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2018, June 17 ~ Ezekiel 17:22-24 and 2 Corinthians 5:6-17

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Ezekiel 17:22-24

Ezekiel is one of the three “Major” Prophets – so called because of the length of the books of Isaiah, Jeremiah and Ezekiel. Ezekiel was a priest who was among the first group of persons deported by the Babylonians when they captured Jerusalem in 597 BCE.

The Book of Ezekiel is in three parts: (1) Chapters 1 to 24 are prophesies of doom against Jerusalem before the destruction of the Temple in 586 BCE; (2) Chapters 25 to 32 are prophesies against foreign nations; and (3) Chapters 33 to 48 are prophesies of hope for the Judeans written during the Babylonian Exile (586-539 BCE).

Similar to other prophets, Ezekiel “prophesies” by speaking for God. Prophesy in the Hebrew Bible is not about telling the future. A prophet is one who speaks for YHWH.

In the first part of Chapter 17, Ezekiel spoke an allegory on behalf of YHWH telling that Judea and its king would be defeated by the Babylonians and taken to Babylon. In today’s verses, Ezekiel continued to speak for YHWH who would take a sprig from a cedar tree (v.22) and plant it so that it would grow to a mighty cedar (v.23).

Ezekiel (in today’s reading), Isaiah (Ch.11) and Jeremiah (Ch.23) all used the metaphor of a twig or a branch of a tree as a symbol of the Messiah that was to come.

2 Corinthians 5:6-17

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

Based on internal references in the two remaining letters to the Corinthians, scholars agree that Paul likely wrote at least four letters to the Corinthians. The so-called Second Letter to the Corinthians is composed of fragments of these letters.

Today’s reading reflects the multiple components in this letter. In the first part of today’s reading, Paul spoke of his desire to be “at home with the Lord” (v.8) and noted that the body is a barrier to being with Christ more perfectly – it keeps one “away from the Lord” (v.6).

In the second part of today’s reading, Paul discussed his relationship with the Corinthians – a relationship that was sometimes painful for both Paul and the Corinthians (2:1-2). He expressed hope that he was well known to the Corinthians’ consciences (v.11) but declined from “commending ourselves” to them (v.12).

In the last part of today’s reading, Paul shifts his message to convey the idea that if one is “in Christ” they are a “new creation” (v.17).

2018, June 10~ Genesis 3:8-15 and 2 Corinthians 4:13-5:1

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Genesis 3:8-15

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.

Today’s reading is part of the Second Account of Creation that begins in Gen. 2:4. The 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 as LORD or LORD God) and gives God many anthropomorphic qualities such as speaking with humans.

Among the negative consequences of their disobedience are the man and the woman’s sense of separation from YHWH (they hid themselves in v. 8), vulnerability (sense of their nakedness in v.10) and failing to accept responsibility for one’s actions (the man blamed the woman and the woman blamed the serpent in verses 13 and 14).

2 Corinthians 4:13-5:1

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

Based on internal references in the two letters to the Corinthians which remain, scholars agree that Paul likely wrote at least four letters to the Corinthians. The so-called Second Letter to the Corinthians is composed of fragments of these letters.

In today’s reading, Paul used dualistic language that would have been characteristic of Hellenistic thought to reflect the tension between present afflictions and inner renewal (vv. 16-18). Paul emphasized that we will also be raised (v.14) just as Jesus was raised and will be with God in an eternal “house” (5:1).

2018, June 3 ~ Deuteronomy 5:12-15 and 2 Corinthians 4:5-12

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Deuteronomy 5:12-15

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 Greek words that mean “Second Law” and is structured as a “restatement” of the laws found in the books of Exodus, Leviticus and Numbers. Parts of it 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).

Today’s reading is the part of the Deuteronomic version of the Decalogue (the “Ten Words” or the “Ten Commandments”). Another version is in Exodus 20:2-17.

Today’s verses are about keeping the Sabbath and are the same as in Exodus 2:8-11, except for the reason for keeping the Sabbath. The Exodus version (Ex. 20:11) shows the influence of the priestly writers. The Sabbath is to be observed because (as stated at the end of the First Creation Story in Gen. 2:2-3) God (“Elohim”) rested on the seventh day and consecrated it.

In Deuteronomy, however, the reason for observing the Sabbath is because YHWH brought the people out of Egypt with a mighty hand and commanded them to keep the Sabbath (v.15).

Because the First Creation Story was likely written during or after the Babylonian Exile (587-539 BCE), the Deuteronomic version of this part of the Decalogue is likely older than the version in Exodus.

2 Corinthians 4:5-12

Corinth, a large port city in Greece, was among the early Jesus Follower communities that Paul founded. Its culture was diverse and Hellenistic. Corinthians emphasized reason and secular wisdom. Paul’s first letter to the Corinthians was written in the 50’s (CE) and presented his views on many issues that were controversial in this Jesus Follower Community.

Based on internal references in the two letters to the Corinthians which remain, scholars agree that Paul likely wrote at least four letters to the Corinthians. The so-called Second Letter to the Corinthians is likely composed of fragments of these letters.

In today’s reading, Paul emphasizes that when we suffer, the life of Jesus can be known through us. Paul makes clear that we are not “proclaiming ourselves” but are proclaiming that Jesus the Christ is LORD (v.5).

2018, May 27 ~ Isaiah 6:1-8 and Romans 8:12-17

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Isaiah 6:1-8

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 30 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 usually referred to as “the Call of Isaiah.” Using the reigns of kings as a way of denoting years was a common method, and King Uzziah of the Kingdom of Judea died in 733 BCE, at a time when the Assyrian Empire was dominant. The Assyrians conquered the Kingdom of Israel (the Northern 10 Tribes) in 722 BCE.

The scene of Isaiah’s Call is intended to inspire awe and uses hyperbole (the hem of the Lord’s robe fills the temple) (v.1) to create that sense. The Lord is surrounded by angels – seraphs (literally, “burning ones”) with six wings, two of which cover their “feet” (a customary euphemism in Hebrew Scriptures for one’s private parts).

Just as Samuel responded to the Lord’s call in 1 Sam. 3, Isaiah responds with the same words: “Here I am; send me” (v.8).

Romans 8:12-17

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

Today’s verses place in opposition “the Spirit” on the one hand and “the flesh” and “the body” on the other. In doing this, Paul was using these terms as “verbal shorthand” for concepts he developed in this and other epistles.

Paul was not denigrating human bodies as intrinsically opposed to the Spirit. Instead, he used “the flesh” and “the body” to as shorthand for the “values of the world” – or “the System” – values that exalt power, self-centeredness, autonomy, and personal achievement as a measure of a person’s worth. Similarly, Paul criticized the idea that slavish obedience to the Law would enable one to “earn” or “merit” salvation or wholeness.

Salvation is a byproduct (not the goal) of living in the Spirit, and the Spirit bears witness to the fact that we are children of God and heirs of God with Christ (v.17). We only need accept that gift and live into it.

2018, May 20 ~ Acts 2:1-21 and Romans 8:22-27

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Acts 2:1-21

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

The Gospel According to Luke and Acts of the Apostles see the Holy Spirit as the driving force for all that happens. The events of today’s reading exemplify this.

Pentecost (also known in Judaism as Shavuot and the Feast of Weeks) celebrated the Spring Harvest 50 days after Passover. It was observed in Ancient Israel from at least the Fifth Century BCE and was one of three feasts in which Jews came to the Temple in Jerusalem to make offerings. It is therefore not surprising that Acts reports that there were large numbers of devout Jews in Jerusalem (v.5) for Pentecost.

After the Destruction of the Temple in 70 CE, offerings could no longer be made there. The feast then became a celebration of the giving of the Torah 50 days after (according to the Book of Exodus) the Israelites celebrated the First Passover and left Egypt.

Today’s Pentecost Story contains images of fire and wind – common “descriptions” of the Spirit that knows no boundaries.

Many Bible scholars note that persons’ hearing the disciples speaking their own languages (v.11) is seen as the Spirit’s reversal of the Tower of Babel Story in which YHWH confused the languages of the earth (Gen.11:9). The Babel Story is generally considered an “etiology” (a myth-story of origins) rather than a literal account about the multiplicity of languages on earth.

Romans 8:22-27

Paul’s letter to the Romans was his longest, last and most complex letter. It was written in the late 50s or early 60s (CE) to a Jesus Follower community that Paul did not establish. Among other messages in the letter, Paul sought to encourage respectful and supportive relationships between the Gentile Jesus Followers and the Jewish Jesus Followers in Rome.

Paul died in 62 or 63 CE. Accordingly, the Temple in Jerusalem (which was destroyed in 70) was in full operation all during Paul’s life. As a Jew who was also a Jesus Follower, Paul continued to have expectations about the fullness of the Coming of the Messiah. This is the “glory about to be revealed to us” (v.18).

Paul’s views were “apocalyptic” (anticipating a breakthrough from the current time to a new and better age). In today’s reading, he used the image of “freedom of the glory of God” to represent the new age, and metaphors of labor pains (v.22) and waiting for adoption and redemption (v.23) as characteristics of the transitional time to this fullness.

Like most apocalyptic writers, Paul sees God as the moving force for this change (v.27) by God’s willing that the Spirit help us to pray (v. 26).

2018, May 13 ~ Acts 1:15-17, 21-26 and 1 John 5:9-13

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Acts 1:15-17, 21-26

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

Today’s reading takes place after a description of the Ascension and the disciples’ return to Jerusalem. It is the first of Peter’s four speeches in the first four chapters of Acts.

Peter stated that the Holy Spirit (through David – the traditional author of the Psalms) foretold Judas’ betrayal. (The omitted verses describe Judas’ death and give the Aramaic name for the place of Judas’ death – the Field of Blood.)

Peter’s speech continued with a call to replace Judas. Because there were 12 Tribes of Israel, 12 was regarded as a sacred number, and the disciples decided to elect a successor to Judas.

The use of “lots” (a form of dice) was a common Biblical way to make choices on the theory that God would control the lots to choose the correct person. The lot fell upon Matthias and he was added to the 11 remaining apostles. Nothing else is known about either Matthias or the other candidate, Joseph called Barsabbas, also known as Justus.

In another reference to lots, and using Psalm 22:18 as a model, the Synoptic Gospels said that soldiers cast lots for Jesus’ clothing at the Crucifixion (Mark 15:24; Matt 27:35; Luke 23:34).

1 John 5:9-13

Today’s reading is from the first of three letters attributed to “John” – an attribution that was given to these letters in the late 2nd Century about the same time the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.)

The author of 1 John was likely an individual speaking on behalf of a community of followers of the author of the Fourth Gospel.

Today’s reading is from the concluding chapter of the letter, and reprises themes from the Fourth Gospel. True faith is testified to by not only humans, but also by the Son and by God (v. 9). This is a theme in the Fourth Gospel (John 5:31-38). Belief in the Son will bring eternal life (v.13) parallels the last verse of the Fourth Gospel – “and that through believing [that Jesus is the Messiah] you may have life in his name” (John 20:31).

2018, May 6 ~ Acts 10:44-48 and 1 John 5:1-6

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Acts 10:44-48

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

The Gospel According to Luke and Acts of the Apostles see the Holy Spirit as the driving force for all that happens. The events surrounding today’s reading exemplify this.

As background to today’s reading in Chapter 10, Peter fell into a trance (v.10) and saw a sheet filled with foods regarded by Jews as profane or unclean. A voice admonished him that what God made clean shall not be called profane (v. 15). Soon after, Peter converted a Gentile, Cornelius the Centurion, at the behest of the Spirit (v.19). Peter then gave a speech that was a synopsis of the major themes in the Gospel According to Luke (vv. 34-43).

In today’s reading, the Holy Spirit fell upon all who heard Peter’s speech. The “circumcised believers” (v. 45) were Jewish Jesus Followers. They were astounded that the Holy Spirit had been poured out upon Gentiles (v. 47). Peter baptized these Gentile Jesus Followers.

These three events – the sheet of “unclean foods,” the conversion of Cornelius, and the baptism of the Gentiles upon whom the Holy Spirit was poured – are presented in Acts as critical “precedents” to the spread of the Jesus Follower Movement to Gentiles. This expansion was “ratified” at the so-called Council of Jerusalem in 49 CE (Acts 15). At this “Council,” Peter and Paul testified about the Spirit’s coming upon Gentiles. James (the brother of Jesus and head of the Jerusalem Jesus Follower Community) made the decision that Gentiles did not have to convert to Judaism (by observing a strict kosher diet and by being circumcised) to become Jesus Followers.

Following the Council, Acts of the Apostles turned its focus to Paul’s missions to the Gentiles.

1 John 5:1-6

Today’s reading is from the first of three letters attributed to “John” – an attribution that was given to these letters in the late 2nd Century about the same time the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.) The author of 1 John was likely an individual speaking on behalf of a community of followers of the author of the Fourth Gospel.

Today’s reading emphasizes themes in the Fourth Gospel – belief in Jesus as The Messiah accompanied by love of others is the hallmark of a Jesus Follower. This belief and action allow one to “conquer the world” (v.4). As used in the Fourth Gospel and in this letter, the “world” is better understood as “the System” – the systems of human power, ego and self-interest.

The Fourth Gospel is the only gospel in which a soldier lanced Jesus’ side with a spear, producing blood and water (Jn. 19:34). Today’s reading repeats this unique theme (v.6).

2018, April 29 ~ Acts 8:26-40 and 1 John 4:7-21

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Acts 8:26-40

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

Today’s reading – the conversion of the high-ranking Ethiopian eunuch – is filled with references that were important to the late First Century Jesus Follower Community.

Philip was one of the first deacons (6:5), and just prior to this story, was converting Samaritans (thus spreading the Jesus Movement).

In the First Century, Ethiopia was seen as “the ends of the earth,” so the conversion of an Ethiopian official was a fulfillment of Jesus exhortation to the apostles to be his “witnesses … to the ends of the earth” (Acts 1.8).

Most references to eunuchs in the Hebrew Scriptures were unfavorable. Eunuchs were prohibited from making offerings at an altar (Lev. 21:20) and from being admitted to the assembly of YHWH (Deut. 23:1). The only favorable reference was to eunuchs who keep YHWH’s sabbath in Isaiah 56:4. The story of the conversion of the Ethiopian eunuch was therefore an important statement of openness in the Jesus Follower Community to all who accepted the good news.

It is also noteworthy that the Ethiopian eunuch was reading verses (vv. 33-34) from the “Suffering Servant Songs” in Isaiah 53. The Gospel According to Mark first presented Jesus as the Suffering Servant-Messiah. The four Suffering Servant Songs in the Book of Isaiah were written during the Babylonian Exile (587 to 539 BCE) and originally referred to the Judeans in captivity.

1 John 4:7-21

Today’s reading is from the first of three letters attributed to “John” – an attribution that was given to these letters in the late 2nd Century about the same time the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.)

The author of 1 John was likely an individual speaking on behalf of a community of followers of the author of the Fourth Gospel.

Today’s reading takes key ideas from the Fourth Gospel and makes a beautiful and powerful statement that God is Love and that we love God only by loving one another.

2018, April 22 ~ Acts 4:5-12; and 1 John 3:16-24

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Acts 4:5-12

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

As a background story to today’s reading, Peter healed a lame man in the Temple (3:6). After Peter made a long speech to the observers (3:12-26), the Temple Authorities (including the Sadducees — who denied resurrection for anyone) took Peter and John into custody. Next day, they brought Peter and John before the High Priestly family (4:6). Peter, filled with the Holy Spirit (v. 8), made another speech and stated the lame man was cured in the name of Jesus Christ of Nazareth. He blamed the Temple Authorities for crucifying Jesus and said God raised Jesus from the dead (v.10).

In the late First Century, for their own self-protection, the Jesus Followers’ writings largely exonerated the Romans for Jesus’ death and instead blamed the Temple Authorities and the Pharisees for the Crucifixion. In fact, the Romans crucified Jesus as an insurrectionist.

This shift of blame also allowed the Jesus Followers (who continued to see themselves as Jews) to separate themselves from the other Jewish sects that were responsible for the Jewish Revolt against the Romans that began in 66 CE. These including the Sadducees, scribes, Zealots, Herodians and Essenes – all of whom were eliminated by the Romans in either the destruction of the Temple in 70 CE or the killing of the Essenes at Masada in 73CE.

After the Revolt, the Jesus Followers and the Pharisees were the only surviving Jewish sects. From 70 to 100 CE, the Jesus Followers and the Pharisees contended with each other for control of post-Temple Judaism until the “parting of the ways” around 100 CE. By that time, the Jesus Follower Movement had evolved into an early form of Christianity and the Pharisaic Movement had evolved into an early form of Rabbinic Judaism.

1 John 3:16-24

Today’s reading is from the first of three letters attributed to “John” – an attribution that was given to the letters in the late 2nd Century about the same time the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.)

The author of 1 John was likely an individual speaking on behalf of a community of followers of the author of the Fourth Gospel.

Today’s reading and its emphasis on love follows the theology of the Fourth Gospel. It adds the moral imperative that persons who have the world’s goods must help their brothers and sisters in need (v.17).

2018, April 15 ~ Acts 3:12-19; and 1 John 3:1-7

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Acts 3:12-19

The book called “The Acts of the Apostles” was written around 85 to 90 CE by the anonymous author of the Gospel According to Luke. The first 15 chapters of Acts are a didactic “history” of the early Jesus Follower Movement starting with the Ascension. The last 13 chapters describe Paul’s Missionary Journeys – not always consistently with Paul’s letters.

Today’s reading is one of Peter’s two lengthy speeches given in the Temple. Immediately before this speech, Peter healed a lame man at the Temple and people followed him and John.

“Peter’s speech” largely exonerated the Romans for Jesus’ death (v.13) and followed Luke 23:13-25 in blaming the Jewish Authorities. In the historical context of the late First Century, this shifting of blame by the Jesus Followers to these “other Jews” made sense.

The Jesus Followers and the Pharisees were the only Jewish sects that survived the disastrous Jewish Revolt in 66 CE that led to the destruction of the Temple in 70 CE. The Sadducees, scribes, Zealots, Herodians and the Essenes were all eliminated by the Romans by 73 CE.

In Christian Scriptures written after 73 CE, to avoid offending the ruling Romans, the Jesus Followers largely exonerated the Romans for Jesus’ death. Simultaneously, they separated themselves from “those other Jews” responsible for the Jewish Revolt in 66 CE.

As the conflict between the Jesus Followers and the Pharisees for control of post-Temple Judaism intensified after 80 CE, the last three Gospels (Matthew, Luke and John) minimized Roman responsibility for the Crucifixion, blamed the Temple Authorities and the Pharisees for Jesus’ death, and portrayed the Pharisees as hypocrites enslaved by the Law.

1 John 3:1-7

Today’s reading is from the first of three letters attributed to “John” – an attribution that was given to the letters in the late 2nd Century about the same time the four canonical Gospels were attributed to Mark, Matthew, Luke and John. (We do not know the actual authors of any of the Gospels.)

The author of 1 John was likely an individual speaking on behalf of a community of followers of the author of the Fourth Gospel.

Scholars also conclude that the three letters attributed to “John” were written after 100 CE because they do not reflect the tense relationships found in the Fourth Gospel between the Jesus Followers and the Temple Authorities (in Jesus’ lifetime and up until 70 CE) and the Pharisees (from about 70 CE until the “parting of the ways” around 100 CE).