Deuteronomy 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, May 12 ~ Acts 9:36-43 and Revelation 7:9-17
/in Uncategorized /by Thomas O'BrienActs 9:36-43
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with an account of the Ascension of Jesus and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.
Today’s reading is set in Joppa (which is modern Jaffa, a city on the Mediterranean, about 30 miles south of Caesarea). The woman’s name, Tabitha (Aramaic) or Dorcas (Greek) means “gazelle” in both languages. Tabitha is the only woman in the Christian Scriptures who is specifically identified as a “disciple.”
Peter’s raising Tabitha from the dead is reminiscent in style and manner to Jesus’ raising Jairus’ daughter (Luke 8:41; Mark 5:22), Elijah’s raising the son of the widow of Zarephath (1 Kings 17:22), and Elisha’s raising the son of the Shunammite woman (2 Kings 4:33).
Some scholars suggest that Peter’s residing with Simon the tanner (v.43) may have been included by the author of Acts as a segue to the conversion of Cornelius the Centurion (a Gentile) in Chapter 10. Tanning animal hides would have rendered the tanner (and perhaps his house) ritually unclean.
Revelation 7:9-17
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 extreme images and metaphors to describe the conflict between good and evil. Apocalyptic literature is often presented as a revelation from God conveyed by an angel or other heavenly body. Apocalyptic writings used symbolic language to convey God’s hidden plan.
The author identified himself as “John” but most scholars conclude that the author was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date Revelation to the late First Century.
In today’s reading, those who worship the Lamb have symbols of righteousness (white robes) and victory (palm branches) (v.9) because blood (sacrifice) leads to victory (white). The idyllic state that is described in verse 16 (hunger and thirst no more) is derived from Isaiah 49:10. Paradoxically, the Lamb is also the shepherd (v.17). God as “shepherd” is best known from Psalm 23 and the “Good Shepherd” in the Fourth Gospel. The idea that God will wipe away every tear is derived from Isaiah 25.8, as part of what is called the “Isaiah Apocalypse.”
2019, May 5 ~ Acts:1-6 (7-20) and Revelation 5:11-14
/in Uncategorized /by Thomas O'BrienActs 9:1-6 (7-20)
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with an account of the Ascension of Jesus and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.
Today’s reading is the beginning of the “Acts 9 version” of Saul/Paul’s conversion – his “Damascus Road Experience.” Other – and somewhat different — versions of this story can be found in Acts 22, Acts 26 and in Galatians 1.
This version of Paul’s conversion connected Saul to the stoning of Stephen in Jerusalem (Acts 7:58) and concluded with Saul’s “theophany” (an appearance of God) in which Saul had a conversation with Jesus (vv.4-6).
After Acts 13:9, Saul was called Paul in Acts of the Apostles. “Paul” is a Roman version of the Hebrew name “Saul.” Notwithstanding Caravaggio’s famous painting, Paul would NOT have been on a horse; only ranking Romans could use and afford horses.
The optional verses (7-20), reflect the fact that the book of Acts contains materials from different traditions that developed between 40 and 85 CE. For example, this account says that the men with Saul heard a voice but saw no one, but Acts 22:9 says they saw the light but did not hear the voice. The author of Acts also presents Saul as a prophet chosen for a special purpose by God (v.15). As a devout Jew, Paul began his preaching in synagogues (v.20).
Revelation 5:11-14
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 extreme images and metaphors to describe the conflict between good and evil. Apocalyptic literature is often presented as a revelation from God conveyed by an angel or other heavenly body. Apocalyptic writings used symbolic language to convey God’s hidden plan.
The author identified himself as “John” but most scholars conclude that the author was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date Revelation to the late First Century.
The author of Revelation had extensive knowledge of the Hebrew Bible. Today’s reading is a part of a long series of images (Chapters 4 to 22) that are “seen” by the author. Here, the author sees “thousands and thousands of angels (v.11.), an image derived from Dan. 7:10 (another apocalyptic book).
The “Lamb” (v. 12) is the Passover Lamb which brings liberation in the Hebrew Bible. Only the Fourth Gospel referred to Jesus the Christ as “the Lamb of God” (Jn. 1:29, 35). The author of Revelation said that all creatures gave praise to the Lamb and to “the one seated on the throne” (God) equally (v.13).
2019, April 28 ~ Acts 5:27-32 and Revelation 1:4-8
/in Uncategorized /by Thomas O'BrienActs 5:27-32
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with an account of the Ascension of Jesus and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.
Today’s reading was set in the early days of the Jesus Follower Movement in Jerusalem. The Jesus Follower Movement remained a sect within Judaism until after the Destruction of the Temple by the Romans in 70 CE.
In the verses leading up to today’s reading, the apostles were preaching in the Temple (vv.12 and 25). There, they were arrested by the Temple Authorities for heresy (v.18) and brought before the religious ruling body, the council, also called the Sanhedrin (v.27).
In today’s reading, Peter and the apostles responded to their accusers by delivering a concise summary of the theology expressed in Acts of the Apostles – that Jesus is the Savior who brought repentance and forgiveness (v.31).
The reference to the death of Jesus in verse 30 (“whom you had killed”) is directed at the Sanhedrin (not all Jews). The Sanhedrin likely worked with the Romans in initiating the crucifixion of Jesus of Nazareth.
Revelation 1:4-8
The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or of heaven, or both). Apocalyptic writing generally described a dire situation ruled by evil powers that could be overcome only by the “in-breaking” of a force (such as God) to bring about a new age.
Like the apocalyptic writings in the Hebrew Bible, the Book of Revelation used extreme images and metaphors to describe the conflict between good and evil. Apocalyptic literature is often presented as a revelation from God conveyed by an angel or other heavenly body. Apocalyptic writings used symbolic language to convey God’s hidden plan.
The author identified himself as “John” but most scholars conclude that the author of Revelation was not John the Apostle because of the reference to the 12 apostles in 21:14. Because of the internal references in the Book, most scholars date the book to the late First Century.
The author of Revelation had extensive knowledge of the Hebrew Bible. The references to “glory and dominion” (v. 6) and “coming on the clouds” (v.7) were taken from Dan. 7:13-14 (another apocalyptic book). The reference to “being pierced” (v.7) was from Zech. 12:10. By using these references, the author of Revelation sought to present Jesus the Christ in images that were familiar to his audience.
2019, April 21 ~ Isaiah 65:17-25; Acts 10:34-43; and 1 Corinthians 15:19-26
/in Uncategorized /by Thomas O'BrienAt the principal service on Easter Sunday, the Lectionary provides for a reading from Acts and a reading from either Isaiah or 1 Corinthians.
Isaiah 65:17-25
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 “Third Isaiah” and has an apocalyptic tone – God (as creator) will intervene and create a New Jerusalem in which there will be Shalom (peace – even among animals (v.25) – and good order for all). There will be long life for everyone (v.20) and people will enjoy the fruits of their labors (v.22). The vision reverses the “curse” of unproductive labor expressed in the Garden of Eden story (Gen.3:18) by assuring the people of the New Jerusalem that their labors will not be in vain (v. 23).
Acts 10:34-43
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with an account of the Ascension of Jesus and ending at the so-called Council of Jerusalem where it was agreed that Gentiles did not have to be circumcised and keep all the Kosher dietary laws in order to become Jesus Followers.
Today’s reading is presented as a speech by Peter to the people of Caesarea after a Roman centurion, Cornelius (a Gentile), asked to be baptized. Peter’s speech is a synopsis of the entire Gospel According to Luke (the Gospel we are reading for most of this Lectionary Year).
In the verses that follow today’s reading, Peter saw that Cornelius and the others who heard him had received the Holy Spirit. Peter baptized Cornelius, even though he was a Gentile, along with the others who heard him (v.48). This story is presented in Acts as a turning point for the Jesus Follower Movement and as a basis for the decision at the Council of Jerusalem to accept uncircumcised Gentiles as part of the Jesus Follower Movement.
1 Corinthians 15:19-26
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 part of Paul’s extended discussion of “resurrection of the dead” in Chapter 15. In the verses just before today’s reading, Paul recognized that the Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasized, however, that not only the body is resurrected, but the entire person, and Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.
In today’s reading, Paul acknowledged that if there is no resurrection of the dead, Jesus the Christ could not have been raised. If there is no Resurrection of the Christ, Paul said there is no basis for salvation and that believers’ faith would be in vain (v.19).
But, Paul asserted, Jesus the Christ has been raised (v.20). As a First Century Jew, Paul believed that death itself was the result of Adam’s disobedience (v.22).
Because Jesus the Christ has been resurrected, death has been destroyed (v.26).
2019, April 14 ~ Isaiah 50:4-9a and Philippians 2:5-11
/in Uncategorized /by Thomas O'BrienIsaiah 50:4-9a
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.” In it, the prophet affirmed loyalty to YHWH and asserted that his words were from YHWH. The last part of the reading (vv. 6 to 9) recounted the prophet’s suffering and is sometimes called the “Third Suffering Servant Song.” The prophet recounted suffering similar to that of the Prophet Jeremiah (v.6) and asserted that the LORD God would vindicate him so he would not be put to shame (v.7).
The longer Fourth Suffering Servant Song begins in Isaiah 53:13. Many of its images were used in the Gospel According to Mark to describe the suffering of Jesus of Nazareth.
Philippians 2:5-11
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul) and most of its inhabitants were Roman citizens. Paul has 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 the best-known part of this Epistle. It emphasized the divinity of Jesus the Christ (v.6), the self-emptying love of Jesus (v.7), his servant ministry (v.7), and that (like all human beings) he was subject to death, even a degrading death on a cross (v.8).
The phrases “every knee should bend” (v.10) and “every tongue confess” (v.11) were echoes of Isaiah 45:23 in which the prophet (speaking for YHWH) asserted YHWH had power to free the Judeans from Babylon and “to me every knee shall bow, every tongue shall swear.”
The Letter to the Philippians contains some of Paul’s strongest assertions about Jesus the Christ as “Lord” and equivalent to YHWH.
The NRSV translates the Greek word Kyrios in the Christian Scriptures (which were written in Greek) as “Lord” with a capital “L.” When the Hebrew Bible was translated into Greek in the period from 300 to 200 BCE, the name for God, YHWH, was also translated as “Kyrios.”
The NRSV translates the letters “YHWH” from the Hebrew Scriptures (which were written in Hebrew) as “LORD” with all capital letters.
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).