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, November 4 ~ Wisdom 3:1-9, Isaiah 25:6-9, and Revelation 21:1-6a
/in Uncategorized /by Thomas O'BrienThe first reading is from either the Wisdom of Solomon or Isaiah for congregations celebrating All Saints’ Day.
Wisdom 3:1-9
The Book of Wisdom, also known as “The Wisdom of Solomon,” is not part of the “Canon” (accepted books) of the Hebrew Bible. It is, however, included as part of the Hebrew Scriptures in Roman Catholic and Orthodox Church Bibles as “deutero-canonical” – part of a “second” Canon. In Protestant Bibles, Wisdom is not included in the Hebrew Scriptures but is part of a section called the Apocrypha (“hidden books”).
This difference in treatment arose because from 300 to 200 BCE, the existing Hebrew Scriptures were translated into Greek (the common language of the time). Compilations of these translations are called the “Septuagint.” The Book of Wisdom was included in most versions of the Septuagint, but it (among other writings) was not included in the Canon of the Hebrew Bible (the “TaNaK”) when the TaNaK was codified in the period from 90 CE to 110 CE by the Pharisees/Rabbis after the Destruction of the Temple in 70 CE.
When he was translating the Bible into Latin, Jerome included Wisdom and other books that were part of the Septuagint in the Vulgate (the Latin translation of the Hebrew and the Christian Scriptures completed around 405 CE). Jerome wrote prefaces to some books that they were not in the Jewish Canon of the Hebrew Bible. Later compilers overlooked Jerome’s prefaces, and the Council of Trent in 1546 decreed that the Roman Catholic Canon of the Old Testament includes the books that were in the Septuagint as included by Jerome.
Luther and other Protestants followed the Jewish Canon of the Hebrew Bible and put other books from the Septuagint (such as Wisdom) in a separate section called the Apocrypha.
The Wisdom of Solomon purports to be written by Solomon (who reigned in Israel from 965 to 930 BCE). It was actually written by an anonymous Hellenistic Jew in the late First Century BCE or the early First Century CE. The author’s intent was to show the superiority of Judaism in terms that were relevant to persons familiar with Greek philosophy. For this reason, there is an emphasis on Platonic ideas such as immortality, the guiding force of Sophia (Wisdom), and the division of a human into a body and a soul.
In today’s reading, the author stated that the righteous (those in right relation with God and man) who have died are at peace (v.3) because their souls are in the hand of God (v.1) and their hope was in immortality (v.4).
Isaiah 25:6-9
The Book of Isaiah is a composite of writings from three distinct periods in Israel’s history. Chapters 1-39 are called “First Isaiah” and called for Jerusalem to repent in the 20 years before Jerusalem was under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55 and brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, gave encouragement to Judeans who returned to Jerusalem (which had been largely destroyed by the Babylonians in 587 BCE) after the Exile.
Today’s reading is part of a section in the Book called the “Isaiah Apocalypse” (Chapters 24 to 27). Chapter 24 describes great destruction, but the next three chapters speak of an “eschatological” (end of times as we know them) renewal and restoration. Today’s verses tell of a banquet on the holy mountain for those who have put their trust in YHWH. This image was closely linked in Ancient Israel with the expectation of the Messiah through whom YHWH would swallow up death forever.
Revelation 21:1-6a
The Book of Revelation is also known as the “Apocalypse” (from a Greek word meaning an “unveiling” or “disclosure” of a new age or heaven, or both). Apocalyptic writing describes a dire situation ruled by evil powers that can be overcome only by the “in-breaking” of a force (such as God) to bring about a new age. Like other apocalyptic writings in the Hebrew Bible, the Book of Revelation uses extreme images and metaphors to describe the conflict between good and evil.
The author identifies himself as “John” but most scholars conclude that the author was not John the Apostle because of the reference to the 12 apostles in 21.14. Most scholars date the book to the late First Century.
Today’s reading is from the next to last chapter of the book. Good has prevailed, the world has entered a new phase, and the time of the New Jerusalem has begun. The author declared that turbulence and unrest (using the metaphor of the sea) have been overcome. Echoing today’s reading from Isaiah, the author declared that death is no more. As Christians, we understand the Resurrection as overcoming death for all.
2018, October 28 ~ Jeremiah 31:7-9 and Hebrews 7:23-28
/in Uncategorized /by Thomas O'BrienJeremiah 31:7-9
After the good King Josiah (who instituted many Deuteronomic reforms) was killed in battle in 609 BCE at Megiddo (the Greek name for which is Armageddon), the fortunes of Judea took a sharp downward turn. Babylon threatened Judea’s existence, and Judea had a series of hapless kings from 609 BCE until Jerusalem was conquered by the Babylonians in 597 BCE and destroyed by them in 586 BCE. The deportations of the Babylonian Exile occurred in two phases, one in 597 and the second in 587 BCE.
Jeremiah’s prophesy (i.e. speaking for YHWH) began around 609 and continued until 586 BCE when he died in Egypt.
Most Bible scholars agree that the Book of Jeremiah underwent substantial revisions between the time of Jeremiah (627 – 586 BCE) and the First Century. In fact, parts of Jeremiah are word-for-word the same as 2 Kings, a book written by the Deuteronomists (authors of Deuteronomy, Joshua, Judges, Samuel and Kings). Many of the sections in the book of Jeremiah that are in “poetry style” are attributed to the prophet, and the parts in “prose style” were added by the Deuteronomists.
Today’s reading is in “poetry style” and comes from a two-chapter section of Jeremiah called “The Book of Consolation.” It describes a return from Babylon by the Judeans and the reunification of Samaria (“Ephraim” – the son of Joseph and the most powerful Northern Tribe) and Judea (“the remnant”). The prophet uses “Jacob” and “Israel” interchangeably because Jacob’s name was changed to “Israel” when he wrestled with an angel/God in Genesis 32.
Hebrews 7:23-28
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter introduced a number of important theological themes.
The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).
Today’s reading continues the theme of Jesus of Nazareth as the high priest of the Order of Melchizedek. The first part of Chapter 7 described Melchizedek and recounted that Abraham treated Melchizedek as a superior. The author then discussed the differences between the high priests of the tribe of Levi (“priests of Aaron”) who were imperfect and who died, and the priesthood of Jesus. Because of the Resurrection, Jesus holds his priesthood permanently and without weakness. His offering of himself was once and for all. He was appointed “by word of [God’s] oath” (citing Ps. 110.4), rather than by the law and is the Son who is perfect forever.
2018, October 21 ~ Isaiah 53:4-12 and Hebrews 5:1-10
/in Uncategorized /by Thomas O'BrienIsaiah 53:4-12
The Book of Isaiah is a composite of writings from three distinct periods in Ancient Israel’s history. The writings were compiled from about 700 BCE to about 300 BCE.
Chapters 1-39 are called “First Isaiah” and are the words of a prophet (one who speaks for YHWH) who called for Jerusalem to repent in the 20 years before Jerusalem came under siege by the Assyrians in 701 BCE. “Second Isaiah” is Chapters 40 to 55. In these chapters, a prophet brought hope to the Judeans during the Exile in Babylon (587 to 539 BCE) by telling them they had suffered enough and would return to Jerusalem. “Third Isaiah” is Chapters 56 to 66 and, for the most part, are the words of a prophet who gave encouragement to Judeans who returned to Jerusalem (which was largely destroyed by the Babylonians in 587 BCE) after the Exile.
Today’s reading is part of Second Isaiah and is part of the Fourth Suffering Servant Poem (Is. 52:13 to 53:12). The identity of the “Suffering Servant” is sometimes understood as the prophet Isaiah but is more commonly is seen as the Judeans themselves, whose suffering in the Exile (as the servants of YHWH) would lead to vindication by YHWH and the restoration of Jerusalem after 539 BCE. Today’s reading concludes on the hopeful note that the servant will have long life and a “portion with the great” and notes that “he poured himself out to death” and “bore the sins of many.”
Many elements of the Suffering Servant Poems and Psalm 22 were used by the author of the Gospel According to Mark (and therefore by the authors of the other Synoptic Gospels) to describe the sufferings of Jesus of Nazareth in his Passion and Death. In particular, “Mark” used this Suffering Servant Poem for the representation that “the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” (Mark 10:45)
Hebrews 5:1-10
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter introduced a number of important theological themes.
The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).
In today’s reading, citing Psalm 2.7, the author states that Jesus was appointed high priest by God, and that Jesus was a high priest “according to the order of Melchizedek” (quoting Ps. 110.4). In Genesis 14, King Melchizedek of Salem (the old name of Jerusalem) was introduced as the priest of The Lord Most High who made an offering of bread and wine and then blessed Abraham. In the final verses of today’s reading, the author emphasized Jesus’ humanity and asserted that Jesus “learned obedience” and was “made perfect” so he would be a source of eternal salvation for all who obey him.
2018, October 14 ~ Amos 5:6-7, 10-15 and Hebrews 4:12-16
/in Uncategorized /by Thomas O'BrienAmos 5:6-7, 10-15
After Solomon died in 930 BCE, the Kingdom of Israel split into two parts, the North (called Israel with 10 tribes) and the South (called Judea with two tribes). Each of the Kingdoms had their own king.
The reign of King Jeroboam II of Israel (788-747 BCE) was very prosperous and a time of great inequality between rich and poor.
Amos was a cattle herder and cared for fig trees in Judea, but he was called by YHWH to go north to prophesy (speak for the LORD) against Israel from about 760 to 750 BCE. Amos is one of the 12 “minor” prophets whose works are shorter than the three “major” prophets (Isaiah, Jeremiah and Ezekiel). He was the first (chronologically) of the prophets whose words left an indelible stamp on later thought about God.
In today’s reading, Amos warned Israel (the “house of Joseph”) and the city of Bethel (where there was a shrine) of coming destruction if they did not change their ways. (Israel was later conquered by the Assyrians in 722 BCE.) Amos warned that injustice would lead to “wormwood” – the leaves of which are very bitter.
In ancient Israel, legal proceedings were held at the city’s gates, and Amos condemned the corruption of the legal system by the rich and the unjust treatment of the poor at the gate. He urged the leaders to “establish justice at the gate” (v.15) so that YHWH would be gracious to Israel, the “remnant of Joseph.”
Hebrews 4:12-16
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written sometime after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to Jesus Followers who had suffered persecution and it introduced a number of important theological themes. The first four chapters explored the word of God spoken through the Son.
In today’s reading, the author interpreted the life, death and heavenly role of Jesus through the category of the “high priest’ who perfects the ancient sacrificial system of Judaism (which ended when the Temple was destroyed in 70 CE).
The letter emphasized that Jesus (as high priest) is able to sympathize with our weaknesses because he (as a human) had been tested as we are. The presentation of Jesus as high priest in the Letter to the Hebrews is unique in the Christian Scriptures and reflects the continuing process in early Christianity of developing images to describe who and what Jesus of Nazareth was (and is).
2018, October 7 ~ Genesis 2:18-24 and Hebrews 1:1-4, 2:5-12
/in Uncategorized /by Thomas O'BrienGenesis 2:18-24
Genesis is the first book of the Torah (Genesis, Exodus, Leviticus, Numbers and Deuteronomy). The Torah also called the Pentateuch (five books) in Greek. Genesis covers the period from Creation to the deaths of Jacob and his 11th son, Joseph, in about 1,650 BCE, if the accounts are historical.
The Book of Genesis (like the Torah as a whole) is an amalgam of religious traditions, some of which are dated by scholars to about 950 BCE and some of which were developed as late as 450 BCE. Since the late 19th Century, Biblical scholars have recognized four major “strands” or sources in the Torah, and these sources are identified (among other ways) by their different theological emphases, names for God, names for the holy mountain, and portrayals of God’s characteristics.
In Genesis, there are two Creation Stories. In the First Story (Gen. 1:1 to 2.4a), God created humankind (men and women) in God’s image on the sixth day and told them to be fruitful and multiply (1:27-28). God rested on the seventh day.
Today’s reading is part of the Second Account of Creation that begins in Gen. 2:4b. This Second Account is attributed to the “Jahwistic” Source and is generally dated to about 950 BCE. This Source presents God’s name as YHWH (translated with all capital letters as LORD or LORD God) and gives God many anthropomorphic qualities such as speaking with humans.
In this Second Creation Story, YHWH formed an earthling/human (in Hebrew, adam) from the fertile earth/humus (in Hebrew, adamah). In today’s reading, YHWH gave the human a “partner” (in Hebrew, ezer).
Ezer is not a word often used in the Bible, and it is usually used to refer to God as the “partner” of Israel. Accordingly, the partner/ezer (the female) of the adam should not be understood as subordinate to the male. In today’s reading (somewhat amusingly), God created animals as the first attempt to find a helper/partner for the human, but then created a woman from the adam’s rib/substance to be the ezer of the man.
Hebrews 1:1-4, 2:5-12
Although the Letter to the Hebrews is sometimes attributed to Paul, most scholars agree that it was written some time after Paul’s death in 62 CE, but before 100 CE. The letter was addressed to Jesus Followers who had suffered persecution and introduced a number of important theological themes. The first four chapters explore the word of God spoken through the Son.
In today’s reading, the author affirmed that the Son is the “exact imprint of God’s very being” (v.3) and participated in creation (just as Wisdom participated in creation as stated in Proverbs 8). He described the Son as superior to the angels, and re-interpreted Psalm 8:4-6 as referring to Jesus. The author stated that Jesus was made lower than the angels (as a human being) only “for a little while” (2:9).
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.