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 25 (Christmas III) ~ Isaiah 52:7-10; Hebrews 1:1-4
/in Uncategorized /by Thomas O'BrienREADINGS FOR CHRISTMAS III
Isaiah 52:7-10
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 from Second Isaiah tells the Exiles that the sentinels (prophets) can “see” the return of YHWH/LORD to Zion/Jerusalem, the restoration of the ruins of Jerusalem and that YHWH/LORD will bring salvation to his people.
Hebrews 1:1-4
The Letter to the Hebrews is an anonymous sermon addressed to both Jewish and Gentile Jesus Followers who were suffering persecution. It urges them to maintain their Faith and Hope in the face of hardship. Although the Letter is sometimes attributed to Paul, most scholars agree that it was written after Paul’s death in 62 CE but likely before 100 CE.
In today’s reading, the author identifies the Son with Holy Wisdom that was present at creation (Prov. 8:22) with the words ”through whom he also created the worlds.” (v. 2) The author also anticipates the language of the Gospel According to John – “all things came into being through him” (John 1:3).
Because the theology of the Trinity was still evolving, the author stopped short of identifying the Son with the Father as God, and referred to the Son as “a reflection of God’s glory and the exact imprint of God’s very being” (v.3) and as superior to angels (v.4).
2018, December 25 (Christmas II) ~ Isaiah 62:6-12; Titus 3:4-7
/in Uncategorized /by Thomas O'BrienREADINGS FOR CHRISTMAS II
Isaiah 62:6-12
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 from “Third Isaiah” and follows a series of verses which acknowledged that Jerusalem was still recovering from the harsh effects of the Babylonian conquest in 587 BCE. The prophet, speaking on behalf of YHWH/LORD, told the Judeans that sentinels (prophets) would guard over them(v.6). He urged them not to allow YHWH to rest until YHWH established Jerusalem and made it renowned in the earth (v.7). He assured the Judeans that YHWH will be their protector against plunder (v.8) and they would be known as the Redeemed of YHWH (v.12)
Titus 3:4-7
Although Titus is not mentioned in the extensive descriptions of Paul’s journeys in the last half of Acts of the Apostles, he is mentioned in two of Paul’s authentic epistles – Galatians and Corinthians. Titus was Paul’s co-worker and envoy, and this letter is crafted as if it were a reminder to Titus to serve the large Jewish Jesus Follower Community in Crete. The letter was structured as one intended for an audience, and not just for one person.
The Letter to Titus is one of the so-called “Pastoral Letters” (the others are 1 and 2 Timothy) which contain advice to Paul’s co-workers and to the Jesus Follower communities as they were becoming more structured. Most scholars conclude that the Pastoral Letters were written in Paul’s name by some of Paul’s disciples well after Paul’s death in Rome in 63 CE.
In today’s reading, the author presented succinct creed-like statements about key understandings of the meaning of the life of Jesus of Nazareth and the continuing work of the Spirit. It is noteworthy that the author did not claim that Jesus Followers are saved by the Crucifixion, but rather by “the water of rebirth and renewal by the Holy Spirit” (v.5). Jesus Followers are “justified” (put in a right relationship with God) by the “grace”of the Spirit “poured out on us richly through Jesus Christ our Savior”(v.6).
2018, December 25 (Christmas I) ~ Isaiah 9:2-7; Titus 2:11-14
/in Uncategorized /by Thomas O'BrienT
8
READINGS FOR CHRISTMAS I
Isaiah 9:2-7
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.
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.
In today’s reading from First Isaiah, the prophet celebrates the birth of a new king, most likely King Hezekiah of Judea, who was born c.741 BCE and reigned from c.715 to 686 BCE. He was a religious reformer, and was king when the Assyrians besieged Jerusalem unsuccessfully in 701 BCE. He is included in the genealogy of Jesus of Nazareth in the Gospel According to Matthew (Matt. 1:9-10)
Titus 2:11-14
Although Titus is not mentioned in the extensive descriptions of Paul’s journeys in the last half of Acts of the Apostles, he is mentioned in two of Paul’s authentic epistles – Galatians and Corinthians. Titus was Paul’s co-worker and envoy, and this letter is crafted as if it were a reminder to Titus to serve the large Jewish Jesus Follower Community in Crete. The letter was structured as one intended for an audience, and not just for one person.
The Letter to Titus is one of the so-called “Pastoral Letters” (the others are 1 and 2 Timothy) which contain advice to Paul’s co-workers and to the Jesus Follower communities as they were becoming more structured. Most scholars conclude that the Pastoral Letters were written in Paul’s name by some of Paul’s disciples well after Paul’s death in Rome in 63 CE.
In today’s reading, the author presents succinct creed-like statements about key understandings of the meaning of the life and death of Jesus of Nazareth, and the continuing work of the Spirit. The “wait for the manifestation of the glory” in verse 13 is an example of the continued (and growing) expectation of a “Second Coming” when all the anticipated manifestations of the Coming of the Messiah (the Christ) would be fulfilled.
2018, December 23 ~ Micah 5:2-5a; Hebrews 10:5-10
/in Uncategorized /by Thomas O'BrienMicah 5:2-5a
Micah was among the earliest of the “Minor Prophets” – the 12 prophets whose works are much shorter than those of the “Major Prophets”(Isaiah, Jeremiah and Ezekiel) and are found in a single scroll. Micah was a prophet to Judea after Northern Israel (Samaria) was conquered by the Assyrians in 722 BCE (an event to which Micah refers in 1:6). Most scholars therefore date Micah’s prophesies to the period from 720 to 700 BCE, a time when the Assyrians were threatening to conquer Judea.
This short Book is divided into three sections: oracles of judgment and condemnation against Jerusalem and its leaders for their corruption and pretensions (Ch. 1-3); oracles of hope in which Jerusalem would be restored to righteousness [right relationship with YHWH] (Ch. 4-5); and a lawsuit by God, a judgment by God, and a lament that moved to hope (Ch. 6-7).
In today’s reading from Chapter 5, Micah offered a Messianic poem and said that a new David would come from Bethlehem of Ephrathah. (Ephrathah was the name of a clan in Judea, and a region that included Bethlehem.) The new David would feed his flock and they would be secure in the peace that the new David would bring.
First Isaiah (Isaiah 1-39) was a contemporary of Micah. He also spoke of an ideal king coming from the House of David (Is. 7:14).
Hebrews 10:5-10
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to both Jewish and Gentile Jesus Followers who had suffered persecution. The letter introduced many important theological themes, such as Jesus the Christ as the perfect High Priest of the order of Melchizedek.
In today’s reading, the author presented a meaning of the Crucifixion of Jesus of Nazareth. He asserted (vv. 5-8) that Jesus had stated that God takes no pleasure in animal and grain sacrifices. This same idea is also found in verses in Isaiah, Jeremiah, Hosea, Amos and in Psalm 40.
The author of the letter went on to say that the Crucifixion of Jesus “abolishes the first order” [animal and grain sacrifices] and that we have been sanctified once and for all through the offering of the body of Jesus the Christ.
2018, December 16 ~ Zephaniah 3:14-20; and Philippians 4:4-7
/in Uncategorized /by Thomas O'BrienZephaniah 3:14-20
Zephaniah is one of the 12 “Minor” Prophets, so-called because their works form a single scroll in the Hebrew Bible, as compared to the longer works of the “Major” Prophets – Isaiah, Jeremiah and Ezekiel.
Zephaniah was a prophet to Judea during the reign of the good King Josiah (640-609 BCE) who instituted most of the Deuteronomic reforms, particularly centralizing worship at the Temple in Jerusalem. Because Zephaniah prophesied against many practices prohibited by Deuteronomy (particularly worship of gods other than YHWH), his prophesy is generally dated to the period just before Josiah’s reforms began in 621 BCE. The Book is only three chapters, and most of the Book concerns the Day of the Lord in which YHWH will pour out his anger on the people for worshiping other gods.
Today’s reading is from the last half of Chapter 3, where the message shifted to oracles of salvation. Just before today’s reading, the prophet said the “proudly exultant ones” will be removed and only the humble and lowly will be left.
The people are urged to rejoice because YHWH is in their midst, will overcome Judea’s oppressors, gather the exiles together, and make the Judeans renowned.
Philippians 4:4-7
Philippi was a major city in Macedonia on the Roman road to Byzantium (Istanbul). Most of its inhabitants were Roman citizens. Paul had a deep affection for the Jesus Followers in Philippi and thanked them for gifts sent to him in prison (4:18).
At the end of Chapter 3, he told them that “we are expecting a Savior, the Lord Jesus Christ” who will “transform our humble body that it may be conformed to the body of his glory.”
In today’s reading, Paul urged the Philippians to rejoice and let their gentleness be known by all for the Lord is near. They should not worry but should pray, and the peace of God which passes all understanding will guard their hearts and minds.
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.