 48 And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. 49 But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.
50 Now there was a good and righteous man named Joseph, who, though a member of the council, 51 had not agreed to their plan and action. He came from the Jewish town of Arimathea, and he was waiting expectantly for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down, wrapped it in a linen cloth, and laid it in a rock-hewn tomb where no one had ever been laid. 54 It was the day of Preparation, and the sabbath was beginning. 55 The women who had come with him from Galilee followed, and they saw the tomb and how his body was laid. 56 Then they returned, and prepared spices and ointments.
On the sabbath they rested according to the commandment.
Commentary
The Passion according to Luke follows the same general approach as the other gospels: Last Supper (though John does not include the institution of the Eucharist), the anticipated betrayal by Judas, the Agony in the Garden, the betrayal by a kiss, a “trial” by the Sanhedrin (the “council”), an appearance before Pilate, the release of Barabbas, the Crucifixion, and the burial.
Luke’s account presents Jesus exhibiting more of those qualities traditionally attributed to God (foreseeing events, being in control of events, and taking other actions properly belonging to God) than is found in the Gospels According to Matthew and Mark. For example, in Luke, Jesus did not cry out “My God, my God, why have you forsaken me?” as in Mark 15:34 and Matt 27:46.
Luke’s account has a number of events that are unique to Luke. Some examples follow:
The statements in 22:15-18 (about not eating the bread or drinking the cup until the Kingdom of God occurs) can be understood both eschatologically and as a statement that the Kingdom of God is inbreaking now.
Only in Luke were the chief priests present at the arrest of Jesus (22:52). In the same passage, although Mark and Matthew reported that one of Jesus’ followers cut off the ear of the servant of the high priest, in Luke Jesus touched the ear and healed it (22:51).
The passage in Luke 22:35-38 is unique to Luke, and the phrase “he was counted among the lawless” is based on the Third Suffering Servant Song in Isaiah 53:12. Most commentators opine that Jesus’ exhortation to sell one’s cloak and buy a sword (v.36) was a metaphor, and that Jesus’ response to the report “Look, look, here are two swords” was dismissive and ironic and should be understood as “Enough, already.” One’s cloak was the most expensive garment a person wore. If you sold your cloak, you would not have any clothing.
Luke avoided calling the garden “Gethsemane” (an Aramaic word meaning “olive press”) and called it the Mount of Olives. Verses 43 and 44 (about the angel comforting Jesus and his sweat appearing as blood) are disputed and not included in many ancient authorities.
When Peter denied Jesus, only in Luke did Jesus look at him and face him (22:61).
Only in Luke is there a report of Jesus appearing before Herod Antipas (23:7-12).
Only in Luke did Jesus speak to the Daughters of Jerusalem (23:27-31).
Only in Luke did Jesus have an exchange with the two criminals and tell one of them that this day he would be in Paradise with Jesus (23:39-43).
2022, May 15 ~ Acts 11:1-18; Revelation 21:1-6; John 13:31-35
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MAY 15, 2022
Acts 11:1-18
Reading
1 Now the apostles and the believers who were in Judea heard that the Gentiles had also accepted the word of God. 2 So when Peter went up to Jerusalem, the circumcised believers criticized him, 3 saying, “Why did you go to uncircumcised men and eat with them?” 4 Then Peter began to explain it to them, step by step, saying, 5 “I was in the city of Joppa praying, and in a trance, I saw a vision. There was something like a large sheet coming down from heaven, being lowered by its four corners; and it came close to me. 6 As I looked at it closely, I saw four-footed animals, beasts of prey, reptiles, and birds of the air. 7 I also heard a voice saying to me, `Get up, Peter; kill and eat.’ 8 But I replied, `By no means, Lord; for nothing profane or unclean has ever entered my mouth.’ 9 But a second time the voice answered from heaven, `What God has made clean, you must not call profane.’ 10 This happened three times; then everything was pulled up again to heaven. 11 At that very moment three men, sent to me from Caesarea, arrived at the house where we were. 12 The Spirit told me to go with them and not to make a distinction between them and us. These six brothers also accompanied me, and we entered the man’s house. 13 He told us how he had seen the angel standing in his house and saying, `Send to Joppa and bring Simon, who is called Peter; 14 he will give you a message by which you and your entire household will be saved.’ 15 And as I began to speak, the Holy Spirit fell upon them just as it had upon us at the beginning. 16 And I remembered the word of the Lord, how he had said, `John baptized with water, but you will be baptized with the Holy Spirit.’ 17 If then God gave them the same gift that he gave us when we believed in the Lord Jesus Christ, who was I that I could hinder God?” 18 When they heard this, they were silenced. And they praised God, saying, “Then God has given even to the Gentiles the repentance that leads to life.”
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 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.
Today’s reading serves as a predicate for the decision made at the so-called Council of Jerusalem.
In his response in Jerusalem to the “circumcised believers,” Peter defended his eating with Gentiles (which would have rendered him ritually unclean) by recounting his vision of foods that was previously described in Acts 10:10-16. In the vision, God told Peter not to call “profane” that which God made clean (10:15 and 11:9).
The references in the vision to animals, reptiles and birds are understood by some scholars as allegorical references to Gentiles upon whom the Holy Spirit had come.
Peter went on to tell the Jesus Followers in Jerusalem that the Holy Spirit “fell upon them [the Gentiles] just as it had upon us at the beginning” (v.15) – a reference to the tongues of fire upon the disciples on Pentecost (2:1-4).
The entire account re-emphasized the role of the Holy Spirit as the force that brought the Gospel to the Gentiles.
Revelation 21:1-6
Reading
1 I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3 And I heard a loud voice from the throne saying, “See, the home of God is among mortals. He will dwell with them as their God; they will be his peoples, and God himself will be with them;
4 he will wipe every tear from their eyes. Death will be no more; mourning and crying and pain will be no more, for the first things have passed away.”
5 And the one who was seated on the throne said, “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.” 6 Then he said to me, “It is done! I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water as a gift from the spring of the water of life.”
Commentary
The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or of heaven, or both). Apocalyptic writing generally described a dire situation ruled by evil powers that could be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.
Like the apocalyptic writings in the Hebrew Bible, the Book of Revelation used extreme images and metaphors to describe the conflict between good and evil. Apocalyptic literature is often presented as a revelation from God conveyed by an angel or other heavenly body. Apocalyptic writings used symbolic language to convey God’s hidden plan.
The author identified himself as “John” but most scholars conclude that the author of Revelation was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date the book to the late First Century. In today’s reading, the author stated that good has prevailed, the world entered a new phase, and the time of the New Jerusalem has begun. Jerusalem was presented as a bride who welcomed God as her husband. The author declared that turbulence and unrest (using the metaphor of the sea) have been overcome.
Today’s reading presented a renewal of creation, freed of imperfections, and transformed by God. The sea (symbol of chaos and disorder) will be no more (v.1), a victory of creation over chaos and life over death. The New Jerusalem is prepared as a bride (v.2) in contrast to Rome portrayed as the whore Babylon in Chapters 17 and 18.
Echoing Ezekiel 37 (the Valley of the Dry Bones), the author affirmed that God will be with his “peoples” (v.3) – a reference to both Jews and Gentiles. The author also quoted from the “Isaiah Apocalypse” (Isaiah 25) and declared that death is no more (v.4). As Christians, we affirm that Resurrection overcomes death for all.
God speaks directly in verse 6 as the Alpha and Omega, an echo of 1:8, and the promise of water is derived from Isaiah 55:1a (“Ho, everyone who thirsts, come to the water.”)
John 13:31-35
Reading
31 At the last supper, when Judas had gone out, Jesus said, “Now the Son of Man has been glorified, and God has been glorified in him. 32 If God has been glorified in him, God will also glorify him in himself and will glorify him at once. 33 Little children, I am with you only a little longer. You will look for me; and as I said to the Jews so now I say to you, ‘Where I am going, you cannot come.’ 34 I give you a new commandment, that you love one another. Just as I have loved you, you also should love one another. 35 By this everyone will know that you are my disciples, if you have love for one another.”
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 is 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 that was to be held the night he died. At the Last Supper in this Gospel, there was no institution of the Eucharist, and Jesus washed the feet of the disciples.
Most scholars agree that the Gospel was written 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 placed between the departure of Judas to betray Jesus (v.30) and the exchange between Jesus and Peter in which Jesus predicted Peter would deny him three times (vv. 36-38).
Today’s reading is the beginning of the “Farewell Discourse” of Jesus that continued in Chapters 14, 15, 16 and 17. The Farewell Discourse is reminiscent of Moses’ farewell discourse (the Book of Deuteronomy) and the shorter farewell speech of King David (2 Sam. 23).
The reading is significant in that Jesus announced his departure to a place the disciples “cannot come” (v.33); and there is a statement that the Son of Man has been “glorified” and that God has been “glorified in him” (v.31).
In this reading, Jesus gave a “new” commandment (v.34) that the disciples (and by extension, we) should love one another as he loved them. The Jewish Annotated New Testament points out that the commandment is not entirely “new” in that it is largely based on Lev.19:18b (“You shall love your neighbor as yourself”) and Lev.19:34 (“You shall love the alien as yourself”), both of which Jesus would have known well.
The New Jerome Biblical Commentary asserts, however, that the commandment is “new” because “it is grounded not in the love commands of the Jewish tradition… but in the self-offering of Jesus.”
2022, May 8 ~ Acts 9:36-43; Revelation 7:9-17; John 10:22-30
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
May 8, 2022
Acts 9:36-43
Reading
36 Now in Joppa there was a disciple whose name was Tabitha, which in Greek is Dorcas. She was devoted to good works and acts of charity. 37 At that time she became ill and died. When they had washed her, they laid her in a room upstairs. 38 Since Lydda was near Joppa, the disciples, who heard that Peter was there, sent two men to him with the request, “Please come to us without delay.” 39 So Peter got up and went with them; and when he arrived, they took him to the room upstairs. All the widows stood beside him, weeping and showing tunics and other clothing that Dorcas had made while she was with them. 40 Peter put all of them outside, and then he knelt down and prayed. He turned to the body and said, “Tabitha, get up.” Then she opened her eyes, and seeing Peter, she sat up. 41 He gave her his hand and helped her up. Then calling the saints and widows, he showed her to be alive. 42 This became known throughout Joppa, and many believed in the Lord. 43 Meanwhile he stayed in Joppa for some time with a certain Simon, a tanner.
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 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.
Today’s reading follows a brief description of Paul’s activities in Damascus, in Jerusalem and his escape to Tarsus when the “Hellenists” (Greek speaking Jewish opponents of Paul) sought to kill him. It also follows a story of a healing by Peter of a man who had been paralyzed for eight years in the city of Lydda.
Today’s reading is set in Joppa (which is modern Jaffa, a city on the Mediterranean, about 35 miles northwest of Jerusalem and 11 miles northwest of Lydda. The woman’s name, Tabitha (in Aramaic) or Dorcas (in Greek) means “gazelle” in both languages. Tabitha is the only woman in the Christian Scriptures who is specifically identified as a “disciple.”
Peter’s raising Tabitha from the dead is reminiscent in style and manner to Jesus’ raising Jairus’ daughter (Luke 8:41; Mark 5:22), Elijah’s raising the son of the widow of Zarephath (1 Kings 17:22), and Elisha’s raising the son of the Shunammite woman (2 Kings 4:33).
Some scholars suggest that Peter’s residing with Simon the tanner (v.43) may have been included by the author of Acts as a segue to the conversion of Cornelius the Centurion (a Gentile) in Chapter 10. Tanning animal hides would have rendered Simon the tanner (and perhaps his house) ritually unclean.
Revelation 7:9-17
Reading
9 I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. 10 They cried out in a loud voice, saying, “Salvation belongs to our God who is seated on the throne, and to the Lamb!”
11 And all the angels stood around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, 12 singing, “Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen.”
13 Then one of the elders addressed me, saying, “Who are these, robed in white, and where have they come from?” 14 I said to him, “Sir, you are the one that knows.” Then he said to me, “These are they who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb.
15 For this reason they are before the throne of God, and worship him day and night within his temple, and the one who is seated on the throne will shelter them.
16 They will hunger no more, and thirst no more; the sun will not strike them, nor any scorching heat,
17 for the Lamb at the center of the throne will be their shepherd, and he will guide them to springs of the water of life, and God will wipe away every tear from their eyes.”
Commentary
The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or of heaven, or both). Apocalyptic writing generally described a dire situation ruled by evil powers that could be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.
Like the apocalyptic writings in the Hebrew Bible, the Book of Revelation used extreme images and metaphors to describe the conflict between good and evil. Apocalyptic literature is often presented as a revelation from God conveyed by an angel or other heavenly body. Apocalyptic writings used symbolic language to convey God’s hidden plan.
The author identified himself as “John” but most scholars conclude that the author of Revelation was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date the book to the late First Century.
In today’s reading, those who worship the Lamb have symbols of righteousness (white robes) and victory (palm branches) (v.9) because blood (sacrifice) washes the robes and leads to victory (white). The idyllic state that is described in verse 16 (hunger and thirst no more) is derived from Isaiah 49:10. Paradoxically, the Lamb is also the shepherd (v.17). God as “shepherd” is best known from Psalm 23 and the “Good Shepherd” in the Fourth Gospel. The idea that God will wipe away every tear is derived from Isaiah 25.8, as part of what is called the “Isaiah Apocalypse.”
John 10:22-30
Reading
22 At that time the festival of the Dedication took place in Jerusalem. It was winter, 23 and Jesus was walking in the temple, in the portico of Solomon. 24 So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Messiah, tell us plainly.” 25 Jesus answered, “I have told you, and you do not believe. The works that I do in my Father’s name testify to me; 26 but you do not believe, because you do not belong to my sheep. 27 My sheep hear my voice. I know them, and they follow me. 28 I give them eternal life, and they will never perish. No one will snatch them out of my hand. 29 What my Father has given me is greater than all else, and no one can snatch it out of the Father’s hand. 30 The Father and I are one.”
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is 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 that was to be held the night he died.
Most scholars agree that the Gospel was written around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
The Feast of the Dedication (v.22) remembered the re-dedication of the Temple in 164 BCE after it was desecrated by Antiochus IV, an event that had led to the Maccabean Revolt in 167 BCE. The Feast is celebrated now as Hanukkah.
“The Jews” (v.24) is the “code word” in the Fourth Gospel for the Temple Authorities, High Priests, and the leaders of the Pharisees. In most places in the Fourth Gospel it does not designate the Jewish People.
Earlier in this chapter, Jesus had described himself as the “gate” through which the sheep enter (v.7) and himself as the “good shepherd” (v.11) so his response to the authorities that “you do not belong to my sheep” reflected the incipient “parting of the ways” in the late First Century.
Jesus’ statement “The Father and I are one” would have been seen as a denial of monotheism by the Temple Authorities. They prepared to stone him (v.31) – the prescribed punishment for blasphemy.(Lev.29:16)
2022, May 1 ~ Acts 9:1-20; Revelation 5:11-14; John 21:1-19
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MAY 1, 2022
Acts 9:1-20
Reading
1 Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest 2 and asked him for letters to the synagogues at Damascus, so that if he found any who belonged to the Way, men or women, he might bring them bound to Jerusalem. 3 Now as he was going along and approaching Damascus, suddenly a light from heaven flashed around him. 4 He fell to the ground and heard a voice saying to him, “Saul, Saul, why do you persecute me?” 5 He asked, “Who are you, Lord?” The reply came, “I am Jesus, whom you are persecuting. 6 But get up and enter the city, and you will be told what you are to do.” [7 The men who were traveling with him stood speechless because they heard the voice but saw no one. 8 Saul got up from the ground, and though his eyes were open, he could see nothing; so they led him by the hand and brought him into Damascus. 9 For three days he was without sight, and neither ate nor drank.
10 Now there was a disciple in Damascus named Ananias. The Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.” 11 The Lord said to him, “Get up and go to the street called Straight, and at the house of Judas look for a man of Tarsus named Saul. At this moment he is praying, 12 and he has seen in a vision a man named Ananias come in and lay his hands on him so that he might regain his sight.” 13 But Ananias answered, “Lord, I have heard from many about this man, how much evil he has done to your saints in Jerusalem; 14 and here he has authority from the chief priests to bind all who invoke your name.” 15 But the Lord said to him, “Go, for he is an instrument whom I have chosen to bring my name before Gentiles and kings and before the people of Israel; 16 I myself will show him how much he must suffer for the sake of my name.” 17 So Ananias went and entered the house. He laid his hands on Saul and said, “Brother Saul, the Lord Jesus, who appeared to you on your way here, has sent me so that you may regain your sight and be filled with the Holy Spirit.” 18 And immediately something like scales fell from his eyes, and his sight was restored. Then he got up and was baptized, 19 and after taking some food, he regained his strength.
For several days he was with the disciples in Damascus, 20 and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.”
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 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.
Today’s reading is the “Acts 9 version” of Saul/Paul’s conversion – his “Damascus Road Experience.” Other – and somewhat different — versions of this story can be found in Acts 22, Acts 26 and in Galatians 1.
This version of Paul’s conversion connected Saul to the stoning of Stephen in Jerusalem (Acts 7:58) and concluded with Saul’s “theophany” (an appearance of God) in which Saul had a conversation with Jesus (vv.4-6). The reference to “the Way” (v.2) is to the Jesus Follower Movement which was regarded as a sect within Judaism until late in the First Century.
After Acts 13:9, Saul was called Paul in Acts of the Apostles. “Paul” is a Roman version of the Hebrew name “Saul.” Notwithstanding Caravaggio’s famous painting, Paul would NOT have been on a horse; only ranking Romans could use and afford horses.
Verses 7 to 20 reflect the fact that the book of Acts contains materials from different traditions that developed between 40 and 85 CE. For example, this account says that the men with Saul heard a voice but saw no one. Acts 22:9 says they saw the light but did not hear the voice. The author of Acts also presented Saul as a prophet chosen for a special purpose by God (v.15). As a devout Jew, Paul began his preaching in synagogues (v.20).
The street called Straight (v.13) is identified as Darb-el-Mostakim, a major east-west street in the Old City of Damascus. Tarsus, the city from which Paul came, is a coastal city on the south shore of what is now central Turkey.
The New Jerome Biblical Commentary points out that Paul’s baptism (v.19) is not mentioned in any of Paul’s epistles.
Revelation 5:11-14
Reading
11 I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, 12 singing with full voice, “Worthy is the Lamb that was slaughtered to receive power and wealth and wisdom and might and honor and glory and blessing!”
13 Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing, “To the one seated on the throne and to the Lamb be blessing and honor and glory and might forever and ever!”
14 And the four living creatures said, “Amen!” And the elders fell down and worshiped.
Commentary
The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or of heaven, or both). Apocalyptic writing generally described a dire situation ruled by evil powers that could be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.
Like the apocalyptic writings in the Hebrew Bible, the Book of Revelation used extreme images and metaphors to describe the conflict between good and evil. Apocalyptic literature is often presented as a revelation from God conveyed by an angel or other heavenly body. Apocalyptic writings used symbolic language to convey God’s hidden plan.
The author identified himself as “John” but most scholars conclude that the author of Revelation was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date the book to the late First Century.
The author of Revelation had extensive knowledge of the Hebrew Bible. Today’s reading is a part of a long series of images (Chapters 4 to 22) that are “seen” by the author. Here, the author sees “thousands and thousands of angels (v.11), an image derived from Dan. 7:10 (another apocalyptic book).
The “Lamb” (v. 12) is the Passover Lamb which brings liberation in the Hebrew Bible. Only the Fourth Gospel referred to Jesus the Christ as “the Lamb of God” (Jn. 1:29, 35). The author of Revelation said that all creatures gave praise to the Lamb and to “the one seated on the throne” (God) equally (v.13) but clearly distinguished between the two.
The New Jerome Biblical Commentary says that the “four living creatures” (v.14) is “a new literary creation, although individual motifs are borrowed from Isaiah 6 and Ezekiel 1.”
John 21:1-19
Reading
1 Jesus showed himself again to the disciples by the Sea of Tiberias; and he showed himself in this way. 2 Gathered there together were Simon Peter, Thomas called the Twin, Nathanael of Cana in Galilee, the sons of Zebedee, and two others of his disciples. 3 Simon Peter said to them, “I am going fishing.” They said to him, “We will go with you.” They went out and got into the boat, but that night they caught nothing.
4 Just after daybreak, Jesus stood on the beach; but the disciples did not know that it was Jesus. 5 Jesus said to them, “Children, you have no fish, have you?” They answered him, “No.” 6 He said to them, “Cast the net to the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in because there were so many fish. 7 That disciple whom Jesus loved said to Peter, “It is the Lord!” When Simon Peter heard that it was the Lord, he put on some clothes, for he was naked, and jumped into the sea. 8 But the other disciples came in the boat, dragging the net full of fish, for they were not far from the land, only about a hundred yards off.
9 When they had gone ashore, they saw a charcoal fire there, with fish on it, and bread. 10 Jesus said to them, “Bring some of the fish that you have just caught.” 11 So Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn. 12 Jesus said to them, “Come and have breakfast.” Now none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. 13 Jesus came and took the bread and gave it to them and did the same with the fish. 14 This was now the third time that Jesus appeared to the disciples after he was raised from the dead.
15 When they had finished breakfast, Jesus said to Simon Peter, “Simon son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.” 16 A second time he said to him, “Simon son of John, do you love me?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Tend my sheep.” 17 He said to him the third time, “Simon son of John, do you love me?” Peter felt hurt because he said to him the third time, “Do you love me?” And he said to him, “Lord, you know everything; you know that I love you.” Jesus said to him, “Feed my sheep. 18 Very truly, I tell you, when you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go.” 19 (He said this to indicate the kind of death by which he would glorify God.) After this he said to him, “Follow me.”
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 is 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 that was to be held the night he died.
Most scholars agree that the Gospel was written 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 almost all of Chapter 21 of the Fourth Gospel, and most scholars agree that it is an “Epilogue” and was added at some time in the Second Century. John 20:31 has a tone of finality about it (“But these are written so that you may come to believe [other authorities read “may continue to believe”] that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.”
The two other appearances of the Resurrected Christ described by John occurred in Jerusalem but the appearance in Chapter 21 was in the Galilee.
According to The New Oxford Annotated Bible, Jesus’ addressing the disciples as “Children” in verse 5 is a colloquialism that means “boys.” The Jewish Annotated New Testament pointed out that “it is odd that Peter dresses but then jumps into the sea” in verse 7.
These accounts continue to show that it was difficult to recognize the Resurrected Christ as Jesus. The disciple whom Jesus loved recognized him as the Lord (v.7) but the disciples seem not to be sure. This is shown by the somewhat confusing verse 12b (“Now none of the disciples dared to ask him, ‘Who are you?’ because they knew it was the Lord.”)
This account makes the Resurrected Christ more “corporeal” than the two appearances in the upper room. Jesus made a fire and cooked breakfast for the disciples. (The meal of bread and fish is a reminder of the feeding of the 5,000 in Chapter 6.)
The conversation between Jesus and Peter (vv.15-19) is a parallel to Peter’s denial of Jesus three times. The phrase “when you grow old, you will stretch out your hands” is understood as a reference to the tradition that Peter had to stretch out his arms when was crucified in Rome under Nero (64-68 CE).
2022, April 24 ~ Acts 5:27-32; Revelation 1:4-8; John 20:19-31
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 24, 2022
Acts 5:27-32
Reading
27 When the temple police had brought the apostles, they had them stand before the council. The high priest questioned them, 28 saying, “We gave you strict orders not to teach in this name, yet here you have filled Jerusalem with your teaching and you are determined to bring this man’s blood on us.” 29 But Peter and the apostles answered, “We must obey God rather than any human authority. 30 The God of our ancestors raised up Jesus, whom you had killed by hanging him on a tree. 31 God exalted him at his right hand as Leader and Savior that he might give repentance to Israel and forgiveness of sins. 32 And we are witnesses to these things, and so is the Holy Spirit whom God has given to those who obey him.”
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 Paul’s letters.
The Gospel According to Luke and the Acts of the Apostles saw the Holy Spirit as the driving force for all that happens. The events surrounding today’s reading exemplify this.
Today’s reading was set in the early days of the Jesus Follower Movement in Jerusalem. The Jesus Follower Movement remained a sect within Judaism even after the Destruction of the Temple by the Romans in 70 CE.
In the verses leading up to today’s reading, the apostles were preaching in the Temple (vv.12 and 25). There, they were arrested by the Temple Authorities for heresy (v.18) and brought before the religious ruling body, the council, also called the Sanhedrin (v.27).
In today’s reading, Peter and the apostles responded to their accusers by delivering a concise summary of the theology expressed in Acts of the Apostles – that Jesus is the “Leader” and Savior who brought repentance and forgiveness (v.31). The use of the term “Leader” is an unusual title to give to Jesus the Christ. In Greek, the word used was “Archēgon” and is translated as “Prince” in some other translations. The same Greek word is used in Acts 3:15 and is translated in the NRSV as “Author” of life. In another recent translation, the phrase in 3:15 is translated as “the leader in the Way of Life.”
The reference to the death of Jesus in verse 30 (“whom you had killed”) was directed at the Sanhedrin (not all Jews). The Sanhedrin (or at least the leaders of the Sanhedrin) likely worked with the Romans in initiating the crucifixion of Jesus of Nazareth.
Revelation 1:4-8
Reading
4 John to the seven churches that are in Asia: Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, 5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
To him who loves us and freed us from our sins by his blood, 6 and made us to be a kingdom, priests serving his God and Father, to him be glory and dominion forever and ever. Amen.
7 Look! He is coming with the clouds; every eye will see him, even those who pierced him; and on his account all the tribes of the earth will wail. So it is to be. Amen.
8 “I am the Alpha and the Omega,” says the Lord God, who is and who was and who is to come, the Almighty.
Commentary
The Book of Revelation is unique in the Christian Scriptures, and also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or of heaven, or both). Apocalyptic writing generally described a dire situation ruled by evil powers that could be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.
Apocalyptic literature was often presented as a revelation from God of heavenly secrets and prophesy (a disclosure of divine intentions) conveyed by an angel or other heavenly body. This book purported to be a revelation by God through Jesus Christ that was conveyed by an angel to “John” (1:1). Most scholars conclude that the author of Revelation was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date the book to the late First Century.
Like the apocalyptic writings in the Hebrew Bible, the Book of Revelation used extreme images and metaphors to describe the conflict between good and evil. Apocalyptic writings used symbolic language to convey God’s hidden plan.
The author of Revelation had extensive knowledge of the Hebrew Bible. The references to “glory and dominion” (v. 6) and “coming on the clouds” (v.7) were taken from Dan. 7:13-14 (another apocalyptic book). The reference to “being pierced” (v.7) was from Zech. 12:10. By using these references, the author of Revelation sought to present Jesus the Christ in images that were familiar to his audience.
Verse 8 is one of the two times when God is identified as the speaker in Revelation. The other is 21:5-8.
John 20:19-31
Reading
19 When it was evening on that day, the first day of the week, and the doors of the house where the disciples had met were locked for fear of the Jews, Jesus came and stood among them and said, “Peace be with you.” 20 After he said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 21 Jesus said to them again, “Peace be with you. As the Father has sent me, so I send you.” 22 When he had said this, he breathed on them and said to them, “Receive the Holy Spirit. 23 If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained.”
24 But Thomas (who was called the Twin), one of the twelve, was not with them when Jesus came. 25 So the other disciples told him, “We have seen the Lord.” But he said to them, “Unless I see the mark of the nails in his hands and put my finger in the mark of the nails and my hand in his side, I will not believe.”
26 A week later his disciples were again in the house, and Thomas was with them. Although the doors were shut, Jesus came and stood among them and said, “Peace be with you.” 27 Then he said to Thomas, “Put your finger here and see my hands. Reach out your hand and put it in my side. Do not doubt but believe.” 28 Thomas answered him, “My Lord and my God!” 29 Jesus said to him, “Have you believed because you have seen me? Blessed are those who have not seen and yet have come to believe.”
30 Now Jesus did many other signs in the presence of his disciples, which are not written in this book. 31 But these are written so that you may come to believe that Jesus is the Messiah, the Son of God, and that through believing you may have life in his name.
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many of the 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.
Most scholars agree that the Gospel was written around 95 CE, at a time when the “parting of the ways” between the Jesus Follower Movement and Rabbinic Judaism was accelerating.
Today’s reading is another account that is not found in the Synoptic Gospels. It begins in a room that is locked “for fear of the Jews” (v.19), which should be understood as fear of the Judean Temple Authorities. The evening is on the first day of the week, the same day that Mary Magdalene went to the tomb before dawn.
Reflecting the ambivalence about the “physicality” of the Resurrected Christ, Jesus seemed to walk through walls and locked doors and stood among them (v.19 and v.26), but his wounds (only John’s Gospel speaks of a wound in Jesus’ side – 19:34) remain (v.20 and 27). The disciples did not recognize him, however, until he showed them his wounds (v.20). Although invited to do so, it does not appear from the text that Thomas touched the wounds. Even in a resurrected state, Jesus (and we) will continue to have wounds.
The Commissioning of the disciples (v.21) is analogous to the Great Commission in Matt. 28:19, and the imparting of the Holy Spirit (vv.22-23) is sometimes called “Little Pentecost” – as compared to the longer Pentecost account in Acts 2:1-4. Breathing upon the disciples is also reminiscent of YHWH’s imparting the breath of life to the human made of the soil (adamah) in Genesis 2:7.
Some ancient manuscripts included a verse 31 that is translated as “you may continue to believe.” This text would have indicated that the intended audience of the Gospel was persons who were already believers. The words “you may come to believe” in verse 31 in the NRSV would indicate that the Gospel’s intended audience was non-believers.
Many scholars believe that the Fourth Gospel ended with verses 30 and 31, and that Chapter 21 (which describes an appearance of the Resurrected Christ in Tiberius by the Sea of Galilee) was added in the Second Century.
2022, April 17 ~ Acts 10:34-43; 1 Corinthians 15:19-26; John 20:1-18
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 17, 2022
(Easter Principal Service)
Acts 10:34-43
Reading
34 Peter began to speak to Cornelius and the other Gentiles: “I truly understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. 36 You know the message he sent to the people of Israel, preaching peace by Jesus Christ–he is Lord of all. 37 That message spread throughout Judea, beginning in Galilee after the baptism that John announced: 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 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 that was a synopsis of the major themes in the Gospel According to Luke (vv. 34-43).
In today’s reading, it is noteworthy that 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 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 the verses that follow today’s reading, the Holy Spirit fell upon all who heard Peter’s speech. The “circumcised believers” (v. 45) were Jewish Jesus Followers. They were astounded that the Holy Spirit had been poured out upon Gentiles (v. 47). Peter baptized these Gentile Jesus Followers.
These three events – the sheet of “unclean foods,” the conversion of Cornelius, and the baptism of the Gentiles upon whom the Holy Spirit was poured – are presented in Acts as critical “precedents” to the spread of the Jesus Follower Movement to Gentiles.
This expansion was “ratified” at the so-called Council of Jerusalem in 49 CE (Acts 15). At this “Council,” Peter and Paul testified about the Spirit’s coming upon Gentiles. James (the brother of Jesus and head of the Jerusalem Jesus Follower Community) made the decision that Gentiles did not have to convert to Judaism by observing a strict kosher diet and by being circumcised to become Jesus Followers.
Following the Council, Acts of the Apostles turned its focus to Paul’s missions to the Gentiles.
1 Corinthians 15:19-26
Reading
19 If for this life only we have hoped in Christ, we are of all people most to be pitied.
20 But in fact Christ has been raised from the dead, the first fruits of those who have died. 21 For since death came through a human being, the resurrection of the dead has also come through a human being; 22 for as all die in Adam, so all will be made alive in Christ. 23 But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. 24 Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death.
Commentary
Corinth, a large port city in Greece, 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 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 and his resurrection and it contains the basic formula for celebrating the Lord’s Supper.
Today’s reading is part of Paul’s extended discussion of “resurrection of the dead” in Chapter 15. In the verses just before today’s reading, Paul recognized that the Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasized, however, that not only the body is resurrected, but the entire person, and Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.
In today’s reading, Paul acknowledged that if there is no resurrection of the dead, Jesus the Christ could not have been raised. If there is no Resurrection of the Christ, Paul said there is no basis for salvation and that believers’ faith would be in vain (v.19).
But, Paul asserted, Jesus the Christ has been raised (v.20). As a First Century Jew, Paul believed that death itself was the result of Adam’s disobedience (v.22).
Because Jesus the Christ has been resurrected, death has been destroyed (v.26).
John 20:1-18
Reading
1 Early on the first day of the week, while it was still dark, Mary Magdalene came to the tomb and saw that the stone had been removed from the tomb. 2 So she ran and went to Simon Peter and the other disciple, the one whom Jesus loved, and said to them, “They have taken the Lord out of the tomb, and we do not know where they have laid him.” 3 Then Peter and the other disciple set out and went toward the tomb. 4 The two were running together, but the other disciple outran Peter and reached the tomb first. 5 He bent down to look in and saw the linen wrappings lying there, but he did not go in. 6 Then Simon Peter came, following him, and went into the tomb. He saw the linen wrappings lying there, 7 and the cloth that had been on Jesus’ head, not lying with the linen wrappings but rolled up in a place by itself. 8 Then the other disciple, who reached the tomb first, also went in, and he saw and believed; 9 for as yet they did not understand the scripture, that he must rise from the dead. 10 Then the disciples returned to their homes.
11 But Mary stood weeping outside the tomb. As she wept, she bent over to look into the tomb; 12 and she saw two angels in white, sitting where the body of Jesus had been lying, one at the head and the other at the feet. 13 They said to her, “Woman, why are you weeping?” She said to them, “They have taken away my Lord, and I do not know where they have laid him.” 14 When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus. 15 Jesus said to her, “Woman, why are you weeping? Whom are you looking for?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary!” She turned and said to him in Hebrew, “Rabbouni!” (which means Teacher). 17 Jesus said to her, “Do not hold on to me, because I have not yet ascended to the Father. But go to my brothers and say to them, `I am ascending to my Father and your Father, to my God and your God.'” 18 Mary Magdalene went and announced to the disciples, “I have seen the Lord”; and she told them that he had said these things to her.
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God” in the Fourth Gospel) died at the same time the lambs were sacrificed at the Temple for the Passover Seder that was to be held the night he died.
In all the Gospel accounts of the Resurrection, the women who go to the tomb are different in each account (Matthew — Mary Magdalene and “the other Mary;” Mark – Mary Magdalene, Mary the mother of James, and Salome; Luke – Mary Magdalene, Joanna, Mary the mother of James, and the other women; John – Mary Magdalene). The one constant is Mary Magdalene.
The reason all the events had to occur on the first day of the week is that the followers of Jesus, as Jews, would be required to wait until the Sabbath ended on Saturday night before going to do the “work” of anointing the body, but it is not the reason that Mary Magdalene went to the tomb in today’s account.
The New Jerome Biblical Commentary points out that inconsistencies in the story in John show that the author relied on at least two other sources. For example, Mary Magdalene comes alone to the tomb, but the use of the plural in “we do not know where they have laid him” (v. 2) indicates that in another tradition other women were with her.
The “other disciple” the one whom Jesus loved (v.2) is not named, but some scholars suggest it was Lazarus. Other traditions hold that it was John, the Apostle.
The New Oxford Annotated Bible points out that linen (v.5) was regarded as a sign of immortality and that grave robbers would not have left the linen behind.
Although the text says that according to the scripture “he [Messiah] must rise from the dead” (v.9), The Jewish Annotated New Testament correctly points out that “there is no quotation referring to this from the Tanakh.” The New Jerome Biblical Commentary agrees.
Even though Mary Magdalene and the Risen Christ had a “conversation” (v.15), she did not recognize the Risen Christ as Jesus until he spoke her name (v.16).
In verse 17, Jesus refers to the disciples as “my brothers” and the phrase “I am ascending to my Father and your Father” is understood by the NJBC as the Evangelist’s seeing Jesus’ crucifixion, resurrection, exaltation and return to heavenly glory as part of a single event. The NJBC continues: “One is not to think of Jesus’ resurrection as though Jesus had returned to life and then later ascended into heaven. Rather, Jesus has passed to an entirely different reality.”
2022, April 10 ~ Luke 19: 28-40; Isaiah 50:4-9a; Philippians 2:5-11; Luke 22:14-23:49
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 10, 2022
Liturgy of the Palms
Luke 19:28-40
Reading
28 After telling a parable to the crowd at Jericho, Jesus went on ahead, going up to Jerusalem.
29 When he had come near Bethpage and Bethany, at the place called the Mount of Olives, he sent two of the disciples, 30 saying, “Go into the village ahead of you, and as you enter it you will find tied there a colt that has never been ridden. Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ just say this, ‘The Lord needs it.'” 32 So those who were sent departed and found it as he had told them. 33 As they were untying the colt, its owners asked them, “Why are you untying the colt?” 34 They said, “The Lord needs it.” 35 Then they brought it to Jesus; and after throwing their cloaks on the colt, they set Jesus on it. 36 As he rode along, people kept spreading their cloaks on the road. 37 As he was now approaching the path down from the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the deeds of power that they had seen, 38 saying, “Blessed is the king who comes in the name of the Lord! Peace in heaven, and glory in the highest heaven!”
39 Some of the Pharisees in the crowd said to him, “Teacher, order your disciples to stop.” He answered, “I tell you, if these were silent, the stones would shout out.”
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.
This reading is Luke’s version of the Entry into Jerusalem. All of the gospel accounts present Jesus riding on a donkey, a Messianic motif found in Zechariah 9:9 in which a prince of peace would enter Jerusalem on a donkey rather than on a war-horse. (Matthew misunderstood the text and depicted Jesus riding on both “a donkey and a colt” Matt. 21:7.)
The Mount of Olives is part of a ridge on the east side of Jerusalem, and Jewish tradition held that the Messiah would enter Jerusalem from the east (Zech. 14:4).
Cloaks were the costliest piece of a person’s clothing and spreading cloaks (2 Kings 9:13) and palm branches (1 Macc. 13:51) were a sign of honor as well as a symbol of victory, a matter that would have been of concern to the Roman authorities.
The crowd’s shout of phrase “blessed is he who comes in the name of the LORD” is derived from Psalm 118:26. In Matthew, the shout was for “the son of David” and in Mark the crowd looked for the “kingdom of our father David that is coming” (Mk.11:9). Luke added “the King” and the phrase “Peace in heaven and glory in the highest! (v. 38), and John added “the King of Israel” in the words that were shouted (John 12:13).
Primary Liturgy
Isaiah 50:4-9a
Reading
4 The LORD GOD has given me the tongue of a teacher, that I may know how to sustain the weary with a word. Morning by morning he wakens — wakens my ear to listen as those who are taught.
5 The LORD GOD has opened my ear, and I was not rebellious, I did not turn backward.
6 I gave my back to those who struck me, and my cheeks to those who pulled out the beard.
I did not hide my face from insult and spitting.
7 The LORD GOD helps me; therefore I have not been disgraced; therefore I have set my face like flint, and I know that I shall not be put to shame;
8 he who vindicates me is near. Who will contend with me? Let us stand up together Who are my adversaries? Let them confront me.
9 It is the LORD GOD who helps me; who will declare me guilty?
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is from “Second Isaiah.” In it, the prophet affirmed loyalty to YHWH and asserted that his words were from YHWH. In speaking in the first person, the prophet set a model that the nation as a whole should follow because the nation has a prophetic role to the world at large.
The last part of the reading (vv. 6 to 9) recounted the prophet’s suffering and is sometimes called the “Third Suffering Servant Song” because the speaker referred to himself as a “servant” in the verse immediately following today’s reading.
The prophet recounted sufferings similar to that of the Prophet Jeremiah (v.6) and asserted that the LORD God would vindicate him so he would not be put to shame (v.7).
The longer Fourth Suffering Servant Song begins in Isaiah 53:13. Many of its images were used in the Gospel According to Mark to describe the suffering of Jesus of Nazareth.
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. 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 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 as “Lord” and 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 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.
Luke 22:14 – 23:56 (The Passion According to Luke)
Reading
14 When the hour for the Passover meal came, Jesus took his place at the table, and the apostles with him. 15 He said to them, “I have eagerly desired to eat this Passover with you before I suffer; 16 for I tell you, I will not eat it until it is fulfilled in the kingdom of God.” 17 Then he took a cup, and after giving thanks he said, “Take this and divide it among yourselves; 18 for I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” 19 Then he took a loaf of bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” 20 And he did the same with the cup after supper, saying, “This cup that is poured out for you is the new covenant in my blood. 21 But see, the one who betrays me is with me, and his hand is on the table. 22 For the Son of Man is going as it has been determined, but woe to that one by whom he is betrayed!” 23 Then they began to ask one another, which one of them it could be who would do this.
24 A dispute also arose among them as to which one of them was to be regarded as the greatest. 25 But he said to them, “The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. 26 But not so with you; rather the greatest among you must become like the youngest, and the leader like one who serves. 27 For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.
28 “You are those who have stood by me in my trials; 29 and I confer on you, just as my Father has conferred on me, a kingdom, 30 so that you may eat and drink at my table in my kingdom, and you will sit on thrones judging the twelve tribes of Israel.
31 “Simon, Simon, listen! Satan has demanded to sift all of you like wheat, 32 but I have prayed for you that your own faith may not fail; and you, when once you have turned back, strengthen your brothers.” 33 And he said to him, “Lord, I am ready to go with you to prison and to death!” 34 Jesus said, “I tell you, Peter, the cock will not crow this day, until you have denied three times that you know me.”
35 He said to them, “When I sent you out without a purse, bag, or sandals, did you lack anything?” They said, “No, not a thing.” 36 He said to them, “But now, the one who has a purse must take it, and likewise a bag. And the one who has no sword must sell his cloak and buy one. 37 For I tell you, this scripture must be fulfilled in me, `And he was counted among the lawless’; and indeed what is written about me is being fulfilled.” 38 They said, “Lord, look, here are two swords.” He replied, “It is enough.”
39 He came out and went, as was his custom, to the Mount of Olives; and the disciples followed him. 40 When he reached the place, he said to them, “Pray that you may not come into the time of trial.” 41 Then he withdrew from them about a stone’s throw, knelt down, and prayed, 42 “Father, if you are willing, remove this cup from me; yet not my will but yours be done.” [43 Then an angel from heaven appeared to him and gave him strength. 44 In his anguish he prayed more earnestly, and his sweat became like great drops of blood falling down on the ground.] 45 When he got up from prayer, he came to the disciples and found them sleeping because of grief, 46 and he said to them, “Why are you sleeping? Get up and pray that you may not come into the time of trial.”
47 While he was still speaking, suddenly a crowd came, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him; 48 but Jesus said to him, “Judas, is it with a kiss that you are betraying the Son of Man?” 49 When those who were around him saw what was coming, they asked, “Lord, should we strike with the sword?” 50 Then one of them struck the slave of the high priest and cut off his right ear. 51 But Jesus said, “No more of this!” And he touched his ear and healed him. 52 Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, “Have you come out with swords and clubs as if I were a bandit? 53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!”
54 Then they seized him and led him away, bringing him into the high priest’s house. But Peter was following at a distance. 55 When they had kindled a fire in the middle of the courtyard and sat down together, Peter sat among them. 56 Then a servant-girl, seeing him in the firelight, stared at him and said, “This man also was with him.” 57 But he denied it, saying, “Woman, I do not know him.” 58 A little later someone else, on seeing him, said, “You also are one of them.” But Peter said, “Man, I am not!” 59 Then about an hour later still another kept insisting, “Surely this man also was with him; for he is a Galilean.” 60 But Peter said, “Man, I do not know what you are talking about!” At that moment, while he was still speaking, the cock crowed. 61 The Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how he had said to him, “Before the cock crows today, you will deny me three times.” 62 And he went out and wept bitterly.
63 Now the men who were holding Jesus began to mock him and beat him; 64 they also blindfolded him and kept asking him, “Prophesy! Who is it that struck you?” 65 They kept heaping many other insults on him.
66 When day came, the assembly of the elders of the people, both chief priests and scribes, gathered together, and they brought him to their council. 67 They said, “If you are the Messiah, tell us.” He replied, “If I tell you, you will not believe; 68 and if I question you, you will not answer. 69 But from now on the Son of Man will be seated at the right hand of the power of God.” 70 All of them asked, “Are you, then, the Son of God?” He said to them, “You say that I am.” 71 Then they said, “What further testimony do we need? We have heard it ourselves from his own lips!”
23:1 Then the assembly rose as a body and brought Jesus before Pilate. 2 They began to accuse him, saying, “We found this man perverting our nation, forbidding us to pay taxes to the emperor, and saying that he himself is the Messiah, a king.” 3 Then Pilate asked him, “Are you the king of the Jews?” He answered, “You say so.” 4 Then Pilate said to the chief priests and the crowds, “I find no basis for an accusation against this man.” 5 But they were insistent and said, “He stirs up the people by teaching throughout all Judea, from Galilee where he began even to this place.”
6 When Pilate heard this, he asked whether the man was a Galilean. 7 And when he learned that he was under Herod’s jurisdiction, he sent him off to Herod, who was himself in Jerusalem at that time. 8 When Herod saw Jesus, he was very glad, for he had been wanting to see him for a long time, because he had heard about him and was hoping to see him perform some sign. 9 He questioned him at some length, but Jesus gave him no answer. 10 The chief priests and the scribes stood by, vehemently accusing him. 11 Even Herod with his soldiers treated him with contempt and mocked him; then he put an elegant robe on him and sent him back to Pilate. 12 That same day Herod and Pilate became friends with each other; before this they had been enemies.
13 Pilate then called together the chief priests, the leaders, 14 and the people, and said to them, “You brought me this man as one who was perverting the people; and here I have examined him in your presence and have not found this man guilty of any of your charges against him. 15 Neither has Herod, for he sent him back to us. Indeed, he has done nothing to deserve death. 16 I will therefore have him flogged and release him.”
17 [Now he was obliged to release someone for them at the festival.] 18 Then they all shouted out together, “Away with this fellow! Release Barabbas for us!” 19 (This was a man who had been put in prison for an insurrection that had taken place in the city, and for murder.) 20 Pilate, wanting to release Jesus, addressed them again; 21 but they kept shouting, “Crucify, crucify him!” 22 A third time he said to them, “Why, what evil has he done? I have found in him no ground for the sentence of death; I will therefore have him flogged and then release him.” 23 But they kept urgently demanding with loud shouts that he should be crucified; and their voices prevailed. 24 So Pilate gave his verdict that their demand should be granted. 25 He released the man they asked for, the one who had been put in prison for insurrection and murder, and he handed Jesus over as they wished.
26 As they led him away, they seized a man, Simon of Cyrene, who was coming from the country, and they laid the cross on him, and made him carry it behind Jesus. 27 A great number of the people followed him, and among them were women who were beating their breasts and wailing for him. 28 But Jesus turned to them and said, “Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. 29 For the days are surely coming when they will say, ‘Blessed are the barren, and the wombs that never bore, and the breasts that never nursed.’ 30 Then they will begin to say to the mountains, ‘Fall on us’; and to the hills, ‘Cover us.’ 31 For if they do this when the wood is green, what will happen when it is dry?”
32 Two others also, who were criminals, were led away to be put to death with him. 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.”] And they cast lots to divide his clothing. 35 And the people stood by, watching; 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.”
44 It was now about noon, and darkness came over the whole land until three in the afternoon, 45 while the sun’s light failed; and the curtain of the temple was torn in two. 46 Then Jesus, crying with a loud voice, said, “Father, into your hands I commend my spirit.” Having said this, he breathed his last. 47 When the centurion saw what had taken place, he praised God and said, “Certainly this man was innocent.” 48 And when all the crowds who had gathered there for this spectacle saw what had taken place, they returned home, beating their breasts. 49 But all his acquaintances, including the women who had followed him from Galilee, stood at a distance, watching these things.
50 Now there was a good and righteous man named Joseph, who, though a member of the council, 51 had not agreed to their plan and action. He came from the Jewish town of Arimathea, and he was waiting expectantly for the kingdom of God. 52 This man went to Pilate and asked for the body of Jesus. 53 Then he took it down, wrapped it in a linen cloth, and laid it in a rock-hewn tomb where no one had ever been laid. 54 It was the day of Preparation, and the sabbath was beginning. 55 The women who had come with him from Galilee followed, and they saw the tomb and how his body was laid. 56 Then they returned, and prepared spices and ointments.
On the sabbath they rested according to the commandment.
Commentary
The Passion according to Luke follows the same general approach as the other gospels: Last Supper (though John does not include the institution of the Eucharist), the anticipated betrayal by Judas, the Agony in the Garden, the betrayal by a kiss, a “trial” by the Sanhedrin (the “council”), an appearance before Pilate, the release of Barabbas, the Crucifixion, and the burial.
Luke’s account presents Jesus exhibiting more of those qualities traditionally attributed to God (foreseeing events, being in control of events, and taking other actions properly belonging to God) than is found in the Gospels According to Matthew and Mark. For example, in Luke, Jesus did not cry out “My God, my God, why have you forsaken me?” as in Mark 15:34 and Matt 27:46.
Luke’s account has a number of events that are unique to Luke. Some examples follow:
The statements in 22:15-18 (about not eating the bread or drinking the cup until the Kingdom of God occurs) can be understood both eschatologically and as a statement that the Kingdom of God is inbreaking now.
Only in Luke were the chief priests present at the arrest of Jesus (22:52). In the same passage, although Mark and Matthew reported that one of Jesus’ followers cut off the ear of the servant of the high priest, in Luke Jesus touched the ear and healed it (22:51).
The passage in Luke 22:35-38 is unique to Luke, and the phrase “he was counted among the lawless” is based on the Third Suffering Servant Song in Isaiah 53:12. Most commentators opine that Jesus’ exhortation to sell one’s cloak and buy a sword (v.36) was a metaphor, and that Jesus’ response to the report “Look, look, here are two swords” was dismissive and ironic and should be understood as “Enough, already.” One’s cloak was the most expensive garment a person wore. If you sold your cloak, you would not have any clothing.
Luke avoided calling the garden “Gethsemane” (an Aramaic word meaning “olive press”) and called it the Mount of Olives. Verses 43 and 44 (about the angel comforting Jesus and his sweat appearing as blood) are disputed and not included in many ancient authorities.
When Peter denied Jesus, only in Luke did Jesus look at him and face him (22:61).
Only in Luke is there a report of Jesus appearing before Herod Antipas (23:7-12).
Only in Luke did Jesus speak to the Daughters of Jerusalem (23:27-31).
Only in Luke did Jesus have an exchange with the two criminals and tell one of them that this day he would be in Paradise with Jesus (23:39-43).
2022, April 3 ~ Isaiah 43:16-21; Philippians 3:4b-14; John 12:1-8
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
APRIL 3, 2022
Isaiah 43:16-21
Reading
16 Thus says the LORD, who makes a way in the sea, a path in the mighty waters,
17 who brings out chariot and horse, army and warrior; they lie down, they cannot rise,
they are extinguished, quenched like a wick:
18 Do not remember the former things or consider the things of old.
19 I am about to do a new thing; now it springs forth, do you not perceive it? I will make a way in the wilderness and rivers in the desert.
20 The wild animals will honor me, the jackals and the ostriches; for I give water in the wilderness, rivers in the desert, to give drink to my chosen people,
21 the people whom I formed for myself so that they might declare my praise.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is from “Second Isaiah” and is part of an extended discourse that YHWH will redeem the Judeans from Babylon. The people are reminded that YHWH led them in the Exodus from Egypt (“make a way in the sea” v.16). YHWH promised to “do a new thing” (v.19) by delivering the Judeans from Babylon. The reading concluded with the theme that the Judeans were chosen (v.20) and formed by YHWH so they could praise YHWH (v.21).
Philippians 3:4b-14
Reading
4b If anyone else has reason to be confident in the flesh, I have more: 5 circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; 6 as to zeal, a persecutor of the church; as to righteousness under the law, blameless.
7 Yet whatever gains I had, these I have come to regard as loss because of Christ. 8 More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9 and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. 10 I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11 if somehow I may attain the resurrection from the dead.
12 Not that I have already obtained this or have already reached the goal; but I press on to make it my own, because Christ Jesus has made me his own. 13 Beloved, I do not consider that I have made it my own; but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, 14 I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.
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 a continuation of Paul’s statements in opposition to those who claimed that one had to become a Jew by being circumcised before one could be a Jesus Follower (3:2-3).
To emphasize his standing to make these assertions, he described these opponents as “being confident in the flesh” (v.4) and stated that he himself was circumcised (as a Hebrew) and was a blameless Pharisee (v.6). He referred to all his religious “gains” prior to knowing Christ Jesus as “rubbish” (v.8). (The Greek word is literally translated as “dog poop.”).
Paul emphasized the importance of “faith in The Christ” (v.9) – by which he meant a transformation of one’s deepest “heart” that would lead one to “know” (have a close relationship with) The Christ and share in his sufferings “by becoming like him in his death” (v.10) – a death that was imposed on Jesus by the authorities because he lived and taught a life of selfless love. Paul aspired to have the hope of resurrection (v.11b).
Paul acknowledged that, as a human being, he had only partially reached the goal of sharing in the sufferings of The Christ (v.12) but that he was “pressing on” to the “prize of the heavenly call of God in Christ Jesus” (v.14).
John 12:1-8
Reading
1 Six days before the Passover Jesus came to Bethany, the home of Lazarus, whom he had raised from the dead. 2 There they gave a dinner for him. Martha served, and Lazarus was one of those at the table with him. 3 Mary took a pound of costly perfume made of pure nard, anointed Jesus’ feet, and wiped them with her hair. The house was filled with the fragrance of the perfume. 4 But Judas Iscariot, one of his disciples (the one who was about to betray him), said, 5 “Why was this perfume not sold for three hundred denarii and the money given to the poor?” 6 (He said this not because he cared about the poor, but because he was a thief; he kept the common purse and used to steal what was put into it.) 7 Jesus said, “Leave her alone. She bought it so that she might keep it for the day of my burial. 8 You always have the poor with you, but you do not always have me.”
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 is 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 that was to be held the night he died.
The story of Jesus’ being anointed before his Passion was told in each of the Gospels, though it may be a conflation of two different traditions.
In Luke’s account (Lk. 7:36-50), the event occurred in the middle of Jesus’ public ministry. In Mark (14:1-9), the event occurred two days before the Passover (and the festival of the Unleavened Bread – which Mark incorrectly separated from the Passover). In Matthew (26:6-16), the date is unspecified, but is clearly just before the Passover. In today’s reading from John, the event occurred six days before the Passover.
The place of the event is also different. In Mark and Matthew, it occurred at the home of Simon the Leper. In Luke, Jesus was at the home of a Pharisee who is later named as Simon (7:40). In John, the event occurred in the home of Lazarus and his sisters, Martha and Mary.
In Mark and Matthew, the woman is not identified, and in Luke she is identified only as “a sinner” (7:37). In today’s reading the woman is said to be Mary, Lazarus’ sister (v.3).
In Mark, Matthew and Luke, the woman had “an alabaster flask of ointment” which was described in Matthew as “very expensive.” Mark and John identify the ointment as “pure nard.” In John, Mary used a pound of nard (a Roman pound was 11.5 ounces).
Nard comes from the oil of the spikenard plant that is found in the Himalayas. Mark and John valued it at “300 denarii” which would be a year’s wages for a laborer (about $40,000 today for a worker paid $20 an hour and working 40 hours a week.)
In Mark and Matthew, Jesus’ head was anointed, but in Luke and John his feet were anointed. According to The New Jerome Biblical Commentary, perfume or oil would not usually be used to anoint feet.
In Mark and Matthew, the disciples or others present saw the anointing as a “waste” and urged that the proceeds of the nard could have been given to the poor. In John, only Judas raised the issue and the account used the story to call Judas a thief (v.6), a characterization not found in the other Gospels.
Giving alms to the poor is a Passover obligation (John 13:29). The statement “The poor you always have with you” is taken from Deut. 15:11 where YHWH commanded the Israelites to be generous to the poor in the land.
In Mark, Matthew and John, the anointing was presented as preparing Jesus for burial (v.7).
2022, March 27 ~ Joshua 5:9-12; 2 Corinthians 5:16-21; Luke 15:1-3,11b-32
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MARCH 27, 2022
Joshua 5:9-12
Reading
9 The LORD said to Joshua, “Today I have rolled away from you the disgrace of Egypt.” And so that place is called Gilgal to this day.
10 While the Israelites were camped in Gilgal, they kept the passover in the evening on the fourteenth day of the month in the plains of Jericho. 11 On the day after the passover, on that very day, they ate the produce of the land, unleavened cakes and parched grain. 12 The manna ceased on the day they ate the produce of the land, and the Israelites no longer had manna; they ate the crops of the land of Canaan that year.
Commentary
The Book of Joshua is part of the “Deuteronomic History” (Deuteronomy, Joshua, Judges, Samuel, and Kings), most of which was written from about 650 to 600 BCE. This Book covers the entry of the Israelites into the Promised Land by crossing the River Jordan (Chapters 1 to 5), the swift (and idealized) conquest by Joshua of the people who were in the land starting with Jericho (Chapters 6 to 12), the allocation of the conquered lands among the tribes (Chapters 13 to 23) and concludes with the “Covenant at Shechem” in Chapter 24 by which the people swore (acting as their own witnesses) to be faithful to YHWH. The timeframe of the events in the Book would be around 1225 BCE, if the accounts are historical.
Today’s reading is set just after the Israelites crossed the River Jordan and just before the Conquest began. It is part of a Priestly insertion into the Book and was written in the period from about 550 to 450 BCE. It reflects two major concerns of the Priestly writers – the timing and celebration of the feasts, and circumcision as a separating sign for Jews. The circumcision of all the men is described in the verses preceding today’s reading (vv. 2-8).
The reading recounts the first Passover in Canaan and Israel’s becoming an agrarian society. (Whenever the phrase “on that very day” occurs, it is a “trademark” of the Priestly concern for accuracy in the dates for celebrating rituals.)
The place of the Passover Celebration is Gilgal, which means “the round place” and is a play on words for YHWH’s “rolling away the disgrace of Egypt” (v.9). Scholars surmise that the “disgrace” refers to the fact that (according to the story) Israelite men who were born in the 40 years in the Wilderness had not been circumcised, a matter which would have been of great concern to the Priestly writers. This “disgrace” was “remedied” in the first part of Chapter 5 so that after the men were healed (v.8), they would be allowed to participate in the Passover Celebration and would be proper warriors for YHWH in the upcoming Conquest.
The Passover celebration described here was only of unleavened bread and parched grain (v.11) and there is no mention of the Paschal Lamb. The New Jerome Biblical Commentary suggests that the reference was to the older festival of Unleavened Bread which was later combined with the sacrifice of a lamb to create the Passover meal as described in Exodus.
2 Corinthians 5:16-21
Reading
16 From now on, we regard no one from a human point of view; even though we once knew Christ from a human point of view, we know him no longer in that way. 17 If anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! 18 All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; 19 that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. 20 So we are ambassadors for Christ, since God is making his appeal through us; we entreat you on behalf of Christ, be reconciled to God. 21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.
Commentary
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.
Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. Paul’s Second Letter to the Corinthians was written in opposition to “false apostles” (11.13). It seems to be a composite of fragments from other letters that have been lost, some of which are referred to in the letter with which we are presented. Some of the statements in the letter are inconsistent with other statements in Paul’s epistles.
Today’s reading emphasized God’s reconciliation with the world through the Christ and urged the Corinthians to be reconciled to God. Being “in Christ” (v.17) is a phrase often used by Paul, and the footnotes to The New Oxford Annotated Bible describe being “in Christ” as “a new creation, the cosmic [or eschatological] reversal of the primordial fall” that is now in progress.
The last verse is difficult and is sometimes better understood as “Because the Christ became a human being [i.e. Jesus of Nazareth] who did not sin we have a relationship with the Christ through which we can be in a right relationship (righteousness) with God.”
Luke 15:1-3, 11b-32
Reading
1 All the tax collectors and sinners were coming near to listen to Jesus. 2 And the Pharisees and the scribes were grumbling and saying, “This fellow welcomes sinners and eats with them.”
3 So Jesus told them this parable:
11b “There was a man who had two sons. 12 The younger of them said to his father, ‘Father, give me the share of the property that will belong to me.’ So he divided his property between them. 13 A few days later the younger son gathered all he had and traveled to a distant country, and there he squandered his property in dissolute living. 14 When he had spent everything, a severe famine took place throughout that country, and he began to be in need. 15 So he went and hired himself out to one of the citizens of that country, who sent him to his fields to feed the pigs. 16 He would gladly have filled himself with the pods that the pigs were eating; and no one gave him anything. 17 But when he came to himself, he said, ‘How many of my father’s hired hands have bread enough and to spare, but here I am dying of hunger! 18 I will get up and go to my father, and I will say to him, “Father, I have sinned against heaven and before you; 19 I am no longer worthy to be called your son; treat me like one of your hired hands.”‘ 20 So he set off and went to his father. But while he was still far off, his father saw him and was filled with compassion; he ran and put his arms around him and kissed him. 21 Then the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ 22 But the father said to his slaves, ‘Quickly, bring out a robe–the best one–and put it on him; put a ring on his finger and sandals on his feet. 23 And get the fatted calf and kill it and let us eat and celebrate; 24 for this son of mine was dead and is alive again; he was lost and is found!’ And they began to celebrate.
25 “Now his elder son was in the field; and when he came and approached the house, he heard music and dancing. 26 He called one of the slaves and asked what was going on. 27 He replied, ‘Your brother has come, and your father has killed the fatted calf, because he has got him back safe and sound.’ 28 Then he became angry and refused to go in. His father came out and began to plead with him. 29 But he answered his father, ‘Listen! For all these years I have been working like a slave for you, and I have never disobeyed your command; yet you have never given me even a young goat so that I might celebrate with my friends. 30 But when this son of yours came back, who has devoured your property with prostitutes, you killed the fatted calf for him!’ 31 Then the father said to him, ‘Son, you are always with me, and all that is mine is yours. 32 But we had to celebrate and rejoice, because this brother of yours was dead and has come to life; he was lost and has been found.'”
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 the Parable of the Prodigal Son. Unlike the two parables that immediately precede it (the Lost Sheep and the Lost Coin), the parable does not involve searching for that which is lost.
In the Hebrew Bible, the first son was entitled to a “double portion” (Deut. 21:17) of his father’s estate, so if the father had two sons, the younger son would have been entitled (upon the father’s death) to one-third of the father’s estate. Nevertheless, to ask for one’s inheritance while the father was alive was not only deeply disrespectful (“I treat you as dead, father”) but it would have been a severe hardship to liquidate assets to provide this share to the son.
Not only does the son squander the money, but he also behaves like a Gentile in feeding pigs (v.15).
When he returned, it was not to repent, but for economic reasons – so he could have food (v.17). The father’s running to the son (v.20) would be seen by the hearers as highly undignified behavior by an older person. Robes were worn for ceremonial reasons, and consuming meat (much less a fatted calf) was very unusual (v.23). Shoes/sandals were worn only by free persons; slaves would have been barefoot.
The elder son refused to recognize his brother (“this son of yours” v.30) but the father reminded him that this was his brother (v.32).
On the question of who the older son represents in the story, The Jewish Annotated New Testament correctly notes: “A common reading is the identification of the older brother as the recalcitrant Pharisee, who refuses to welcome sinners. However, if the father is seen as God and the elder as the Pharisee, then the parable necessarily sees the Pharisees as heirs to God’s promises (15.31).”
2022, March 20 ~ Exodus 3:1-15; 1 Corinthians 10:1-13; Luke 13:1-9
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MARCH 20, 2022
Exodus 3:1-15
Reading
1 Moses was keeping the flock of his father-in-law Jethro, the priest of Midian; he led his flock beyond the wilderness, and came to Horeb, the mountain of God. 2 There the angel of the LORD appeared to him in a flame of fire out of a bush; he looked, and the bush was blazing, yet it was not consumed. 3 Then Moses said, “I must turn aside and look at this great sight and see why the bush is not burned up.” 4 When the LORD saw that he had turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.” 5 Then he said, “Come no closer! Remove the sandals from your feet, for the place on which you are standing is holy ground.” 6 He said further, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God.
7 Then the LORD said, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, 8 and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey, to the country of the Canaanites, the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites. 9 The cry of the Israelites has now come to me; I have also seen how the Egyptians oppress them. 10 So come, I will send you to Pharaoh to bring my people, the Israelites, out of Egypt.” 11 But Moses said to God, “Who am I that I should go to Pharaoh, and bring the Israelites out of Egypt?” 12 He said, “I will be with you; and this shall be the sign for you that it is I who sent you: when you have brought the people out of Egypt, you shall worship God on this mountain.”
13 But Moses said to God, “If I come to the Israelites and say to them, ‘The God of your ancestors has sent me to you,’ and they ask me, ‘What is his name?’ what shall I say to them?” 14 God said to Moses, “I am who I am.” He said further, “Thus you shall say to the Israelites, ‘I am has sent me to you.’” 15 God also said to Moses, “Thus you shall say to the Israelites, ‘The LORD, the God of your ancestors, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you’: This is my name forever, and this my title for all generations.”
Commentary
The Book of Exodus is the second book of the Bible and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.
Just prior to today’s story, Moses escaped from Pharaoh who heard that Moses killed an Egyptian who was beating a “Hebrew” (2:11-12). Moses went to Midian, which is east of the Sinai Peninsula and the Gulf of Aqaba, about 250 miles southeast of Egypt. There, he married the daughter of the high priest, Reuel (2:18).
Today’s reading is the first account of the “Call of Moses” at Mount Horeb (sometimes called “Sinai” as in Ex. 19:11). (A second – and different – Priestly account of the call of Moses is in Exodus 6.) In today’s story, Moses saw a burning bush (v.2) when he was tending the flocks of his father-in-law, Jethro (v.1).
The fact that the holy mountain has two names (Horeb and Sinai) and that Jethro is also called Reuel (2:18), all show that today’s reading (like most of the Torah) was woven together from several sources. The verses that refer to God as “LORD” are translations of YHWH, the sacred name in the “J” (Yahwistic) Source. The verses in today’s reading that use the word “God” are translations of the Hebrew word “Elohim” and are from the “E” (Elohistic) Source. YHWH was presented in the Torah as anthropomorphic – a God who spoke with humans and walked in the Garden of Eden. Elohim, on the other hand, was remote and transcendent. Verse 15 of today’s reading presented both understandings of the Sacred.
When Moses asked for God’s name (v.13), he was seeking to “control” God. Names in Ancient Israel described who and what something or someone was. In Genesis, Adam named the animals and later – as a sign of the disorder from the Disobedience Event – named the woman “Eve.” Naming meant that the name-giver had some control over what or who was named.
Instead of being told a name, the story says that Moses received four Hebrew letters that emphasized the unfathomable mystery of God (v.14). These four letters (YHWH) are variously translated as “I AM WHO I AM” or “I WILL BE WHAT I WILL BE” or “I AM BECOMING WHAT I AM BECOMING.” In addition to emphasizing the Mystery of God, the “name” also conveys God’s dynamism and changing manifestations.
1 Corinthians 10:1-13
Reading
1 I do not want you to be unaware, brothers and sisters, that our ancestors were all under the cloud, and all passed through the sea, 2 and all were baptized into Moses in the cloud and in the sea, 3 and all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank from the spiritual rock that followed them, and the rock was Christ. 5 Nevertheless, God was not pleased with most of them, and they were struck down in the wilderness.
6 Now these things occurred as examples for us, so that we might not desire evil as they did. 7 Do not become idolaters as some of them did; as it is written, “The people sat down to eat and drink, and they rose up to play.” 8 We must not indulge in sexual immorality as some of them did, and twenty-three thousand fell in a single day. 9 We must not put Christ to the test, as some of them did, and were destroyed by serpents. 10 And do not complain as some of them did and were destroyed by the destroyer. 11 These things happened to them to serve as an example, and they were written down to instruct us, on whom the ends of the ages have come. 12 So if you think you are standing, watch out that you do not fall. 13 No testing has overtaken you that is not common to everyone. God is faithful, and he will not let you be tested beyond your strength, but with the testing he will also provide the way out so that you may be able to endure it.
Commentary
Corinth, a large port city in Greece, 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 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 and his resurrection and it contains the basic formula for celebrating the Lord’s Supper.
Paul saw the time in the Wilderness as a time of unending apostacy. In today’s reading, Paul used examples from stories of the Israelites in the Wilderness to warn the Corinthians against idolatry and eating food offered to idols. In 10:7, he referred unfavorably to the Israelites’ eating and drinking after worshiping the Golden Calf (Ex. 32:6). As a self-described Pharisee (Phil. 3:5), Paul knew the Hebrew Scriptures and often invoked them to emphasize his messages.
The footnotes in The New Oxford Annotated Bible are helpful: “That Paul uses distinctively Corinthian terms of “spiritual” people and things in vv.3-4 and then abruptly cites God’s displeasure with those who consume “spiritual” food and drink in v. 5 suggests that he is again borrowing and countering Corinthian language.” In verse 4, “Paul attempts to replace the Corinthians’ “Wisdom” with his own “Christ” as the agent of salvation.”
Luke 13:1-9
Reading
1 At that very time there were some present who told Jesus about the Galileans whose blood Pilate had mingled with their sacrifices. 2 He asked them, “Do you think that because these Galileans suffered in this way they were worse sinners than all other Galileans? 3 No, I tell you; but unless you repent, you will all perish as they did. 4 Or those eighteen who were killed when the tower of Siloam fell on them–do you think that they were worse offenders than all the others living in Jerusalem? 5 No, I tell you; but unless you repent, you will all perish just as they did.”
6 Then he told this parable: “A man had a fig tree planted in his vineyard; and he came looking for fruit on it and found none. 7 So he said to the gardener, ‘See here! For three years I have come looking for fruit on this fig tree, and still I find none. Cut it down! Why should it be wasting the soil?’ 8 He replied, ‘Sir, let it alone for one more year, until I dig around it and put manure on it. 9 If it bears fruit next year, well and good; but if not, you can cut it down.'”
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 contains two stories. The first is about random suffering and recounts two “events” that are not reported in any of the other Gospels or in other secular histories of the times.
It would have been common for Galileans to offer sacrifice at the Temple, and Pilate’s ruthless treatment of those he ruled is attested in Josephus, Philo, and others. The prevailing Jewish belief was that suffering and painful experiences were signs of God’s adverse judgment (the story of Job notwithstanding), and Jesus used the two “events” as a call to repentance (vv. 3, 5). The Tower of Siloam was in the southeast corner of Jerusalem where the Pool of Siloam (referred to in John 9:7) was located. There is, however, no attestation of the Tower collapsing.
The ”parable” of the fig tree appears in all the Synoptic Gospels, but in very different forms. In Mark 11:12-14, Jesus was walking from Bethany to Jerusalem, was hungry, went to a fig tree that had leaves but no fruit (because figs were not yet in season) and said, “May no one ever eat fruit from you again.”
In Matthew 21:18-19, the story is the same but Jesus said, “May no fruit ever come from you again.” And the fig tree withered at once.
Luke’s account is different, and the fig tree gets another year to produce fruit, but its fate is unknown. The Jewish Annotated Study Bible suggests that the story means the people have one more year in which to repent. The New Jerome Biblical Commentary opines that it may be a parable of compassion. The fig tree in the Synoptic Gospels may also be an analogue for the prevalent Judaism of Jesus’ time, or for the Pharisaic Judaism of the Gospel writers’ times.
2022, March 13 ~ Genesis 15:1-12, 17-18; Philippians 3:17-4:1; Luke 13:31-35
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
MARCH 13, 2022
Genesis 15:1-12,17-18
Reading
1 The word of the LORD came to Abram in a vision, “Do not be afraid, Abram, I am your shield; your reward shall be very great.” 2 But Abram said, “O LORD God, what will you give me, for I continue childless, and the heir of my house is Eliezer of Damascus?” 3 And Abram said, “You have given me no offspring, and so a slave born in my house is to be my heir.” 4 But the word of the LORD came to him, “This man shall not be your heir; no one but your very own issue shall be your heir.” 5 He brought him outside and said, “Look toward heaven and count the stars, if you are able to count them.” Then he said to him, “So shall your descendants be.”6 And he believed the LORD; and the LORD reckoned it to him as righteousness.
7 Then he said to him, “I am the LORD who brought you from Ur of the Chaldeans, to give you this land to possess.” 8 But he said, “O LORD God, how am I to know that I shall possess it?” 9 He said to him, “Bring me a heifer three years old, a female goat three years old, a ram three years old, a turtledove, and a young pigeon.” 10 He brought him all these and cut them in two, laying each half over against the other; but he did not cut the birds in two. 11 And when birds of prey came down on the carcasses, Abram drove them away.
12 As the sun was going down, a deep sleep fell upon Abram, and a deep and terrifying darkness descended upon him.
17 When the sun had gone down and it was dark, a smoking fire pot and a flaming torch passed between these pieces. 18 On that day the LORD made a covenant with Abram, saying, “To your descendants I give this land, from the river of Egypt to the great river, the river Euphrates.”
Commentary
Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (“five books”) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical.
The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.
Most of today’s reading is part of an early tradition. One clue to the date of today’s reading is that God’s name is printed in the New Revised Standard Version as “LORD” in all capital letters. LORD is the translation of YHWH. The earliest written tradition called God “YHWH” and presented God anthropomorphically – a God who walked in Eden and spoke directly with humans.
In today’s reading, the LORD spoke with Abram (his name had not yet been changed in 17:5) and made a covenant that repeated in different words the covenant expressed in Gen. 13:14-17 that he would have substantial lands and descendants too numerous to count.
The name “Abram” means exalted ancestor. The name “Abraham” means the [divine] ancestor is exalted or the “ancestor of a multitude of nations (17:5)
This covenant was confirmed by cutting a number of animals in two (v.10). In the Hebrew, to “make” a covenant is literally to “cut” a covenant (we might say “cut a deal”). The covenant was “sealed” when the flaming torch passed between the cut pieces of the animals.
This covenant was “unilateral” or a “covenant of grant” and did not require Abram to take actions to uphold his part of the “bargain.” The covenant in Genesis 13 only told Abram to “walk through the length and breadth of the land” (13:17) that he was given.
The covenant was substantially repeated in Genesis 17 but was “bilateral” and required Abraham to “have every male among you” circumcised, which Abraham did in Gen. 17:23-27.
In the omitted verses (13-16), the LORD told Abram that his offspring would be slaves in a land not theirs for 400 years. In Exodus, the Priestly writer said the Israelites lived in Egypt for 430 years (Ex.12:40).
Philippians 3:17-4:1
Reading
17 Brothers and sisters, join in imitating me, and observe those who live according to the example you have in us. 18 For many live as enemies of the cross of Christ; I have often told you of them, and now I tell you even with tears. 19 Their end is destruction; their god is the belly; and their glory is in their shame; their minds are set on earthly things. 20 But our citizenship is in heaven, and it is from there that we are expecting a Savior, the Lord Jesus Christ. 21 He will transform the body of our humiliation that it may be conformed to the body of his glory, by the power that also enables him to make all things subject to himself.
4:1 Therefore, my brothers and sisters, whom I love and long for, my joy and crown, stand firm in the Lord in this way, my beloved.
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).
Among Paul’s apparent concerns were that some who claimed to be Jesus Followers were living “as enemies of the cross of Christ” (v.18). By this, Paul meant that these Jesus Followers did not accept the Crucifixion as central to their sharing in the sufferings of Jesus, to becoming like him in his death, and somehow attaining the resurrection from the dead (vv. 10-11).
Today’s reading also contains some of the politically subversive themes Paul presented in the letter. He asserted that Jesus Followers’ citizenship is in heaven (v.20), rather than with Rome. In many places in the Roman Empire, there were monuments depicting Caesar Augustus as savior and lord, but Paul claimed that we are “expecting a Savior, the Lord Jesus Christ” (v.20).
Paul never tried to describe the nature of “the body of glory” of Jesus the Christ, but he did affirm that “the body of our humiliation” will be conformed to this body of glory (v.21).
Luke 13:31-35
Reading
31 Some Pharisees came and said to Jesus, “Get away from here, for Herod wants to kill you.” 32 He said to them, “Go and tell that fox for me, ‘Listen, I am casting out demons and performing cures today and tomorrow, and on the third day I finish my work. 33 Yet today, tomorrow, and the next day I must be on my way, because it is impossible for a prophet to be killed outside of Jerusalem.’ 34 Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often have I desired to gather your children together as a hen gathers her brood under her wings, and you were not willing! 35 See, your house is left to you. And I tell you, you will not see me until the time comes when you say, ‘Blessed is the one who comes in the name of the Lord.'”
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.
It is difficult to determine the relationship between Jesus of Nazareth and the Pharisees during his lifetime. Some scholars suggest that Jesus had a good relationship during his lifetime, but that the authors of the Gospels according to Matthew and Luke said very harsh things about the Pharisees (and attribute these words to Jesus) because of the contentions between the Pharisees and the Jesus Followers after the Destruction of the Temple in 70 CE until the so-called “Parting of the Ways” in the late First Century.
In today’s reading, the Pharisees warned Jesus that Herod [Antipas, the tetrarch of Galilee and Perea from 4 BCE to 40 CE, and a son of Herod the Great] wanted to kill Jesus (v.31). Although some scholars have interpreted this as an attempt by the Pharisees to thwart Jesus’ performing of his mission, the warning seemed helpful on its face.
Jesus responded by referring to Herod unflatteringly (a “fox”) and obliquely criticized the Pharisees by suggesting that they had access to Herod. Jesus affirmed that he needed to “finish my work” on “the third day” — a colloquialism that meant “soon” or in a little while.
In a theme that appeared frequently in Luke, Jesus was described as a “rejected prophet” who would be killed in Jerusalem (v.33).
The last verse of today’s reading was addressed to Jerusalem which will not see Jesus again until Jerusalem says, “Blessed is the one who comes in the name of the Lord” (a quote from Ps. 118:26). In some ancient authorities, the words “the time comes when” are not included. This can be interpreted as a reference to a Second Coming.