Genesis 45:3-11, 15
Today’s reading is near the conclusion of the story of Joseph, the longest continuous story about a single person in the Bible (Chapters 37 to 50 in the Book of Genesis).
Joseph was the 11th son of Jacob and he and Benjamin, the 12th son, were Jacob’s favorites. His 10 older brothers were jealous of him and threw him in a pit to die. At the suggestion of Judah (the fourth son), Joseph’s life was spared and he was sold into slavery to Ishmaelites (descendants of Abraham’s son by Hagar) and taken to Egypt by Midianites. There, he was sold to Potiphar, an officer of the Pharaoh, who put him in charge of his house.
Potiphar’s wife tried to seduce Joseph. When Joseph refused her, she falsely accused him of rape and Joseph was imprisoned. When in prison, Joseph interpreted dreams for the Pharaoh’s cupbearer and baker. Later, Joseph interpreted Pharaoh’s dreams and Pharaoh placed Joseph in charge of the affairs of the nation. Joseph’s interpretation of the dreams was accurate and Egypt prepared for (and survived) a famine.
The famine also hit Israel, and Jacob sent his 10 oldest sons to Egypt to buy grain. Joseph did not identify himself to them. Later, when grain ran out again for Jacob and his sons, they went back to Egypt to buy grain. As demanded by Joseph in the first visit, they brought Jacob’s youngest son, Benjamin, with them.
Joseph directed that his silver cup be hidden in Benjamin’s sack of grain, and then accused the brothers of stealing his silver cup. He demanded that Benjamin remain in Egypt as his slave.
Judah knew this would break Jacob’s heart, and agreed to be Joseph’s slave if Joseph would spare Benjamin. Judah’s selflessness showed he was a true brother to Benjamin and his other brothers.
Hearing this affirmation of brotherhood, Joseph identified himself to his brothers in today’s emotional reading. In the reading, he attributed all of the events of his life (including his being sold into slavery) as actions directed by God.
The Joseph Story came from two different sources. This is shown by the references in Chapter 37 to both Ishmaelites and Midianites, and the references to God both as YHWH (translated as LORD in all capital letters) in Chapter 39 and in 49:18, and as “Elohim” (translated as “God”) in the remaining chapters.
1 Corinthians 15:35-38, 42-50
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
Today’s reading continues Paul’s extended discussion of the “resurrection of the dead.” The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.
Paul asserted that there is both a “physical body” that will perish when it is “sown” like a grain of wheat (v.37), and a “spiritual body” when it is raised (v.44). To make this clear, Paul stated that Adam was a “man of dust” and that when persons are resurrected, they bear “the image of the man of heaven” (v.49).
2019, March 3 ~ Exodus 34:29-35 and 2 Corinthians 3:12-4:2
/in Uncategorized /by Thomas O'BrienExodus 34:29-35
The Book of Exodus is the second book of the Bible, and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE, if the account is historical), the Exodus itself, and the early months in the Wilderness.
Because of this reading from the Hebrew Bible and today’s Gospel reading, many Christians refer to this Sunday as “Transfiguration Sunday.” In this reading, Moses’ face shone when he came down from Mount Sinai after speaking with YHWH (translated as LORD in all capital letters). On the mountain, he wrote the “words of the covenant” (the Ten Commandments or the Ten Words) on tablets as directed by YHWH (34:27). Moses put a veil over his face after he gave the people the Commandments and he removed the veil whenever he spoke to YHWH face-to-face.
The account in today’s reading is Moses’ second return from the top of Mount Sinai. Just a few chapters earlier, Moses came down from the mountain with the Commandments written by YHWH in the first account (31:18). When Moses and YHWH saw that the Israelites built a Golden Calf, YHWH threatened to destroy them. Moses pleaded with YHWH to reverse that decision and YHWH relented (Chapters 32 and 33),
Moses’ speaking with God face-to-face became an important aspect of the description of the expected Messiah when this account in Exodus was combined with two verses in the Book of Deuteronomy. In one verse, YHWH promised to “raise up for them [the people of Israel] a prophet like you [Moses].” (Deut. 18.18) The other verse stated that no other prophet in Israel has been known by God face-to-face (Deut. 34.10).
Today’s Gospel reading presents Jesus of Nazareth as conversing with Moses and Elijah, and notes that “the appearance of his face changed and his clothes became dazzling white” (LK 9:29).
2 Corinthians 3:12- 4:2
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower.
Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community. Paul’s Second Letter to the Corinthians was written in opposition to “false apostles” (11.13) and seems to be a composite of fragments from other letters that have been lost, some of which are referred to in the letter we have.
Moses’ veil is presented as a protection for the Israelites (Ex. 34:35). But in today’s reading, Paul reinterpreted the veil worn by Moses as a metaphor for unenlightenment (vv.14-15). Paul stated the veil is only set aside in Christ (v.14) and we now see the glory of the Lord because we have “unveiled faces” and are being “transformed from one degree of glory to another (v.18).
2019, February 24 ~ Genesis 45:3-11, 15 and 1 Corinthians 15:35-38, 42-50
/in Uncategorized /by Thomas O'BrienGenesis 45:3-11, 15
Today’s reading is near the conclusion of the story of Joseph, the longest continuous story about a single person in the Bible (Chapters 37 to 50 in the Book of Genesis).
Joseph was the 11th son of Jacob and he and Benjamin, the 12th son, were Jacob’s favorites. His 10 older brothers were jealous of him and threw him in a pit to die. At the suggestion of Judah (the fourth son), Joseph’s life was spared and he was sold into slavery to Ishmaelites (descendants of Abraham’s son by Hagar) and taken to Egypt by Midianites. There, he was sold to Potiphar, an officer of the Pharaoh, who put him in charge of his house.
Potiphar’s wife tried to seduce Joseph. When Joseph refused her, she falsely accused him of rape and Joseph was imprisoned. When in prison, Joseph interpreted dreams for the Pharaoh’s cupbearer and baker. Later, Joseph interpreted Pharaoh’s dreams and Pharaoh placed Joseph in charge of the affairs of the nation. Joseph’s interpretation of the dreams was accurate and Egypt prepared for (and survived) a famine.
The famine also hit Israel, and Jacob sent his 10 oldest sons to Egypt to buy grain. Joseph did not identify himself to them. Later, when grain ran out again for Jacob and his sons, they went back to Egypt to buy grain. As demanded by Joseph in the first visit, they brought Jacob’s youngest son, Benjamin, with them.
Joseph directed that his silver cup be hidden in Benjamin’s sack of grain, and then accused the brothers of stealing his silver cup. He demanded that Benjamin remain in Egypt as his slave.
Judah knew this would break Jacob’s heart, and agreed to be Joseph’s slave if Joseph would spare Benjamin. Judah’s selflessness showed he was a true brother to Benjamin and his other brothers.
Hearing this affirmation of brotherhood, Joseph identified himself to his brothers in today’s emotional reading. In the reading, he attributed all of the events of his life (including his being sold into slavery) as actions directed by God.
The Joseph Story came from two different sources. This is shown by the references in Chapter 37 to both Ishmaelites and Midianites, and the references to God both as YHWH (translated as LORD in all capital letters) in Chapter 39 and in 49:18, and as “Elohim” (translated as “God”) in the remaining chapters.
1 Corinthians 15:35-38, 42-50
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
Today’s reading continues Paul’s extended discussion of the “resurrection of the dead.” The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.
Paul asserted that there is both a “physical body” that will perish when it is “sown” like a grain of wheat (v.37), and a “spiritual body” when it is raised (v.44). To make this clear, Paul stated that Adam was a “man of dust” and that when persons are resurrected, they bear “the image of the man of heaven” (v.49).
2019, February 17 ~ Jeremiah 17:5-10 and 1 Corinthians 15:12-20
/in Uncategorized /by Thomas O'BrienJeremiah 17:5-10
After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek/English word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported a number of Judean leaders to Babylon in 597 and a larger number in 586 (the beginning of the Babylonian Exile). Jeremiah’s prophesy (i.e. speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.
Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 to 586 BCE) and the First Century. Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word for word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)
Today’s reading is in “poetry style” and reflects an over-arching theme found in the Deuteronomic History (Deuteronomy, Joshua, Judges, Samuel and Kings) — that the downfalls of Northern Israel in 722 BCE and Judea in 587 BCE were the result of the failure of the people and their kings to trust in YHWH and worship YHWH faithfully. The prophet said, “Those who trust in mere mortals” are “cursed” and will live in “an uninhabited salt land.” (vv.5-6).
The prophet continued that those who trust in YHWH (translated LORD in all capital letters) will bear fruit (v.8). YHWH would give to all according to their ways – the fruit of their doings (v.10).
This Deuteronomic belief can be summarized as “Do good, get good. Do bad, get bad.” It can be contrasted to the views in the Book of Job (bad things can happen to good people) and the Book of Ecclesiastes (bad things happen at random).
1 Corinthians 15:12-20
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
Today’s reading continues Paul’s extended discussion of “resurrection of the dead.” The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasizes that not only the body is resurrected, but the entire person, and Paul used the words “resurrection of the dead” to encompass the entirety of resurrection.
In today’s verses, Paul argued that the Corinthians’ belief that Christ was raised from the dead can only be true if the resurrection of the dead is a reality. “For if the dead are not raised, then Christ has not been raised” (v.16). Describing the Resurrection of the Christ as “the first fruits of those who have died” (v.20), Paul went on (in next week’s reading) to affirm the powerful and hopeful belief that “all will be made alive in Christ” (v.22).
2019, February 10 ~ Isaiah 6:1-8 and 1 Corinthians 15:1-11
/in Uncategorized /by Thomas O'BrienIsaiah 6:1-8
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66. For the most part, a prophet gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.
Today’s reading is usually referred to as “the Call of Isaiah.” To identify years in which events occurred, it was common to use the year of a particular king’s reign. Isaiah’s call is dated to the year King Uzziah of the Kingdom of Judea died (v.1). This was 742 or 733 BCE (scholars are not sure of the chronology), but it was clearly a time when the Assyrian Empire was becoming more dominant. The Assyrians conquered the Kingdom of Israel (the Northern 10 Tribes) in 722 BCE.
The scene of Isaiah’s Call was intended to inspire awe and used hyperbole (the hem of the Lord’s robe fills the temple) (v.1) to create that sense. The LORD is surrounded by angels – seraphs (literally, “burning ones”) with six wings, two of which cover their “feet” (a customary euphemism in Hebrew Scriptures for one’s private parts).
Using a customary literary device (and as Moses did when he was called by YHWH), Isaiah protested that he would not be able to speak for the LORD. Isaiah said he had “unclean lips” (v.5). In a metaphorical response, a seraph touched Isaiah’s lips with a live coal (v.7). After this purification, just as Samuel responded to the Lord’s call in 1 Sam. 3, Isaiah responded with the same words: “Here I am; send me” (v.8).
1 Corinthians 15:1-11
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
In today’s reading, Paul presented an early creed about the death and resurrection of Jesus the Christ. In saying that “Christ died for our sins,” (v.3) the word “for” can be understood as “on account of” or “because of” or “to atone for.” The phrase that the Christ was raised “in accordance with the scriptures” (v.4) became part of the Nicene Creed.
In discussing the appearances of the risen Christ, Paul asserted that he appeared first to Cephas (Peter) and the twelve (v.5) — rather than to women as presented in the Gospels. Curiously, Paul then said the Christ appeared to James (presumably the brother of Jesus) and then to “all the apostles.” (v.7), which seems to contradict his earlier statement about the appearance to “the twelve.” Finally, Paul listed himself as a person to whom the Christ “appeared” though there is no suggestion in the Epistles (or in Acts 8, 22 or 26) that this appearance (presumably Paul’s Damascus Road Experience) was a physical appearance of the Christ.
Although Paul described himself as “the least” of the apostles (v.9), he made clear to the Corinthians that his authority arose from the fact that he was an “apostle,” and he asserted that he “worked harder” (v.10) than any of the other apostles.
Today’s reading also served as an introduction to Paul’s extended discussion of “resurrection of the dead” in Chapter 15. The Corinthians were Hellenists who generally accepted the Platonic division between the body and the “immortal soul.” Paul emphasizes that not only the body is resurrected, but the entire person, and Paul used the “resurrection of the dead” to encompass the entirety of resurrection.
2019, February 3 ~ Jeremiah 1:4-10 and 1 Corinthians 13:1-13
/in Uncategorized /by Thomas O'BrienJeremiah 1:4-10
After the righteous and reforming King Josiah was killed in battle at Megiddo (from which we get the Greek word Armageddon) in 609 BCE, the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 until Jerusalem was destroyed by the Babylonians in 586 BCE. The Babylonians deported a number of Judean leaders to Babylon in 597 and a larger number in 586 (the beginning of the Babylonian Exile). Jeremiah’s prophesy (i.e. speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.
Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 to 586 BCE) and the First Century. Sections in the book that are in “poetry style” are generally attributed to the prophet, and parts in “prose style” were added later by writers whose theological outlook was closely aligned with the Deuteronomists. (In fact, Chapter 52 in Jeremiah is virtually word for word with 2 Kings 24:18 to 25:30 written by the Deuteronomists after the Exile.)
Today’s reading is in “poetry style” and describes Jeremiah’s call in terms that are reminiscent of the calls of Moses in Exodus 3, Gideon in Judges 6 and Isaiah in Isaiah 6. In this sense, Jeremiah is presented as a “prophet like Moses” who would be raised up as anticipated in Deut. 18:15. Just as with Moses, Gideon and Isaiah, Jeremiah claims (v.6) he is not fit to speak for YHWH (translated as “LORD” in all capital letters), but YHWH touches Jeremiah’s mouth (v.9) and puts words in it so that he can speak for YHWH.
The phrase “to destroy and overthrow and to build up and plant” (v.10) expresses a key theme expressed in Jeremiah – Jerusalem will be destroyed by the Babylonians but will be rebuilt after the Exile ends.
1 Corinthians 13:1-13
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
Today’s reading is a continuation of the readings for the last two weeks in which Paul described the variety of spiritual gifts as all coming from the same Spirit for the good of the community, and analogized the members of the community (and their gifts) as being parts of the same body of the Christ.
In today’s reading, Paul praised love as the most important spiritual gift and emphasized its superiority to the Hellenistic values of reason and wisdom, as well as its superiority to prophesy and knowledge. Unlike other gifts, love never ends (v.8). Paul stated that love is not boastful, arrogant or rude, and rhapsodically concluded that love is the greatest of faith, hope and love (v.13).
2019, January 27 ~Nehemiah 8:1-3, 5-6, 8-10; and 1 Corinthians 12:12-31a
/in Uncategorized /by Thomas O'BrienNehemiah 8:1-3, 5-6, 8-10
The Babylonian Exile ended in 539 BCE when the Persians defeated the Babylonians. Cyrus the Great then directed the Judeans to return to Jerusalem. Jerusalem had been destroyed by the Babylonians in 587 BCE, and the reconstruction of Jerusalem took more than 90 years.
Ezra (mentioned in today’s reading) was sent to Jerusalem by the Persian King in 458 BCE. According to the Books of Ezra and Nehemiah, he was a priest with direct lineage to Aaron (the brother of Moses), and a scribe (a highly educated person). Many Biblical scholars conclude that Ezra was the final “redactor” (editor and combiner) of the four literary sources (called J, E, D and P) from which the first five books of the Bible (the Torah) were derived.
Nehemiah was a Jew who was cupbearer to the King of Persia. In 445 BCE, the King sent Nehemiah to rebuild Jerusalem and its walls. Nehemiah was a capable administrator, and accomplished his tasks in a little more than a year.
Today’s reading recounts the first reading of the “book of the law of Moses” (the Torah). It was read aloud by Ezra in 443 BCE to all the people to celebrate the restoration of Jerusalem, and was done “with interpretation” (v.8) so the people would understand it.
During the period of Persian rule over Judea (539 to 333 BCE), Judea generally prospered, and the Judeans reconstituted themselves as “People of the Book.” During this time, many books of the Hebrew Bible were codified in what was close to their final form.
1 Corinthians 12:12-31a
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
Today’s reading is a continuation of last week’s reading in which Paul emphasized that all spiritual gifts come from God and are manifestations of the Spirit for the common good. In the continuation, Paul emphasized unity through the Spirit between Jewish Jesus Followers and Gentile Jesus Followers (“Jews or Greeks”). He analogized the Jesus Follower Community to the human body (vv.14-24) and rejected a separatist or individualistic attitude by any part of the body to other parts. He noted that all members have different gifts and roles to play in the Jesus Follower Community, just as each of our body parts functions as part of one human body.
2019, January 20 ~ Isaiah 62:1-5 and 1 Corinthians 12:1-11
/in Uncategorized /by Thomas O'BrienIsaiah 62:1-5
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66. For the most part, a prophet gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.
Today’s reading is from Third Isaiah. The prophet asserted in a poetic manner that he would continue to speak for God until Jerusalem was restored (v.1) and had a new name (a new beginning), namely, “My Delight is in Her” (v.2).
As is often characteristic of poetic verses in the Hebrew Bible (and also true of ancient Canaanite poetry), the verses are repetitive – the idea in one phrase is repeated in slightly different words in the next. For example, “Nations shall see your victory” is followed by “And every king your majesty.” “You shall wear a glorious crown” is followed by “a royal diadem.” The same pattern is followed in verses 4 and 5.
The “nations” (v.2) means non-Jews (Gentiles) and is sometimes (depending on the context) translated in the Hebrew Bible as “the peoples.” The derivation is goyim (Heb) = ethne (Gk) = gentes (Lat) = peoples, nations, Gentiles.
The reading concluded with marriage symbolism in which YHWH (translated as “LORD” in all capital letters) rejoiced over his bride, Jerusalem.
1 Corinthians 12:1-11
Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. In addition to Paul, other Jesus Followers taught in Corinth, sometimes in ways inconsistent with Paul’s understandings of what it meant to be a Jesus Follower. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.
Today’s reading began “Now concerning.” This indicates that Paul was responding to something written to him by the Jesus Follower Community in Corinth. Here, Paul emphasized that all spiritual gifts come from God (v.6) and are manifestations of the Spirit for the common good (v.7). He listed (v.8) gifts that Greeks would value most (wisdom and knowledge) and affirmed that they come from the Spirit. He then enumerated other gifts (faith, healing, miracles, prophesy, tongues) as being equally important and also as coming from the Spirit.
The verses which follow today’s reading make clear that the diversity of gifts exists within unity. “We were all baptized into one body – Jews [Jewish Jesus Followers] or Greeks [Gentile Jesus Followers], slaves or free” (v.13).
2019, January 13 ~ Isaiah 43:1-7 and Acts 8:14-17
/in Uncategorized /by Thomas O'BrienIsaiah 43:1-7
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66. For the most part, a prophet gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.
Today’s reading is from Second Isaiah and is a poetic oracle of salvation in which the prophet spoke for YHWH (translated as LORD in all capital letters) who emphasized a close relationship with Jacob/Israel.
The prophet (speaking for YHWH) told the Exiles in Babylon that all Israel would be redeemed and its sons and daughters would be brought back to Israel. Verses 3 and 4 “anticipated” (with 20-20 hindsight) that Cyrus the Great of Persia would conquer Babylon, Egypt, Ethiopia and Saba (Arabia). The “people” and “nations” (i.e. Gentiles) would, according to the prophet, be given as ransom for the Judeans (v.4).
Acts 8:14-17
The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension of 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.
Chapters 16 to 28 of Acts are an account of Paul’s Missionary Journeys, his arrest and his transfer to Rome – and the stories are not always consistent with Paul’s letters.
Today’s reading described the spread of the Jesus Follower Movement from Jerusalem to Samaria. Ever since Samaria was conquered by the Assyrians in 722 BCE and Samaritans intermarried with non-Jews, Samaritans were looked down upon by Jews from both Judea and Galilee. Samaritans worshiped at Mount Gerizim (not Jerusalem) and had their own version of the Torah.
In the verses just before today’s reading, the author stated that persecutions against Jesus Followers occurred in Jerusalem, and Philip (one of the seven deacons appointed by the apostles in Acts 6) went to Samaria and proclaimed “the good news about the kingdom of God and the name of Jesus Christ” (v.12). Men and women were baptized.
The apostles (who remained in Jerusalem and were coordinating the spread of the good news) sent Peter and John to convey the Holy Spirit by laying hands (a ritual of consecration) on the Samaritans who had been baptized (v.17).
This passage reflects a continuing theological evolution in the Jesus Follower Movement in the First Century. According to the author, Baptism “in the name of Lord Jesus” (v.16) was not seen as infusing the baptized with the Holy Spirit. In other parts of Acts, however, the Holy Spirit came upon Gentiles listening to Peter even before they were baptized (10:44).
One of the major themes of both the Gospel According to Luke and the Acts of the Apostles is the impact of the Holy Spirit – often portrayed as the driving force for all that happens. Today’s reading is an example of the importance the author of Luke/Acts gave to the Holy Spirit.
2019, January 6 ~ Isaiah 60:1-6 and Ephesians 3:1-12
/in Uncategorized /by Thomas O'BrienIsaiah 60:1-6
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66. For the most part, a prophet gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.
Today’s reading is from “Third Isaiah” and speaks of a time of restoration and glory for Zion/Jerusalem, and (by extension) all of Israel. The “peoples” (v.2) and the “nations” (v.3) are non-Jews (“goyim” in Hebrew) who will be in darkness (v.2). YHWH (translated as LORD in all capital letters) will give glory to Zion, and “foreigners/nations” will come to the light of Zion. Isaiah does not say that a Messiah will cause this transformation of Zion; YHWH will bring it about. The wealth of the “nations” shall come to Zion, including camels from Midian (in the Sinai) and Sheba (either Arabia or Ethiopia, scholars are not sure).
The author of the Gospel According to Matthew used the motif of foreigners bringing gifts of gold and frankincense (60:6) as a basis for the Gifts of the Magi (Matt. 2:11).
Ephesians 3:1-12
Ephesus was a large and prosperous city in what is now western Turkey. In the Acts of the Apostles and 1 Corinthians, Paul is said to have visited there. In Ephesus, there were Jesus Followers who were Jews and Jesus Followers who were Gentiles, and they didn’t always agree on what it meant to be a Jesus Follower.
Because the letter contains a number of terms not used in Paul’s other letters and gives new meanings to some of Paul’s characteristic terms, most scholars believe that this letter was written by one of Paul’s disciples late in the First Century. The letter was intended to unify the Jesus Follower community in Ephesus. The first three chapters are theological teachings and the last three chapters consist of ethical exhortations.
In today’s reading, the author (speaking as Paul) describes himself as a prisoner of (or for) Christ Jesus, and says the “mystery” (v.3) was made known to him by revelation. He hopes to convey to the Gentiles this “mystery of Christ” (v.4). This mystery is described in 1:9 as God’s plan for the fullness of time in which all things will be gathered up into the Christ, including the uniting of Gentiles and Jews as Jesus Followers. This “plan” is the “eternal purpose that he [God] has carried out in Christ Jesus our Lord” (v.11).
2018, December 30 ~ Isaiah 61:10 – 62:3 and Galatians 3:23-25, 4:4-7
/in Uncategorized /by Thomas O'BrienIsaiah 61:10 – 62:3
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66. For the most part, a prophet gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.
Today’s reading is from “Third Isaiah” and is a series of joyful verses. The first two verses(from “I will greatly rejoice” to “spring up before all the nations” are spoken by Zion/Jerusalem. As is often characteristic of psalm-like verses in the Hebrew Bible (as was also true of ancient Canaanite poetry), the verses are repetitive – the idea in one phrase is repeated in slightly different words in the next. For example, “I will greatly rejoice” is followed by “my whole being will exult.” Similarly, Zion is clothed with “garments of salvation” and the“robe of righteousness.”
In the verses beginning “For Zion’s sake,” the speaker shifts from Zion to the prophet, but the use of repetitive ideas continues: “I will not keep silent” is followed by “I will not rest.” You [Zion] shall wear “a crown of beauty” and“a royal diadem.”
Being “called by a new name” meant that when Zion/Jerusalem is restored, it will have a change of fortune and a new identity given by YHWH.
Galatians 3:23-25 and 4:4-7
Galatia was a large Roman province in what is now western Turkey. This letter was likely written by Paul in the late 40’s or early 50’s (CE), and deals in part with controversies between Jewish Jesus Followers and Gentile Jesus Followers regarding the continuing importance of Torah (Law) to Jesus Followers. In particular, did Gentiles have to be circumcised and follow the Kosher dietary law to become Jesus Followers? If not,what was the role of Torah for both Jewish and Gentile Jesus Followers?
Galatians is a “transitional” letter in that – when compared to Paul’s last letter (Romans) — it shows his views on the relationship between the Torah and the Gentile Jesus Followers continued to evolve.
Today’s reading unfortunately omits verses at the end of Chapter 3 that would help the reader/hearer better understand Paul’s position on the relationship between the law (Torah) and the faithfulness of (not faith in) Jesus of Nazareth, the Christ. Paul stated that through the grace of the faithfulness of Jesus the Christ/the Anointed One, Jesus Followers are “no longer subject to a disciplinarian [the Law]” (vv. 24-25). He then declared (in the omitted verses)that “there is no longer Jew or Greek …for you are one in Christ Jesus … and Abraham’s offspring.” (vv. 28-29).
In the second part of today’s reading (beginning with “But in the fullness of time”), Paul emphasized that Jesus of Nazareth was a human and a Jew (“born of a woman under the law”) whose mission was to “redeem those under the law” (the Jews). The Greek word translated as “redeem” means to buyback, as in redeeming something one already owns from a pawn shop. All persons,because of the Spirit of the Son, are children of God who can call God “Abba”(Aramaic for father) and are heirs of the Kingdom.