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2019, June 2 ~ Acts 16:16-34 and Revelation 22:12-14, 16-17, 20-21

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Acts 16:16-34

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 continues where last week’s reading left off by recounting Paul’s Second Missionary Journey. In Philippi, a Roman colony in Macedonia (northern Greece), Paul and Silas were again going to the synagogue to make converts of “God Fearers” (Gentile sympathizers to Hellenistic Judaism who observed some Jewish practices and customs).

As they went to the synagogue, a slave-girl who had powers of divination followed them for a number of days and called them “slaves of the Most High God” (v.17). Paul got annoyed and exorcised the spirit of divination out of the slave-girl (v.18).

The slave-girl had “brought her owners a great deal of money by fortune telling” (v.16) and the owners of the slave-girl realized they had lost a lot of money. They accused Paul and Silas of trying to convert Romans (which was unlawful). Paul and Silas were flogged and imprisoned.

Just as the apostles had been miraculously released from prison in Chapter 5 of Acts, Paul and Silas’ chains were broken by an earthquake. Though they were freed, they did not run away. The jailer was so moved by Paul’s and Silas’ remaining in the jail that he and all his household became Jesus Followers.

Revelation 22:12-14, 16-17, 20-21

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 of Revelation 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.

Today’s reading consists of portions of the last chapter of Revelation and presents a vision of the coming of Jesus which will happen “soon” (v. 20). Those who wash their robes in the Blood of the Lamb will have a right to the Tree of Life (v.14) and to enter the New Jerusalem. The grace of the Lord will be with all the saints (v.21).

2019, May 26 ~ Acts 16:9-15 and Revelation 21:10, 22-22.5

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Acts 16:9-15

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 one of the first stories from the second half of Acts which describes Paul’s missionary journeys. This trip is described as “Paul’s Second Missionary Journey” because it was a trip to “every city where we [Paul and Barnabas] proclaimed the word of the Lord” (15:36).

One of his first stops was Philippi, a Roman colony in Macedonia (northern Greece). It was a sea voyage of about 75 miles from Troas [Troy] with a stop at the island of Samothrace.

Paul often went to synagogues as a likely place to make converts, particularly among Gentiles who were sympathetic to Judaism (called “God Fearers”).

In today’s account, the “Lord opened Lydia’s heart” (v.14) – an emphasis in Acts and in the Gospel according to Luke that the Holy Spirit is the force that brings about conversions to the Jesus Follower Movement. As was customary at the time, dependents followed the head of the household in religious matters, so Lydia’s household was also baptized (v.15).

Revelation 21:10, 22-22:5

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 of Revelation 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.

Today’s reading is from the last two chapters of Revelation and presents a vision of a New Jerusalem coming out of heaven (v.10). (Most of Jerusalem, including the Temple, was destroyed by the Romans in 70 CE, about 30 years before Revelation was written.)

The author of Revelation had extensive knowledge of the Hebrew Bible, and the New Jerusalem is presented as an “idealized” place. It needs no Temple (God and the Lamb are its “Temple”). It is a place of safety (its gates never need to close). It does not need the sun or the moon to give it light, and the river of the water of life (a reference to Eden in Genesis) flows through it. The people see God’s face (are fully aware of God’s presence), just as Moses spoke with God face to face.

2019, May 19 ~ Acts 11:1-18 and Revelation 21:1-6

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Acts 11:1-18

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 repeats the story in Acts 10 (which was read at Easter this year) and serves as a predicate for the decision made at the Council of Jerusalem.

In his response in Jerusalem to the “circumcised believers,” Peter defended his association with Gentiles (which association would have rendered him ritually unclean) by recounting his vision that was previously described in Acts 10:10-16. In the vision, God told Peter not to call “profane” that which God made clean (10:15 and 11:9).

The references in the vision to animals, reptiles and birds are understood by some scholars as allegorical references to Gentiles upon whom the Holy Spirit had come.

Peter went on to tell the Jesus Followers in Jerusalem that the Holy Spirit “fell upon them [the Gentiles] just as it had upon us at the beginning” (v.15) – a reference to the tongues of fire upon the disciples on Pentecost (2:1-4).

The entire account re-emphasized the role of the Holy Spirit as the force that brought the Gospel to the Gentiles.

Revelation 21:1-6

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 of Revelation 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, the author stated that good has prevailed, the world entered a new phase, and the time of the New Jerusalem has begun. Jerusalem was presented as a bride who welcomed God as her husband. The author declared that turbulence and unrest (using the metaphor of the sea) have been overcome.

Echoing Ezekiel 37 (the Valley of the Dry Bones), the author affirmed that God will be with his “peoples” (v.3) – a reference to both Jews and Gentiles. The author also quoted from the “Isaiah Apocalypse” (Isaiah 25) and declared that death is no more (v.4). As Christians, we affirm that Resurrection overcomes death for all.

2019, May 12 ~ Acts 9:36-43 and Revelation 7:9-17

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Acts 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

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Acts 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

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Acts 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

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At 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

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Isaiah 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

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Isaiah 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

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Joshua 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.”