Today’s First Readings offer a choice between Wisdom and Jeremiah. The Second Reading is from James.
Wisdom 1:16-2.1, 12-22
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 the Apocrypha (“hidden books”).
This difference in treatment arises because in the period from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations were called the “Septuagint.” The Book of Wisdom was included in most versions of the Septuagint, but this book (among others) was not included in the Canon of the Hebrew Bible (the “TaNaK”) when it was codified around 90 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.
Jerome included “Wisdom” and the other books that were part of the Septuagint in the Vulgate (the Latin translation of the Hebrew and the Christian Scriptures 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 included the books that were in the Septuagint.
Luther and other Protestants followed the Jewish Canon of the Hebrew Bible and put 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 and the guiding force of Sophia (Wisdom).
Today’s reading criticizes the “ungodly” (v.1:16) who have made a covenant with death (v. 16b) and who present themselves as opponents of the righteous (vv.12-20). The author criticizes their wickedness and their failure to know the “secret purposes of God.” (v.22)
Jeremiah 11:18-20
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 Babylonian Exile occurred in two phases, one in 597 and the second in 587 BCE.
Jeremiah’s prophesying (i.e. speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt. Jeremiah is largely a prophet of doom and gloom – so much so that we have the English word “jeremiad” (a lamentation about the state of things).
In today’s reading, Jeremiah laments that he is opposed by the “court prophets” who tell the King what the King wants to hear. Anticipating the public humiliations that will be brought upon him, Jeremiah compares himself to an innocent lamb and asks YHWH (the “LORD” in all capital letters) to bring retribution upon his enemies.
James 3:13-4:3, 7-8a
The authorship of this Epistle is not known, but it has traditionally been attributed to James, the brother of Jesus and leader of the Jesus Follower community in Jerusalem.
This James (sometimes called “James the Just”) is to be distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus).
The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works.
Today’s reading continues these themes and observes that good works are done with gentleness born of wisdom. This passage speaks of “wisdom from above” as the source of mercy and good fruits (deeds). Today’s reading concludes by urging submission to God and resistance to the devil.
2018, September 30 ~ Numbers 11:4-6,10-16, 24-29 and James 5:13-20
/in Uncategorized /by Thomas O'BrienNumbers 11:4-6, 10-16, 24-29
Numbers is the fourth book of the Torah (Hebrew meaning “teaching” or “Law”), also known by Christians as the Pentateuch (Greek meaning “Five Books”). Numbers (like the last half of Exodus, and all of Leviticus and Deuteronomy) is set in the time the Israelites were in the Wilderness before entering the Promised Land. If the time in the Wilderness is historical (no archaeological evidence has ever been found to support it), this would have been around 1250 BCE.
Most of the book of Numbers was written by the “Priestly Source” during the Babylonian Exile (587-539 BCE) and in the 100 years after the Exile. Today’s reading is one of four stories in the Torah in which the Israelites complained about their food or water or both. (The other three are in Exodus 16, and Numbers 20 and 21.)
In today’s reading, the Israelites complained about the lack of water, vegetables and meat. YHWH became very angry with the people, and Moses lamented to YHWH that his burden in dealing with the Israelites was too great. After Moses’ lament to YHWH, YHWH directed that 70 elders be gathered and YHWH took some of Moses’ “spirit” so this group of 70 could “prophesy” (speak for God). The reading concludes with two other men having prophetic powers – a story reflecting some ambivalence in the Bible about who can speak for God.
In the verses that follow today’s reading, YHWH caused large numbers of quail to fall on the camp of the Israelites to a depth of three feet. The Israelites gorged themselves on the meat and suffered a great plague that killed many of them. (Lesson: Be careful what you ask for; you just might get it!)
James 5:13-20
The authorship of this Epistle is not known, but it has traditionally been attributed to James, the brother of Jesus and leader of the Jesus Follower community in Jerusalem.
This James (sometimes called “James the Just”) is to be distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus).
The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works and ethical behavior. This emphasis has been understood by some (including Luther) as being opposed to Paul’s position (particularly in Romans) that one is saved by Faith alone.
Today’s reading concludes the letter. It urges Jesus Followers to pray and to sing songs of praise. The author cites the example of Elijah to show the power of prayer – a reference to the story in the Book of Kings in which Elijah defeated the priests of Baal who were the agents of the evil King of Israel, Ahab. The Epistle concludes with an exhortation to bring back sinners from their wanderings.
2018, September 23 ~ Wisdom 1:16 – 2:1, 12-22 or Jeremiah 11:18-20 and James 3:13-4:3, 7-8a
/in Uncategorized /by Thomas O'BrienToday’s First Readings offer a choice between Wisdom and Jeremiah. The Second Reading is from James.
Wisdom 1:16-2.1, 12-22
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 the Apocrypha (“hidden books”).
This difference in treatment arises because in the period from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations were called the “Septuagint.” The Book of Wisdom was included in most versions of the Septuagint, but this book (among others) was not included in the Canon of the Hebrew Bible (the “TaNaK”) when it was codified around 90 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.
Jerome included “Wisdom” and the other books that were part of the Septuagint in the Vulgate (the Latin translation of the Hebrew and the Christian Scriptures 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 included the books that were in the Septuagint.
Luther and other Protestants followed the Jewish Canon of the Hebrew Bible and put 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 and the guiding force of Sophia (Wisdom).
Today’s reading criticizes the “ungodly” (v.1:16) who have made a covenant with death (v. 16b) and who present themselves as opponents of the righteous (vv.12-20). The author criticizes their wickedness and their failure to know the “secret purposes of God.” (v.22)
Jeremiah 11:18-20
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 Babylonian Exile occurred in two phases, one in 597 and the second in 587 BCE.
Jeremiah’s prophesying (i.e. speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt. Jeremiah is largely a prophet of doom and gloom – so much so that we have the English word “jeremiad” (a lamentation about the state of things).
In today’s reading, Jeremiah laments that he is opposed by the “court prophets” who tell the King what the King wants to hear. Anticipating the public humiliations that will be brought upon him, Jeremiah compares himself to an innocent lamb and asks YHWH (the “LORD” in all capital letters) to bring retribution upon his enemies.
James 3:13-4:3, 7-8a
The authorship of this Epistle is not known, but it has traditionally been attributed to James, the brother of Jesus and leader of the Jesus Follower community in Jerusalem.
This James (sometimes called “James the Just”) is to be distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus).
The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works.
Today’s reading continues these themes and observes that good works are done with gentleness born of wisdom. This passage speaks of “wisdom from above” as the source of mercy and good fruits (deeds). Today’s reading concludes by urging submission to God and resistance to the devil.
2018, September 16 ~ Isaiah 50:4-9a and James 3:1-12
/in Uncategorized /by Thomas O'BrienIsaiah 50:4-9a
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. The collection and compilation of the writings continued from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and in which a prophet (one who speaks for YHWH) 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. 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, a prophet 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 Second Isaiah and is one of the “Suffering Servant” songs, the longest of which is Isaiah 52:13 to 53:12. The identity of the “Suffering Servant” is sometimes understood as the prophet Isaiah (as in today’s reading) but is more commonly is seen as Judea itself, whose suffering in the Exile (as the servant of YHWH) will lead to vindication by YHWH in the restoration to Jerusalem after 539 BCE..
The author of the Gospel According to Mark used many of the Suffering Servant themes to describe the sufferings of Jesus of Nazareth and 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)
James 3:1-12
The authorship of this Epistle is not known, but it has traditionally been attributed to James, the brother of Jesus and leader of the Jesus Follower community in Jerusalem.
This James (sometimes called “James the Just”) is to be distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus).
The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works. This emphasis has been understood by some (including Luther) as being opposed to Paul’s position (particularly in Romans) that one is saved by Faith alone.
Today’s reading emphasizes the responsibilities of those who teach (v.1) and discusses the importance of disciplined speech. Although the human tongue is small (v.5), our speech can have a significant influence on others and on ourselves. The author asserts that what we say will be pleasing to God if we avoid unwholesome speech.
2018, September 9 ~ Isaiah 35:4-7a and James 2:1-17
/in Uncategorized /by Thomas O'BrienIsaiah 35:5-7a
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.
In spite of these seemingly clear divisions, today’s reading from Chapter 35 was likely written during the Exile and was inserted by the final compiler of the Book of Isaiah to provide a transition from First Isaiah to Second Isaiah. Today’s reading gives hope that the Exile will end and all will be well.
A minor point of information: the “a” in the description of the reading shows that only the first half of verse 7 is read.
James 2:1-10, 14-17
Authorship of this Epistle is not known, but it has traditionally been attributed to James, the brother of Jesus and leader of the Jesus Follower community in Jerusalem.
This James (sometimes called “James the Just”) is to be distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus).
The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works. This emphasis has been understood by some (including Luther) as being opposed to Paul’s position (particularly in Romans) that one is saved by Faith alone.
Today’s reading emphasizes that good works include caring for the poor, not giving preference to the rich (2-7), obeying the Law to love one’s neighbors as oneself (v.8) and caring for the bodily needs of those in want. The author asserts that while faith is important, if it does not lead to good works, it is dead (v.17).
2018, September 2 ~ Deuteronomy 4:1-2, 6-9 and James 1:17-27
/in Uncategorized /by Thomas O'BrienDeuteronomy 4:1-2, 6-9
Deuteronomy is the fifth (and last) book of the Torah and is presented as Moses’ final speech to the Israelites just before they entered the Promised Land. “Deuteronomy” comes from two Greek words that mean “Second Law” and the book is structured as a “restatement” of the laws found in the books of Exodus, Leviticus and Numbers. Parts of Deuteronomy were revised as late as 450 BCE, but the bulk of the book is generally dated to the reign of King Josiah of Judea (640-609 BCE).
The authors of the Book of Deuteronomy were also the authors of the books of Joshua, Judges Samuel and Kings (collectively called “the Deuteronomic History”). The Deuteronomists 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.)
In today’s reading, Moses began a long (30 chapter) “restatement” of the Law and emphasized that obedience to the Law will make Israel a great nation and that failure to obey the Law will lead to bad outcomes.
The Deuteronomists presented this restatement as the “final” version of the law — nothing can be added or taken away (4.2). This idea of a “final law” conflicted with later developments reflected in the so-called “Oral Torah” in which interpretations of the Torah were expressed. After the First Century CE, interpretations and regulations that were part of the Oral Torah (and further re-interpretations of both the Torah and the Oral Torah) were compiled into books called the Mishnah (c. 200 CE), the Gemara (c. 500 CE), and eventually the Talmud (c. 700 CE).
The Gospels refer to the Oral Torah as “the tradition of the elders” (Matt. 15:2, Mark 7:4).
James 1:17-27
Although the authorship of this epistle is not known, it has traditionally been attributed to James, the brother of Jesus, who is presented in Acts of the Apostles as the leader of the Jesus Follower community in Jerusalem.
This James (sometimes called “James the Just”) is to be distinguished from “James the Great” (the apostle, brother of John, and son of Zebedee) and “James the Less” (apostle and son of Alphaeus).
The letter is addressed to Jewish Jesus Followers and emphasizes the importance of good works. This emphasis has been understood by some (including Luther) as being opposed to Paul’s position (particularly in Romans) that one is saved by Faith alone.
These positions can be reconciled by recognizing that salvation/wholeness (however defined and understood) is the result of the combination of Faith that leads to good works and the Faithfulness of doing good works.
2018, August 26 ~ Joshua 24:1-2a,14-18 and Ephesians 6:10-20
/in Uncategorized /by Thomas O'BrienJoshua 24:1-2a, 14-18
The authors of the Book of Joshua (called “the Deuteronomists”) were also the authors of the books of Deuteronomy, Judges, Samuel and Kings. These books were given their final form around 550 BCE – long after the events they described.
The Deuteronomists used the stories in these five books to make the case that it was the failures of the people and 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.)
The Book of Joshua is part of this “Deuteronomic History.” It covers the entry of the Israelites into the Promised Land by crossing the River Jordan (around 1225 BCE, if the account is historical), the swift conquest by Joshua of the people that were in the land (starting with Jericho), the allocation of the lands among the tribes, and concludes with the “Covenant at Shechem” by which the people swear (acting as their own witnesses) to be faithful to YHWH.
In today’s reading, Joshua assembles the tribes in Shechem (an important religious and political center) and challenges them whether they will serve YHWH. The people promise to serve YHWH and put away foreign gods in this Covenant at Shechem.
The Deuteronomist used this Covenant at Shechem to “convict” the Israelites of their own later failures to worship YHWH as the cause of their conquests by foreign powers. YHWH is presented by the Deuteronomists as faithful to YHWH’s promises (such as the promise to Abraham of the land and the promise that David’s “house” would rule forever). The later failures of the people (and their kings) to worship YHWH was a breach of their own Covenant.
Ephesians 6:10-20
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.
Today’s reading is the last of the six portions of the Letter to the Ephesians that have been presented in recent weeks.
Today, the author portrayed life as a Jesus Follower as a struggle against rulers, authorities, cosmic powers and the spiritual forces of evil. He urged that believers put on the armor of God, the belt of truth, the breastplate of righteousness, the shield of faith, the helmet of salvation and use one offensive weapon, the sword of the Spirit (which the author says is the word of God).
2018, August 19 ~ Proverbs 9:1-6 and Ephesians 5:15-20
/in Uncategorized /by Thomas O'BrienProverbs 9:1-6
In Christian Bibles, the Book of Proverbs is included in the “Wisdom Literature,” but in the Jewish Bible (the “TaNaK”), it is part of the “Writings.” The other two parts of the Jewish Bible are The Torah and The Prophets. The name “TaNaK” is an acronym for the first letters of the Hebrew words for each of these sections: the Torah, the Nevi’im, and the Ketubim.
Although Proverbs claims to be written by Solomon (965-930 BCE) (v.1:1), most scholars agree that these sayings were compiled over a long period and put in their final form around 450 BCE. In fact, two Chapters of Proverbs (22:17 to 24:34) are copied almost word-for-word from Egyptian literature dating to about 1100 BCE.
Most of the sayings in Proverbs are presented as teachings from the elders and are aimed at young men. They generally advise that moral living (diligence, sobriety, self-restraint, selecting a good wife, honesty) will lead to a good life.
The usual translation of a recurring theme in Proverbs is that “fear” of YHWH (translated as LORD – all capital letters in the NRSV) is the beginning of wisdom, many scholars suggest that “awe of YHWH” or “reverence for YHWH” better captures the sense of the authors of the sayings in Proverbs.
In today’s reading, Wisdom is portrayed as a woman who invites even the “simple” and “those without sense” to share the bread and wine at her table and walk in the way of insight. In Proverbs 8:22, Wisdom was portrayed as being present at the Creation.
Ephesians 5:15-20
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.
In today’s reading, the author continues to urge the Jewish Jesus Followers and the Gentile Jesus Followers in Ephesus to live wisely, soberly, and to be thankful to God. In the verses just before today’s reading, the author uses light and dark imagery to show that they are all now children of the light.
2018, August 12 ~ 1 Kings 19:4-8 and Ephesians 4:25 – 5:2
/in Uncategorized /by Thomas O'Brien1 Kings 19:4-8
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 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.
Just prior to today’s reading, Elijah invoked the power of YHWH to overcome the prophets of Baal at Mount Carmel in the Northern part of Israel. He brought fire upon a huge sacrifice, rain to end a drought, and then killed all the prophets of Baal.
The evil King of Northern Israel at the time was Ahab (873-852) and his wife was the Baal-worshiping foreigner, Jezebel. After Elijah’s deeds, Jezebel swore to kill Elijah, so he ran away as far south in Israel as he could – first to Beer-sheba (about 100 miles) and then to the wilderness where he hoped to die. In today’s reading, YHWH’s angels provided food to Elijah so he had strength to journey to Horeb and continue his ministry.
For the Deuteronomists, the holy mountain is called “Horeb” rather than Sinai. “Sinai” is the name of the holy mountain used by the authors of Exodus, Leviticus and Numbers. The location of the holy mountain in the Sinai Peninsula has never been determined.
Ephesians 4:25 – 5:2
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.
Because of the verses just before today’s reading, this passage appears mostly directed at the Gentile Jesus Followers. The author urged them to put away falsehood, not speak evil of others, and to put away bitterness, wrath, anger, wrangling and slander (v.4:31). He urged them live in love as Christ loved us. Describing Christ as a “fragrant sacrifice” (v.5:2) is a reference by the author to burnt offerings in the Hebrew Scriptures which are described as giving off an odor that was pleasing to YHWH, for example, Noah’s sacrifice in Gen. 8:21.
2018, August 5 ~ Exodus 16:2-4, 9-15 and Ephesians 4:1-16
/in Uncategorized /by Thomas O'BrienExodus 16: 2-4, 9-15
The Book of Exodus is the second book of the Bible and covers the period from the slavery in Egypt under Pharaoh (around 1250 BCE), the Exodus itself, and the early months in the Wilderness.
In today’s reading, the Israelites have not yet reached Sinai, and are complaining (once again) to Moses that it would have been better to have died at the hand of YHWH (!) in Egypt than to starve in the Wilderness.
Because YHWH is perceived as controlling everything in most of the Hebrew Bible, the writers of this story say that the Israelites’ deaths in Egypt would have been at the hand of YHWH (v.3) rather than at the hand of Pharaoh.
The God presented in this story is very human-like. YHWH “hears” their complaining (v.7). YHWH “speaks” to Moses (v.4) and responds by sending them manna.
Man hu are the Hebrew words for “What is it?” (v. 15), so the name of the substance is also a play on words. “Manna” is a real thing. The New Oxford Annotated Bible says it is “the carbohydrate-rich excretion of two scale-insects that feed on the twigs of the tamarisk tree.”
In Israel today, something called “manna” is sometimes available for purchase in Arab markets. It is sweet and sticky.
Ephesians 4:1-16
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 continues to urge the Jewish Jesus Followers and the Gentile Jesus Followers in Ephesus to be unified in Christ. He urges them to be humble, patient, “bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace” (v.3).
He emphasizes that there is “one God and Father of all, who is above all and through all and in all.” Christ both ascended and descended so that he might come to all persons. Each person has different gifts for the body’s growth in building itself up in love (v.11-12). A perfect (i.e. complete) church is modeled on Christ himself.
2018, July 29 ~ 2 Kings 4:42-44 and Ephesians 3:14-21
/in Uncategorized /by Thomas O'Brien2 Kings 4:42-44
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.
Prior to today’ reading, there was a famine in the land. Elisha took a limited amount of food from a man from Baal-shalishah. He directed that the food be given to 100 people, and (miraculously) there was more food left over than to begin with. The Deuteronomist recounts (v. 43) that this was caused by the power of YHWH (translated as LORD in capital letters).
In today’s passage, even the name of the town (Baal-shalishah) shows that Baal worship was continuing in Israel in the 700’s BCE. Modern archeological evidence shows that significant Baal worship also continued in Southern Israel (Judea) – alongside worship of YHWH – until the beginning of the Babylonian Captivity in 586 BCE.
Ephesians 3:14-21
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 continues his efforts to unify the Jewish Jesus Followers and the Gentile Jesus Followers in Ephesus. Here, he reminds them that they are all part of the “family” of the Father and prays that they will be “rooted and grounded in love.” The author emphasizes that the love of Christ surpasses knowledge.
Today’s reading concludes (vv. 20-21) with a “doxology” – a statement of glory and praise of God who can perfect the church through the Spirit.