Genesis 45:3-11, 15
Today’s reading is near the conclusion of the story of Joseph, the longest continuous story about a single person in the Bible (Chapters 37 to 50 in the Book of Genesis).
Joseph was the 11th son of Jacob and he and Benjamin, the 12th son, were Jacob’s favorites. His 10 older brothers were jealous of him and threw him in a pit to die. At the suggestion of Judah (the fourth son), Joseph’s life was spared and he was sold into slavery to Ishmaelites (descendants of Abraham’s son by Hagar) and taken to Egypt by Midianites. There, he was sold to Potiphar, an officer of the Pharaoh, who put him in charge of his house.
Potiphar’s wife tried to seduce Joseph. When Joseph refused her, she falsely accused him of rape and Joseph was imprisoned. When in prison, Joseph interpreted dreams for the Pharaoh’s cupbearer and baker. Later, Joseph interpreted Pharaoh’s dreams and Pharaoh placed Joseph in charge of the affairs of the nation. Joseph’s interpretation of the dreams was accurate and Egypt prepared for (and survived) a famine.
The famine also hit Israel, and Jacob sent his 10 oldest sons to Egypt to buy grain. Joseph did not identify himself to them. Later, when grain ran out again for Jacob and his sons, they went back to Egypt to buy grain. As demanded by Joseph in the first visit, they brought Jacob’s youngest son, Benjamin, with them.
Joseph directed that his silver cup be hidden in Benjamin’s sack of grain, and then accused the brothers of stealing his silver cup. He demanded that Benjamin remain in Egypt as his slave.
Judah knew this would break Jacob’s heart, and agreed to be Joseph’s slave if Joseph would spare Benjamin. Judah’s selflessness showed he was a true brother to Benjamin and his other brothers.
Hearing this affirmation of brotherhood, Joseph identified himself to his brothers in today’s emotional reading. In the reading, he attributed all of the events of his life (including his being sold into slavery) as actions directed by God.
The Joseph Story came from two different sources. This is shown by the references in Chapter 37 to both Ishmaelites and Midianites, and the references to God both as YHWH (translated as LORD in all capital letters) in Chapter 39 and in 49:18, and as “Elohim” (translated as “God”) in the remaining chapters.
1 Corinthians 15:35-38, 42-50
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
Today’s reading continues Paul’s extended discussion of the “resurrection of the dead.” The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.
Paul asserted that there is both a “physical body” that will perish when it is “sown” like a grain of wheat (v.37), and a “spiritual body” when it is raised (v.44). To make this clear, Paul stated that Adam was a “man of dust” and that when persons are resurrected, they bear “the image of the man of heaven” (v.49).
2019, April 7 ~ Isaiah 43:16-21 and Philippians 3:4b-14
/in Uncategorized /by Thomas O'BrienIsaiah 43:16-21
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) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 in which a prophet gave encouragement to Judeans who had returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.
Today’s reading is from “Second Isaiah,” and the prophet speaks for YHWH (“LORD” – all capital letters in the NRSV). YHWH reminded the people about the Exodus from Egypt (“make a way in the sea” v.16). YHWH promised to “do a new thing” (v.19) by delivering the Judeans from Babylon. The reading concluded with the theme that the Judeans were chosen (v.20) and formed by YHWH so they could praise YHWH (v.21).
Philippians 3:4b-14
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul), and most of its inhabitants were Roman citizens. Paul wrote this letter from prison. For this reason, some think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made trips to Philippi from Ephesus. Paul had a deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18).
Today’s reading is a continuation of Paul’s statements in opposition to those who claimed that one had to become a Jew by being circumcised before one could be a Jesus Follower. He described these opponents as “being confident in the flesh” (v.4) and asserted that he himself was circumcised (as a Hebrew) and was a blameless Pharisee (v.6). He referred to all his religious “gains” prior to knowing Christ Jesus as “rubbish” (v.8). (The Greek word is literally translated as “dog poop.”).
Paul emphasized the importance of “faith in The Christ” (v.9) – by which he means a transformation of one’s deepest “heart” that leads one to “know” (have a close relationship with) The Christ. Paul acknowledged that, as a human being, he had only partially reached the goal of sharing in the sufferings of The Christ (v.12) but that he was “pressing on” to the “prize of the heavenly call of God in Christ Jesus” (v.14).
2019, March 31 ~ Joshua 5:9-12 and 2 Corinthians 5:16-21
/in Uncategorized /by Thomas O'BrienJoshua 5:9-12
The Book of Joshua is part of the “Deuteronomic History” (Deuteronomy, Joshua, Judges, Samuel and Kings), most of which was written from about 650 to 600 BCE. This Book covers the entry of the Israelites into the Promised Land by crossing the River Jordan (Chapters 1 to 5), the swift (and idealized) conquest by Joshua of the people who were in the land starting with Jericho (Chapters 6 to 12), the allocation of the conquered lands among the tribes (Chapters 13 to 23), and concludes with the “Covenant at Shechem” in Chapter 24 by which the people swore (acting as their own witnesses) to be faithful to YHWH. The timeframe of the events in the Book would be around 1225 BCE, if the accounts are historical.
Today’s reading is set just after the Israelites crossed the River Jordan and just before the Conquest began. It is part of a Priestly insertion into the Book and was written in the period from about 550 to 450 BCE It reflects two major concerns of the Priestly writers – the timing and celebration of the feasts, and circumcision as a separating sign for Jews.
The reading recounts the first Passover in Canaan and Israel’s becoming an agrarian society. (Whenever the phrase “on that very day” occurs, it is a “trademark” of the Priestly concern for accuracy in the dates for celebrating rituals.)
The place of the Passover Celebration is Gilgal, which means “the round place” and is a play on words for YHWH’s “rolling away the disgrace of Egypt” (v.9). Scholars surmise that the “disgrace” refers to the fact that (according to the story) Israelite men who were born in the 40 years in the Wilderness had not been circumcised, a matter which would have been of great concern to the Priestly writers. This “disgrace” was “remedied” in the first part of Chapter 5 so that after the men were healed (v.8), they would be allowed to participate in the Passover Celebration and would be proper warriors for YHWH in the upcoming Conquest.
2 Corinthians 5:16-21
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.
Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. Paul’s Second Letter to the Corinthians was written in opposition to “false apostles” (11.13) and seems to be a composite of fragments from other letters that have been lost, some of which are referred to in the letter we have.
Today’s reading emphasizes God’s reconciliation with the world through the Christ, and urges the Corinthians to be reconciled to God. The last verse is difficult, and is sometimes understood as “Because the Christ became a human being [Jesus of Nazareth] who did not sin, we have a relationship with the Christ through which we can be in a right relationship (righteousness) with God.”
2019, March 24 ~ Exodus 3:1-15 and 1 Corinthians 10:1-13
/in Uncategorized /by Thomas O'BrienExodus 3:1-15
The Book of Exodus is the second book of the Bible, and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.
Just prior to today’s story, Moses escaped from Pharaoh who heard that Moses killed an Egyptian who was beating a “Hebrew” (2:11-12). Moses went to Midian, which is east of the Sinai Peninsula and the Gulf of Aqaba, about 250 miles southeast of Egypt. There, he married the daughter of the high priest, Reuel (2:18).
Today’s reading is the first account of the “Call of Moses” at Mount Horeb (sometimes called “Sinai” as in Ex. 19:11). (A second – and different – account of the call of Moses is in Exodus 6.) In today’s story, Moses saw a burning bush (v.2) when he was tending the flocks of his father-in-law, Jethro (v.1).
The fact that the holy mountain has two names (Horeb and Sinai) and that Jethro is also called Reuel (2:18), all show that today’s reading (like most of the Torah) was woven together from several sources. The verses that refer to God as “LORD” are translations of YHWH, the sacred name in the “J” (Yahwistic) Source. The verses in today’s reading that use the word “God” are translations of the Hebrew word “Elohim” and are from the “E” (Elohistic) Source. YHWH was presented in the Torah as anthropomorphic – a God who spoke with humans and walked in the Garden of Eden. Elohim, on the other hand, was remote and transcendent. Verse 15 of today’s reading presented both understandings of the Sacred.
When Moses asked for God’s name (v.13), he was seeking to “control” God. Names in Ancient Israel described who and what something or someone was. In Genesis, Adam named the animals and later – as a sign of the disorder from the Disobedience Event – named the woman “Eve.” Naming meant that the name-giver had some control over what or who was named.
Instead of being told a name, Moses received four Hebrew letters that emphasized the unfathomable mystery of God (v.14). These four letters (YHWH) are variously translated as “I AM WHO I AM” or “I WILL BE WHAT I WILL BE” or “I AM BECOMING WHAT I AM BECOMING.” In addition to emphasizing the Mystery of God, the “name” also conveys God’s dynamism and changing manifestations.
1 Corinthians 10:1-13
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. The culture of Corinth was Hellenistic, with an emphasis on reason and secular wisdom.
In today’s reading, Paul used examples from stories of the Israelites in the Wilderness to warn the Corinthians against idolatry and eating food offered to idols. In 10:7, he referred unfavorably to the Israelites’ eating and drinking after worshiping the Golden Calf (Ex. 32:6). As a self-described Pharisee (Phil. 3:5), Paul knew the Hebrew Scriptures well and often invoked them to emphasize his messages.
2019, March 17 ~ Genesis 15:1-12, 17-18 and Philippians 3:17- 4:1
/in Uncategorized /by Thomas O'BrienGenesis 15:1-12, 17-18
Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (“five books”) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1650 BCE, if the accounts are historical.
The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.
Most of today’s reading is part of an early tradition. One clue to the date of today’s reading is that God’s name is printed in the New Revised Standard Version as “LORD” in all capital letters. LORD is the translation of YHWH. The earliest written tradition called God “YHWH” and presented God anthropomorphically – a God who walked in Eden and spoke directly with humans.
In today’s reading, God spoke with Abraham and made a further covenant with him (there are similar covenants in Gen. 13 and 17). This covenant was confirmed by cutting a number of animals in two. In the Hebrew, to “make” a covenant is literally to “cut” a covenant (we might say “cut a deal”). The covenant was “sealed” when the flaming torch passed between the cut pieces of the animals. Unlike the covenants in Genesis 13 and 17, this covenant is “unilateral” and does not require Abraham to take actions to uphold his part of the “bargain.”
Philippians 3:17-4:1
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul), and most of its inhabitants were Roman citizens. Paul wrote this letter from prison. For this reason, some think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made trips to Philippi from Ephesus. Paul had a deep affection for the believers in Philippi and thanked them for gifts sent to him in prison (4:18).
Today’s reading contains some of the subversive themes Paul presented in the letter. He asserted that Jesus Followers’ citizenship is in heaven (3.20), rather than with Rome. In addition, in many places in the Roman Empire, there were monuments hailing Caesar Augustus as savior and lord, but Paul claimed in 3:20 that we are “expecting a Savior, the Lord Jesus Christ.”
2019, March 10 ~ Deuteronomy 26:1-11 and Romans 10:8b-13
/in Uncategorized /by Thomas O'BrienDeuteronomy 26:1-11
Deuteronomy is the fifth (and last) book of the Torah and is presented as Moses’ final speech to the Israelites just before they entered the Promised Land. “Deuteronomy” comes from Greek words that mean “Second Law” and is structured as if it were a “restatement” of the laws found in the books of Exodus, Leviticus and Numbers. Parts of Deuteronomy were revised as late as 450 BCE, but the bulk of the book is generally dated to the reign of King Josiah of Judea (640-609 BCE).
It is also the first book of the didactic “Deuteronomic History” which consists of Deuteronomy, Joshua, Judges, Samuel and Kings. This “History” teaches that when the people and kings of Israel and Judea worshiped YHWH properly, they prospered, but when they worshiped false gods, other nations (the Assyrians in 722 BCE and Babylonians in 587) conquered them.
The Deuteronomic History emphasized the need for worship at the Temple in Jerusalem. The Temple is described in today’s passage as “the place the LORD God [YHWH] will choose as a dwelling for his name” (v.2).
Today’s reading prescribed actions at the Temple for the Festival of Weeks, a celebration of the Spring harvest. After the Babylonian Exile, the Festival also came to be associated with the giving of the Law at Sinai, and was later called Pentecost (50 days after Passover) in First Century Judaism (Acts 2:1).
The Festival of Weeks was one of the three festivals in which Jews were expected to go the Temple in Jerusalem to make offerings. The other two were Passover and the celebration of the Fall harvest, called the Festival of Booths or Tabernacles (remembering the flimsy dwellings inhabited during the time in the Wilderness).
Today’s reading also contains an early synopsis of the story of the Exodus and the entry into Israel (vv.5b-9). It is notable that this synopsis does not contain the giving of the Law at Sinai or many of the details in Genesis and Exodus. It can be compared with the synopsis of Jewish History from Abraham to the Destruction of Jerusalem contained in Nehemiah 9:7-31.
The Book of Nehemiah was written after 400 BCE, after the Exile and more than 200 years after most of Deuteronomy was written. When Nehemiah was written, the stories in Genesis and Exodus had been more fully developed and were included in the Torah read by Ezra to the people in 443 BCE (Neh.8).
Romans 10:8b-13
Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.
The “backstory” is that in 49 CE, Emperor Claudius expelled all Jews from Rome, including Jewish Jesus Followers. The next Emperor was Nero who reigned from 54 to 68 CE). Nero reversed his predecessor’s decree and allowed Jews to return to Rome. This return caused tensions within the Jesus Follower Community in which Gentiles had become prominent.
In today’s reading, Paul emphasized “there is no distinction between Jew and Greek [Jesus Followers]; the same Lord is Lord of all” (v.12). As support for this assertion, Paul interpreted Deuteronomy 30:14 as establishing that the “word of faith” is what is on each believer’s lips and in their hearts (v.8b). In Deuteronomy, the “word” was the Commandments.
Paul took the phrase “everyone who calls on the name of the Lord shall be saved” (v.13) from the prophet Joel, who wrote about the “terrible Day of the LORD [YHWH]” in which only those who call upon the LORD would be saved (Joel 2:32). Paul’s used this phrase as part of his over-all message that “belief in your heart that God raised [the Christ] from the dead” (v.9) is transformative and causes the true believer to be “justified” – in a right relationship with God and others (v.10).
2019, March 3 ~ Exodus 34:29-35 and 2 Corinthians 3:12-4:2
/in Uncategorized /by Thomas O'BrienExodus 34:29-35
The Book of Exodus is the second book of the Bible, and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.
Because of this reading from the Hebrew Bible and today’s Gospel reading, many Christians refer to this Sunday as “Transfiguration Sunday.” In this reading, Moses’ face shone when he came down from Mount Sinai after speaking with YHWH (translated as LORD in all capital letters). On the mountain, he wrote the “words of the covenant” (the Ten Commandments or the Ten Words) on tablets as directed by YHWH (34:27). Moses put a veil over his face after he gave the people the Commandments and he removed the veil whenever he spoke to YHWH face-to-face.
The account in today’s reading is Moses’ second return from the top of Mount Sinai. Just a few chapters earlier, Moses came down from the mountain with the Commandments written by YHWH in the first account (31:18). When Moses and YHWH saw that the Israelites built a Golden Calf, YHWH threatened to destroy them. Moses pleaded with YHWH to reverse that decision and YHWH relented (Chapters 32 and 33),
Moses’ speaking with God face-to-face became an important aspect of the description of the expected Messiah when this account in Exodus was combined with two verses in the Book of Deuteronomy. In one verse, YHWH promised to “raise up for them [the people of Israel] a prophet like you [Moses].” (Deut. 18.18) The other verse stated that no other prophet in Israel has been known by God face-to-face (Deut. 34.10).
Today’s Gospel reading presents Jesus of Nazareth as conversing with Moses and Elijah, and notes that “the appearance of his face changed and his clothes became dazzling white” (LK 9:29).
2 Corinthians 3:12- 4:2
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.
Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. Paul’s Second Letter to the Corinthians was written in opposition to “false apostles” (11.13) and seems to be a composite of fragments from other letters that have been lost, some of which are referred to in the letter we have.
Moses’ veil is presented as a protection for the Israelites (Ex. 34:35). But in today’s reading, Paul reinterpreted the veil worn by Moses as a metaphor for unenlightenment (vv.14-15). Paul stated the veil is only set aside in Christ (v.14) and we now see the glory of the Lord because we have “unveiled faces” and are being “transformed from one degree of glory to another (v.18).
2019, February 24 ~ Genesis 45:3-11, 15 and 1 Corinthians 15:35-38, 42-50
/in Uncategorized /by Thomas O'BrienGenesis 45:3-11, 15
Today’s reading is near the conclusion of the story of Joseph, the longest continuous story about a single person in the Bible (Chapters 37 to 50 in the Book of Genesis).
Joseph was the 11th son of Jacob and he and Benjamin, the 12th son, were Jacob’s favorites. His 10 older brothers were jealous of him and threw him in a pit to die. At the suggestion of Judah (the fourth son), Joseph’s life was spared and he was sold into slavery to Ishmaelites (descendants of Abraham’s son by Hagar) and taken to Egypt by Midianites. There, he was sold to Potiphar, an officer of the Pharaoh, who put him in charge of his house.
Potiphar’s wife tried to seduce Joseph. When Joseph refused her, she falsely accused him of rape and Joseph was imprisoned. When in prison, Joseph interpreted dreams for the Pharaoh’s cupbearer and baker. Later, Joseph interpreted Pharaoh’s dreams and Pharaoh placed Joseph in charge of the affairs of the nation. Joseph’s interpretation of the dreams was accurate and Egypt prepared for (and survived) a famine.
The famine also hit Israel, and Jacob sent his 10 oldest sons to Egypt to buy grain. Joseph did not identify himself to them. Later, when grain ran out again for Jacob and his sons, they went back to Egypt to buy grain. As demanded by Joseph in the first visit, they brought Jacob’s youngest son, Benjamin, with them.
Joseph directed that his silver cup be hidden in Benjamin’s sack of grain, and then accused the brothers of stealing his silver cup. He demanded that Benjamin remain in Egypt as his slave.
Judah knew this would break Jacob’s heart, and agreed to be Joseph’s slave if Joseph would spare Benjamin. Judah’s selflessness showed he was a true brother to Benjamin and his other brothers.
Hearing this affirmation of brotherhood, Joseph identified himself to his brothers in today’s emotional reading. In the reading, he attributed all of the events of his life (including his being sold into slavery) as actions directed by God.
The Joseph Story came from two different sources. This is shown by the references in Chapter 37 to both Ishmaelites and Midianites, and the references to God both as YHWH (translated as LORD in all capital letters) in Chapter 39 and in 49:18, and as “Elohim” (translated as “God”) in the remaining chapters.
1 Corinthians 15:35-38, 42-50
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
Today’s reading continues Paul’s extended discussion of the “resurrection of the dead.” The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.
Paul asserted that there is both a “physical body” that will perish when it is “sown” like a grain of wheat (v.37), and a “spiritual body” when it is raised (v.44). To make this clear, Paul stated that Adam was a “man of dust” and that when persons are resurrected, they bear “the image of the man of heaven” (v.49).
2019, February 17 ~ Jeremiah 17:5-10 and 1 Corinthians 15:12-20
/in Uncategorized /by Thomas O'BrienJeremiah 17:5-10
After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek/English 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 a number of Judean leaders to Babylon in 597 and a larger number in 586 (the beginning of 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. 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 reflects an over-arching theme found in the Deuteronomic History (Deuteronomy, Joshua, Judges, Samuel and Kings) — that the downfalls of Northern Israel in 722 BCE and Judea in 587 BCE were the result of the failure of the people and their kings to trust in YHWH and worship YHWH faithfully. The prophet said, “Those who trust in mere mortals” are “cursed” and will live in “an uninhabited salt land.” (vv.5-6).
The prophet continued that those who trust in YHWH (translated LORD in all capital letters) will bear fruit (v.8). YHWH would give to all according to their ways – the fruit of their doings (v.10).
This Deuteronomic belief can be summarized as “Do good, get good. Do bad, get bad.” It can be contrasted to the views in the Book of Job (bad things can happen to good people) and the Book of Ecclesiastes (bad things happen at random).
1 Corinthians 15:12-20
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
Today’s reading continues Paul’s extended discussion of “resurrection of the dead.” The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasizes that not only the body is resurrected, but the entire person, and Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.
In today’s verses, Paul argued that the Corinthians’ belief that Christ was raised from the dead can only be true if the resurrection of the dead is a reality. “For if the dead are not raised, then Christ has not been raised” (v.16). Describing the Resurrection of the Christ as “the first fruits of those who have died” (v.20), Paul went on (in next week’s reading) to affirm the powerful and hopeful belief that “all will be made alive in Christ” (v.22).
2019, February 10 ~ Isaiah 6:1-8 and 1 Corinthians 15:1-11
/in Uncategorized /by Thomas O'BrienIsaiah 6:1-8
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) who called for Jerusalem to repent in the 20 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. For the most part, a prophet gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.
Today’s reading is usually referred to as “the Call of Isaiah.” To identify years in which events occurred, it was common to use the year of a particular king’s reign. Isaiah’s call is dated to the year King Uzziah of the Kingdom of Judea died (v.1). This was 742 or 733 BCE (scholars are not sure of the chronology), but it was clearly a time when the Assyrian Empire was becoming more dominant. The Assyrians conquered the Kingdom of Israel (the Northern 10 Tribes) in 722 BCE.
The scene of Isaiah’s Call was intended to inspire awe and used hyperbole (the hem of the Lord’s robe fills the temple) (v.1) to create that sense. The LORD is surrounded by angels – seraphs (literally, “burning ones”) with six wings, two of which cover their “feet” (a customary euphemism in Hebrew Scriptures for one’s private parts).
Using a customary literary device (and as Moses did when he was called by YHWH), Isaiah protested that he would not be able to speak for the LORD. Isaiah said he had “unclean lips” (v.5). In a metaphorical response, a seraph touched Isaiah’s lips with a live coal (v.7). After this purification, just as Samuel responded to the Lord’s call in 1 Sam. 3, Isaiah responded with the same words: “Here I am; send me” (v.8).
1 Corinthians 15:1-11
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
In today’s reading, Paul presented an early creed about the death and resurrection of Jesus the Christ. In saying that “Christ died for our sins,” (v.3) the word “for” can be understood as “on account of” or “because of” or “to atone for.” The phrase that the Christ was raised “in accordance with the scriptures” (v.4) became part of the Nicene Creed.
In discussing the appearances of the risen Christ, Paul asserted that he appeared first to Cephas (Peter) and the twelve (v.5) — rather than to women as presented in the Gospels. Curiously, Paul then said the Christ appeared to James (presumably the brother of Jesus) and then to “all the apostles.” (v.7), which seems to contradict his earlier statement about the appearance to “the twelve.” Finally, Paul listed himself as a person to whom the Christ “appeared” though there is no suggestion in the Epistles (or in Acts 8, 22 or 26) that this appearance (presumably Paul’s Damascus Road Experience) was a physical appearance of the Christ.
Although Paul described himself as “the least” of the apostles (v.9), he made clear to the Corinthians that his authority arose from the fact that he was an “apostle,” and he asserted that he “worked harder” (v.10) than any of the other apostles.
Today’s reading also served as an introduction to Paul’s extended discussion of “resurrection of the dead” in Chapter 15. The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasizes that not only the body is resurrected, but the entire person, and Paul used the “resurrection of the dead” to encompass the entirety of resurrection.
2019, February 3 ~ Jeremiah 1:4-10 and 1 Corinthians 13:1-13
/in Uncategorized /by Thomas O'BrienJeremiah 1:4-10
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 a number of Judean leaders to Babylon in 597 and a larger number in 586 (the beginning of 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. 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 describes Jeremiah’s call in terms that are reminiscent of the calls of Moses in Exodus 3, Gideon in Judges 6 and Isaiah in Isaiah 6. In this sense, Jeremiah is presented as a “prophet like Moses” who would be raised up as anticipated in Deut. 18:15. Just as with Moses, Gideon and Isaiah, Jeremiah claims (v.6) he is not fit to speak for YHWH (translated as “LORD” in all capital letters), but YHWH touches Jeremiah’s mouth (v.9) and puts words in it so that he can speak for YHWH.
The phrase “to destroy and overthrow and to build up and plant” (v.10) expresses a key theme expressed in Jeremiah – Jerusalem will be destroyed by the Babylonians but will be rebuilt after the Exile ends.
1 Corinthians 13:1-13
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
Today’s reading is a continuation of the readings for the last two weeks in which Paul described the variety of spiritual gifts as all coming from the same Spirit for the good of the community, and analogized the members of the community (and their gifts) as being parts of the same body of the Christ.
In today’s reading, Paul praised love as the most important spiritual gift and emphasized its superiority to the Hellenistic values of reason and wisdom, as well as its superiority to prophesy and knowledge. Unlike other gifts, love never ends (v.8). Paul stated that love is not boastful, arrogant or rude, and rhapsodically concluded that love is the greatest of faith, hope and love (v.13).