TODAY’S READINGS IN CONTEXT
DECEMBER 5, 2021
Today, congregations have the choice between Baruch or Malachi as their first reading.
Baruch 5:1-9
Reading
1 Take off the garment of your sorrow and affliction, O Jerusalem, and put on forever the beauty of the glory from God.
2 Put on the robe of the righteousness that comes from God; put on your head the diadem of the glory of the Everlasting;
3 for God will show your splendor everywhere under heaven.
4 For God will give you evermore the name, “Righteous Peace, Godly Glory.”
5 Arise, O Jerusalem, stand upon the height; look toward the east, and see your children gathered from west and east at the word of the Holy One, rejoicing that God has remembered them.
6 For they went out from you on foot, led away by their enemies; but God will bring them back to you, carried in glory, as on a royal throne.
7 For God has ordered that every high mountain and the everlasting hills be made low and the valleys filled up, to make level ground, so that Israel may walk safely in the glory of God.
8 The woods and every fragrant tree have shaded Israel at God’s command.
9 For God will lead Israel with joy, in the light of his glory, with the mercy and righteousness that come from him.
Commentary
The Book of Baruch is not part of the “Canon” (accepted books) of the Jewish version of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as part of a “second” Canon. In Protestant Bibles, Baruch is not included in the Hebrew Scriptures but is part of a section called the Apocrypha (“hidden books”).
This difference in treatment arose because from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations are called the “Septuagint.” Baruch was included in most versions of the Septuagint.
When the Jewish version of the Hebrew Scriptures (the “TaNaK”) was codified, however, in the period from 90 CE to 110 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE, the Book of Baruch (among other writings) was not included in the Canon of the TaNaK.
When Jerome completed translating the Bible into Latin (the “Vulgate”) in 405 CE, he included Baruch and other books that were part of the Septuagint. Jerome also wrote prefaces to some books noting that they were not in the Jewish Canon of the Hebrew Bible. Later compilers of the books in Christian Bibles overlooked Jerome’s prefaces. It was not until 1546 at the Council of Trent that the Roman Catholic Church set the RCC Canon of the Bible to include all the books in the Septuagint that were included by Jerome in the Vulgate.
Luther and other Protestants, however, followed the Jewish Canon of the Hebrew Bible and put some of the other books from the Septuagint (such as Baruch) in a separate section called the Apocrypha.
The Book of Baruch purports to be written by Baruch, Jeremiah’s secretary (Jer.32:12), during the Babylonian Exile (587-539 BCE) and after Jeremiah’s death in Egypt in 586 BCE.
Based on the book’s allusions to writings in the Books of Sirach and Daniel, scholars conclude Baruch was actually written between 160 and 60 BCE. The author of Baruch copied and paraphrased numerous Biblical passages and combined them as a way of interpreting them.
Today’s verses are the concluding verses from the last chapter of Baruch. Verses 6, 7 and 8 paraphrased parts of Isaiah written during the Exile (Is. 40 to 55). They spoke of the Babylonian Exile (v.6a) and said that Jerusalem would be restored (vv. 1-2). Saying that Jerusalem would get a “new name” (v.4) represented a change of status for the city – that it had been redeemed.
Malachi 3:1-4
Reading
1 See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight– indeed, he is coming, says the LORD of hosts. 2 But who can endure the day of his coming, and who can stand when he appears?
For he is like a refiner’s fire and like fullers’ soap; 3 he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the LORD in righteousness. 4 Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years.
Commentary
The Book of Malachi is the last book of the 12 “Minor” Prophets – so called because these books are much shorter than the three “Major” Prophets (Isaiah, Jeremiah, and Ezekiel). Malachi’s name literally means “my messenger” and the book appears to have been written in the 5th Century BCE, after the Second Temple was built around 505 BCE.
Malachi asserted that the “Day of the Lord” was coming soon, and the “messenger” of the Day of the Lord was identified as Elijah (4:5). In most prophetic books, the Day of the Lord was presented as a time of wrath, darkness, fear, and trembling.
In today’s reading, Malachi described YHWH’s messenger (v.2) as one who is like “refiner’s fire and fuller’s soap.” (Fuller’s soap is a harsh clay/soap/lye used to whiten clothes or remove impurities from wool.) After the refining and cleansing, the offerings of Judah/Jerusalem would again be pleasing to YHWH (v.4).
In the Synoptic Gospels, the “messenger” was identified as John the Baptist (Matt.11:10-14; Mark 1:2-4; Luke 1:17, 76). John the Baptist was described in many ways as a “new Elijah.”
Philippians 1:3-11
Reading
3 I thank my God every time I remember you, 4 constantly praying with joy in every one of my prayers for all of you, 5 because of your sharing in the gospel from the first day until now. 6 I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ. 7 It is right for me to think this way about all of you, because you hold me in your heart, for all of you share in God’s grace with me, both in my imprisonment and in the defense and confirmation of the gospel. 8 For God is my witness, how I long for all of you with the compassion of Christ Jesus. 9 And this is my prayer, that your love may overflow more and more with knowledge and full insight 10 to help you to determine what is best, so that in the day of Christ you may be pure and blameless, 11 having produced the harvest of righteousness that comes through Jesus Christ for the glory and praise of God.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Paul wrote this letter from prison. For this reason, many think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made a number of trips to Philippi from Ephesus. Paul offered himself and Jesus the Christ as examples of courage and self-surrender in the face of suffering and death.
Paul had a deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18). In today’s reading, Paul referred to the “day of Jesus Christ” (v.6) and the “day of Christ” (v.10).
Many of the Messianic changes that most Jews (including Paul) expected (unification of the 12 Tribes; ouster of the Romans; peace and justice) had not fully occurred when Jesus was on earth. For this reason, Paul and others waited for a “Second Coming” of the Christ (Greek for “Messiah”) which Paul believed would occur soon. Accordingly, he hoped the Philippians would be pure and blameless on that day.
Luke 3:1-6
Reading
1 In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. 3 He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the words of the prophet Isaiah, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth; 6 and all flesh shall see the salvation of God.'”
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 50% 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 began by setting an historical stage (vv.1-2a). Tiberius reigned from 14 to 37 CE, so depending on the manner of reckoning years, a time between 26 and 29 CE is indicated. Pontius Pilate was governor from 26 to 36 CE. Caiaphas was High Priest from 18 to 36 CE.
The depiction of John the Baptist as a messenger of repentance was derived from Isaiah and Baruch. The words of Isaiah (vv.4-6) are a paraphrase of Isaiah 40:3-5. The reference to “all flesh” (v.6) emphasized the universality of salvation, a common theme in Luke.
“Baptism of repentance” had antecedents in the Jewish practice of miqveh – a immersion cleansing for ritual purity – but was different in that John’s baptism was a one-time event and a public testimony of repentance. Scholars suggest that baptism as a rite of initiation into the Jesus Follower Movement likely arose after the Temple was destroyed in 70 CE.
2022, January 16 ~ Isaiah 62:1-5; 1 Corinthians 12:1-11; John 2:1-11
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JANUARY 16, 2022
Isaiah 62:1-5
Reading
1 For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not rest, until her vindication shines out like the dawn, and her salvation like a burning torch.
2 The nations shall see your vindication, and all the kings your glory; and you shall be called by a new name that the mouth of the LORD will give.
3 You shall be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God.
4 You shall no more be termed Forsaken, and your land shall no more be termed Desolate; but you shall be called My Delight Is in Her, and your land Married; for the LORD delights in you, and your land shall be married.
5 For as a young man marries a young woman, so shall your builder marry you, and as the bridegroom rejoices over the bride, so shall your God rejoice over you.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is from Third Isaiah and is part of an extended poem that begins in Chapter 60. The prophet asserted in a poetic manner that he would continue to speak for God until Jerusalem was restored (v.1) and had a new name (a new beginning), namely, “My Delight is in Her” (v.2).
As is often characteristic of poetic verses in the Hebrew Bible (and also true of ancient Canaanite poetry), the verses are repetitive – the idea in one phrase is repeated in slightly different words in the next. For example, “Nations shall see your victory” is followed by “And every king your majesty.” “You shall wear a glorious crown” is followed by “a royal diadem.” The same pattern is followed in verses 4 and 5.
The “nations” (v.2) means non-Jews (Gentiles) and is sometimes (depending on the context) translated in the Hebrew Bible as “the peoples.” The derivation is goyim (Heb) = ethne (Gk) = gentes (Lat) = peoples, nations, Gentiles.
The reading concluded with marriage symbolism in which YHWH rejoiced over his bride, Jerusalem.
1 Corinthians 12:1-11
Reading
1 Now concerning spiritual gifts, brothers and sisters, I do not want you to be uninformed. 2 You know that when you were pagans, you were enticed and led astray to idols that could not speak. 3 Therefore I want you to understand that no one speaking by the Spirit of God ever says, “Let Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit.
4 Now there are varieties of gifts, but the same Spirit; 5 and there are varieties of services, but the same Lord; 6 and there are varieties of activities, but it is the same God who activates all of them in everyone. 7 To each is given the manifestation of the Spirit for the common good. 8 To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.
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 means 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 began “Now concerning.” This indicates that Paul was responding to something written to him by the Jesus Follower Community in Corinth. Here, Paul emphasized that all spiritual gifts come from God (v.6) and are manifestations of the Spirit for the common good (v.7). He listed (v.8) gifts that Greeks would value most (wisdom and knowledge) and affirmed that they come from the Spirit. He then enumerated other gifts (faith, healing, miracles, prophesy, tongues) as being equally important and also as coming from the Spirit. Paul emphasized that gifts are allocated by the Spirit (v.11) and are not allocated on the basis of merit or skill.
The verses which follow today’s reading make clear that the diversity of gifts exists within unity. “We were all baptized into one body – Jews [Jewish Jesus Followers] or Greeks [Gentile Jesus Followers], slaves or free” (v.13).
John 2:1-11
Reading
1 On the third day there was a wedding in Cana of Galilee, and the mother of Jesus was there. 2 Jesus and his disciples had also been invited to the wedding. 3 When the wine gave out, the mother of Jesus said to him, “They have no wine.” 4 And Jesus said to her, “Woman, what concern is that to you and to me? My hour has not yet come.” 5 His mother said to the servants, “Do whatever he tells you.” 6 Now standing there were six stone water jars for the Jewish rites of purification, each holding twenty or thirty gallons. 7 Jesus said to them, “Fill the jars with water.” And they filled them up to the brim. 8 He said to them, “Now draw some out, and take it to the chief steward.” So they took it. 9 When the steward tasted the water that had become wine and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom 10 and said to him, “Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.” 11 Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him.
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“Cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who 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.
Today’s reading recounted the First Sign – the changing of water to wine at a wedding in the town of Cana. Cana is about 9 miles north of Nazareth and is still a small village. In the Fourth Gospel (unlike Matthew and Luke) the “mother of Jesus” is never mentioned by name.
The water jars are large which indicated that the number of guests would have been large, and the fact that they are empty shows that the guests had already washed their hands.
In the Fourth Gospel, the actions of Jesus are called “signs” which demonstrate Jesus’ Messiahship rather than “miracles” which astound those who observe them.
2022, January 9 ~ Isaiah 62:1-5; Acts 8:14-17; Luke 3:15-17, 21-22
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JANUARY 9, 2022
Isaiah 43:1-7
Reading
1 Thus says the LORD, he who created you, O Jacob, he who formed you, O Israel: Do not fear, for I have redeemed you; I have called you by name, you are mine.
2 When you pass through the waters, I will be with you; and through the rivers, they shall not overwhelm you; when you walk through fire you shall not be burned, and the flame shall not consume you.
3 For I am the LORD your God, the Holy One of Israel, your Savior. I give Egypt as your ransom, Ethiopia and Seba in exchange for you.
4 Because you are precious in my sight, and honored, and I love you, I give people in return for you, nations in exchange for your life.
5 Do not fear, for I am with you; I will bring your offspring from the east, and from the west I will gather you;
6 I will say to the north, “Give them up,” and to the south, “Do not withhold; bring my sons from far away and my daughters from the end of the earth–
7 everyone who is called by my name, whom I created for my glory, whom I formed and made.”
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 a poetic oracle of salvation in which the prophet spoke for YHWH (translated as LORD in all capital letters) who emphasized a close relationship with Jacob/Israel.
The prophet (speaking for YHWH) told the Exiles in Babylon that all Israel would be redeemed and its sons and daughters would be brought back to Israel. Verses 3 and 4 “anticipated” (with 20-20 hindsight) that Cyrus the Great of Persia would conquer Babylon, Egypt, Ethiopia, and Saba (Arabia). The “people” and “nations” (i.e. Gentiles) would, according to the prophet, be given as ransom for the Judeans (v.4).
Acts 8:14-17
Reading
14 When the apostles at Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. 15 The two went down and prayed for them that they might receive the Holy Spirit 16 (for as yet the Spirit had not come upon any of them; they had only been baptized in the name of the Lord Jesus). 17 Then Peter and John laid their hands on them, and they received the Holy Spirit.
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.
Today’s reading described the spread of the Jesus Follower Movement from Jerusalem to Samaria. Ever since Samaria was conquered by the Assyrians in 722 BCE and Samaritans intermarried with non-Jews, Samaritans were looked down upon by Jews from both Judea and Galilee. Samaritans worshipped at Mount Gerizim (not Jerusalem) and had their own version of the Torah.
In the verses just before today’s reading, the author stated that persecutions against Jesus Followers occurred in Jerusalem, and Philip (one of the seven deacons appointed by the apostles in Acts 6) went to Samaria and “proclaimed the good news about the kingdom of God and the name of Jesus Christ” (v.12). Men and women were baptized.
The apostles (who remained in Jerusalem and were coordinating the spread of the good news) sent Peter and John to convey the Holy Spirit by laying hands (a ritual of consecration) on the Samaritans who had been baptized (v.17).
This passage reflects a continuing theological evolution in the Jesus Follower Movement in the First Century. According to the author, Baptism “in the name of Lord Jesus” (v.16) was not seen as infusing the baptized with the Holy Spirit. In other parts of Acts, however, the Holy Spirit came upon Gentiles listening to Peter even before they were baptized (10:44). Later in Acts, Paul encountered 12 disciples of John the Baptist who had received the “baptism of repentence.” Paul had them baptized in the name of Jesus and then laid hands upon them so they would receive the Holy Spirit. (Acts 19:1-5)
One of the major themes of both the Gospel According to Luke and the Acts of the Apostles is the impact of the Holy Spirit – often portrayed as the driving force for all that happens. Today’s reading is an example of the importance the author of Luke/Acts gave to the Holy Spirit.
Luke 3:15-17, 21-22
Reading
15 As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, 16 John answered all of them by saying, “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.”
21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, 22 and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.”
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 50% 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.
All the Gospels contain a description of Jesus’ Baptism by John and statements by John that he was not the Messiah and that one to come after him was more powerful (vv. 16-17).
In the First Century, there was a tradition that Jesus had been a disciple of John before he (Jesus) began his public ministry. In addition, a baptizer was generally seen as superior to the person being baptized. For these reasons, all the Gospels emphasized that John was not the Messiah and that Jesus was more powerful than John and was “superior” to him.
The “baptism by the Holy Spirit” (v.16) that John said Jesus would bring was accomplished at Pentecost in tongues of fire (Acts 2:3).
The omitted verses (18-20) recounted that Herod Antipas imprisoned John because John criticized Herod for divorcing his wife and marrying his neice, Herodias (who had been married to Herod Antipas’ brother, Herod Phillip). Reflecting the fact that the Gospels were pieced together, John’s imprisonment is presented before Jesus’ Baptism.
Although each of the Synoptic Gospels included the Spirit descending “like a dove” at Jesus’ Baptism, only Luke added that the Spirit descended upon him “in bodily form” (v.22)
like a dove.”
In Mark and Luke, the voice from heaven spoke to Jesus (“You are my Son”) but in Matthew, the voice was addressed to those present (“This is my Son.) The concept of God’s decreeing that someone is God’s Son was derived from Psalm 2:7, a psalm that was likely a coronation song for David.
The dove was a symbol of new creation in the Flood story (Gen.8:8).
2022, January 2 ~ Jeremiah 31:7-14; Ephesians 1:3-6, 15-19a; Matthew 2:1-12
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
JANUARY 2, 2022
Jeremiah 31:7-14
Reading
7 Thus says the LORD: Sing aloud with gladness for Jacob and raise shouts for the chief of the nations; proclaim, give praise, and say, “Save, O LORD, your people, the remnant of Israel.”
8 See, I am going to bring them from the land of the north and gather them from the farthest parts of the earth, among them the blind and the lame, those with child and those in labor, together; a great company, they shall return here.
9 With weeping they shall come, and with consolations I will lead them back, I will let them walk by brooks of water, in a straight path in which they shall not stumble; for I have become a father to Israel, and Ephraim is my firstborn.
10 Hear the word of the LORD, O nations, and declare it in the coastlands far away; say, “He who scattered Israel will gather him, and will keep him as a shepherd a flock.”
11 For the LORD has ransomed Jacob and has redeemed him from hands too strong for him.
12 They shall come and sing aloud on the height of Zion, and they shall be radiant over the goodness of the LORD, over the grain, the wine, and the oil, and over the young of the flock and the herd; their life shall become like a watered garden, and they shall never languish again.
13 Then shall the young women rejoice in the dance, and the young men and the old shall be merry. I will turn their mourning into joy, I will comfort them, and give them gladness for sorrow.
14 I will give the priests their fill of fatness, and my people shall be satisfied with my bounty,
says the LORD.
Commentary
After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported many Judean leaders to Babylon in 597 and a larger number in 586 (the Babylonian Exile). Jeremiah’s prophesy (i.e., speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.
Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 to 586 BCE) and the First Century. In the Dead Sea Scrolls, there were different versions of the Book of Jeremiah. The Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.
Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word-for-word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)
Today’s reading is in “poetry style” and comes from a two-chapter section of Jeremiah called “The Book of Consolation.” It described a return from Babylon by the Judeans and the reunification of Samaria and Judea, called “the remnant” (v.7).
In this reading, the prophet spoke for YHWH (translated as LORD in all capital letters) and went so far as to say that YHWH would reunify all Israel. The prophet used “Jacob” and “Israel” interchangeably (“Jacob” in vv. 7 and 11) because Jacob’s name was changed to “Israel” when he wrestled with an angel/God in Genesis 32.
The prophet urged the people to sing with gladness (vv.7 and 12), and to pray to YHWH to save the “remnant” (the usual term for those taken away in the Babylonian Exile).
Ephraim, called YHWH’s firstborn (v.9), was the largest of the 10 tribes in Northern Israel and was also shorthand for Israel (the Northern 10 Tribes) after the division of the nation in 930 BCE. Ephraim was one of Joseph’s sons (Gen.48).
Ephesians 1:3-6, 15-19a
Reading
3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. 5 He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, 6 to the praise of his glorious grace that he freely bestowed on us in the Beloved.
15 I have heard of your faith in the Lord Jesus and your love toward all the saints, and for this reason 16 I do not cease to give thanks for you as I remember you in my prayers. 17 I pray that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and revelation as you come to know him, 18 so that, with the eyes of your heart enlightened, you may know what is the hope to which he has called you, what are the riches of his glorious inheritance among the saints, 19 and what is the immeasurable greatness of his power for us who believe.
Commentary
Ephesus was a large and prosperous city in what is now western Turkey. In the Acts of the Apostles and 1 Corinthians, Paul is said to have visited there. In Ephesus, there were Jesus Followers who were Jews and Jesus Followers who were Gentiles, and they did not always agree on what it meant to be a Jesus Follower.
Because the letter contained many terms not used in Paul’s other letters and gave new meanings to some of Paul’s characteristic terms, most scholars believe that this letter was written by one of Paul’s disciples late in the First Century. The letter was intended to unify the Jesus Follower community in Ephesus. The first three chapters are theological teachings, and the last three chapters consist of ethical exhortations.
In today’s reading from the first chapter, the author was working his way up to the main theme of unity. He emphasized that the Christ mediates all the blessings we receive (v.3), that the Christ was at the “foundation of the world” (v.4) and that the Jesus Followers were adopted as God’s children through the Christ (v.5).
He went on to give thanksgiving for the faith of the community (v.15) and prayed that the “eyes of their hearts” will be enlightened (v.18).
Matthew 2:1-12
Reading
1 In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem, 2 asking, “Where is the child who has been born king of the Jews? For we observed his star at its rising and have come to pay him homage.” 3 When King Herod heard this, he was frightened, and all Jerusalem with him; 4 and calling together all the chief priests and scribes of the people, he inquired of them where the Messiah was to be born. 5 They told him, “In Bethlehem of Judea; for so it has been written by the prophet: 6 `And you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah;
for from you shall come a ruler who is to shepherd my people Israel.'”
7 Then Herod secretly called for the wise men and learned from them the exact time when the star had appeared. 8 Then he sent them to Bethlehem, saying, “Go and search diligently for the child; and when you have found him, bring me word so that I may also go and pay him homage.” 9 When they had heard the king, they set out; and there, ahead of them, went the star that they had seen at its rising, until it stopped over the place where the child was. 10 When they saw that the star had stopped, they were overwhelmed with joy. 11 On entering the house, they saw the child with Mary his mother; and they knelt down and paid him homage. Then, opening their treasure chests, they offered him gifts of gold, frankincense, and myrrh. 12 And having been warned in a dream not to return to Herod, they left for their own country by another road.
Commentary
Although the Gospel According to Matthew is the first gospel presented in Christian Bibles, most scholars agree that it was written about 15 years after the Gospel According to Mark – which was written around 70 CE, the time of the destruction of the Temple. It was written primarily for a Jewish Jesus Follower audience as shown by the numerous references to prophets in the Hebrew Bible as “predicting” aspects of the life of Jesus the Christ.
Matthew’s Gospel follows the same general chronology as Mark’s and is one of the “Synoptic” Gospels. Over 50% of Matthew comes from Mark, and the other two sources for Matthew are (a) “sayings” that are also found in Luke’s Gospel (but which are not in Mark) and (b) material that is found only in Matthew.
“Special Matthew” material includes a genealogy of Jesus of Nazareth (1:1-17) that is different from the genealogy used by Luke, particularly in that it begins with Abraham (not Adam, as in Luke) and includes four women (Tamar, Ruth, Bathsheba, Rahab) who acted scandalously at times but played a significant role in the Davidic line.
Other materials unique to Matthew are the unstated assumption that Mary and Joseph resided in Bethlehem where Jesus was born (2:1), the appearance of angels in dreams to Joseph (1:20, 2:13 and 2:19), the visit and gifts of the Magi, the flight to Egypt, the decision to move to Nazareth after Herod’s death, the Slaughter of the Innocents by Herod, and the extended Sermon on the Mount (Chapters 5 to 7).
Herod the Great was the king of Judea from 37 BCE to 4 BCE, so if there is an historical basis for the story that is today’s reading, Jesus would have been born in or before 4 BCE. In Greek, the “wise men” are Magi, a word related to the English word “magic.”
The prophet on whom the chief priests relied in stating the Messiah would be in Bethlehem was Micah 5:2 – which was a recent reading (Fourth Sunday of Advent).
Although there are traditionally said to be three wise men because of the three symbolic gifts suitable for a king (v.13), the text does not identify the number of Magi. Calling the wise men “kings” did not occur until substantially later, perhaps as a way to assert that secular kings were to be subservient to Jesus the Christ.
Matthew’s account of the flight to Egypt (vv. 13-15) cannot be harmonized with Luke’s account of the Holy Family’s actions after the birth of Jesus. In Luke, Mary and Joseph brought Jesus to the Temple in Jerusalem 40 days after his birth for Mary’s purification and for Jesus to be presented (Luke 2:22-38). At that time, Simeon and Anna offered public prayers of praise.
There is no evidence outside Matthew’s Gospel for Herod’s killing children under age 2 who lived in and around Bethlehem.
2021, December 26 ~ Isaiah 61:10-62:3; Galatians 3:23-26, 4:4-7; John 1:1-18
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
DECEMBER 26, 2021
Isaiah 61:10 – 62:3
Reading
10 I will greatly rejoice in the LORD, my whole being shall exult in my God; for he has clothed me with the garments of salvation, he has covered me with the robe of righteousness, as a bridegroom decks himself with a garland, and as a bride adorns herself with her jewels.
11 For as the earth brings forth its shoots, and as a garden causes what is sown in it to spring up, so the LORD God will cause righteousness and praise to spring up before all the nations.
62:1 For Zion’s sake I will not keep silent, and for Jerusalem’s sake I will not rest, until her vindication shines out like the dawn, and her salvation like a burning torch.
2 The nations shall see your vindication, and all the kings your glory; and you shall be called by a new name that the mouth of the LORD will give.
3 You shall be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to the Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile had ended.
Today’s reading is from “Third Isaiah” and is a series of joyful verses. The first two verses (from “I will greatly rejoice” to “spring up before all the nations” were spoken by Zion/Jerusalem. As is often characteristic of psalm-like verses in the Hebrew Bible (as was also true of ancient Canaanite poetry), the verses are repetitive – the idea in one phrase is repeated in slightly different words in the next. For example, “I will greatly rejoice” is followed by “my whole being will exult.” Similarly, Zion is clothed with “garments of salvation” and the “robe of righteousness.”
In the verses beginning “For Zion’s sake,” the speaker shifted from Zion to the prophet, but the use of repetitive ideas continued: “I will not keep silent” was followed by “I will not rest.” You [Zion] shall wear “a crown of beauty” and “a royal diadem.”
Being “called by a new name” meant that when Zion/Jerusalem is restored, it will have a change of fortune and a new identity given by YHWH.
Galatians 3:23-25; 4:4-7
Reading
23 Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24 Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25 But now that faith has come, we are no longer subject to a disciplinarian.
4:4 But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 in order to redeem those who were under the law, so that we might receive adoption as children. 6 And because you are children, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!” 7 So you are no longer a slave but a child, and if a child then also an heir, through God.
Commentary
Galatia was a large Roman province in what is now western Turkey. This letter was likely written by Paul in the early 50’s (CE) and dealt (in part) with controversies between Jewish Jesus Followers and Gentile Jesus Followers regarding the continuing importance of Torah (Law) and whether Gentile Jesus Followers had to be circumcised and follow the Kosher dietary laws.
It is a “transitional” letter in that – when compared to Paul’s last letter (Romans) — it shows that his views on the relationship between the Torah and the Gentile Jesus Followers continued to evolve.
Today’s reading unfortunately omits verses that would help the reader/hearer better understand Paul’s position on the relationship between the law (Torah) and the faithfulness of (not faith in) Jesus of Nazareth, the Christ.
Paul stated that through the grace of the faithfulness of Jesus the Christ/Anointed, Jesus Followers were “no longer subject to a disciplinarian [the Law]” (vv.24-25). What is translated as a “disciplinarian” is the Greek word pedagogue – a household slave charged with keeping the master’s son out of trouble, who accompanied him outside the house, and punished him when necessary. This usage shows Paul’s view that the effect of the Law was intended to be temporary until the coming of salvation/wholeness through the Christ.
He then declared (in the omitted verses) that “there is no longer Jew or Greek …for you are one in Christ Jesus … and Abraham’s offspring.” (vv.28-29).
In the second part of today’s reading (beginning with “But when the fulness of time”), Paul emphasized that Jesus of Nazareth was a human and a Jew (“born of a woman under the law,” v.4) to “redeem those under the law” (v.5) (the Jews).
The Greek word translated here as “redeem” (v.5) means to buy back, as in redeeming something one owns from a pawn shop. All persons, because of the Spirit of the Son, are children of God who can call God “Abba” (Aramaic for father) and are heirs of the Kingdom.
John 1:1-18
Reading
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.
6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. 15 (John testified to him and cried out, “This was he of whom I said, ‘He who comes after me ranks ahead of me because he was before me.'”) 16 From his fullness we have all received, grace upon grace. 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.
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”) died at the time lambs were sacrificed at the Temple for the Passover Seder to be held that night.
Today’s reading is generally called “the Prologue” to the Fourth Gospel and it signaled the major concerns of the Gospel. In referring to “the Word” (v.1), the author was speaking about the LOGOS – a philosophical idea developed in First Century Stoicism.
LOGOS has multiple meanings: it is the organizing principle of all creation; it is the “force” that differentiates all created items from one another; it is the underlying unity for all reality; it is the principle that gives meaning, coherence, and order to the complex universe.
For the author, “the Christ” and the Word and the LOGOS and “the light” (v.7) are all ways of describing the same concept.
In describing John as a “witness” (v.7), the author followed the Synoptic Gospels in making clear that John the Baptist was subordinate to Jesus of Nazareth and was not the Word/the light/the Messiah.
In the Fourth Gospel (as in many of Paul’s writings), “the world” is understood as fallible social systems and social relations created by humanity. In saying that the Word “became flesh and lived among us” (v.14), the author emphasized the humanity of Jesus of Nazareth.
The Prologue concluded with the affirmations that the “grace” we receive from Jesus the Christ is inexhaustible (“grace upon grace”); Jesus as the Christ has priority over Moses who gave the law, but that Jesus the Christ brings “grace and truth” (v.17); and has made the Father known (v.18).
2021, December 25 ~ Isaiah 52:7-10; Hebrews 1:1-12; John 1:1-14
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
DECEMBER 25, 2021
CHRISTMAS III
Isaiah 52:7-10
Reading
7 How beautiful upon the mountains are the feet of the messenger who announces peace, who brings good news, who announces salvation, who says to Zion, “Your God reigns.”
8 Listen! Your sentinels lift up their voices, together they sing for joy; for in plain sight they see
the return of the LORD to Zion.
9 Break forth together into singing, you ruins of Jerusalem; for the LORD has comforted his people, he has redeemed Jerusalem.
10 The LORD has bared his holy arm before the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
Commentary
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH – translated as “LORD” in all capital letters in the NRSV) who called for Jerusalem to repent in the 30 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to 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 told the Exiles that the sentinels (prophets) can “see” (v.8) the triumphant return of YHWH/LORD to Zion/Jerusalem (v.8), the restoration of the ruins of Jerusalem and that YHWH/LORD will bring salvation to his people.
Consistent with the understanding of YHWH as a warrior god, the LORD has “bared his holy arm” (v.10) before the “nations” (pagans, Gentiles).
Hebrews 1:1-12
Reading
1 Long ago God spoke to our ancestors in many and various ways by the prophets, 2 but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. 3 He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, 4 having become as much superior to angels as the name he has inherited is more excellent than theirs.
5 For to which of the angels did God ever say, “You are my Son; today I have begotten you”? Or again, “I will be his Father, and he will be my Son”?
6 And again, when he brings the firstborn into the world, he says, “Let all God’s angels worship him.”
7 Of the angels he says, “He makes his angels winds, and his servants flames of fire.”
8 But of the Son he says, “Your throne, O God, is forever and ever, and the righteous scepter is the scepter of your kingdom.
9 You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.”
10 And, “In the beginning, Lord, you founded the earth, and the heavens are the work of your hands;
11 they will perish, but you remain; they will all wear out like clothing;
12 like a cloak you will roll them up, and like clothing they will be changed. But you are the same, and your years will never end.”
Commentary
The Letter to the Hebrews was an anonymous sermon addressed to both Jewish and Gentile Jesus Followers which urged them to maintain their Faith in the face of persecution.
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 63 CE, but before 100 CE. The letter introduced many important theological themes.
Later in the letter, the author interpreted the life, death, and heavenly role of Jesus through the category of the “high priest’ who perfected the ancient sacrificial system of Judaism which ended when the Temple was destroyed in 70 CE.
In today’s reading, the author asserted that God had spoken to us (Jesus Followers) by a Son, and that this is better than the “many and various ways” God spoke to “our ancestors” by the prophets.
The author then shifted to “Christology” and identified the Son with Holy Wisdom that was present at creation (Prov. 8:22) with the words ”through whom he also created the worlds.” (v. 2). In addition to seeing the Son as present at the creation, the author also saw the Son as “sustaining all things by his powerful word” (v.3). This idea was anticipated the LOGOS philosophy of the Stoics and the language of the Gospel According to John – “all things came into being through him” (John 1:3).
Because the theology of the Trinity was still evolving, the author stopped short of identifying the Son with the Father as God. He referred to the Son as “a reflection of God’s glory and the exact imprint of God’s very being” (v.3) and as superior to angels (v.4).
In stating that God never said to the angels “you are my Son,” the author quoted Psalm 2:7 and 2 Sam. 7:14 which were references to David as God’s son.
The author of Hebrews had great familiarity with the Hebrew Scriptures and verses 5 through 12 are all quotes to show the inferiority of angels to the Christ.
John 1:1-14
Reading
1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.
6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.
10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.
14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth.
Commentary
The Fourth Gospel is different in many ways from the Synoptic Gospels. The “signs” (miracles) and many stories in the Fourth Gospel are unique to it, such as the Wedding at Cana, Jesus’ conversation with the Samaritan woman at the well, and the Raising of Lazarus.
The chronology of events is also different in the Fourth Gospel. For example, the Temple Event (“cleansing of the Temple”) occurred early in Jesus’ Ministry in the Fourth Gospel, rather than late as in the Synoptic Gospels. In the Synoptic Gospels, the Last Supper was a Passover Seder, but in the Fourth Gospel, it occurred the day before the first day of Passover so that Jesus (who is described as “the Lamb of God”) died at the time lambs were sacrificed at the Temple for the Passover Seder to be held that night.
Today’s reading is generally called “the Prologue” to the Fourth Gospel and it signaled the major concerns of the Gospel. In referring to “the Word” (v.1), the author was speaking about the LOGOS – a philosophical idea developed in First Century Stoicism.
LOGOS has multiple meanings: it is the organizing principle of all creation; it is the “force” that differentiates all created items from one another; it is the underlying unity for all reality; it is the principle that gives meaning, coherence and order to the complex universe.
For the author, “the Christ” and the Word and the LOGOS and “the light” (v.7) are all ways of describing the same concept.
In describing John as a “witness” (v.7), the author followed the Synoptic Gospels in making clear that John the Baptist was subordinate to Jesus of Nazareth and was not the Word/the light/the Messiah.
In the Fourth Gospel (as in many of Paul’s writings), “the world” is understood as fallible social systems and social relations created by humanity. In saying that the Word “became flesh and lived among us” (v.14), the author emphasized the humanity of Jesus of Nazareth.
2021, December 19 ~ Micah 5:2-5a; Hebrews 10:5-10; Luke 1:39-55
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
DECEMBER 19, 2021
Micah 5:2-5a
Reading
2 You, O Bethlehem of Ephrathah, who are one of the little clans of Judah, from you shall come forth for me one who is to rule in Israel, whose origin is from of old, from ancient days.
3 Therefore he shall give them up until the time when she who is in labor has brought forth;
then the rest of his kindred shall return to the people of Israel.
4 And he shall stand and feed his flock in the strength of the LORD, in the majesty of the name of the LORD his God. And they shall live secure, for now he shall be great to the ends of the earth;
5 and he shall be the one of peace.
Commentary
Micah was among the earliest of the “Minor Prophets” – the 12 prophets whose works are much shorter than those of the “Major Prophets” (Isaiah, Jeremiah, and Ezekiel) and are found in a single scroll.
Micah was a prophet (one who spoke for YHWH) to Judea after Northern Israel (Samaria) had been conquered by the Assyrians in 722 BCE (an event to which Micah refers in 1:6). Most scholars therefore date Micah’s prophesies to the period from 720 to 700 BCE, a time when the Assyrians were threatening to conquer Judea.
This short Book is divided into three sections: oracles of judgment and condemnation against Jerusalem and its leaders for their corruption and pretensions (Ch. 1-3); oracles of hope in which Jerusalem would be restored to righteousness (right relationship with YHWH]) (Ch. 4-5); and a lawsuit by God, a judgment by God, and a lament that moved to hope (Ch. 6-7).
In today’s reading from Chapter 5, Micah offered a Messianic poem and said that a new David would come from Bethlehem of Ephrathah. (Ephrathah was the name of a clan in Judea, and a region that included Bethlehem.) The new David would feed his flock (v.4) and they would be secure in the peace that the new David would bring (v.5).
First Isaiah (Isaiah 1-39) was a contemporary of Micah. He also spoke of an ideal king coming from the House of David (Is. 7:14).
Hebrews 10:5-10
Reading
5 When Christ came into the world, he said, “Sacrifices and offerings you have not desired,
but a body you have prepared for me;
6 in burnt offerings and sin offerings you have taken no pleasure.
7 Then I said, ‘See, God, I have come to do your will, O God’ (in the scroll of the book it is written of me).”
8 When he said above, “You have neither desired nor taken pleasure in sacrifices and offerings and burnt offerings and sin offerings” (these are offered according to the law), 9 then he added, “See, I have come to do your will.” He abolishes the first in order to establish the second. 10 And it is by God’s will that we have been sanctified through the offering of the body of Jesus Christ once for all.
Commentary
The Letter to the Hebrews was an anonymous sermon addressed to both Jewish and Gentile Jesus Followers which urged them to maintain their Faith in the face of persecution.
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 63 CE, but before 100 CE. The letter introduced many important theological themes.
The author, in large part, interpreted the life, death, and heavenly role of Jesus as the Christ through the category of the “high priest’ who perfected the ancient sacrificial system of Judaism which had ended when the Temple was destroyed in 70 CE.
The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflected the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is) as the Christ.
In First Century Greek, there was no punctuation or quotation marks, their addition is an interpretive act by the translators.
In the verses before today’s reading, the author of the Letter noted that in Judaism there is an annual reminder of one’s sins (on Yom Kippur). For this reason, these sacrifices were not “perfect” and he concluded that “it is impossible for the blood of bulls and goats to take away sins” (v.4).
With this as his predicate, the author then asserted that the Christ stated that God did not desire sacrifice and offerings (5a) and that God had “prepared a body” [Jesus of Nazareth] for me [the Christ] (5b).
According to the author, the Christ then said that “you” (YHWH) took no delight in burnt offerings and sin offerings (v.6), an idea also found in Isaiah, Jeremiah, Hosea, Amos and in Psalm 40.
The author continued “quoting” the Christ to say that he (the Christ) had come – as provided in a book maintained by God – to do God’s will (v.7).
The author of the Letter interpreted these “statements” by the Christ to mean that the Crucifixion of Jesus “abolishes the first [covenant]” (v.9) – the Mosaic Law Covenant involving animal and grain sacrifices – “in order to establish the second [covenant]” (v.9b).
The author concluded by saying that it was God’s will that we were sanctified once and for all (v.10) through the offering [the Crucifixion] of the body of Jesus the Christ.
Luke 1:39-55
Reading
39 In those days Mary set out and went with haste to a Judean town in the hill country, 40 where she entered the house of Zechariah and greeted Elizabeth. 41 When Elizabeth heard Mary’s greeting, the child leaped in her womb. And Elizabeth was filled with the Holy Spirit 42 and exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb. 43 And why has this happened to me, that the mother of my Lord comes to me? 44 For as soon as I heard the sound of your greeting, the child in my womb leaped for joy. 45 And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord.”
46 And Mary said, “My soul magnifies the Lord,
47 and my spirit rejoices in God my Savior,
48 for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed;
49 for the Mighty One has done great things for me, and holy is his name.
50 His mercy is for those who fear him from generation to generation.
51 He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts.
52 He has brought down the powerful from their thrones, and lifted up the lowly;
53 he has filled the hungry with good things and sent the rich away empty.
54 He has helped his servant Israel, in remembrance of his mercy,
55 according to the promise he made to our ancestors, to Abraham and to his descendants forever.”
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 50% 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 story of the Visitation. If Mary were of customary marrying age in First Century Israel, she would have been about 13 or 14 years old. Traditionally, the home of Elizabeth and Zachariah in the “hill country of Judea” (v.39) was in Ein Kerem, a town west of Jerusalem.
The distance to Ein Kerem from Nazareth (where the Annunciation to Mary took place – according to Luke) was about 70 miles (longer if the route avoided Samaria). This trip would have taken three or four days of walking in rugged terrain that had bands of robbers.
As shown by the statement by Elizabeth that the child in her womb “leaped” when she heard Mary’s greeting (v.41), Luke gave Mary a very high status. According to Luke, Elizabeth described Mary as “blessed among women” and “the mother of my Lord” (42-43).
Mary’s response (46-55) is called “The Magnificat” from the first word in Jerome’s Vulgate (Latin) translation of the Greek text. Mary’s response used language that was similar in content and tone to Hannah’s song when she learned she was pregnant with Samuel (1 Sam. 2:1-10).
Hannah’s song began: “My heart exults in the LORD; my strength is exalted in my God.” For Hannah, YHWH would raise up the poor from the dust (v.8). Mary affirmed that the Lord has lifted up the lowly (v.52).
The promise to Abraham and his descendants (v.55) is found in Genesis, Micah and elsewhere that the land of Israel was given to Abraham and his descendants forever.
2021, December 12~ Zephaniah 3:14-20; Philippians 4:4-7; Luke 3:7-18
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
DECEMBER 12, 2021
Zephaniah 3:14-20
Reading
14 Sing aloud, O daughter Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter Jerusalem! 15 The LORD has taken away the judgments against you, he has turned away your enemies. The king of Israel, the LORD, is in your midst; you shall fear disaster no more. 16 On that day it shall be said to Jerusalem: Do not fear, O Zion; do not let your hands grow weak. 17 The LORD, your God, is in your midst, a warrior who gives victory; he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing 18 as on a day of festival. I will remove disaster from you, so that you will not bear reproach for it. 19 I will deal with all your oppressors at that time. And I will save the lame and gather the outcast, and I will change their shame into praise and renown in all the earth. 20 At that time I will bring you home, at the time when I gather you; for I will make you renowned and praised among all the peoples of the earth, when I restore your fortunes before your eyes, says the LORD.
Commentary
Zephaniah is one of the 12 “Minor” Prophets, so-called because their works form a single scroll in the Hebrew Bible, as compared to the longer works of the “Major” Prophets – Isaiah, Jeremiah, and Ezekiel.
Zephaniah was a prophet to Judea during the reign of the good King Josiah (640-609 BCE) who instituted most of the Deuteronomic reforms, particularly centralizing worship at the Temple in Jerusalem. His father’s name was Cushi (1:1) and Zephaniah may have been a Cushite (a person from Ethiopia). At the time of his prophesying, he was a Jerusalemite (1:10-12).
Because Zephaniah prophesied against many practices prohibited by Deuteronomy (particularly worship of gods other than YHWH), his prophesy is generally dated to 630-620 BCE, just before Josiah’s reforms began in 621 BCE. The Book is only three chapters, and most of the Book concerns the Day of the LORD in which YHWH will pour out his anger on the people for worshiping other gods. For the most part, he describes the Day of the LORD as a global catastrophe (1:2-6).
Today’s reading is from the last half of Chapter 3, where the message shifted to oracles of salvation. Just before today’s reading, the prophet said the “proudly exultant ones” (3:11) will be removed and only the humble and lowly will be left (v.12).
The people were urged to rejoice (v.14) because YHWH is in their midst, will overcome Judea’s oppressors, gather the exiles together, be their king (v.15) and make the Judeans renowned (v.20).
Scholars suggest that the last two verses of the reading are a later addition because they reflect eschatological themes that are post-Exilic. The Exile ended in 539 BCE when the Judeans returned to Jerusalem.
Philippians 4:4-7
Reading
4 Rejoice in the Lord always; again I will say, Rejoice. 5 Let your gentleness be known to everyone. The Lord is near. 6 Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. 7 And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Paul wrote this letter from prison. For this reason, many think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made a number of trips to Philippi from Ephesus, including one in 50 or 51 CE, according to Acts 16. Paul offered himself and Jesus the Christ as examples of courage and self-surrender in the face of suffering and death.
Paul had a deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18).
At the end of Chapter 3, he told them that “we are expecting a Savior, the Lord Jesus Christ” (3:20) who will “transform our humble body that it may be conformed to the body of his glory” (3:21). In the beginning of Chapter 4, he urged two of the women leaders of the community in Philippi to overcome their differences and become unified (4:2).
In today’s reading, Paul urged the Philippians to rejoice and let their gentleness be known by all for the Lord is near (v.5). They should not worry but should pray, and the peace of God which passes all understanding would guard their hearts and minds (v.7).
Luke 3:7-18
Reading
7 John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8 Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’; for I tell you, God is able from these stones to raise up children to Abraham. 9 Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.”
10 And the crowds asked him, “What then should we do?” 11 In reply he said to them, “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.” 12 Even tax collectors came to be baptized, and they asked him, “Teacher, what should we do?” 13 He said to them, “Collect no more than the amount prescribed for you.” 14 Soldiers also asked him, “And we, what should we do?” 15 He said to them, “Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.”
15 As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah, 16 John answered all of them by saying, “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.”
18 So, with many other exhortations, he proclaimed the good news to the people.
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 50% 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.
Luke is the only Gospel that contains an account of John’s unusual conception. His mother, Elizabeth, was barren and she and her husband were “getting on in years” (1:7). Moreover, when an angel told John’s father, Zechariah (a mid-level Levite priest serving in the Temple), that Elizabeth would conceive, the angel said the son must be a Nazirite and “the spirit and power of Elijah would go before him [the son]” (1:13-17). When Mary visited her “relative” Elizabeth (who was a descendant of Aaron), the child “leaped in her womb” and Elizabeth (filled with the Holy
Today’s reading picked up from last week’s reading and continued to describe the ministry of John the Baptist. In calling “the crowds” a “brood of vipers,” Luke used a phrase used by Matthew only for the Sadducees and the Pharisees (Matt. 3:7).
In telling the crowds that they should not rely on the fact that Abraham was their ancestor (v.8), John was disabusing them of the idea that the merits of their fathers — and being Jewish by natural birth — gave them a privileged status. The emphasis on “bearing good fruit” is one that is found in all the Gospels. John’s exhortations to exercise generosity, fairness and virtue are all Jewish values.
All the Gospels contain a description of Jesus’ Baptism by John and statements by John that he was not the Messiah and that one to come after him was more powerful (vv. 16-17).
In the First Century, there was a tradition that Jesus had been a disciple of John before he (Jesus) began his public ministry. In addition, a baptizer was seen as superior to the person being baptized. For these reasons, all the Gospels emphasized that John was not the Messiah and that Jesus was more powerful than John and “superior” to him.
The “baptism by the Holy Spirit” (v.16) that John said Jesus would bring was accomplished at Pentecost in tongues of fire (Acts 2:3).
2021, December 5 ~ Baruch 5:1-9; Malachi 3:1-4; Philippians 1:3-11; Luke 3:1-6
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
DECEMBER 5, 2021
Today, congregations have the choice between Baruch or Malachi as their first reading.
Baruch 5:1-9
Reading
1 Take off the garment of your sorrow and affliction, O Jerusalem, and put on forever the beauty of the glory from God.
2 Put on the robe of the righteousness that comes from God; put on your head the diadem of the glory of the Everlasting;
3 for God will show your splendor everywhere under heaven.
4 For God will give you evermore the name, “Righteous Peace, Godly Glory.”
5 Arise, O Jerusalem, stand upon the height; look toward the east, and see your children gathered from west and east at the word of the Holy One, rejoicing that God has remembered them.
6 For they went out from you on foot, led away by their enemies; but God will bring them back to you, carried in glory, as on a royal throne.
7 For God has ordered that every high mountain and the everlasting hills be made low and the valleys filled up, to make level ground, so that Israel may walk safely in the glory of God.
8 The woods and every fragrant tree have shaded Israel at God’s command.
9 For God will lead Israel with joy, in the light of his glory, with the mercy and righteousness that come from him.
Commentary
The Book of Baruch is not part of the “Canon” (accepted books) of the Jewish version of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as part of a “second” Canon. In Protestant Bibles, Baruch is not included in the Hebrew Scriptures but is part of a section called the Apocrypha (“hidden books”).
This difference in treatment arose because from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations are called the “Septuagint.” Baruch was included in most versions of the Septuagint.
When the Jewish version of the Hebrew Scriptures (the “TaNaK”) was codified, however, in the period from 90 CE to 110 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE, the Book of Baruch (among other writings) was not included in the Canon of the TaNaK.
When Jerome completed translating the Bible into Latin (the “Vulgate”) in 405 CE, he included Baruch and other books that were part of the Septuagint. Jerome also wrote prefaces to some books noting that they were not in the Jewish Canon of the Hebrew Bible. Later compilers of the books in Christian Bibles overlooked Jerome’s prefaces. It was not until 1546 at the Council of Trent that the Roman Catholic Church set the RCC Canon of the Bible to include all the books in the Septuagint that were included by Jerome in the Vulgate.
Luther and other Protestants, however, followed the Jewish Canon of the Hebrew Bible and put some of the other books from the Septuagint (such as Baruch) in a separate section called the Apocrypha.
The Book of Baruch purports to be written by Baruch, Jeremiah’s secretary (Jer.32:12), during the Babylonian Exile (587-539 BCE) and after Jeremiah’s death in Egypt in 586 BCE.
Based on the book’s allusions to writings in the Books of Sirach and Daniel, scholars conclude Baruch was actually written between 160 and 60 BCE. The author of Baruch copied and paraphrased numerous Biblical passages and combined them as a way of interpreting them.
Today’s verses are the concluding verses from the last chapter of Baruch. Verses 6, 7 and 8 paraphrased parts of Isaiah written during the Exile (Is. 40 to 55). They spoke of the Babylonian Exile (v.6a) and said that Jerusalem would be restored (vv. 1-2). Saying that Jerusalem would get a “new name” (v.4) represented a change of status for the city – that it had been redeemed.
Malachi 3:1-4
Reading
1 See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight– indeed, he is coming, says the LORD of hosts. 2 But who can endure the day of his coming, and who can stand when he appears?
For he is like a refiner’s fire and like fullers’ soap; 3 he will sit as a refiner and purifier of silver, and he will purify the descendants of Levi and refine them like gold and silver, until they present offerings to the LORD in righteousness. 4 Then the offering of Judah and Jerusalem will be pleasing to the LORD as in the days of old and as in former years.
Commentary
The Book of Malachi is the last book of the 12 “Minor” Prophets – so called because these books are much shorter than the three “Major” Prophets (Isaiah, Jeremiah, and Ezekiel). Malachi’s name literally means “my messenger” and the book appears to have been written in the 5th Century BCE, after the Second Temple was built around 505 BCE.
Malachi asserted that the “Day of the Lord” was coming soon, and the “messenger” of the Day of the Lord was identified as Elijah (4:5). In most prophetic books, the Day of the Lord was presented as a time of wrath, darkness, fear, and trembling.
In today’s reading, Malachi described YHWH’s messenger (v.2) as one who is like “refiner’s fire and fuller’s soap.” (Fuller’s soap is a harsh clay/soap/lye used to whiten clothes or remove impurities from wool.) After the refining and cleansing, the offerings of Judah/Jerusalem would again be pleasing to YHWH (v.4).
In the Synoptic Gospels, the “messenger” was identified as John the Baptist (Matt.11:10-14; Mark 1:2-4; Luke 1:17, 76). John the Baptist was described in many ways as a “new Elijah.”
Philippians 1:3-11
Reading
3 I thank my God every time I remember you, 4 constantly praying with joy in every one of my prayers for all of you, 5 because of your sharing in the gospel from the first day until now. 6 I am confident of this, that the one who began a good work among you will bring it to completion by the day of Jesus Christ. 7 It is right for me to think this way about all of you, because you hold me in your heart, for all of you share in God’s grace with me, both in my imprisonment and in the defense and confirmation of the gospel. 8 For God is my witness, how I long for all of you with the compassion of Christ Jesus. 9 And this is my prayer, that your love may overflow more and more with knowledge and full insight 10 to help you to determine what is best, so that in the day of Christ you may be pure and blameless, 11 having produced the harvest of righteousness that comes through Jesus Christ for the glory and praise of God.
Commentary
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Paul wrote this letter from prison. For this reason, many think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made a number of trips to Philippi from Ephesus. Paul offered himself and Jesus the Christ as examples of courage and self-surrender in the face of suffering and death.
Paul had a deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18). In today’s reading, Paul referred to the “day of Jesus Christ” (v.6) and the “day of Christ” (v.10).
Many of the Messianic changes that most Jews (including Paul) expected (unification of the 12 Tribes; ouster of the Romans; peace and justice) had not fully occurred when Jesus was on earth. For this reason, Paul and others waited for a “Second Coming” of the Christ (Greek for “Messiah”) which Paul believed would occur soon. Accordingly, he hoped the Philippians would be pure and blameless on that day.
Luke 3:1-6
Reading
1 In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, 2 during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. 3 He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, 4 as it is written in the book of the words of the prophet Isaiah, “The voice of one crying out in the wilderness: ‘Prepare the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough ways made smooth; 6 and all flesh shall see the salvation of God.'”
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 50% 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 began by setting an historical stage (vv.1-2a). Tiberius reigned from 14 to 37 CE, so depending on the manner of reckoning years, a time between 26 and 29 CE is indicated. Pontius Pilate was governor from 26 to 36 CE. Caiaphas was High Priest from 18 to 36 CE.
The depiction of John the Baptist as a messenger of repentance was derived from Isaiah and Baruch. The words of Isaiah (vv.4-6) are a paraphrase of Isaiah 40:3-5. The reference to “all flesh” (v.6) emphasized the universality of salvation, a common theme in Luke.
“Baptism of repentance” had antecedents in the Jewish practice of miqveh – a immersion cleansing for ritual purity – but was different in that John’s baptism was a one-time event and a public testimony of repentance. Scholars suggest that baptism as a rite of initiation into the Jesus Follower Movement likely arose after the Temple was destroyed in 70 CE.
2021, November 28 ~ Jeremiah 33:14-16; 1 Thessalonians 3:9-13; Luke 21:25-36
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
NOVEMBER 28, 2021
FIRST SUNDAY OF ADVENT
Jeremiah 33:14-16
Reading
14 The days are surely coming, says the LORD, when I will fulfill the promise I made to the house of Israel and the house of Judah. 15 In those days and at that time I will cause a righteous Branch to spring up for David; and he shall execute justice and righteousness in the land. 16 In those days Judah will be saved and Jerusalem will live in safety. And this is the name by which it will be called: “The LORD is our righteousness.”
Commentary
After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported many Judean leaders to Babylon in 597 and a larger number in 586 (the Babylonian Exile). Jeremiah’s prophesy (i.e., speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.
Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 to 586 BCE) and the First Century. In the Dead Sea Scrolls, there were different versions of the Book of Jeremiah. The Greek Septuagint Translation (the LXX – dating from 300 to 200 BCE) has some chapters that are not in the Hebrew versions.
Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word-for-word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)
Jeremiah is mostly a prophet of doom and gloom, but today’s reading is in prose style and is optimistic. These verses are a repetition of Jer. 23:5-6 and are not in some other versions of the Book of Jeremiah that were found among the Dead Sea Scrolls. They were likely added around 450-400 BCE.
The verses anticipate a Messianic Age when YHWH will fulfill the promise that the Davidic line would rule forever (2 Sam. 7) and a righteous Branch from the House of David would rise up to bring justice and righteousness (a right relationship with God) to Israel and Judea.
The promise to David was qualified, however, by Solomon’s prayer (1 Kings 8:22-26) that the Davidic line would rule forever if it were righteous. As the Deuteronomic Books point out, the people of Ancient Israel were not always righteous (did not worship YHWH faithfully), and this was seen as the reason for the conquests by the Assyrians, Babylonians, Persians, Greeks, Syrians, and Romans.
The Jewish Publication Society Translation of the last word of verse 16 is that the LORD is our “Vindicator.”
1 Thessalonians 3:9-13
Reading
9 How can we thank God enough for you in return for all the joy that we feel before our God because of you? 10 Night and day we pray most earnestly that we may see you face to face and restore whatever is lacking in your faith.
11 Now may our God and Father himself and our Lord Jesus direct our way to you. 12 And may the Lord make you increase and abound in love for one another and for all, just as we abound in love for you. 13 And may he so strengthen your hearts in holiness that you may be blameless before our God and Father at the coming of our Lord Jesus with all his saints.
Commentary
Paul’s First Letter to the Thessalonians was Paul’s first writing that exists and was written around 50 CE. Accordingly, it is the oldest writing in the Christian Scriptures.
Thessalonica is a seaport city and was the capital of Macedonia. Even today, Thessaloniki (as it is now called) is a charming city of one million persons, and the cultural center of Greece. The saying there is that “Thessaloniki is to Athens as San Francisco is to Los Angeles.”
According to Acts 16 and 17, Paul went to Philippi and then to Thessalonica. He spoke gratefully in Philippians 4:16 of gifts sent to him by Philippians when he was in Thessalonica.
The letter encouraged the community to be steadfast in the face of persecution. In today’s reading, Paul reassured the people that even those who died before the Parousia (Second Coming) will participate fully in it (v.14). Paul also expected the end times (not the end of the world, but the end of the world as we know it) to come during Paul’s own lifetime (v.17).
The idea of a Second Coming developed early in the Jesus Follower Movement because, in his earthly life, Jesus of Nazareth did not fulfill all the traditional “job descriptions” of the Messiah – the nation was not unified; the Romans were not expelled; Shalom (peace and order) did not reign. The expectation developed in the Jesus Follower Community that at the Second Coming, the Kingdom of God/Heaven will be accomplished and the coming of the Messiah will be fulfilled.
The theme of this short letter (five chapters) is one of encouragement to remain steadfast. In the passages just before today’s reading, Paul expressed gratitude for the good report he received from Timothy (v.6) and his pain at not being able to visit this community (v.4).
In today’s reading, he urged the Jesus Followers in Thessalonica to increase in love for one another (v.12) and to remain holy and blameless “at the coming of our Lord Jesus with all his saints” (v.13) . For Paul, the “heart” (v.13) is not a synonym for feelings, but the center of knowledge and understanding. He also expected that the Parousia (the Second Coming) would occur soon.
Luke 21:25-36
Reading
25 Jesus said, “There will be signs in the sun, the moon, and the stars, and on the earth distress among nations confused by the roaring of the sea and the waves. 26 People will faint from fear and foreboding of what is coming upon the world, for the powers of the heavens will be shaken. 27 Then they will see ‘the Son of Man coming in a cloud’ with power and great glory. 28 Now when these things begin to take place, stand up and raise your heads, because your redemption is drawing near.”
29 Then he told them a parable: “Look at the fig tree and all the trees; 30 as soon as they sprout leaves you can see for yourselves and know that summer is already near. 31 So also, when you see these things taking place, you know that the kingdom of God is near. 32 Truly I tell you, this generation will not pass away until all things have taken place. 33 Heaven and earth will pass away, but my words will not pass away.
34 “Be on guard so that your hearts are not weighed down with dissipation and drunkenness and the worries of this life, and that day catch you unexpectedly, 35 like a trap. For it will come upon all who live on the face of the whole earth. 36 Be alert at all times, praying that you may have the strength to escape all these things that will take place, and to stand before the Son of Man.”
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 are written in elegant and deliberatively crafted Greek, and present Jesus of Nazareth as the universal savior of humanity. Both emphasize the Holy Spirit as the “driving force” for events.
The Gospel follows the same general chronology of Jesus’ life, death, and resurrection as the Gospel of Mark, and more than 50% of Luke’s Gospel is 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 draws upon images and metaphors for the coming of the Son of Man as described in the Septuagint (LXX) translations of the Hebrew Bible. The signs in the sun, moon, and stars (v.25) are derived from Joel 2:30-31, Zephaniah 1:15 and Isaiah 13:10. The fear and foreboding and the heavens being shaken (v.26) are parallel to Isaiah 34:4. The Son of Man “coming on a cloud” is based on Daniel 7:13.
The lesson of the fig tree is found in the other Synoptic Gospels and the reference to “this generation” (v.32) demonstrates the belief in the early Jesus Follower Community that the Day of the Lord would occur shortly. Similarly, the admonition to alertness (vv. 34-36) is found in the other Synoptic Gospels.
2021, November 21 ~ 2 Samuel 23:1-7; Daniel 7:9-10, 13-14; Revelation 1:4b-8; John 18:33-37
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
NOVEMBER 21, 2021
FEAST OF CHRIST THE KING
During this Pentecost Season, there are two “Tracks” of Scriptures that are offered, and congregations may choose which Track they will follow. The first two readings presented are the readings from Tracks 1 and 2, respectively. The third and fourth readings are the same in both Tracks.
2 Samuel 23:1-7
Reading
1 These are the last words of David:
The oracle of David, son of Jesse, the oracle of the man whom God exalted, the anointed of the God of Jacob, the favorite of the Strong One of Israel:
2 The spirit of the LORD speaks through me, his word is upon my tongue.
3 The God of Israel has spoken, the Rock of Israel has said to me: One who rules over people justly, ruling in the fear of God,
4 is like the light of morning, like the sun rising on a cloudless morning, gleaming from the rain on the grassy land.
5 Is not my house like this with God? For he has made with me an everlasting covenant, ordered in all things and secure. Will he not cause to prosper all my help and my desire?
6 But the godless are all like thorns that are thrown away; for they cannot be picked up with the hand;
7 to touch them one uses an iron bar or the shaft of a spear. And they are entirely consumed in fire on the spot.
Commentary
The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel, and Kings. These books are a “didactic history” that covered the period from just before the entry into the Promised Land (c.1220 BCE, if the account is historical) to the beginning of Babylonian Captivity (586 BCE). The books were written in the period from 640 BCE to 550 BCE and continued to be revised even after that.
The authors of the Deuteronomic Books artfully wove their stories from numerous sources. They then used the stories in these books to demonstrate that that God controls history and to assert that it was the failures of the kings of Israel and the kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)
The Book of Samuel (to the extent it may be historical) covered from the end of the time of the Judges (c.1030 BCE) to the last years of the Reign of David (c. 965 BCE). Most scholars agree that it was compiled from multiple sources. For this reason, there are at least nine stories in the Book that are repeated but in a different (and sometimes contradictory) form.
Today’s readings are presented as David’s “last words” – a poetic literary tradition similar to the “last words” of Jacob (Gen. 49) and Moses (Deut. 32). The reading is inserted between a long psalm of praise (2 Sam. 22) that is essentially the same as Psalm 18, and a recounting of the warriors whom David had (2 Sam. 23:8-39), including (somewhat ironically) Uriah the Hittite, the husband of Bathsheba whom David had murdered.
The “last words” alluded to the anointing of David as king (v.1) and the “everlasting covenant” (v. 5) that the House of David would rule forever (2 Sam. 7:16). Notwithstanding his flaws, David was consistently presented as the favorite of YHWH, the “Strong One of Israel” (v.1).
Daniel 7:9-10, 13-14
Reading
9 As I watched, thrones were set in place, and an Ancient One took his throne, his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames, and its wheels were burning fire.
10 A stream of fire issued and flowed out from his presence. A thousand thousands served him,
and ten thousand times ten thousand stood attending him. The court sat in judgment, and the books were opened.
13 As I watched in the night visions, I saw one like a human being coming with the clouds of heaven. And he came to the Ancient One and was presented before him.
14 To him was given dominion and glory and kingship, that all peoples, nations, and languages
should serve him. His dominion is an everlasting dominion that shall not pass away, and his kingship is one that shall never be destroyed.
Commentary
The Book of Daniel has two distinct parts. Chapters 1 to 6 are stories of Daniel in the Court of the Babylonian Kings and the Persian Kings just before, during and just after the Babylonian Exile (587-539 BCE). Because the kings in the stories were presented as ignorant (but not malevolent), scholars date these six chapters to the 4th Century BCE when Judea was under the generally benevolent rule of the Persians (539-333 BCE) and the Greeks (333 to 281 BCE). Chapters 2 to 7 of the Book were written in Aramaic rather than in Hebrew.
Chapters 7 to 12 were written later – during the oppression of Antiochus IV Epiphanes (175-164 BCE) whose desecration of the Temple led to the Maccabean Revolt in 167 BCE.
These later chapters presented an apocalyptic vision – a situation so dire that an external intervention (such as by God) was needed to put things right. Like other apocalyptic writings, the Book of Daniel used dramatic images to describe the conflict between good and evil.
Today’s reading is part of Daniel’s dream in which his vision of God (“the Ancient One”) bears strong similarities to the visions of God in Isaiah 6 and Ezekiel 1. Daniel then saw (as part of the divine intervention) “one like a human being coming with the clouds of heaven” (v.13) who was presented before the Ancient One and given everlasting dominion over others.
“A human being” or “THE human being” (the fullness of being a human) in Aramaic is “bar adam” – which is translated literally as “son of a human” or the son of “adam” – the first earthling. It is also translated as “Son of Man,” a title attributed to Jesus of Nazareth in the Gospels. The messianic use of this title is also found in postbiblical Jewish literature such as 1 Enoch and 2 Esdras.
In Israel in the period following the Maccabean Revolt, the “one like a human being” would have been understood as the angel Michael, the protector of Israel who opposed the four beasts who were also a part of Daniel’s “vision” (Dan.7:17). These four “beasts” were typically interpreted as the Babylonians, Medes, Persians, and Greeks.
The Book of Daniel said that his visions occurred during the Babylonian Captivity. If that were the case, the vision of the “four beasts” would be an extraordinarily accurate foretelling of the history of Israel during and after the Captivity. In reality, however, these chapters were written around 165 BCE – well after each of the ”four beasts” had dominated Israel.
Revelation 1:4b-8
Reading
4b 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 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 can be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.
Like apocalyptic writings in the Hebrew Bible, the Book of Revelation used dualistic (either/or) language and 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 and presented a vision of an eschatological victory leading to a “New Jerusalem.”
The author of Revelation identified himself as “John” but most scholars conclude that the author was not John the Apostle because of (among other things) the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date Revelation to the late First Century.
The author of Revelation had a profound knowledge of the Hebrew Bible. More than half the verses in Revelation allude to passages in the Hebrew Bible. His reference in today’s reading to Jesus as “coming with the clouds” tied back to today’s reading in Dan. 7:13. The reference to “those who pierced him” was derived from a Messianic oracle in Zech. 12:10. The statement that Jesus’ side was pierced appears only in the Gospel According to John, and John 19:37 explicitly referred to this verse in Zechariah.
John 18:33-37
Reading
33 Pilate entered the headquarters again, summoned Jesus, and asked him, “Are you the King of the Jews?” 34 Jesus answered, “Do you ask this on your own, or did others tell you about me?” 35 Pilate replied, “I am not a Jew, am I? Your own nation and the chief priests have handed you over to me. What have you done?” 36 Jesus answered, “My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews. But as it is, my kingdom is not from here.” 37 Pilate asked him, “So you are a king?” Jesus answered, “You say that I am a king. For this I was born, and for this I came into the world, to testify to the truth. Everyone who belongs to the truth listens to my voice.”
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”) died on the cross at the time lambs were being sacrificed at the Temple for the Passover Seders to be held that night.
Today’s reading contains a substantially expanded version of the exchange between Jesus and Pilate as compared to the Synoptic Gospels. In the Synoptic Gospels, Pilate asked Jesus if he was the King of the Jews, and Jesus remained silent or responded, “You say so.” In this account, Jesus’ responses are more extensive.