TODAY’S READINGS IN CONTEXT
NOVEMBER 11, 2018
In some denominations, two different readings from the Hebrew Bible are available, and one is chosen to be read.
Track 1: Ruth 3:1-5, 4:13-17
The Book of Ruth is one of the shortest books of the Bible (four chapters) and is a beautiful story of a Moabite woman (Ruth) and her devotion to her Jewish mother-in-law, Naomi.
It is important to note that the Moabites were always regarded as dire enemies of Judah.
In the chapters leading up to today’s reading, Naomi, her husband, and their two sons (whose names meant “Sickly” and “Frail”), left Bethlehem and went to Moab because of a famine in Judea. (Ironically, Beth-lehem means “House of Bread/Food”.) In Moab, the husband died, and the two sons married Moabite women, Ruth and Orpah. Ten years later, the two sons (not surprisingly) died, and the three women were left destitute. Naomi decided to return to Judah and urged Ruth and Orpah to stay with their own people in Moab and remarry. Orpah decided to remain in Moab, but Ruth “clung” to Naomi and swore “your people shall be my people and your God my God.” (These are words read today when a person converts to Judaism.)
In Judah, Ruth worked in fields owned by Boaz, a kinsman. In the first part of today’s reading, Naomi advised Ruth to lie down on the threshing floor where Boaz was lying down and “uncover his feet” (v.5). In the Hebrew Bible, “feet” is usually a euphemism for “private parts,” so Naomi’s advice has a clear sexual overtone. In the conclusion of today’s reading, Boaz and Ruth married and had a son, Obed, the father of Jesse, who was the father of David.
At the time the Book of Ruth was written (5th Century BCE), there was a conflict in Judea between the “exclusivists” (Ezra and Nehemiah) who required that all foreign wives be sent away, and the “inclusivists” such as the author of Ruth, who (even though she was a Moabite) was presented as the great-grandmother of the great King David. The exclusivist/inclusivist controversy continued into the time of Jesus of Nazareth, and beyond.
Track 2: 1 Kings 17:8-16
Elijah and his successor, Elisha, were two of the great prophets (speakers for YHWH) in Jewish History. They opposed the (mostly) Baal-worshiping kings in Northern Israel for 90 years (from approximately 873 to 784 BCE), and their stories comprise about 40% of the Book of Kings.
The authors of the Book of Kings were also the authors of the books of Deuteronomy, Joshua, Judges and Samuel. These books were given their final form around 550 BCE – long after the events they described. The authors used the stories in these books to demonstrate that it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)
Elijah and Elisha are both credited with numerous healings, restoring people to life, and other extraordinary events involving food, such as the one recounted in today’s reading.
Just prior to today’s reading, Elijah confronted the Baal-worshiping King Ahab (873 to 852 BCE) and told Ahab that there would be no rain in Israel until YHWH decided to make it rain. This pronouncement was fully consistent with one of the major themes of the Book of Kings – that YHWH is in control, rather than the kings or their false gods.
In today’s reading, YHWH directed Elijah to walk about 80 miles from east of the River Jordan to Zarephath, which is on the Mediterranean coast near Sidon (in modern Lebanon). This area was a center of Baal worship, and the story of the continued supply of meal and oil for the widow shows that YHWH’s powers extend even beyond the lands of Judea and Israel.
Hebrews 9:24-28
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to Jesus Followers who had suffered persecution and it introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.
Today’s reading continues discussing the theme of Jesus of Nazareth as the high priest and uses this image as another way of conveying to the Jesus Follower Community “who and what” Jesus was (and is). The author focuses on the “once and for all” aspects of Jesus’ Death and Resurrection, and emphasizes that Jesus was both priest and sacrifice in the Crucifixion. The reading concludes with an allusion to the Second Coming – a theological recognition that not all of Ancient Israel’s (and the Jesus Follower Community’s) expected outcomes of the Messianic Age were accomplished in Jesus’ lifetime or even after the Destruction of the Temple by the Romans in 70 CE.
2018, December 9 ~ Baruch 5:1-9; Malachi 3:1-4; and Philippians 1:3-11
/in Uncategorized /by Thomas O'BrienThis week, the Revised Common Lectionary offers a choice for the First Reading between Baruch and Malachi.
Baruch 5:1-9
The Book of Baruch is not part of the “Canon” (accepted books) of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as part of a “second” Canon. In Protestant Bibles, Baruch is not included in the Hebrew Scriptures but is part of a section called the Apocrypha (“hidden books”).
This difference in treatment arose because from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations are called the “Septuagint.” Baruch was included in most versions of the Septuagint, but it (among other writings) was not included in the Canon of the Hebrew Bible (the “TaNaK”) when the TaNaK was codified in the period from 90 CE to 110 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.
When Jerome completed translating the Bible into Latin (the “Vulgate”) in 405 CE, he included Baruch and other books that were part of the Septuagint in the Vulgate. Jerome wrote prefaces to some books noting that they were not in the Jewish Canon of the Hebrew Bible. Later compilers of the books in Bibles overlooked Jerome’s prefaces, and the Roman Catholic Canon of the Old Testament was not settled until the Council of Trent decreed in 1546 that the Canon includes all the books in the Septuagint that were included by Jerome in the Vulgate.
Luther and other Protestants, however, followed the Jewish Canon of the Hebrew Bible and put other books from the Septuagint (such as Baruch) in a separate section called the Apocrypha.
The Book of Baruch purports to be written by Baruch, Jeremiah’s secretary, during the Babylonian Exile (587-539 BCE) after Jeremiah’s death in Egypt in 586 BCE.
Based on the book’s allusions to writings in the Books of Sirach and Daniel, scholars conclude Baruch was actually written between 160 and 60 BCE. The author of Baruch copied and paraphrased numerous Biblical passages and combined them as a way of interpreting them.
Today’s verses are the concluding verses of Baruch. Verses 6, 7 and 8 paraphrased parts of Isaiah written during the Exile (Is. 40 to 55).
Malachi 3:1-4
The Book of Malachi is the last book of the 12 “Minor” Prophets – so called because these books are much shorter than the three “Major” Prophets (Isaiah, Jeremiah and Ezekiel). His name literally means “my messenger” and the book appears to have been written in the 5th Century BCE, after the Second Temple was built around 505 BCE.
Malachi asserted that the “Day of the Lord” was coming soon, and the “messenger” of the Day of the Lord was identified as Elijah (4:5). In most prophetic books, the Day of the Lord was presented as a time of wrath, darkness, fear and trembling.
In today’s reading, Malachi described YHWH’s messenger as one who is like “refiner’s fire and fuller’s soap.” (Fuller’s soap is a harsh clay/soap used to whiten clothes or remove impurities from wool.) After the refining and cleansing, the offerings of Judah/Jerusalem will be pleasing to YHWH.
Philippians 1:3-11
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Paul wrote this letter from prison. For this reason, many think the letter was written from Rome around 62 CE. Other scholars note that Paul was also imprisoned earlier in Ephesus and made a number of trips to Philippi from Ephesus.
Paul had a deep affection for the Jesus Followers in Philippi, and thanked them for gifts sent to him in prison (4:18). In today’s reading, Paul referred to the “day of Jesus Christ” (1:6) and the “day of Christ” (1:10).
Many of the Messianic changes that many Jews (including Paul) expected (unification of the 12 Tribes; ouster of the Romans; peace and justice) had not fully occurred when Jesus was on earth. For this reason, Paul awaited a “Second Coming” of the Christ (Greek for “Messiah”) which Paul believed would occur soon. Accordingly, he hoped the Philippians to whom he was writing would be pure and blameless on that day.
2018, December 2 ~ Jeremiah 33:14-16; and 1 Thessalonians 3:9-13
/in Uncategorized /by Thomas O'BrienJeremiah 33:14-16
After the good King Josiah (who instituted many Deuteronomic reforms) was killed in battle in 609 BCE at Megiddo (the Greek name for which is Armageddon), the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 BCE until Jerusalem was conquered by the Babylonians in 597 BCE and destroyed by them in 586 BCE. The deportations of the Babylonian Exile occurred in two phases, one in 597 and the second in 587 BCE.
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 – 586 BCE) and the First Century. In fact, parts of Jeremiah are word-for-word the same as 2 Kings, a book written by the Deuteronomists (authors of Deuteronomy, Joshua, Judges, Samuel and Kings). Many of the sections in the book of Jeremiah that are in “poetry style” are attributed to the prophet, and the parts in “prose style” were added by the Deuteronomists.
Jeremiah is mostly a prophet of doom and gloom, but today’s reading is in prose style and is optimistic. These verses are a repetition of Jer. 23:5-6, and are not in some other versions of the Book of Jeremiah that were found among the Dead Sea Scrolls. They were likely added around 450-400 BCE. The verses anticipate a Messianic Age when YHWH will fulfill the promise that a righteous Branch from the House of David will rise up to bring justice and righteousness (a right relationship with God) to Israel and Judea.
1 Thessalonians 3:9-13
Thessalonica, a port city in northern Greece, was capital of the Roman province of Macedonia in the First Century. Paul’s First Letter to the Thessalonians is the oldest part of the Christian Scriptures and was written by Paul before 50 CE, about 20 years before the first Gospel (Mark) was written.
The theme of this short letter (five chapters) is one of encouragement to remain steadfast. In the passages just before today’s reading, Paul expressed pain at not being able to visit this community. In today’s reading, he urged the Jesus Followers in Thessalonica to remain holy and blameless.
2018, November 25 ~ 2 Samuel 23:1-7; Daniel 7:9-10, 13-14; Revelation 1:4b-8
/in Uncategorized /by Thomas O'BrienIn some denominations, two different readings from the Hebrew Bible are available, and one is chosen to be read.
Track 1 – 2 Samuel 23:1-7
The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel and Kings. These books emphasized that God controls history, and when the people (and their kings) worshiped YHWH properly, good things happened to them. When they worshiped false gods, however, bad events overtook them.
Samuel is the main character in the first part of 1 Samuel and acts as judge, prophet and kingmaker. The first king, Saul (1025 – 1005 BCE), is active in the middle part of 1 Samuel, and King David (1005 – 965 BCE) and his exploits (and follies) are the focus of the last half of 1 Samuel and all of 2 Samuel.
Today’s readings are presented as David’s “last words” – a poetic literary tradition similar to the “last words” of Jacob (Gen. 49 and Moses (Deut. 32). The reading alludes to the anointing of David as king (v.1) and the “everlasting covenant” (v. 5) that the House of David would rule forever (2 Sam. 7:16). Notwithstanding his flaws, David is consistently presented as the favorite of YHWH.
Daniel 7:9-10, 13-14
The Book of Daniel has two distinct parts. Chapters 1 to 6 are “folklore” stories of Daniel in the Court of the Babylonian Kings and the Persian Kings just before, during and just after the Babylonian Exile (587-539 BCE). Because the kings in these stories were presented as ignorant (but not malevolent), scholars date these six chapters to the 4th Century BCE when Judea was under the generally benevolent rule of the Persians (539-333 BCE) and the Greeks (333 to 281 BCE). Chapters 2 to 7 of the Book were written in Aramaic rather than in Hebrew.
Chapters 7 to 12 were written later – during the oppression of Antiochus IV Epiphanes (175-164 BCE) whose desecration of the Temple led to the Maccabean Revolt in 167 BCE.
These later chapters present an apocalyptic vision – a situation so dire that an external intervention (such as by God) was needed to put things right. Like other apocalyptic writings, the Book of Daniel used images to describe the conflict between good and evil.
Today’s reading is part of Daniel’s dream in which his vision of God (“the Ancient One”) bears strong similarities to the visions of God in the Books of Isaiah and Ezekiel. Daniel then saw (as part of the divine intervention) “one like a human being coming with the clouds of heaven” who is presented before the Ancient One and given everlasting dominion over all.
“A human being” or “THE human being” (the fullness of being a human) in Aramaic is “bar adam” – which is translated literally as “son of a human” or the son of “adam” – the first earthling. It is also translated as “Son of Man,” a title attributed to Jesus of Nazareth in the Gospels.
Revelation 1:4b-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 heaven, or both). Apocalyptic writing describes 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 other apocalyptic writings in the Hebrew Bible (such as the last six chapters of Daniel), the Book of Revelation uses extreme images and metaphors to describe the conflict between good and evil.
The author identifies 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. Most scholars date the book to the late First Century.
The author of Revelation knew the Hebrew Bible very well. His reference in today’s reading to Jesus as “coming with the clouds” ties back to today’s reading in Dan. 7:13. The reference to “those who pierced him” is derived from a Messianic oracle in Zech. 12:10. The statement that Jesus’ side was pierced appears only in the Gospel According to John, and John 19:37 explicitly refers to this verse in Zechariah.
2018, November 18 ~ 1 Samuel 1:4-20; Daniel 12:1-3; Hebrews 10:11-25
/in Uncategorized /by Thomas O'BrienIn some denominations, two different readings from the Hebrew Bible are available, and one is chosen to be read.
Track 1 – 1 Samuel 1:4-20
The Book of Samuel is part of the “Deuteronomic History” that includes the books of Deuteronomy, Joshua, Judges, Samuel and Kings. These books emphasized that God controls history, and when the people (and their kings) worshiped YHWH properly, good things happened to them. When they worshiped false gods, however, bad events overtook them.
At the end of the Book of Judges, Israel was in political and moral disarray. Today’s reading begins to introduce Samuel, one of the most important persons in the Hebrew Bible. Samuel was a transitional figure – the last of the judges and the first of the prophets. The circumstances of his birth were extraordinary – his mother, Hannah, was barren until the priest Eli told her that God heard her petition. Samuel was a kingmaker – he anointed the first king, Saul, and even when Saul was still king, he found David in Bethlehem and anointed him as king.
Hannah designated Samuel as a nazirite – a person consecrated to God who did not drink alcohol, did not cut his hair and refrained from actions that would make him ritually unclean such as touching a dead body. The other named nazirite in the Hebrew Bible was Samson (who did not fulfill his vows). In the Christian Scriptures, John the Baptist is presented in Luke 1:15 as a nazirite.
Track 2 – Daniel 12:1-3
The Book of Daniel has two distinct parts. Chapters 1 to 6 are stories of Daniel in the Court of the Babylonian Kings and the Persian Kings just before, during and just after the Babylonian Exile (587-539 BCE). Because the kings in the stories were presented as ignorant (but not malevolent), scholars date these six chapters to the 4th Century BCE when Judea was under the generally benevolent rule of the Persians (539-333 BCE) and the Greeks (333 to 281 BCE). Chapters 2 to 7 of the Book were written in Aramaic rather than in Hebrew.
Chapters 7 to 12 were written later – during the oppression of Antiochus IV Epiphanes (175-164 BCE) whose desecration of the Temple led to the Maccabean Revolt in 167 BCE.
These later chapters present an apocalyptic vision – a situation so dire that an external intervention (such as by God) was needed to put things right. Like other apocalyptic writings, the Book of Daniel used images to describe the conflict between good and evil.
In today’s reading, at the time of the final victory over evil forces, Michael is presented as the great prince who will battle on behalf of Judea and God. The reading refers to a “book” in which human deeds are recorded, and is the first explicit reference in Scripture to the ideas of Resurrection, final judgment and afterlife.
Hebrews 10:11-14, 19-25
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter introduced a number of important theological themes.
The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).
Today’s reading concluded the theme of Jesus of Nazareth as the great high priest and the once-and-for-all sacrifice. The humanity of Jesus is the means for approaching God, and the author encouraged hearers of the letter to maintain their hope (undergirded by their faith) as they await the Second Coming (the “Day”).
2018, November 11 ~ Ruth 3:1-5, 4:13-17; 1 Kings 17:8-16; Hebrews 9:24-28
/in Uncategorized /by Thomas O'BrienTODAY’S READINGS IN CONTEXT
NOVEMBER 11, 2018
In some denominations, two different readings from the Hebrew Bible are available, and one is chosen to be read.
Track 1: Ruth 3:1-5, 4:13-17
The Book of Ruth is one of the shortest books of the Bible (four chapters) and is a beautiful story of a Moabite woman (Ruth) and her devotion to her Jewish mother-in-law, Naomi.
It is important to note that the Moabites were always regarded as dire enemies of Judah.
In the chapters leading up to today’s reading, Naomi, her husband, and their two sons (whose names meant “Sickly” and “Frail”), left Bethlehem and went to Moab because of a famine in Judea. (Ironically, Beth-lehem means “House of Bread/Food”.) In Moab, the husband died, and the two sons married Moabite women, Ruth and Orpah. Ten years later, the two sons (not surprisingly) died, and the three women were left destitute. Naomi decided to return to Judah and urged Ruth and Orpah to stay with their own people in Moab and remarry. Orpah decided to remain in Moab, but Ruth “clung” to Naomi and swore “your people shall be my people and your God my God.” (These are words read today when a person converts to Judaism.)
In Judah, Ruth worked in fields owned by Boaz, a kinsman. In the first part of today’s reading, Naomi advised Ruth to lie down on the threshing floor where Boaz was lying down and “uncover his feet” (v.5). In the Hebrew Bible, “feet” is usually a euphemism for “private parts,” so Naomi’s advice has a clear sexual overtone. In the conclusion of today’s reading, Boaz and Ruth married and had a son, Obed, the father of Jesse, who was the father of David.
At the time the Book of Ruth was written (5th Century BCE), there was a conflict in Judea between the “exclusivists” (Ezra and Nehemiah) who required that all foreign wives be sent away, and the “inclusivists” such as the author of Ruth, who (even though she was a Moabite) was presented as the great-grandmother of the great King David. The exclusivist/inclusivist controversy continued into the time of Jesus of Nazareth, and beyond.
Track 2: 1 Kings 17:8-16
Elijah and his successor, Elisha, were two of the great prophets (speakers for YHWH) in Jewish History. They opposed the (mostly) Baal-worshiping kings in Northern Israel for 90 years (from approximately 873 to 784 BCE), and their stories comprise about 40% of the Book of Kings.
The authors of the Book of Kings were also the authors of the books of Deuteronomy, Joshua, Judges and Samuel. These books were given their final form around 550 BCE – long after the events they described. The authors used the stories in these books to demonstrate that it was the failures of the Kings of Israel and the Kings of Judea to worship YHWH and obey God’s commands that led to the conquest of Northern Israel in 722 BCE by the Assyrians and the conquest of Judea by the Babylonians in 597 BCE. (The conquests were not seen as the result of the Assyrians’ and Babylonians’ greater wealth and more powerful armies.)
Elijah and Elisha are both credited with numerous healings, restoring people to life, and other extraordinary events involving food, such as the one recounted in today’s reading.
Just prior to today’s reading, Elijah confronted the Baal-worshiping King Ahab (873 to 852 BCE) and told Ahab that there would be no rain in Israel until YHWH decided to make it rain. This pronouncement was fully consistent with one of the major themes of the Book of Kings – that YHWH is in control, rather than the kings or their false gods.
In today’s reading, YHWH directed Elijah to walk about 80 miles from east of the River Jordan to Zarephath, which is on the Mediterranean coast near Sidon (in modern Lebanon). This area was a center of Baal worship, and the story of the continued supply of meal and oil for the widow shows that YHWH’s powers extend even beyond the lands of Judea and Israel.
Hebrews 9:24-28
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to Jesus Followers who had suffered persecution and it introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.
Today’s reading continues discussing the theme of Jesus of Nazareth as the high priest and uses this image as another way of conveying to the Jesus Follower Community “who and what” Jesus was (and is). The author focuses on the “once and for all” aspects of Jesus’ Death and Resurrection, and emphasizes that Jesus was both priest and sacrifice in the Crucifixion. The reading concludes with an allusion to the Second Coming – a theological recognition that not all of Ancient Israel’s (and the Jesus Follower Community’s) expected outcomes of the Messianic Age were accomplished in Jesus’ lifetime or even after the Destruction of the Temple by the Romans in 70 CE.
2018, November 4 ~ Wisdom 3:1-9, Isaiah 25:6-9, and Revelation 21:1-6a
/in Uncategorized /by Thomas O'BrienThe first reading is from either the Wisdom of Solomon or Isaiah for congregations celebrating All Saints’ Day.
Wisdom 3:1-9
The Book of Wisdom, also known as “The Wisdom of Solomon,” is not part of the “Canon” (accepted books) of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as “deutero-canonical” – part of a “second” Canon. In Protestant Bibles, Wisdom is not included in the Hebrew Scriptures but is part of a section called the Apocrypha (“hidden books”).
This difference in treatment arose because from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations are called the “Septuagint.” The Book of Wisdom was included in most versions of the Septuagint, but it (among other writings) was not included in the Canon of the Hebrew Bible (the “TaNaK”) when the TaNaK was codified in the period from 90 CE to 110 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.
When he was translating the Bible into Latin, Jerome included Wisdom and other books that were part of the Septuagint in the Vulgate (the Latin translation of the Hebrew and the Christian Scriptures completed around 405 CE). Jerome wrote prefaces to some books that they were not in the Jewish Canon of the Hebrew Bible. Later compilers overlooked Jerome’s prefaces, and the Council of Trent in 1546 decreed that the Roman Catholic Canon of the Old Testament includes the books that were in the Septuagint as included by Jerome.
Luther and other Protestants followed the Jewish Canon of the Hebrew Bible and put other books from the Septuagint (such as Wisdom) in a separate section called the Apocrypha.
The Wisdom of Solomon purports to be written by Solomon (who reigned in Israel from 965 to 930 BCE). It was actually written by an anonymous Hellenistic Jew in the late First Century BCE or the early First Century CE. The author’s intent was to show the superiority of Judaism in terms that were relevant to persons familiar with Greek philosophy. For this reason, there is an emphasis on Platonic ideas such as immortality, the guiding force of Sophia (Wisdom), and the division of a human into a body and a soul.
In today’s reading, the author stated that the righteous (those in right relation with God and man) who have died are at peace (v.3) because their souls are in the hand of God (v.1) and their hope was in immortality (v.4).
Isaiah 25:6-9
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and called for Jerusalem to repent in the 20 years before Jerusalem was under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and 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 and, for the most part, gave encouragement to Judeans who returned to Jerusalem (which had been largely destroyed by the Babylonians in 587 BCE) after the Exile.
Today’s reading is part of a section in the Book called the “Isaiah Apocalypse” (Chapters 24 to 27). Chapter 24 describes great destruction, but the next three chapters speak of an “eschatological” (end of times as we know them) renewal and restoration. Today’s verses tell of a banquet on the holy mountain for those who have put their trust in YHWH. This image was closely linked in Ancient Israel with the expectation of the Messiah through whom YHWH would swallow up death forever.
Revelation 21:1-6a
The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or heaven, or both). Apocalyptic writing describes 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 other apocalyptic writings in the Hebrew Bible, the Book of Revelation uses extreme images and metaphors to describe the conflict between good and evil.
The author identifies 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. Most scholars date the book to the late First Century.
Today’s reading is from the next to last chapter of the book. Good has prevailed, the world has entered a new phase, and the time of the New Jerusalem has begun. The author declared that turbulence and unrest (using the metaphor of the sea) have been overcome. Echoing today’s reading from Isaiah, the author declared that death is no more. As Christians, we understand the Resurrection as overcoming death for all.
2018, October 28 ~ Jeremiah 31:7-9 and Hebrews 7:23-28
/in Uncategorized /by Thomas O'BrienJeremiah 31:7-9
After the good King Josiah (who instituted many Deuteronomic reforms) was killed in battle in 609 BCE at Megiddo (the Greek name for which is Armageddon), the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 BCE until Jerusalem was conquered by the Babylonians in 597 BCE and destroyed by them in 586 BCE. The deportations of the Babylonian Exile occurred in two phases, one in 597 and the second in 587 BCE.
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 – 586 BCE) and the First Century. In fact, parts of Jeremiah are word-for-word the same as 2 Kings, a book written by the Deuteronomists (authors of Deuteronomy, Joshua, Judges, Samuel and Kings). Many of the sections in the book of Jeremiah that are in “poetry style” are attributed to the prophet, and the parts in “prose style” were added by the Deuteronomists.
Today’s reading is in “poetry style” and comes from a two-chapter section of Jeremiah called “The Book of Consolation.” It describes a return from Babylon by the Judeans and the reunification of Samaria (“Ephraim” – the son of Joseph and the most powerful Northern Tribe) and Judea (“the remnant”). The prophet uses “Jacob” and “Israel” interchangeably because Jacob’s name was changed to “Israel” when he wrestled with an angel/God in Genesis 32.
Hebrews 7:23-28
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter introduced a number of important theological themes.
The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).
Today’s reading continues the theme of Jesus of Nazareth as the high priest of the Order of Melchizedek. The first part of Chapter 7 described Melchizedek and recounted that Abraham treated Melchizedek as a superior. The author then discussed the differences between the high priests of the tribe of Levi (“priests of Aaron”) who were imperfect and who died, and the priesthood of Jesus. Because of the Resurrection, Jesus holds his priesthood permanently and without weakness. His offering of himself was once and for all. He was appointed “by word of [God’s] oath” (citing Ps. 110.4), rather than by the law and is the Son who is perfect forever.
2018, October 21 ~ Isaiah 53:4-12 and Hebrews 5:1-10
/in Uncategorized /by Thomas O'BrienIsaiah 53:4-12
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 and, for the most part, are the words of a prophet who 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 part of Second Isaiah and is part of the Fourth Suffering Servant Poem (Is. 52:13 to 53:12). The identity of the “Suffering Servant” is sometimes understood as the prophet Isaiah but is more commonly is seen as the Judeans themselves, whose suffering in the Exile (as the servants of YHWH) would lead to vindication by YHWH and the restoration of Jerusalem after 539 BCE. Today’s reading concludes on the hopeful note that the servant will have long life and a “portion with the great” and notes that “he poured himself out to death” and “bore the sins of many.”
Many elements of the Suffering Servant Poems and Psalm 22 were used by the author of the Gospel According to Mark (and therefore by the authors of the other Synoptic Gospels) to describe the sufferings of Jesus of Nazareth in his Passion and Death. In particular, “Mark” used this Suffering Servant Poem for the representation that “the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:45)
Hebrews 5:1-10
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter introduced a number of important theological themes.
The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).
In today’s reading, citing Psalm 2.7, the author states that Jesus was appointed high priest by God, and that Jesus was a high priest “according to the order of Melchizedek” (quoting Ps. 110.4). In Genesis 14, King Melchizedek of Salem (the old name of Jerusalem) was introduced as the priest of The Lord Most High who made an offering of bread and wine and then blessed Abraham. In the final verses of today’s reading, the author emphasized Jesus’ humanity and asserted that Jesus “learned obedience” and was “made perfect” so he would be a source of eternal salvation for all who obey him.
2018, October 14 ~ Amos 5:6-7, 10-15 and Hebrews 4:12-16
/in Uncategorized /by Thomas O'BrienAmos 5:6-7, 10-15
After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (called Judea with two tribes). Each of the Kingdoms had their own king.
The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and a time of great inequality between rich and poor.
Amos was a cattle herder and cared for fig trees in Judea, but he was called by YHWH to go north to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought about God.
In today’s reading, Amos warned Israel (the “house of Joseph”) and the city of Bethel (where there was a shrine) of coming destruction if they did not change their ways. (Israel was later conquered by the Assyrians in 722 BCE.) Amos warned that injustice would lead to “wormwood” – the leaves of which are very bitter.
In ancient Israel, legal proceedings were held at the city’s gates, and Amos condemned the corruption of the legal system by the rich and the unjust treatment of the poor at the gate. He urged the leaders to “establish justice at the gate” (v.15) so that YHWH would be gracious to Israel, the “remnant of Joseph.”
Hebrews 4:12-16
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to Jesus Followers who had suffered persecution and it introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.
In today’s reading, the author interpreted the life, death and heavenly role of Jesus through the category of the “high priest’ who perfects the ancient sacrificial system of Judaism (which ended when the Temple was destroyed in 70 CE).
The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).
2018, October 7 ~ Genesis 2:18-24 and Hebrews 1:1-4, 2:5-12
/in Uncategorized /by Thomas O'BrienGenesis 2:18-24
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 1,650 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 by scholars 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.
In Genesis, there are two Creation Stories. In the First Story (Gen. 1:1 to 2.4a), God created humankind (men and women) in God’s image on the sixth day and told them to be fruitful and multiply (1:27-28). God rested on the seventh day.
Today’s reading is part of the Second Account of Creation that begins in Gen. 2:4b. This Second Account is attributed to the “Jahwistic” Source and is generally dated to about 950 BCE. This Source presents God’s name as YHWH (translated with all capital letters as LORD or LORD God) and gives God many anthropomorphic qualities such as speaking with humans.
In this Second Creation Story, YHWH formed an earthling/human (in Hebrew, adam) from the fertile earth/humus (in Hebrew, adamah). In today’s reading, YHWH gave the human a “partner” (in Hebrew, ezer).
Ezer is not a word often used in the Bible, and it is usually used to refer to God as the “partner” of Israel. Accordingly, the partner/ezer (the female) of the adam should not be understood as subordinate to the male. In today’s reading (somewhat amusingly), God created animals as the first attempt to find a helper/partner for the human, but then created a woman from the adam’s rib/substance to be the ezer of the man.
Hebrews 1:1-4, 2:5-12
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written some time after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to Jesus Followers who had suffered persecution and introduced a number of important theological themes. The first four chapters explore the word of God spoken through the Son.
In today’s reading, the author affirmed that the Son is the “exact imprint of God’s very being” (v.3) and participated in creation (just as Wisdom participated in creation as stated in Proverbs 8). He described the Son as superior to the angels, and re-interpreted Psalm 8:4-6 as referring to Jesus. The author stated that Jesus was made lower than the angels (as a human being) only “for a little while” (2:9).